Ibn Qayyim On Knowledge

) L ..
)
from Key to the Blissful Abode
Translated by
TALLALM. ZENI
Ibn Qayyim al-Jawziyya on Knowledge
OTHER TITLES BY IBN QAYYIM AL-JAWZIYYA
AVAILABLE FROM THE ISLAMIC TEXTS SOCIETY
Medicine of the Prophet

Ibn Qayyim al-Jawziyya on the Invocation of God
Ibn Qayyim al-Jawziyya
ON KNOWLEDGE
from Key to the Blissful Abode

Miftah Dar al- Saada
Translated by
TALLAL M. ZENI
THE ISLAMIC TEXTS SOCIETY

Copyright © Tallal M . Zeni 2016
This edition published 2016 by

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CONTENTS
Acknowledgements vn
Translator’s Introduction ix
PROLOGUE
CHAPTER ONE : Attesting to God’s Oneness is One of the Greatest

Benefits of Being Knowledgeable 6
CHAPTER TWO: The Importance of Having Knowledge of
the Qur’an, the Sunna and Wisdom, and then Teaching them 14
CHAPTER THREE : The Superiority of the Scholar over the
Worshipper and that the Former are the True Heirs of the Prophets 42
CHAPTER FOUR : The Most Eminent Types of Knowledge are
Those which Concern God , His Names and His Attributes 7i
CHAPTER FIVE : An Exposition on the Question : Does Knowledge
Inevitably Lead to Guidance or is Ignorance the Only Reason
that Many Do not Become Believers ? 94
CHAPTER SIX: Knowledge Leads to Spiritual Bliss and Elevates
One’s Rank 123
CHAPTER SEVEN : Knowledge Allows One to Protect Oneself
from Doubts, Temptations and Evil 136
CHAPTER EIGHT : The Superiority of Knowledge over Waging
Battle for His Sake and over Supererogatory Deeds 153
CHAPTER NINE : An Exposition of a Tradition by cAll Discussing
the Characteristics of the True Scholars and Students
of Knowledge 167
CHAPTER TEN : Knowledge is Essential to Attaining Certainty
and to Calling to God 221
CHAPTER ELEVEN: God Commended Muhammad , Abraham, the

Messiah and many other Prophets due to their Knowledge 239
CHAPTER TWELVE: The Importance of Contemplation and Reflection 269
Bibliography 283
Index 289
Disclaimer
This Publisher have books from both Authentic and

Deviant scholars. The Readers are requested to be
careful an d differentiate such scholars. The sufism
mention ed in this book refers to early stage sufism
which is entirely different from what it is today. We
recommen d the reader to read the book "Devil's
Deception" by lbn Jawzi for further clarification on
this issue.
ACKNOWLEDGEMENTS
I would like to thank Andrew Booso for his meticulous and excellent
editing as well as his exceptional advice. He has made many signifi
cant contributions, which improved the fluency and readability of
the text. I am also grateful for the advice and efforts of Zahra Azad.
I must express my deep appreciation to Fatima Azzam, the Director
of the Islamic Texts Society, for her endless support of this project,
invaluable advice and enduring patience; without her efforts this
book would not have been otherwise possible. Any errors within it
are, of course, due to my inadequacies and faults.
May God reward them as well as my parents and family for all
the good they have done. All praise and gratitude is due to God. I ask
God to accept this work and make it a source of goodness for others.
In the Name of God, Most Beneficent, Most Merciful, we begin.
VII
TRANSLATOR’S INTRODUCTION
Ibn al-Qayyim was one of the most important scholars of the

late-Hanbali school, along with figures like Ibn al-Jawzi and Ibn
Taymiyya. Although Ibn al-Qayyim closely adhered to the stances of
his teacher Ibn Taymiyya, he wrote on original topics and explored
some common subjects in greater depth. In fact , his scholarly output
was so vast that he composed works on nearly all the major areas
of the religious disciplines. Ibn al-Qayyim’s foremost goal was to
explain and establish the primacy of the Qur’an and the Sunna, as
well as the congruousness of reason and revelation. In addition, he
was committed to refuting what he considered to be extremes in
Sufi mysticism, such as monism (wahdat al-wujuct) and antinomianism
( suqut al-taklij), and repudiating groups that he felt stripped God of
His Attributes or denied His wisdom and causality.
A Brief Biography
Abu cAbd Allah Shams al-Din Muhammad b. Abl Bakr b. Ayyub
b. Sacd al-ZurcI al-Dimashql, better known as Ibn Qayyim al-Jawzi-
yya, was born outside of Damascus, Syria, in 691/1292. Some brief
biographical descriptions about Ibn al-Qayyim have been provided
by his most well-known students, including Ismacil Tmad al-Din
b. cUmar b. Kathir (in al- Bidaya wal-nihaya and his famous Tafsir),
Abd al-Rahman Zayn al-Din b. Rajab (in Jami al- culum wa’l-hikam )
and Muhammad b. Ahmad al-Dhahabi (in Siyar alam al-nubala ).1
Ibn Kathir reported that ‘[Ibn al-Qayyim] was very loving, and he
never envied others or caused harm to them. He never pointed out
1 Bakr Abu Zayd , Ibn Qayyim al-Jawziyya : hayatuh atharuh mawariduh (Riyadh : Dar
al-cAsimah, 1995), pp. 179-181.
IX
IBN QAYYIM AL -JAWZIYYA ON KNOWLEDGE
the inadequacies of others nor harboured envy of them. I was one of

his best friends and most beloved to him. I do not know of anyone
living in our time who is a greater worshipper than him. His custom
in prayer was to prolong it greatly, including the bowing and pros-
trating. Many of his colleagues would occasionally criticize him for
that , but he would not respond to them nor would he abandon [ his
practice]. May God (Exalted is He) have mercy on him.’1
Furthermore, Ibn Rajab stated :
Ibn al-Qayyim (may God have mercy on him) performed
great acts of worship and would spend the night in prayer.
He would greatly prolong his prayer. He would engage
in the remembrance [of God ] with great devotion and
fervent love. He constantly repented and sought forgive-
ness [from God ], and acknowledged his dependence upon
God with humility to Him. I have not seen anyone act
like him in this regard, nor have I seen anyone possess a
greater amount of knowledge than him. I have not seen
anyone with a greater understanding of the true meanings
of the Qur’an, the Sunna and faith than him. He is not
infallible, but I just have not seen anyone like him ever .. .
He performed the pilgrimage many times and resided in
the holy vicinity of Mecca. The people of Mecca consid-
ered his intense worship and multiple circumambulations
of the Kacba to be astonishing. I remained with him for
more than a year before his death ; and I learned his lengthy
[ poem] al-Qasida al-nuniyya [or al- Kafiyya al-shafiyya] dur-
ing that year, as well other books of his.2
As is evident in the aforementioned testaments to him, Ibn
al-Qayyim was a devout worshipper of God. He states in Madarij
al-salikin : ‘Once the door to experiencing the sweetness of worship
1 Ibn Kathlr, al -Bidaya wa’l-nihaya (Damascus: Dar al-Fikr, 1986), vol. xrv, pp. 234-235.
2 Ibn Rajab al-Hanbali, Dhayl tabaqat al-Hanabila (Riyadh : Maktabat al-cUbaykan ,
2005), vol. v, pp. 171-173.
X
Translator's Introduction
is opened , one can almost never become satiated. One will find pleas -
ure and comfort therein many times over what one would find in
the pleasure of fun and games or the attainment of one’s desires. It
will reach such a level that once one enters into prayer, one will not
want to exit it.’1
Ibn al-Qayyim’s Relationship with Ibn Taymiyya

Ibn al-Qayyim’s name is inevitably attached to that of his famous
teacher TaqI al-Din b. cAbd al-Halim Ibn Taymiyya (1263 1328 CE). —
—
Although Ibn al-Qayyim had other teachers such as Safi al-Din
al-Hindl and Tmad al-Din Abu al-cAbbas Ahmad b. Ibrahim
—
al-Wasitl he dedicated himself almost exclusively to Ibn Taymiyya,
after meeting him at the age of twenty-one, until the latter’s death.
Ibn al-Qayyim’s devotion for Ibn Taymiyya was great indeed . In
al-Qasida al-nuniyya and other writings, Ibn al-Qayyim acknowl-
edges his indebtedness to Ibn Taymiyya for ‘saving’ him from the
Ashcari doctrine. In fact , it has been argued that Ibn al-Qayyim’s
al- SawaHq al-mursala alal-Jahmiyya wa’ l-muattila ‘represents one of
the most sophisticated critiques of Ashcarl doctrines ever written’.2
Moreover, Ibn al-Qayyim often writes of his spiritual debt to
Ibn Taymiyya ; for instance: ‘When we were seized with fear and our
thoughts [about God’s decree] turned negative, and the earth grew
narrow for us, we would go to [Ibn Taymiyya]. No sooner did we
look at him and hear his words than all these [feelings] would leave
us, to be replaced by relief, strength, certainty and tranquillity.’3
1Ibn Qayyim al-Jawziyya, Madarijal-salikin (Beirut : Dar al-Kitab al-cArabl, 1996),
vol. HI , p. 352.
-
2 Yasir Qadhi, ‘The “ Unleashed Thunderbolts” of Ibn Qayyim al Gawziyyah :
An Introductory Essay’. In Caterina Bori and Livnat Holtzman (eds.), A
Scholar in the Shadow: Essays in the Legal and Theological Thought of Ibn al- Qayyim
al-Gawziyyah (Oriente Moderno xc, no. 1. Rome : Istituto per l’Oriente C. A.
Nallino, 2010), p. 148.
3 Michael Abdurrahman Fitzgerald and Moulay Youssef Slitine ( trans.), Ibn
Qayyim al-Jawziyya : The Invocation of God (Cambridge : The Islamic Texts
Society, 2000), p. 58.
XI
-
In the Madarij al sdlikln, he recounts some examples of the amaz-
ing vision ( firasa ) of Ibn Taymiyya, such as his prediction that the
Syrians would be victorious over the Mongols, who had previously
destroyed Baghdad. He then adds that a complete documentation of
such occurrences would require a voluminous book.1
On Ibn Taymiyya’s magnanimity, he writes: ‘I never saw [Ibn
Taymiyya] supplicate against [ those who opposed him] ; instead he
would pray for them. One day I approached him and gave him the
glad tidings of the death of a person who showed him great enmity
and inflicted much harm upon him. At that [Ibn Taymiyya] chided
and rebuked me. He immediately got up and went to the home of
this person’s family to pay his respects. He told them: “ If only it had
been me instead of him! If you desire any assistance, I am ready to
—
help” or something like that. They were very happy to hear that
and prayed for him. They appreciated that gesture from him very
much. May God have mercy upon [Ibn Taymiyya] and be pleased
with him.’2
Ibn al-Qayyim was imprisoned with Ibn Taymiyya in Damascus
in 1326 CE for two years, as a result of their verdict that journey-
ing with the intention of only visiting the tomb of Abraham, the
friend of God ( khalll Allah ) , was impermissible.3 He was released
by the authorities only after Ibn Taymiyya’s death. It was at that
point that Ibn al-Qayyim earnestly began writing his books, in
addition to ensuring that the works of Ibn Taymiyya were edited
and promulgated .
Even after Ibn Taymiyya’s death, it seems that Ibn al-Qayyim
would always evaluate his own thoughts through the lens of his
teacher. For example, Ibn al-Qayyim writes : ‘The fruit of content-
ment ( rida ) is experiencing happiness and joy with the Lord (Most
Blessed and Exalted is He). I saw the Shaykh of Islam Ibn Taymiyya
1 Ibn al-Qayyim, Madarij, vol. 11, pp. 458-459.

2 Ibid., vol. 11, p. 329.
3 Ibn Rajab, Dhayl, vol. v, p. 172.
XII
Translator’s Introduction
(may God sanctify his spirit) in a dream. I mentioned to him some

actions of the heart , which I deemed to be great and beneficial—
I cannot remember them exactly now. But he responded : “As for
me, my way is experiencing happiness and joy with the Lord ” or
something like that. Indeed this was [Ibn Taymiyya’s] state during
—
his life and it was outwardly apparent.’ 1
Ibn al- Qayyim’s Writings

Bakr Abu Zayd calculates Ibn al-Qayyim’s works to be ninety-eight,
of which thirty are extant.2 He is best known for his magnum opus
Madarij al-salikin, which was written after Miftah dar al-sacada . Bakr
Abu Zayd writes : ‘Both the proponents and critics of Ibn al-Qayyim
agree that his books (may God, Exalted is He, have mercy on him)
are characterized by beautiful expressions and genuine clarity. He
also simplifies arguments, with an agreeable manner that eschews
tediousness or unnecessary complexity. This allows readers to be
commonly attracted to his books and read them.’3
Ibn al-Qayyim’s writings spanned over more than twenty years.
Holtzmann divides his works into early, middle and late periods.4
His earliest works include Kitab al-riih and al-Wabil al-sayyib min
al-kalim al-tayyib. A segment of the latter book , which mentions
one hundred benefits of the remembrance of God , has been trans-
lated into English by Michael Abdurrahman Fitzgerald and Moulay
Youssef Slitine under the title The Invocation of God .
Ibn al-Qayyim’s works on jurisprudence also tended to be from
the early period . Abdul-Rahman Mustafa, who translated a section
of Ibn al-Qayyim’s Vlamal-muwaqqfin Can- Rabb al- cdlamin , states: ‘His
works in the fields of legal and political theory ( .Tlam al-muwaqqictn
1 Ibn al-Qayyim, Madarij, vol. n, p. 174.
2 Abu Zayd, Ibn Qayyim al-Jawziyya , pp. 200-309.
3 Ibid., p. 115.
-
4 See Livnat Holtzmann , ‘Ibn Qayyim al Jawziyyah\ In Joseph E. Lowery and
Devin Stewart (eds.), Essays in Arabic Literary Biography II : 1350-1850 (Wiesbaden :
Harrassowitz Verlag, 2009), pp. 202-203.
XIII
IBN QAYYIM AL-JAWZIYYA ON KNOWLEDGE
and al-Turuq al-hukmiyya ) , Sufism ( Madarij al-salikin ) and Prophetic

biography ( Zad al-maad) are ground-breaking, as each marks a new
way of thinking and writing in its respective genre.’1
Ibn al-Qayyim’s writings on theology, complex doctrinal issues
and Sufism were written later. As mentioned previously, one of
Ibn al-Qayyim’s teachers was the Hanball Sufi Tmad al-Dln Abu
al-cAbbas Ahmad b. Ibrahim al-Wasitl. WasitI began , but did not fin -
ish, a commentary on cAbd Allah al-HarawI al-Ansari’s (d. 481/1089)
Manazil al-sairin [The Stations of the Journeyers]. Later, in his own
life, Ibn al-Qayyim was to complete the commentary of Manazil
-
al sairln, with his Madarij al-salikin bayn manazil iyyaka nacbudu
wa-iyyaka nastain [Stations of the Travellers between [the Verse]
Thee Alone We Worship and Thee Alone We Ask for Help ] . Joseph Bell
states: ‘Throughout Tariq al-hijratayn and Madarij al-salikin, works
totalling more than fifteen hundred pages in the printed editions,
[Ibn al-Qayyim] has skilfully reproduced model mystical treatises
and has manipulated the technical vocabulary of Sufism with the
virtuosity of a true master.’2
Ibn al-Qayyim expounds on the one hundred stations mentioned
in Manazil al-sairin in light of the servitude and reliance that one
must manifest towards God as per the verse Thee alone we worship and
Thee alone we ask for help.3 He affirms that such obedience allows the
believer to enter all of these spiritual stages simultaneously, rather
than it being a case of the spiritual aspirant attaining each level one
after the other.4 Another objective of Ibn al-Qayyim in this work
was to refute the contention of some that Harawl was a monist , so
1 Abdul-Rahman Mustafa. On Taqltd : Ibn al-Qayyim s Critique of Authority in Islamic

Law (New York : Oxford University Press, 2013), p. 2.
2 Joseph N. Bell, Love Theory in Later Hanbalite Islam (Albany : State University of
New York Press, 1979), p. 180.
3 Q 1 5.--
4 See Ovamir Anjum, ‘Sufism without Mysticism? Ibn Qayyim al-Gawziyyah’s
Objectives in Madarig al-Salikin . In Bori and Holtzman (eds.), A Scholar in the
Shadow, pp. 161-188.
XIV
he endeavours to reconcile the text of Manazil al-sairxn with those

of Harawl’s other writings. Furthermore, Ibn al-Qayyim negates a
contention of some Sufis that the highest spiritual station is achieved
by ‘annihilating oneself ’ (jana ) in order to achieve ‘spiritual union’
with God. Rather, he repetitively affirms that the highest goal is to
make one’s will subservient to God’s religious will and His com-
mandments. By confirming this, Ibn al-Qayyim also repudiates the
antinomianism of some Sufis.
Moreover, Ibn al-Qayyim sought to refute mysticism, which
Anjum defines as ‘a mode of cognition which does not merely
experience ecstasy or divine illumination ( kashf or mukashafa) of
scriptural knowledge, but also turns that experience into discursive
knowledge independent of scriptural knowledge’.1 Anjum adds that
the purpose of the Madarij is ‘presented in its opening discourse,
namely that the truth is not known by the greatness of saints, but
by a patient, loving , and reasoned encounter with the Scripture
available to all believers . . . Mystical knowledge, therefore, cannot
be presented as superior or equal to the Scripture.’2 Upon reading
the Madarij, the reader is struck by Ibn al-Qayyim’s profound love
for God, His Prophet and Islam.
In comparing Ibn al-Qayyim and Ibn Taymiyya, one is able to
identify a significant difference between them. While Ibn Taymiyya
seems overly concerned with correcting the Arab philosophers and
speculative theologians, Ibn al-Qayyim’s focus in his later writings
was to bring the Sufi mystics and their likes back into the fold of
orthodox Islam. This is seen in particular in his Madarij and Tarxq
al-hijratayn, which are tracts of love and spirituality, rather than
works of philosophical or speculative enquiry. Although one can
posit that Ibn al-Qayyim saw the importance of Ibn Taymiyya’s
repudiation of the philosophers and speculative theologians, as Ibn
1 Ibid., p. 166. Of note, Dr Anjum is currently working on a complete translation

of Madarij al-salikin.
2 Ibid., p. 172.
XV
al-Qayyim refers to Ibn Taymiyya’s philosophical writings al- Radd

cala’ l-mantiqiyyin and Naqd al-mantiq in Miftah dar al-saada, Ibn al-
Qayyim in fact distanced himself from such pursuits.
A further significant work from Ibn al-Qayyim’s late oeuvre is
-
Shifa’ al- Qalilfi-masail al qada wal-qadar wa’l-hikma wa’ l-talll [The
Cure for those Ailed by Questions of Predetermination, Divine
Will, Wisdom and Causality] , which addresses the complex issues
stated in the title. Ibn al-Qayyim sets out in Shifa* al- calil , as well as
in his other books including Miftah dar al-sacada , to affirm that God
has wise purposes for His actions. Hoover states : ‘The notion of wise
purpose in both God’s creation and God’s command appears in other
works [ besides Miftah dar al-sacada and Shifa’ al- calil\ as well, and Ibn
Qayyim al-Jawziyyah may well be the most prolific optimist in the
Islamic tradition.’1
One of Ibn al-Qayyim’s last works was Zad al-maad , which he
actually wrote while travelling. It is a five-volume book on the life of
the Prophet Muhammad, with practical guidance on how one may
emulate him (may God bless him and grant him peace). An abridged
translation has been rendered into English.2 It should also be not-
ed that Ibn al-Qayyim was a physician. On the subject , he wrote
al-Tibh al-nabawl, which is actually a portion of Zad al-macad , and
has been translated into English by Penelope Johnstone as Medicine
of the Prophet.3
Miftah dar al-sacada wa-manshur wilayat al- cilm wal-irada

Miftah dar al-saâda is mentioned by Ibn al-Qayyim in Madarij
al-salikin : ‘This principle [of denying God’s wisdom and causality]
leads to many false requisites and conclusions. We have mentioned
1 Jon Hoover, ‘God’s Wise Purposes in Creating Iblls: Ibn Qayyim al-Gawziyyah’s
Theodicy of God’s Names and Attributes’. In Bori and Holtzman (eds.), A Scholar
in the Shadow, p. 116.
2 See Provisionsfor the Hereafter ( Mukhtasar Zadal-Ma ad) (Riyadh : Darussalam, 2003).
3 Penelope Johnstone (trans.), Medicine of the Prophet (Cambridge: Islamic Texts

Society, 1998).
XVI
close to sixty of them in our great book named Miftah dar al-saada
wa-matlab ahl al- Him wal-irada .1 That book’s contents are wonder-
ful indeed / 2
Ibn al-Qayyim’s writing of the Miftah was a turning point in his
career. The fact that he refers to it in many of his later books illustrates
the importance he ascribed to it. Joseph Bell states: ‘With the writ-
ing of Miftah Dar Al-SaQada Ibn al-Qayyim moved into a new period
with respect to style and method alike / He notes that earlier works
of Ibn al-Qayyim only had ‘glimpses of the polished and sophisticat-
ed expression which is the hallmark of Miftah Dar Al- Sacada and the
works which follow it / 3 Salahud-Din cAbd al-Mawjud comments
on the originality of many of the issues investigated within Miftah
dar al-sacada, as well as Ibn al-Qayyim’s other writings such as Zad
al-macad, Hadl al-arwah and Badax al-fawaid, and how they cannot
be found in the writings of Ibn Taymiyya.4
Ibn al-Qayyim wrote the Miftah while he was travelling and
worshipping at the Kacba. He mentions in the beginning of Chapter
One: ‘These are some of the inspirations (nuzl) and gems that God
disclosed to me when I was at His House [the Kacba], withdrawn
[from all others] except for Him alone. I had cast myself at His door
in submission and humility, and had exposed myself to His bounti-
ful gifts and immense power throughout the day and night. The one
who depends on God for his needs, attaches his hopes to Him, resides
permanently at His gate for His assistance, and seeks refuge under
His protection will never be disappointed / 5
1 Note the subtle change in sub-title by Ibn al-Qayyim. In this quote from the
Madarij , it is rendered as matlab ahl rather than manshur wilayat . Ibn al-Qayyim
will occasionally refer to his book titles with slight variations. Another example
involves Tariq al-hijratayn wa-bab al-saadatayn , which he refers to in the Madarij
(vol. i, p. 112) as Safar al-hijratayn wa-tariq al-sacadatayn .
2 Ibn al-Qayyim, Madarij, vol. 1, p. 112.
3 Bell, Love Theory, p. 101.

4 Abdul-Rafi Adewale Imam (trans.), The Biography of Imam Ibn al- Qayyim (Riyadh:
Darussalam, 2006), p. 85.
5 See below, p. 3.
XVII
As the title suggests, Ibn al-Qayyim’s main objectives were to
expound on the power of knowledge and willpower, through which
one may attain Paradise. In the Madarij Ibn al-Qayyim proclaims that
remembrance (along with knowledge and willpower) is also pow-
erful and an evidence of one’s loyal support ( manshur al-wilaya ) to
God : ‘Remembrance (dhikr ) is a proclamation of sovereignty. One
who is given it becomes [spiritually] proximate [to God ] , whereas
those who are denied it are cut off. It is the sustenance of seekers,
and if one abandons it then the body [dies spiritually and] becomes
like a grave.’1 Ibn Taymiyya and Ibn al-Qayyim always maintained
that ‘leadership in religious affairs is granted through patience and
certainty’.2 So certainty can only result from extensive knowledge
and persistent remembrance of God, while patience is due to and
results in a strong willpower.
Ibn al-Qayyim begins the Miftah by explaining the wisdom of
creating humanity and making them reside on earth. A discussion
follows about whether Adam was placed in Paradise, or whether
the Garden was in the heavens or on earth, and the wisdom asso-
ciated with it. This was discussed in a more summarized fashion
by Ibn al-Qayyim in an earlier book entitled Hadi al-arwah ila-hilad
al-afrah . The discussion in the Miftah is quite lengthy and repetitive
as Ibn al-Qayyim brings forth the arguments of each viewpoint, and
then presents their respective rebuttals. Ultimately, Ibn al-Qayyim’s
objective in mentioning the different viewpoints about the location
of the Garden ‘is to recount some of the wisdoms and benefits that
occur as a result of Adam’s exit from the Garden and being settled
onto this earth , which is the abode of tribulation and testing. The
objective is to refute those who say that God’s wisdom is inconsistent
with allowing Adam to commit a sin that results in his exit from the
Garden or that there is no benefit in that. It is also to refute those
who negate [God’s] wisdom and [claim humanity’s exit from the
1 Ibn al-Qayyim, Madarij, vol. n, p. 395.

2 See below, p. 80.
XVIII
Garden] occurred solely because God had willed it.’1 Ibn al-Qayyim
then maintains that humanity was substituted with something better
than the Garden : God’s covenant and knowledge. It is only through
them that one can attain bliss in this world and the Hereafter.
He then discusses the importance of knowledge, its benefits,
wisdom, the necessity of pursuing it, and finally applying it . This
section represents nearly one-half of Volume I and it is what forms
Ibn al-Qayyim on Knowledge. Ibn al-Qayyim mentions 153 points and
adds another forty proofs within Point 129 regarding the superiority
of knowledge over wealth. In addition, he mentions many proofs
within other points, such that they reach approximately 200.2
He starts Chapter One with Q. 111.18 in order to show the con-
nection between knowledge and bearing witness that there is no
deity worthy of worship except for Him. Ibn al-Qayyim discusses
the superiority of knowledge, in particular that which pertains to
God and His Attributes, and that it is the greatest matter as it allows
one to achieve spiritual bliss and the status of being truly faithful.
He emphasizes the importance of knowing the Qur’an, the Sunna
and wisdom, and then teaching them. Thus only the true scholars
and students of knowledge are capable of such an undertaking, and
so their status is higher than that of one who is only a worshipper.
The author expounds at length on a saying of cAli b. Abi Talib
that includes a description of the true scholars and students, those
who are appropriate for Islamic knowledge, and the benefits of
knowledge over wealth and other worldly matters. He states that the
perfection of the offspring of Adam is achieved in this life through
sincere repentance, while in the Hereafter it is by being protected
from Hellfire and entered into Paradise.
Ibn al-Qayyim affirms, however, that knowledge is not enough
to attain guidance. He lists in Chapter Five ten reasons why one may
1 Ibn al-Qayyim, Miftah dar al-saada wa-manshiir wilayat al- Him wal-irada (Cairo:
Dar al-Hadlth, 1994), p. 24.
2 Salih Ahmad al-Shaml, Fadl al- Hlm wa’ l- ûlamd’ (Beirut : al-Maktab al-Islaml,
2001), p. 6.
XIX
not be guided despite having knowledge. In the end , he emphasizes

that being guided requires knowledge with submission to God and
following His Prophet. Ibn al-Qayyim on Knowledge concludes with
the importance of contemplation and reflection in order to attain
further knowledge and guidance.
A portion of Volume i is dedicated to a discussion of God’s
creation of natural and scientific wonders, including those of the
heavens, earth and humanity, and how they lead to belief in the fact
that God is omnipotent and omniscient. Segments of this have been
previously translated.1
Ibn al-Qayyim ends Volume i of the Miftah with a discussion
of the wise purposes and secrets associated with allowing people to
sin (which should be viewed within the context of knowledge). He
also posits that God is more apt to forgive the sins of those who are
knowledgeable and sincere because of the preponderance of their
good deeds. Finally, Ibn al-Qayyim emphasizes that the higher levels
of Paradise can only be reached by ‘traversing a bridge of hardships
and tribulations’.2 If one contemplates that reality, then one recog-
nizes that this can only be achieved with extensive Islamic knowledge
and a strong willpower.
He later states in Volume n: ‘As for the Divine Law (.sharica), it is
established to notify us which of our freely-chosen actions are pleas-
ing to God and which displease Him.’3 Ibn al-Qayyim maintains that
God commands that which He has disposed us to innately recognize
as good , and prohibited us from that which our innate disposition
and reason recognize to be repugnant. Abdullah Sliti has asserted
that ‘Ibn al-Qayyim argues that God has established two kinds of
legal conveyance ( hujja ) upon man : rational moral values and a mes-
—
senger the former which is firmly embedded in man’s intellect
1 See Anas Abdul-Hameed al-Qoz, Men and the Universe : Reflections of Ibn al- Qayyem
(Riyadh : Darussalam, 2004).
2 Ibn al-Qayyim, Miftah, p. 339.
3 Ibid ., p. 353.
XX
so that he may differentiate between good and evil’.1 On the other

hand, the Ashcarls consider that what God commands is good by
virtue of His command alone, and what God forbids is repugnant as
a result of His prohibition alone, without reason being able to iden-
tify whether something is good or bad in the absence of revelation.
In this regard , Ibn al-Qayyim presents the deterministic position of
Fakhr al-Dln al-RazI (d. 606/1209) : ‘since our actions are not freely-
chosen , they cannot be [intrinsically] deemed good or repugnant’. 2
In other words, the Ashcari position can be understood as asserting ,
in the words of Sliti, that ‘[i]f man is not the agent of his actions
then none of man’s actions are detestable since God is the sole agent ;
therefore morality is only determined by God, and not reason’.3 Ibn
al-Qayyim then proceeds to negate Razi’s position in twelve points.
Of note, Ibn al-Qayyim had previously studied Razi’s Muhassal and
IArbaxn with Safi al-Dln al-Hindl, but later viewed these tracts in a
different light after reading and analysing them with Ibn Taymiyya.
He then maintains : ‘Reason can establish whether something
is good or repugnant , but punishment [in this world ] only occurs
after a messenger is sent [and people disbelieve]...The absence of
punishment before the sending [of a messenger] is not due to the
non-existence of its causes and requisites, but rather due to the
absence of the condition [i.e. the absence of the messenger who can
give them glad tidings or warn them] that would otherwise lead to
it.’4 The Muctazila affirmed that reason could differentiate between
good and evil, but also believed that punishment in this world could
occur prior to the sending of a messenger.
Ibn al-Qayyim also discusses the beauty of the pillars of Islam
1 Abdullah Sliti, ‘A LostLegacy of Critical Engagement : Ibn al-Qayyim on Divine

Determination (qadar)’ (PhD thesis, Durham University, 2015), p. 125.
2 Ibn al-Qayyim, Miftah, p. 376. For more on Razi’s determinism and ethics, see
Ayman Shihadeh, The Teleological Ethics of Fakhr al- Din al- Razt (Leiden : Brill,
2006), pp. 30-33, 37-9, 45-6, 56-7, 63-4.
3 Sliti, ‘Ibn al-Qayyim on Divine Determination’, p. 127.
4 Ibn al-Qayyim, Miftah, p. 391.
XXI
and the Divine Laws : ‘The Divine Laws are based upon attaining
what is purely good or preponderantly advantageous, while prohib-
iting the impure and preponderantly evil. But if there are competing
evils [within a preponderant good], then the [evils] that may cause
the greatest harm are annulled, while the lesser ones are allowed.
It is upon these principles that the Most Wise has established His
Divine Laws. These all testify to His omniscience, perfect wisdom ,
providence and benevolence to His servants.’1 He does briefly men-
tion that the Qur’an and the Sunna refer to causality in more than a
thousand instances ; but he reserves an expanded and lengthy discus-
sion of this, as well as of God’s wisdom, for Shifa’ al- calil.
Nevertheless, in relation to the issue of God legislating good
and prohibiting evil, Ibn al-Qayyim in the Miftah discusses many
examples of abrogation (;naskh), like the changing of the qibla from
Jerusalem to Mecca. He maintains that God never ‘commands some-
thing and then totally invalidates or nullifies it ; rather, He maintains
some aspect of it [even after abrogation].’ He goes on to explain
that this is concordant with God’s wisdom at the time of the initial
commandment and then at the time of the abrogation.2 A further
noteworthy example is also given in this regard : ‘The benefit in com-
manding His friend Abraham to sacrifice his son was not so that the
sacrifice would occur, but rather so that both the father and the son
would submit firmly and completely to His commandment. Once
that benefit occurred , the [actual carrying out of the] killing became
harmful for them both. Therefore God abrogated it [and command-
ed Abraham to sacrifice a lamb instead]. This is the true and curative
answer in this matter.’3
Ibn al-Qayyim then discusses the Muctazill claim that God is
obligated to act in a manner that is beneficial and advantageous
1 Ibid., p. 373.
2 Ibid., pp. 381-384. Ibn al-Qayyim discusses here Q. 11.106-144, and the wisdom
in changing the qibla.
3 Ibn al-Qayyim , Miftah, p. 392.
XXII
Translator' s Introduction
( al-salah wa’ l-aslah ). Ibn al-Qayyim enumerates eighteen necessary

concomitants of that claim and shows how they are inconsistent
with the Qur’an, the Sunna, reason and reality. Ibn al-Qayyim ulti-
1
mately maintains that God’s actions are consistent with His wisdom,
mercy, benevolence and justice. He then expounds upon sixty-three
points establishing that both reason and revelation are congruous
when assessing whether something is good or evil. 2 Yet a discus-
sion of the aforementioned arguments is beyond the scope of this
introduction.
He subsequently continues with a lengthy repudiation of astrol-
ogy and belief in omens (itatayyur), as they may either lead to a
weakening of one’s willpower or a deviation thereof. In this regard,
Livingston writes on Ibn al-Qayyim’s efforts to nullify those astrolo-
gers who claimed that ‘periodicity of the fixed and moving stars
were the key to divine secrets which by the expert interpretation of
the initiated could be known to man. But for Ibn al-Qayyim, the
heavens offered divine proofs of the perfection of God’s cosmic crea-
tion, the product of a wisdom so great that it would be the height of
folly for one to claim knowledge of even the smallest scrap of it.’3
Ibn al-Qayyim concludes Volume 11 with a discussion of the ram-
ifications of the hadith regarding the 70,000 who shall enter Paradise
without being held to any accounting. The Prophet (may God bless
him and grant him peace) stated : ‘They are those who do not undergo
cauterization , do not believe in spells, nor partake in omens they
only rely upon their Lord.’4 Hence Ibn al-Qayyim ends the work by
—
emphasizing the need to avoid astrology and belief in omens because
they lead to disbelief (in the worst case) or a weakening of one’s
knowledge and willpower (in the case of minimum harm). Thus they
1 Ibid., pp. 403-407.
2 Ibid., pp. 414-458.
3 John W. Livingston, ‘Ibn Qayyim al-Jawziyyah : A Fourteenth Century Defense
against Astrological Divination and Alchemical Transmutation’, JAOS 91 (1971),
no. 1, p. 97.
4 Bukhari 5707; Muslim 372 ; Tirmidhi 2446 ; Ahmad 3806.
XXIII
have the same effect as doubts and temptations, which also under-
mine one’s knowledge and willpower. In conclusion , Ibn al-Qayyim
addresses not only how to strengthen one’s knowledge and willpow-
er, but also how to avoid what may weaken them.
Ibn al- Qayyim and Ghazali

Ibn al-Qayyim’s discussion on knowledge is worthy of compari-
son with Ghazall’s Book of Knowledge1 in his magisterial and greatly
revered Ihya cultim al-din.2 Now Ghazali and Ibn al-Qayyim mention
and discuss many of the same points ; however, Ibn al-Qayyim tends
to comment on the verses of the Qur’an and hadiths more exten-
sively. For example, they both begin discussing Q. 111.18 , but Ibn
al-Qayyim explains it in greater detail. Ghazali also briefly mentions
in two places a tradition by cAli that is mentioned by Ibn al-Qayyim
in Point 129 ; however, Ibn al-Qayyim goes on to expound on it for
seventy-four pages.3
Ibn al-Qayyim actually refers in the Miftah to Ghazall’s denounce-
ment of philosophy and speculative theology from the beginning of
the Ihya : ‘Know that all the beneficial proofs found in speculative
theology are encompassed within the Qur’an and the Traditions
of the Prophet.’4 Such sentiments are truly in keeping with Ibn al-
Qayyim’s own position.
1 For a recent translation, see Kenneth Honerkamp, The Book of Knowledge: Book 1
of The Revival of the Religious Sciences (Louisville: Fons Vitae, 2016).
2 The efforts of Ghazali in writing the Ihya and other works would lead to a
‘Sunni revival’. See Abdul Rahman Azzam , Saladin : The Triumph of the Sunni
Revival (Cambridge: Islamic Texts Society, 2014), pp. 8 and 12.
3 See below, Chapter Nine.
4 See below, p. 205-6; Abu Hamid Muhammad b. Muhammad al-Ghazall, Ihya
culum al-din (Beirut : Dar al-Macrifa, 2004), vol. 1, p. 22. Ghazali further states:
‘Knowledge of God (Exalted is He), His Attributes and actions (which is all
included in that which unveils the realities ( Him al-mukashafa ) ) is completely
absent in speculative theology. Moreover, speculative theology is a barrier and
obstacle to attaining this knowledge.’ See Ghazali, Ihya\ vol. 1, p. 23.
XXIV
About the Truly Faithful or Saints (Siddiqun)

At this point , it seems appropriate to discuss one issue that stands
out in the Miftah : Ibn al-Qayyim’s repetition of the Prophet’s hadlth :
‘This knowledge [inherited from the Prophet ] will be conveyed by
the successors [of this Community] who are upright and trustwor-
thy ( cudul). They will repudiate the distortions of the extremists
( tahrif al-ghalin ) , those who attempt to break-up [ the religion ] by
negating [its precepts] (intihal al-mubtilin ) , and the misinterpretations
of those who are ignorant ( tawil al-jahilm ).’ 1 Ibn al-Qayyim includes
it within the first ten points, which discuss the greatness of Q. 111.18.
He then repeats it in Point 136 and discusses it in greater detail.2
It seems that Ibn al-Qayyim repeats this hadlth because he wants
to first illustrate that scholars possessed of strong willpower must
work to repudiate falsehood. But more importantly, and God knows
best , he is attempting to allude to one characteristic, or maybe even
the most important characteristic possessed by those who are truly
faithful ( siddiqun ). He states in the Madarij : ‘Whoever worships God
by striving against His enemy has attained a great share of [ the char-
acteristic of ] being truly faithful. The greater the servant’s love and
loyal support for his Lord, as well as his enmity towards His enemy,
the greater his participation in striving...This form of servitude [ to
God] is only realized by a few. Whoever has tasted its sweetness will
lament the time he spent beforehand [in heedlessness of it].’3 Ibn
1 BayhaqI ( Sunan) 20,911 ; Ibn cAdl, vol. p. 211; Haythami 601 ; al-Khatib
al-Baghdadl (SharaJ ), pp. 47-52 ; Tammam 899; al-Muttaql al-Hindl 28,918 ; Bidaya,
vol. x, p. 337. It is ‘authentic’ according to Albani ( Mishkat 248). Ibn al-Qayyim
also mentions this hadlth in other books of his, like al- Sawaiq al-mursala (Riyadh :
Dar al-cAsima, 1987), vol. HI, p. 927. It should also be mentioned that Imam
Ahmad b. Hanbal utilized it in his al- Radd ala’l-zanadiqa wa’ l-Jahmiyya (Kuwait
City: Ghiras, 2005), p. 170.
2 The Prophet ( may God bless him and grant him peace) also said : ‘You must be
truthful. The truth guides one to righteousness, and righteousness guides one
to Paradise. A person will persist in being truthful and credible until God writes
him as being truly faithful (siddtq ). Muslim 2607; Tirmidhl 1971 ; Ahmad 3638.
f
3 Ibn al-Qayyim, Madarij, vol. 1, p. 241.
XXV
al-Qayyim also states in Point 64: ‘Furthermore, his followers are
knowledgeable and carry out [ the Prophet’s message] by [spread-
ing] knowledge, [performing good ] actions, guiding and advising
people, being patient , and striving [for His sake]. These are the truly
—
faithful ones (.siddlqun) they are the best of the Prophet’s followers ;
and their leader and imam is Abu Bakr al-Siddlq (may God be pleased
with him).’1
Although no one can reach the faith of Abu Bakr al-Siddlq, Ibn
al-Qayyim maintains in Point 66 that scholars can attain the level of
the truly faithful: ‘Thus if the scholar’s writings reach the level of
true faith then his ink becomes better than the blood of a martyr, as
long as the latter is not considered to be one of the truly faithful.’
Then in Point 70, based on Q. xxxii.24, he states that ‘leadership in
religious affairs is granted through patience and certainty. It is one
of the highest levels of the truly faithful ones.’
Incidentally, Ghazall also mentions in the Ihya that the rank of
the truly faithful is occupied by those ‘whose existence [in this world
is devoted ] to their Lord , not to themselves...Their firm resolve in
carrying out righteous actions is characterized by strength without
any deviation, weakness or hesitation.’2 He further argues : ‘Some
of the knowers ( carifun) state that there are ranks for those who are
patient. The first rank is to avoid desires ; and this represents those
who are repentant. The second is contentment with what has been
decreed ; and this rank describes the ascetics. The third is to love what
the Lord uses him for ; and this is rank of the truly faithful.’3
The Methodology of this Translation

The initial Arabic text that was utilized was edited by Sayyid b.
Ibrahim b. Sadiq Tmran and cAll Muhammad and published by Dar
al-Hadlth in 1994. Subsequently a critical edition edited by cAbd
1 See below, p. 73.

2 Ghazall, Ihyd\ vol. iv, p. 389.
3 Ibid., vol. iv, p. 69.
XXVI
al-Rahman b. Qa’id and published by Dar cAlam al-Fawa’id in 2015

was utilized . This translation, Ibn al-Qayyim on Knowledge, represents
a significant portion of Volume 1 of Miftah dar al-sacada.
The English translations of the Qur’anic verses were derived
from Pickthall in the vast majority of cases, with his older English
style often retained, although his use of ‘lo!’ was largely omitted.
The translations of Yusuf Ah and Muhammad Asad were utilized
on occasions when they more accurately portrayed the meaning put
forward by Ibn al-Qayyim in his text. Of note, as per Islamic Texts
Society usage, God is used in place of Allah.
The Enghsh translations of the six canonical books of
—
hadith Bukhari, Muslim, Tirmidhl, Ibn Maja , Nasa’l and Abu
—
Dawud published by Darussalam have also been utilized , adapted
and referenced. Hadiths were also found in the following collections:
Muwatta’ al- Imam Malik , Musnad al- Imam Ahmad , Sunan al- Darimi,
Bayhaql’s Sunan and Shuab al-iman, Hakim’s al-Mustadrak cala l-
Sahihayn, Sahih Ibn Hibban, Abu Nucaym’s Hilya ,Mundhiri’s al-Targhib
wa’l-tarhlb, Haythaml’s Majmac al-zawaid, Ibn cAbd al-Barr’s Jamic
bayan al- cilm wa-fadlih, Ibn ‘Adi’s al-Kamil fi-duafa al-rijal, Ibn
Kathir’s al- Bidaya wal-nihaya, Tabrizi’s Mishkat al-masabih, al-Khatib
al-Baghdadi’s al- Faqih wa’l-mutafaqqih and Tarikh Baghdad , al-Muttaqi
al-Hindi’s Kanz al- cummal , Tammam’s Fawaid , and Zabidi’s Ithaf
al-sada al-muttaqin. When quoted , the hadith numbers are refer-
enced to editions of these books which are included on the website
shamela.ws or its application , and mentioned in the Bibliography.
In addition, any chains of narrators have been shortened to only
include the immediate Companion of the Prophet who narrates
it. Furthermore, in order to prevent the referencing of hadith from
being over-bearing for the reader, if a tradition was found in either
Sahih al- Bukhari or Sahih Muslim then references were limited to the
‘Six Books’ and Musnad al- Imam Ahmad . If not present in the two
Sahihs , then the aforementioned collections were also cited. Also,
in the footnote references, there is usually only the mention of the
XXVII
collector’s name and the number of the tradition ; however, in other

instances, in regards to some lesser-known collections, the author,
page number and volume is given (with the Bibliography consid-
ered sufficient for clarifying publication details in both instances).
Finally, all hadiths other than those present in Sahih al- Bukhari and
Sahih Muslim were categorized as ‘authentic’ ( sahih ) , ‘sound’ (hasan),
‘weak’ ( daif ) or ‘fabricated’ ( mawdu ) according to the opinion of the
prominent Hadith scholar Nasir al-Dln al-Albani wherever possible.
In an effort to assist the reader, the overarching theme of each
point or group of points that Ibn al-Qayyim discusses is summa-
rized between brackets before the point(s). The book is also divided
into twelve chapters along with a Prologue, rather than the mere
three chapters in the Arabic edition. As Ibn al-Qayyim was in Mecca
away from his library when he authored the work , his order is not
always logically sequential, so he tended to return later in the book
to points raised earlier. Therefore the chapters may include other
themes within them besides those mentioned within their titles.
Ibn al-Qayyim’s writing style has been correctly explained by
Ibn Hajar in the following terms : ‘His writings can be long-winded
and prolix in an attempt to clarify issues.’ Therefore in the Miftah
1
there are many instances of repetition, which Ibn al-Qayyim himself

acknowledges, as he accepts his own tendency to sometimes digress.
Some repetition is, however, retained in order to clarify or reinforce
some points. Nonetheless, in order to shorten this book and make it
more readable, repetition and digression not immediately relevant
to a theme being discussed has been abridged. In addition , numer-
ous grammatical discussions and many instances of poetry were also
omitted. Yet none of the 153 points listed by Ibn al-Qayyim (even
if repeated) were removed , so as to not disturb his numbering. The
outcome is that approximately 20% of the text —derived from pages
59-222 of 343 in Volume 1—has been abridged in this presentation.
Hajar, al- Duraral-katninahfi-ayan al-maata al-thaminah (Hyderabad : Matbacat

1 Ibn
Majlis Da’irat al-Macarif al-cUthmaniyyah, 1972), vol. v, p. 139.
XXVIII
From KEY TO THE BLISSFUL ABODE
Miftah Dar al-Saada
[PROLOGUE]
In the Name of God , Most Compassionate and Merciful
When God’s wisdom and mercy dictated that Adam and his
offspring descend from the Garden , He substituted for them some-
thing better : His covenant. He made it a means of attaining unto
Him, and it is a clear and obvious path . Whoever holds on [to
His covenant ] is successful and guided ; and those who shun it are
wretched transgressors.
—
This noble covenant [which is] the straight path and the great
—
tiding cannot be fulfilled except through the door of willpower
and knowledge. In this manner, willpower is the door ; and knowl-
edge is the key without which the former cannot be opened. A
person’s perfection can only be achieved by fulfilling two require-
ments : firm resolve to elevate his [rank ] and knowledge to enlighten
and guide him.
If one of these [two latter requirements] is absent, the ranks of
bliss and success will elude a servant. In that case, he either does not
have knowledge, and so he does not know how to pursue those [ high
ranks] ; or he lacks a firm resolve, and so he cannot rise up to them.
In those cases, he remains motionless in a lowly state while his heart
is barred and impeded from the perfection he was created for. If both
are absent, then he becomes a degenerate, allowing himself to graze
untended along with livestock,1 finding pleasure in the abyss of relax-
ation and inactivity, and comfort in the bed of incapacity and laziness.
i Ibn al-Qayyim gives a detailed explanation of this analogy in Chapter Nine.
I
This [ aforementioned person ] is not like someone for whom
knowledge is esteemed and so he embarks towards it . The lat -
ter is blessed in his unrivalled pursuit . He adheres firmly to the
path and is upright upon it . His overwhelming and fervent long-
ing for God refuses everything but the emigration to God and
His Messenger . He disdains to have any companions except those
who accompany him on this path.
Since the perfection of willpower is related to what one
intends and the eminence of knowledge is associated with that
which it concerns, the servant achieves his ultimate bliss by mak-
ing his will subservient to that of the Desired One, Who never
wanes or eludes. One cannot attain any bliss or [spiritual ] life
except by having a firm resolve to act in accordance [with the
religious commands] of the Ever-Living One Who never dies.
There is no way for one to reach this high goal and good
fortune except with knowledge inherited from His servant
—
[Muhammad ] His Messenger , friend and beloved one who —
He has sent for such a purpose and established as a guide on this
path. He made the Messenger an intermediary between Him and
the people , whereby he invites them by His will to the peaceful
abode [of Paradise].
The Sublime refused to grant success or open [ the gates to
Paradise] for anyone except through the Prophet . God will not
accept anyone’s efforts unless they begin with the Prophet and
end by being devoted to Him. All of the paths are now blocked
except the way of the Prophet Muhammad (may God bless him
and grant him peace). All hearts are barred and obstructed except
for those of the followers of the Prophet .
It is thus obligatory upon someone who seeks bliss for himself,
and whose heart is alive and aware, to make these two principles
[i.e. knowledge and willpower ] the bases for all his sayings and
actions. One should hold them dear like a hidden treasure, and rely
on them to pave the way during any of life’s frightening situations.
Prologue
This book’s intent is to reveal the eminence of these two princi-

ples. I named it Key to the Blissful Abode : Proclamation of the Sovereignty
of Knowledge and Willpower as these are some of the inspirations and
gems that God disclosed to me when I was at His House [the Kacba] ,
withdrawn [from all others] except for Him alone. I had cast myself
at His door in submission and humility, and had exposed myself
to His bountiful gifts and immense power throughout the day and
night. The person who depends on God for his needs, attaches his
hopes to Him, resides permanently at His gate for His assistance,
and seeks refuge under His protection, will never be disappointed.
Since knowledge comes before willpower, takes precedence over
it , qualifies it and guides it , we will discuss the importance of knowl-
edge first. Upon the completion [of these two] we will follow this,
God willing, with [another] book about love.1 We will include here
the sections, wisdoms, benefits, fruits and causes, as well as what
strengthens, weakens or hinders [ knowledge or willpower ]. We will
seek evidence for it through all means, whether transmitted [from
the Qur’an and the Sunna] or through reason, or the innate dispo-
sition, or analogy, or through taste and experience [of the truth]
( al-dhawq wa’ l-wajd).2 Our [will and love should only] be attached
— —
to the True God there is no god but Him and it is wholly inap-
1 Since love of God leads to a stronger willpower, Ibn al-Qayyim discusses it at

length in his other books. Whether Ibn al-Qayyim had initially intended to
discuss love in Miftah dar al-saada or not is debatable. His earlier book Rawdat
al-muhibbtn wa-nuzhat al-mushtaqln discusses love, and is extant ; but his al-Mawrid
al-safi, which he wrote afterwards on the topic of love, is now lost.
2 Dhawq and wajd are popular Sufi terms. Ibn al-Qayyim derives them from two
hadiths. Firstly, ‘He who is content with God as his Lord, Islam as his religion, and
Muhammad as his Prophet has tasted (dhaq) the sweetness of faith’ (Muslim 54;
Tirmidhl 2623 ; Ahmad 1778). Secondly, ‘If one possesses these three [characteristics],
then he has experienced ( wajada ) the sweetness of faith: [1] he who finds nothing
more beloved to him [than following] God and His Messenger ; [2] he who only
loves another person for the sake of God ; and [ 3] he who hates to return back to
—
disbelief —after God has saved him from that -just as he would hate to be thrown
in Hellfire’ (Bukhari 6941; Muslim 67; Tirmidhi 2624; Ibn Maja 4032; Nasa i 4988 ;
Ahmad 12,002). See Ibn al-Qayyim, Madarij, vol. n, p. 67.
3
propriate to act to the contrary. We will also respond to those who

deny this and show their errors.
These [aforementioned matters] are included in this gem, and
the best of its meanings will now be shining before you. It is like an
astonishingly beautiful bride, with her dress trailing as she proceeds
in the wedding ceremony towards you. Be one who accepts this shin-
ing bliss, and do not be like one who is blind and paralysed. You can
choose for yourself either [ knowledge or ignorance] and have either
[a strong or weak will].
Inevitably, each blessing has those who are envious of it ; and
each truth has its deniers and those who stubbornly reject it. The
author will be exposed to the attacks of the envious and unjust, who
fire arrows at him and [attempt to] defame him. But you, the reader,
will find here the quintessential arguments and fruits that the author
has taken upon himself to plant. I ask God to excuse my errors and
mistakes, and those of His believing servants.
I seek God’s protection from those who lack knowledge and
have sold their religion . They are insolent in their ignorance and
use all their capabilities to harm Your servants. Due to their igno-
rance, such people consider benevolence to be evil, the Sunna [of
the Prophet] to be blameworthy innovation in religion, and good
tradition to be strange. Due to their injustice, they recompense
a good deed with evil and one evil with ten. They also disregard
the rights of others and despise people, so that they may attain
their false desires and pleasures. They do not acknowledge what
is good except that which accords with their wishes, nor do they
renounce what is abominable unless their desires oppose it . They
act arrogantly with the loyal supporters ( awliya ) of the Messenger
and they quicken to sit amongst those who are astray and ignorant.
They may think that [in knowledge] they are the foremost , but
God , His Messenger and the believers consider them to be cut off
from the Prophet’s inheritance.
4
Prologue
Now, when journeying on this path, one should only accom-

pany those who are [spiritually] alive, rather than dead. A poet said
it best :
There is a [spiritual] death before the [physical] one for
those who are ignorant.
And for their bodies, there are [spiritual] graves before
the [physical] ones.
Their spirits are estranged from their bodies.
There will be no resurrection for them until the Day of
Resurrection.
O God , You are deserving of praise and we seek Your assistance
and help regarding our grievances. We rely on You, and there is
no power nor any strength save in You. You are sufficient as our
Guardian and the best Trustee. We will now commence with our
objective, by the power of God and His strength.
5
CHAPTER ONE
Attesting to God’s Oneness is One of the Greatest

Benefits of Being Knowledgeable
[POINTS I-IO: THE IMPORTANCE OF KNOWLEDGE ACCORDING TO

THE VERSE: THERE IS NO GOD BUT HE: THAT IS THE WITNESS OF
GOD, HIS ANGELS AND THOSE ENDUED WITH KNOWLEDGE.]
God (Exalted is He) said : There is no god but He: That is the witness of
God , His angels and those endued with knowledge , standing firm on justice .
There is no god but He , the Exalted in Power, the Wise.1 The Sublime
has cited { istashhada )2 that the knowledgeable are the ones who bear
— —
witness to His Oneness the noblest testimony by saying : There is
no god but He : That is the witness of God , His angels and those endued with
knowledge. This proves the excellence of knowledge and the knowl-
edgeable in numerous ways :
1. Citing only the testimony of those with knowledge from amongst
all of humanity.
2. Linking their testimony to His.
3. Linking their testimony to that of His angels.

4. Implying their righteousness and just nature. Indeed , God would
1 Q. HI.18 (Yusuf Ali translation).

2 The meaning of ‘cite’ (istashhada) is not that God (Glory be to Him) is in need of
His angels or scholars to bear witness to His Oneness: God sufficeth as a Witness
(Q. XLVIII.28). Rather, God cites the knowledgeable for many reasons, as Ibn
al-Qayyim mentions in Points 8, 15, 20 and 81. Similarly, God cites the believers’
words on the Day of Judgment : Lo! there was a party of My slaves who said: Our
Lord! We believe, therefore forgive us and have mercy on us for Thou art Best of all who
show mercy (Q. xxm.109).
6
Attesting to God’s Oneness
not cite their testimony unless they were upright . It has been related
in a known tradition that the Prophet (may God bless him and grant
him peace) said : ‘This knowledge [inherited from the Prophet ]
will be conveyed by the successors [of this Community], who are
upright and trustworthy ( cudiil). They will repudiate the distortions
of the extremists ( tahrif al-ghalln), those who attempt to break up
[the religion ] by negating [its precepts] ( intihal al-mubtilin), and the
misinterpretations of those who are ignorant ( tawxl al-jahilin).’1 A
discussion will follow, God willing , about this hadith in its appro-
priate place.2
5. He described them as being knowledgeable, and this signifies that
they are specialized in [ knowledge] , devoted to it , and are perma-
nently associated with it , rather than being only temporarily so.
6. The Sublime bore witness to it Himself, and He is the Most
Glorious witness. Then He linked the best of His creation to it : His
angels and the knowledgeable from amongst His servants. It is a suf-
ficient distinction for them that they receive this grace and honour.
7. He cited their testimony of the noblest , greatest and highest thing
to be witnessed : that there is no deity worthy of worship except
God. Clearly, the Exalted and Greatest will only mention the great-
est and most elevated of His creation in this regard.
8. The Sublime rendered their testimony as evidence against the
deniers. Therefore, He gave them the status of being considered as
one of His proofs, signs and evidences that indicate His Oneness.
9. The Sublime used only a single verb to encompass His testimony
as well as that of His angels and the knowledgeable. This is indica-
tive of the powerful connection of their testimony to His. It is as if
He (Glory be to Him) testified to His Oneness through their speech
and made them utter His testimony. Thus He is the One Who bore
witness to His Oneness by certifying , speaking and teaching it to
1 Bayhaqi ( Sunan ) 20,911 ; Ibn cAdl, vol. 1, p. 211; Haythami 601; al-Khatib
al-Baghdadl (Sharaj), pp. 47-52 ; Tammam 899; al-Muttaql al-Hindl 28, 918 ;
Biddya , vol. x, p. 337. It is ‘authentic’ according to Alban!( Mishkat 248).
2 Ibn al-Qayyim discusses it further in Chapter Ten, Point 136.
7
others, while the knowledgeable bear witness by affirming, know-

ing, believing and attesting to it.
io. The Sublime allowed them, by virtue of their testimony, to ful-
fill His rights upon humanity. It is incumbent upon the creation to
—
affirm [His Oneness] this alone will bring them the highest degree
of happiness in this life and the Hereafter. In addition, the [ knowl-
edgeable] will receive the same reward of those who become guided
and affirm [ His Oneness] as a result of their testimony. The extent
of this great blessing is not appreciated by anyone except God. The
above are ten aspects relevant to this verse.1
[POINT II : GOD NEGATED ANY EQUIVALENCE BETWEEN THE

KNOWLEDGEABLE AND THE IGNORANT.]
The Sublime negated equivalence between the knowledgeable and

others, just like He negated equivalence between the inhabitants of
Paradise and the denizens of Hellfire. The Exalted said : Say [ unto
them, O Muhammad): Are those who know equal with those who know not ?2
The Exalted also said : Not equal are the owners of the Fire and the owners
of the Garden . 3 This indicates their excellence and eminence.
[POINT 12: THOSE WHO ARE IGNORANT ARE DESCRIBED IN

THE QURAN AS BEING BLIND.]
The Sublime made those who are ignorant similar in status to those
who are blind : Is he who knoweth that what is revealed unto thee from thy
Lord is the truth like him who is hlind?A Thus one is either knowledgeable
1 Ibn al-Qayyim has discussed Q. 111.18 elsewhere : ‘This verse and this testimony
includes proof for: [1] His Oneness, which negates polytheism ; [2] His justice,
which negates injustice ; [3 ] His Almightiness, which negates incapability ; and
[4] His wisdom, which nullifies ignorance or inadequacy. Therefore, it testifies
to His Oneness, His justice, and His omnipotence, knowledge and wisdom. For
these reasons it is the greatest testimony.’ See Ibn al-Qayyim , Madarij, vol. 111,
pp. 418-432.
2 Q. xxxix.9.
3 Q. Lix.20.
4 Q. xm.19.
8
Attesting to God’s Oneness
or blind. The Sublime has described those who are ignorant as deaf,
dumb and blind in other instances in His Book.
[POINT 13 : GOD COMMENDED THOSE WHO ARE KNOWLEDGEABLE.]

The Sublime commended the scholars because they acknowledge the
truth of the Lord’s revelations. The Exalted said : Those who have been
given knowledge see that what is revealed unto theefrom thy Lord is the truth . 1
[POINT 14: GOD COMMANDS US TO REFER BACK TO THE SCHOLARS.]

The Sublime commanded us to ask the scholars and refer back to
their statements. He said : And We sent not ( as Our messengers ) before thee
other than men whom We inspired . Ask thefollowers of the Remembrance if ye
know not!2 The followers of the Remembrance is a reference to the schol-
ars, since they are knowledgeable regarding that which was revealed
unto the prophets.
[POINT 15: GOD ATTESTED TO THE GREATNESS OF THOSE WHO

ARE KNOWLEDGEABLE.]
The Sublime cited the knowledgeable due to their testimony that

what God revealed to His Messenger is the truth. The Exalted said :
Shall I seek other than God for judge , when He it is Who hath revealed
unto you ( this ) Book , fully explained ? Those unto whom We gave the Book
( aforetime ) know that it is revealedfrom thy Lord in truth. So be not thou ( O
Muhammad ) of the waverers.3
[POINT 16: GOD CONSOLED THE PROPHET BY REMINDING HIM

OF THE FAITH OF THOSE WHO ARE KNOWLEDGEABLE.]
The Sublime consoled His Prophet by reminding him of the faith

of the knowledgeable. He also commanded him to avoid concern -
ing himself with the ignorant. The Exalted said : And ( it is ) a Qur’an
1 Q. xxxiv.6.
2 Q. xvi.43.
3 Q. vi.114.
9
that We have divided , that thou mayst recite it unto mankind at intervals, and
We have revealed it hy ( successive ) revelation . Say: Believe therein or believe
not ; those who were given knowledge before it , when it is read unto them , fall
down prostrate on their faces , adoring , saying : Glory to our Lord! Verily the
promise of our Lord must befulfilled .1 This represents a great honour for
the knowledgeable. Implied within this is the fact that those who
are knowledgeable recognize, believe and affirm [ the truth of the
Qur’an] , regardless of whether others have believed or not.
[POINT 17: GOD SELECTED THOSE WHO ARE KNOWLEDGEABLE

BY PLACING His BOOK IN THEIR HEARTS.]
The Sublime honoured the scholars by placing [and preserving ] the

verses of the Qur’an in their hearts. This allows them to prove the
veracity of the Qur’an itself.
This is a special characteristic and virtue of theirs, which is not
present in others. The Exalted said : In like manner We have revealed
unto thee the Book , and those unto whom We gave the Book aforetime will
believe therein; and of these ( also ) there are some who believe therein . And none
deny Our revelations save the disbelievers . And thou ( O Muhammad ) wast
not a reader of any ( Divine ) book before it , nor didst thou write it with thy
right hand , for then might those have doubted , who follow falsehood . But it
is clear revelations in the hearts of those who have been given knowledge , and
none deny Our revelations save wrongdoers .2
One interpretation is that the scholars have memorized the vers-
es of the Qur’an so that they have become preserved in their hearts.
Moreover, these verses indicate the veracity of [the Qur’an] itself.
Alternatively, it can be interpreted to mean that the verses of the
Qur’an are clear signs preserved in their hearts and well known to
them. Both viewpoints are necessary concomitants. In either case,
they are praised and commended. This is a testament to them, so
deeply reflect on that.
1 Q. xvn.106-108.
2 —
Q. xxix.47 49.
10
Attesting to God's Oneness
[POINT 18: GOD COMMANDED HIS PROPHET TO ASK
FOR MORE KNOWLEDGE.]
The Exalted said : Then exalted he God , the True King! And hasten not (O
Muhammad) with the Qur'an ere its revelation hath been perfected unto thee ,
and say: My Lord! Increase me in knowledge .1 It is a sufficient distinction
for knowledge that God (Glory be to Him) commanded His Prophet
to ask for more of it.
[POINT 19: THE KNOWLEDGEABLE OCCUPY AN ELITE

STATUS EXCLUSIVE TO THEM.]
The Sublime revealed the elite status exclusive to those character-

ized by knowledge and faith when He (Exalted is He) said : O ye
who believe! When it is said unto you , Make room! in assemblies , then make
room; God will make way for you ( hereafter ). And when it is said , Come up
higher! Go up higher, God will exalt those who believe among you , and those
who have knowledge , to high ranks . God is Informed of what ye do .2 The
Sublime notified us in His Book of four instances in which one’s rank
—
is elevated the first is mentioned here.
The second is His statement : They only are the ( true ) believers whose
hearts feel fear when God is mentioned , and when His revelations are recited
unto them they increase theirfaith , and who trust in their Lord; who establish
worship and spend of that We have bestowed on them . Those are they who
are in truth believers . For them are grades ( of honour ) with their Lord , and
pardon , and a bountiful provision .2
The third is the statement of the Exalted : But whoso cometh unto
Him a believer, having done good works , for such are the high stations. 4
The fourth instance is the statement of the Exalted : God hath
bestowed on those who strive a great reward above the sedentary; degrees of
rank from Him, andforgiveness and mercy. 5
1 Q. xx.114.
2 Q. Lvra.11.
3 Q. vm.2-4.
4 Q. xx.75.
5 Q. iv.95-96.
II
Those who are faithful are bestowed three of the four elevated
ranks. These groups are characterized as having beneficial knowl-
edge and doing pious deeds. The fourth group is elevated because
they battle [in His path]. Therefore, an elevated status is due to either
knowledge or waging battle [for His sake]. It is upon these two that
the religion is established .
[POINT 20: GOD CITES THE KNOWLEDGEABLE ON THE

DAY OF RESURRECTION.]
The Sublime cited the statement of those having knowledge and
faith on the Day of Resurrection to show the falsity of the disbe-
lievers’ statements. The Exalted stated : And on the day when the Hour
—
riseth the guilty will vow that they did tarry but an hour thus were they ever
deceived . But those to whom knowledge andfaith are given will say: The truth
is , ye have tarried , by God’s decree , until the Day of Resurrection . This is the
Day of Resurrection , but ye used not to know. 1
[POINT 21: GOD INFORMS US THAT ONLY THE KNOWLEDGEABLE

ARE FEARFUL OF HlM.]
The Sublime revealed that they are the ones who are truly fearful of
Him. Furthermore, it is He Who selected them exclusively [to have
that attribute] from amongst all people. The Exalted said : The erudite
among His servants fear God alone. God is Mighty, Forgiving .2 This verse
specifies that [the characteristic of ] fearing Him is exclusive to those
who have knowledge. The Exalted also said : Their reward is with their
Lord : Gardens of Eden underneath which rivers flow, wherein they dwell for
ever. God hath pleasure in them and they have pleasure . This is ( in store ) for
him who feareth his Lord .3
If the above two verses are considered together, the reward men-
tioned [in the latter verse] is proven to be for the knowledgeable.
1 Q. xxx.55-56.
2 Q. xxxv.28.
3 Q. xxvm .8.
12
Attesting to God's Oneness
^
Ibn Mas d1 (may God be pleased with him) said : ‘It is sufficient that
knowledge results in fear of God, and it is sufficient that ignorance
leads to becoming deluded away from Him.’2
[POINT 22: GOD INFORMS US THAT ONLY THE KNOWLEDGEABLE

BENEFIT FROM HlS SIMILITUDES.]
The Sublime informed us that the similitudes that He has revealed to
His servants prove the veracity of [the Qur’an], and only those who
are knowledgeable derive benefit from them or have knowledge of
their meanings. The Exalted said : As for these similitudes, We coin them
for mankind , hut none will grasp their meaning save the wise.3
There are around forty similitudes in the Qur’an. If a Predecessor
read one of them but could not understand it , he would weep and
say ‘I am not one of the knowledgeable.’
1 cAbd Allah b. Mascud (d. 29/650) was a prominent Companion and is reported
have been the sixth man to accept Islam. He was one of the foremost reciters
to
of the Qur’an. He also narrated 848 hadlths.
2 Ibn cAbd al-Barr 1514.
3 Q. xxix.43.
13
CHAPTER TWO
The Importance of Having Knowledge of the Qur’an,

the Sunna and Wisdom and then Teaching Them
[POINT 23: ABRAHAM PREVAILED OVER HIS FATHER AND

HIS PEOPLE BY USING EVIDENCE .]
The Sublime recounted the debate between Abraham, his father and
his people, and how Abraham prevailed over them by using evi-
dence. He also mentioned how He blessed him and elevated his rank
due to this knowledge. The Exalted said after mentioning Abraham’s
debate with his father and his people in Surat al-Ancam : That is Our
argument . We gave it unto Abraham against his folk . We raise unto degrees of
wisdom whom We will . Thy Lord is Wise , Aware .1 Zayd b. Aslam2 (may
God be pleased with him) said : ‘His raising of whom He wills to
higher ranks is according to their knowledge and use of evidence.’
[POINT 24: WISDOM CAN BE SEEN IN GOD S CREATION

BECAUSE IT SHOWS THAT HE IS OMNISCIENT.]
The Sublime revealed that He originated the creation, established
His Holy House [Kacba] and the holy month , and established marked
and unmarked sacrificial animals3 so that His servants would come
to know that He is Omniscient and Omnipotent . The Exalted said :
God it is Who hath created seven heavens, and of the earth the like thereof.
The commandment cometh down among them slowly, that ye may know that
1 Q. vi.83.
2 Abu Usama Zayd b. Aslam (d . 136/754) was a Successor.
3 This is mentioned in Q. v.97.
14
The Importance of Having Knowledge of the Qur’an
God is Able to do all things, and that God surroundeth all things in knowl-
edge . 1 This proves that the servants’ knowledge of the Lord and His
Attributes, as well as their worshipping Him alone, is the desired
objective of His creating and His commandments.
[POINTS 25-26: GOD INFORMS US THAT KNOWLEDGE IS BETTER

THAN ANY WEALTH , AND THAT IT IS THE BEST BOUNTY ] .
25. God (Glory be to Him) commanded the knowledgeable to rejoice
with what He has bestowed upon them. He informed us that knowl-
edge is better than what people may accumulate [of wealth in this
world ]. The Exalted said : Say: In the bounty of God and in His mercy:
therein let them rejoice. It is better than what they hoard . The bounty of God
2
has been interpreted to mean ‘faith’, while His mercy is interpreted as

the Qur’an itself. Faith and the Qur’an represent beneficial knowl-
edge, righteous deeds, guidance and the true religion ; and these
denote the most superior types of knowledge and deeds.
26. The Sublime has borne witness that whosoever has been given
knowledge, has been given a great bounty. The Exalted said : He
giveth wisdom unto whom He will, and he unto whom wisdom is given , he
truly hath received abundant good . But none remember except men of under-
standing .3 Ibn Qutayba4 and others defined wisdom ( hikma) here as
‘possessing the truth and acting upon it’. Thus it indicates beneficial
knowledge and righteous deeds.
[POINT 27: GOD S GREATEST BLESSINGS UPON THE PROPHET

ARE THE BOOK , WISDOM AND KNOWLEDGE.]
The Sublime has recounted His blessings and grace upon His
Messenger, with the most distinguished being that He bestowed
upon him the Book and wisdom, and taught him that which he did
1 Q. Lxv . 12.
2 Q. x.58.
3 Q. 11.269.
4 cAbd Allah b. Muslim b. Qutayba al-Dinawarl (d. 276/889) was a scholar and
judge during the Abbasid Caliphate.
15
not previously know. The Exalted said : God revealeth unto thee the
Book and wisdom , and teacheth thee that which thou knewest not . The grace
of God towards thee hath been infinite . 1
[POINT 28: GOD REMINDS THE BELIEVERS OF HIS BLESSINGS IN

SENDING THE MESSENGER MUHAMMAD TO THEM.]
The Sublime reminded His pious servants of these [above-men-

tioned] blessings and commanded them to thank Him and remember
Him for what He has conferred upon them. The Exalted said : Even
as We have sent unto you a messenger from among you , who reciteth unto
you Our revelations and causeth you to grow, and teacheth you the Book and
wisdom , and teacheth you that which ye knew not . Therefor remember Me , I
will remember you . Give thanks to Me , and reject not Me.2
[POINT 29: GOD S FAVOUR UPON ADAM BY

ENDOWING HIM WITH KNOWLEDGE.]
When the Sublime informed the angels that He would place a vice-
roy on the earth, they asked Him : Wilt thou place therein one who will
do harm therein and will shed blood , while we hymn Thy praise and sanctify
Thee? He said : Surely I know that which ye know not . And He taught
Adam all the names, then showed them to the angels, saying : Inform Me of
the names of these, if ye are truthful . They said : Be glorified! We have no
knowledge saving that which Thou hast taught us . Thou , only Thou , art the
Knower, the Wise .3 Then His commandment was given to the angels
to prostrate before Adam, but Iblls4 refused. Thus God damned the
Devil and expelled him from the heavens.
There are numerous points in this story that show the excellence
of knowledge. Firstly, the Sublime responded to the angels when
they inquired why He would place humans on the earth, since they
—
1 Q. iv.113.
2 Q. 11.151-152.
3 Q. 11.30-32.
4 Iblls is one of the names of the Devil or Satan (Shaytan). It is derived from the
word ablasa , which means ‘to despair of any hope or goodness’.
l6
felt that they were more obedient to Him—by stating: Surely I know
that which ye know not . Thus He responded that He knows hidden
1
matters and their realities, that these [issues] are unknown to them,
and that He is the Most Knowledgeable and Most Wise. It thereafter
became apparent that some of the best of His creation arose from this
viceroy: His messengers and prophets, the pious servants, martyrs,
truly faithful ones ( siddiqun ) , scholars, and other ranks of knowledge-
able and faithful people who are better than the angels.
It also became evident that the most evil of creation arose from
the Devil. Thus He (Glory be to Him) brought forth both types of
[creatures]. The angels had no prior knowledge of this, nor could
they have anticipated the dazzling wisdoms ensuing from the crea-
tion of Adam and the settling [of his progeny] on earth.
Secondly, when the Sublime wanted to manifest Adam’s supe-
riority and excellence over [the angels], He favoured him with
knowledge. God taught him all of the names and then presented
them to the angels saying : Inform Me of the names of these , ifye are truth-
ful . It has been narrated in some exegeses that the angels thought that
2
their Lord would not create anyone more honourable than them, and
that they would be better than the viceroy that God established for
the earth. Once they were tested with knowledge that He had only
taught this viceroy, they acknowledged their incapacity and igno-
rance, and said : Be glorified! We have no knowledge saving that which Thou
hast taught us. Thou , only Thou , art the Knower, the Wise.3 Thus when
He said O Adam! Inform them of their names , and when he had informed
them of their names,4 they acknowledged his superiority.
Thirdly, once the Sublime manifested the excellence of Adam,
He said to them: Did I not tell you that I know the secret of the heavens and
the earth? And I know that which ye disclose and which ye hide .5 Thus the
1 Q. 11.30.
2 Q. 11.31.
-
3 Q n.32.
4 Q - n.33.
5 Q. n.33.
17
Sublime made Himself known to them by manifesting His Attribute

of being the Most Knowledgeable. His knowledge has encompassed
what is apparent and what is hidden about them, in addition to the
Unseen in the heavens and earth. This is sufficient to show the emi-
nence of knowledge.
Fourthly, the Sublime created Adam with more characteristics
of perfection than any other creature. Furthermore, He (Glory be
to Him) wanted to show the angels Adam’s excellence and honour-
able nature, so He manifested to them his greatest characteristic:
his knowledge. This indicates that knowledge is the most eminent
thing a person can possess, and that one’s superiority and excellence
is due to it.
[POINT 30: THE BEAUTY OF KNOWLEDGE IS GREATER THAN PHYSICAL

BEAUTY, AS ILLUSTRATED IN THE STORY OF JOSEPH.]
A similar situation occurred when He willed to manifest Joseph’s
(peace be upon him) superiority and eminence over all the people of
his time. Joseph’s knowledge was manifested to the King and peo-
—
ple of Egypt when he interpreted [the King’s] dreams something
that the [Egyptian] masters of interpreting [dreams] failed to do.
Recall that the King had previously imprisoned him, even though
Joseph’s appearance was the most handsome and beautiful. But once
the excellence and beauty of his knowledge became apparent to the
King, he released Joseph from prison, gave him authority and hand-
ed over the treasury of the land to him.
—
This is proof that the projection of knowledge when it comes
—
to the progeny of Adam is more magnificent and superior than a
person’s physical image, even if the latter is the most beautiful.
[POINT 31: GOD HAS IN MANY VERSES REBUKED

THOSE WHO ARE IGNORANT.]
The Sublime has in many verses in His Book rebuked those who are
18
ignorant. The Exalted said : Howbeit , most of them are ignorant ;l But most
of them know not .2 The Exalted also said : Or deemest thou that most of
—
them hear or understand ? They are but as the cattle nay, but they are farther
astray ?3 He (Glory be to Him) did not deem it sufficient to equate
those who are ignorant with animals, but instead went further by
declaring them more astray than animals.
He also said : The worst of beasts in God’s sight are the deaf, the dumb ,
who have no sense .4 Here, He informed us that some of those who are
ignorant are the worst of beasts. There is nothing more harmful to
the religion of the messengers than those who are ignorant.
The Exalted protected His Prophet [from foolishness] while
advising him: So be not thou among the foolish ones .5 And Moses the —
—
one whom God spoke to said : God forbid that I should be among the
foolish! 6 And He said to His first messenger Noah (peace be upon
him) : I admonish thee lest thou be among the ignorant .1
God (Glory be to Him) has also informed us that He punished
His enemies by preventing them from having knowledge of the
Book , His [Attributes] and His Laws. The Exalted said : And when
thou recitest the Qur’an We place between thee and those who believe not in
the Hereafter a hidden barrier; and We place upon their hearts veils lest they
should understand it , and in their ears a deafness.8 He also commanded His
Prophet to avoid them : Turn away from the ignorant .9
God also commended His servants who avoid and abandon the
[ignorant], by saying : And when they hear vanity they withdraw from it
and say: Unto us our works and unto you your works . Peace be unto you! We
1 Q. vi. HI.
2 Q. vi.37.
3 Q. xxv.44.
4 Q. vm.22.
-
5 Q vi.35.
6 Q. 11.67.
7 Q. xi.46.
—
8 Q. XVII.45 46.
9 Q. VII.199.
19
desire not the ignorant .1 The Exalted also said : And when the foolish ones
address them answer: Peace. 2
All of the above illustrates the repulsive nature of ignorance in

God’s sight and His hatred of the ignorant. Likewise, [the innate
disposition leads] people to [ hate ignorance] , so they will deny being
[ignorant] even if they are in fact so.
[POINT 32: THE QUR AN AND FAITH ARE TWO SPIRITUAL LIGHTS
THAT GOD HAS PLACED IN THE HEARTS OF THE BELIEVERS.]
The [pursuit of ] knowledge is a life [of its own] and it lights [the way],
while ignorance leads to [spiritual] darkness and death. All evilness is
due to the privation of [spiritual] life and light, while all virtue is due
to the presence of that [spiritual] light and life. Light elucidates the
reality of things and reveals their levels. Being [spiritually] alive allows
a person to perfect his character, statements and deeds.
Traits that emanate from [a spiritual] life are all good. One
example is modesty, which is due to one’s heart being perfectly
alive [in spiritual terms]. This allows it to then recognize the reality
and repugnant nature of a sin. The opposite of it is insolence and
indecency, which are due to the [spiritual] death of the heart and its
failure to flee from that which is repugnant.
The Exalted also said : Is he who was dead and We have raised him
unto life , and set for him a light wherein he walketh among men , as him
whose similitude is in utter darkness whence he cannot emerge ?3 Previously
this person was [spiritually] dead because of his ignorance, but God
brought him back to life by gracing him with knowledge and a [spir-
itual] light. The Exalted also said : Oye who believe! Be mindful of your
duty to God and put faith in His Messenger. He will give you twofold of His
mercy and will appoint for you a light wherein ye shall walk , and willforgive
you . God is Forgiving , Merciful; that the People of the Book may know that
1 Q. xxvm.55.
2 Q. xxv.63.
3 Q. vi.122.
20
they control naught of the bounty of God , but that the bounty is in God’s hand
to give to whom He will . And God is of Infinite Bounty.1
The Exalted also said : God is the Protecting Guardian of those
who believe. He bringeth them out of darkness into light . As for those who
disbelieve , their patrons are false deities . They bring them out of light into
darkness . Such are rightful owners of the Fire . They will abide therein; 2
And thus have We inspired in thee ( Muhammad ) a Spirit of Our com-

mand . Thou knewest not the Book , nor what is faith . But We have made
it a light whereby We guide whom We will of Our servants . And lo!
thou verily dost guide unto a right path .3 Therefore God revealed to
us that the Qur’an brings about a [spiritual ] life, and that it is a
[spiritual] light by which one can elucidate [ the straight path ].
Thus He combined [in this verse] between the two principles of
[spiritual] life and light .
The Exalted says : Now hath come unto you light from God and
a plain Book , whereby God guideth him who seeketh His good pleasure
unto paths of peace . He bringeth them out of darkness unto light by His
decree , and guideth them unto a straight path .4 So believe in God and His
Messenger and the light which We have revealed . And God is Informed
of what ye do.5 O mankind ! Now hath a proof from your Lord come unto
you , and We have sent down unto you a clear light .6 Now God hath sent
down unto you a reminder, a messenger reciting unto you the revelations of
God made plain , that He may bring forth those who believe and do good
works from darkness unto light .7
The Exalted also said : God is the Light of the heavens and the earth .
The similitude of His light is as a niche wherein is a lamp . The lamp is in
a glass . The glass is as it were a shining star. ( This lamp is ) kindled from
1 Q. Lvii.28-29.
2 Q. 11.257.
3 Q. xm.52.
4 Q. v.15-16.
5 Q. LXIV.8.
6 Q. iv.174.
—
7 Q. LXV.10 11.
21
a blessed tree, an olive neither of the East nor of the West , whose oil would
almost glow forth ( of itself ) though no fire touched it . Light upon light . God
guideth unto His light whom He will . And God speaketh to mankind in
similtudes , for God is Knower of all things . 1 Ubayy b. Kacb2 (may God
be pleased with him) narrated that this is a similitude that God
drew for the [spiritual] light that He has placed in the heart of a
believer. At the end of the verse light upon light represents the [spir-
itual] light of faith superimposed upon the light of the Qur’an.
Some of the Predecessors have said that the believer is almost able
to express the truth despite having not heard the revealed [Book ].
Once he has heard it though , it becomes described as light upon light .
God (Glory be to Him) has mentioned these two lights the —
—
Book and faith together in another verse in His Book : Thou
knewest not the Book , nor what is faith . But We have made it a light
whereby We guide whom We will of Our servants. 3
In a hadxth narrated by al- Nawwas b. Samcan ( may God be
pleased with him), the Prophet said : ‘Indeed God has drawn a
similitude of the straight path: at the sides of the path there are
two walls with open doors, each door having a curtain. There is
a caller at the head of the path and a caller above it , and they are
both announcing : And God invites to the abode of peace and guides
whomever He wills to the straight path .4 The doors, which are on the
sides of the path, are the legal limitations of God ; but once one
breaches the legal limitations of God , that curtain is lifted . The
one calling from above it is an advisor of the Lord.’5 This is the
1 Q. xxiv.35.
2 Abu Mundhir Ubayy b. Kacb (d. 29/649) was a prominent Companion who
witnessed the Battle of Badr. The Prophet (may God bless him and grant him
peace) mentioned him as one of the four that his contemporaries should learn
the Qur’an from.
3 Q. xni.52.
4 Q. xvi.25.
5 Tirmidhi 2859 ; Ahmad 17634; Hakim 245 ; Bayhaqi ( Shuab ) 6821. It is ‘authentic’
according to Alban!( Sahih al-Jamic -
al saghtr 3887).
22
The Importance of Having Knowledge of the Qur'an
wording narrated in Tirmidhl.1 Imam Ahmad’s wording [for the 2
last part ] is : ‘The caller at the head of the path is the Book of God
and the caller above the path is the advisor of God present in every
believer’s heart.’
Therefore the Prophet mentioned two principles : the call-
ing of the Qur’an and that of faith. 3 Hudhayfa 4 narrated that ,
‘The Messenger of God (may God bless him and grant him peace)
said to us : “ The trust ( amana ) was preserved within the base of
the hearts of men , and then the Qur’an was revealed. Thus they
learned faith and then they learned the Qur’an .’” 5
The Prophet said in another hadith narrated by Abu Musa
al-Ashcar!:6 ‘The similitude of [a believer ] who recites the Qur’an
is like that of a citron , which tastes good and smells good . And
[a believer] who does not recite the Qur’an is like a date, which
tastes good but has no smell. The similitude of a hypocrite who
1 Abu cIsa Muhammad b. cIsa al-Sulaml al-Tirmidhl (d . 279/892) was a student of

Imam Bukhari and Imam Muslim. His major collection Jamf or Sunan al-Tirmidhl
.
includes 3956 hadiths .

2 Abu cAbd Allah Ahmad b. Muhammad b. Hanbal (d. 241/855 ) was the eponymous
founder of the Hanball school of jurisprudence. He studied under ShafiT and
collected the massive collection of hadith named Musnad al- Imam Ahmad. He
became particularly famous after rejecting the Muctazill doctrine that the Qur’an
was created . He was imprisoned during the Inquisition ( Mihna ), first by the Abbasid
Caliph Ma’mun and later by his successors Muctasim and Wathiq only to be finally
released by Mutawakkil. Ibn al-Qayyim often refers to Imam Ahmad in his works.
—
3 Ibn al-Qayyim is here drawing the conclusion based on the wording of the
—
hadith in Musnad al- Imam Ahmad that the faith in the heart of a believer is one
of God’s advisors to him.
4 Hudhayfa b. al-Yaman (d. 35 /656) was a Companion who participated in all the
battles after Uhud. He was known as the ‘Keeper of the Secret of the Messenger
of God’, as the Prophet revealed to him the identities of the Hypocrites.
5 Bukhari 6497; Muslim 367 ; Tirmidhl 2179; Ibn Maja 4053 ; Ahmad 23 , 255.
6 Abu Musa cAbd Allah b. Qays al-Ashcari (d. 42-52/662-672) was a prominent
Companion , who accepted Islam before the migration to Medina. He became
governor of Yemen during the Prophet’s time and later assumed the same
position in Basra and Kufa during the Caliphates of Umar and cUthman. He
narrated 360 hadiths .
23
recites the Qur’an is like sweet basil, which smells good but tastes
bitter. And the similitude of a hypocrite who does not recite the
Qur’an is like a bitter apple, which tastes bitter and has no smell.’1
Thus the Prophet divided people into four groups. Those who
are faithful and adhere to Qur’an are the best . Those who are faith-
ful but do not recite the Qur’an are below the first group, but are
still blessed. The wretched hypocrites are divided into two groups:
the first are those who recite the Qur’an ; and the second are neither
faithful nor do they read the Qur’an.
The point is that the Qur’an and faith are the [spiritual] lights
that God has placed in the hearts of those whom He wills of His
servants. These two are the bases of every good in this life and the
Hereafter. Knowledge of them both is the noblest and most virtu-
ous type. There is no knowledge that is truly beneficial for a person
except of them both : God guideth whom He will unto a straight path .
2
[POINT 33: A TRAINED DOG S PREY IS PERMISSIBLE BECAUSE

OF THE FORMER S KNOWLEDGE.]
God (Glory be to Him) forbade eating the killed prey of an igno-

rant wild dog but allowed eating that of a trained dog. This is also
due to the eminence of knowledge. God (Exalted is He) said : They
ask thee (O Muhammad ) what is made lawful for them . Say: ( All ) good
things are made lawful for you . And those beasts and birds of prey which ye
have trained as hounds are trained , ye teach them that which God taught
you ; so eat of that which they catch for you and mention God’s name upon
ity and observe your duty to God . Lo! God is swift to take account .3 Had
it not been for the distinction of knowledge as well as the excel-
lence of teaching it , then the [ruling regarding the] killed prey of
a trained and an ignorant dog would have been the same.
1 Bukhari 5427 ; Muslim i860; Tirmidhi 2865 ; Abu Dawud 4829 ; Ibn Maja 214 ;
Nasa I 5041 ; Ahmad 19,664.
2 Q. 11.213 .
-
3 Q v.4.
24
[ POINT 34: MOSES TRAVELLED TO BE WITH KHIDR FOR THE SOLE

PURPOSE OF INCREASING HIS KNOWLEDGE.]
God (Glory be to Him) informed us how [Moses] His selected —

one whom He spoke to and wrote the Torah for with His Hand
travelled to learn from the learned man [Khidr ], and endeavoured
—
to further his knowledge. He said : And when Moses said unto his
servant : I will not give up until I reach the point where the two rivers meet ,
though I march on for ages .1
Moses was keen to meet this learned man and acquire [wisdom]
from him. Upon meeting him, he adopted the mannerism of a stu -
dent with his teacher : Moses said unto him: May Ifollow thee , to the end
that thou mayst teach me right conduct of that which thou hast been taught ?2
Therefore, after greeting him, he asked permission to follow him.
Moses could not have followed him otherwise. He did not approach
[Khidr ] to test or inconvenience him, but instead to learn and fur-
ther his knowledge. The excellence and eminence of knowledge is
sufficiently illustrated in the three matters [that occurred between
them both].3 Their story contains many lessons, signs and wisdoms ;
however, they are beyond the scope of this book .
[POINT 35 : ACQUIRING KNOWLEDGE AND THEREAFTER TEACHING

IT IS EQUIVALENT TO WAGING BATTLE FOR HlS SAKE.]
The Exalted said : Nor should the believers all goforth together: if a contin-
gent from every expedition remained behind , they could devote themselves to
studies in religion , and admonish the people when they return to them , that
thus they ( may learn ) to guard themselves ( against evil ).4
Hence the Exalted ordered the believers to acquire religious
knowledge. This includes learning it, and then admonishing and
apprising their people when they return to them. There is a differ-
1 Q. XVIII.60.
2 Q. XVIII.66.
3 See Q. xvm.65-82.
4 Q. ix.122 (Yusuf Ali translation).
25
ence of opinion about this verse. Some have said the meaning implies
that not all believers must travel to acquire an understanding [of the
religion] and study ; rather, only some of them should go out , and
after their return, they should teach those who stayed behind. In this
sense, [ the verse solely] concerns the pursuit of knowledge.
Others have said the meaning is that not all believers should bat-
tle [for His sake] , but rather only some should do so, while others
stay behind pursuing religious knowledge. Then, when the group
that went out [to wage war ] returns, those who stayed behind will
teach the former what has been revealed of the religion, in terms of
the permitted and forbidden. This is the opinion held by the major-
ity, who maintain that the word nafir technically means ‘going out to
battle’; and when it is used , it should be understood to indicate wag-
ing battle [for His sake]. For example, God (Exalted is He) said : Go
forth , light-armed and heavy-armed , and strive with your wealth and your
lives in the way of God! That is best for you if ye but knew.1 The Prophet
(may God bless him and grant him peace) said : ‘There is no migration
( hijra ) [from Mecca to Medina] after the Conquest [of Mecca], but
waging battle and good intention remain. Should you be called to go
to battle [ by the Muslim ruler], immediately go forth.’2
Nevertheless, both opinions encourage one to pursue religious
knowledge, and thereafter to teach it. It is comparable to waging
battle [for His sake] and perhaps superior to it. This will be dis-
cussed in Point 108, 3 God willing.
[POINT 36: THE EXCELLENCE OF KNOWLEDGE AND GOOD

DEEDS IS EVIDENCED IN SURAT AL-CASR .]
The Exalted said : By the declining day, man is a state of loss , save those
who believe and do good works , and exhort one another to truth and exhort
1 Q. ix.41.
2 Bukhari 2783 ; Muslim 4831 ; Tirmidhi 1590; Abu Dawud 2480 ; Nasal 4174 ;
Ahmad 2396.
3 Also discussed in Point 66.
26
The Importance of Having Knowledge of the Quran
one another to endurance .1 ShaficI2 (may God be pleased with him)

said : ‘If all people would simply think about this sura , it would
suffice them.’
There are four levels [in this matter ] ; and completion of them
leads one to ultimate perfection . The Exalted (Glory be to Him)
mentioned them in this sura and swore by time ( waWasr) that all
are in loss except those who believe and do good deeds. Thus they
include those who learn and know the truth , and that is [ the first ]
level. Those who do good deeds are those who act according to
what they have learned of the truth ; this is the second level. The
third level is to exhort [ to the truth ] by teaching and guiding one
another. Finally, the fourth level is to be patient upon the truth
and exhort one another to be patient and perseverant .
This [ last level] represents the utmost perfection , since it
entails being perfect and then working to perfect others. Such
perfection represents the improvement and strengthening of one’s
knowledge and deeds ; the former occurs through faith while the
latter is through further good deeds. [Helping to] perfect others
is by teaching them while being perseverant , and then exhorting
them to be patient in learning that knowledge and carrying out
those actions.
This sura , although short, is one of the most comprehensive
—
suras of the Qur’an it encompasses all good . All praise is due
to God Who made His Book sufficient above all else, a cure for
every spiritual disease and the guide to every good.
1 Q. cm.1-3.
2 Abu cAbd Allah Muhammad b. Idris al-ShaficI (d.204/820) was the eponymous
founder of the ShaficI school of jurisprudence. ShaficI was a descendant of the
Banu Muttalib tribe of Quraysh. He was born in Gaza in 150/767 and at the age
of 2 his mother took him to Mecca. He later moved to Medina to study under
Malik b. Anas (see footnote 3 on page 45 for further details). He is famous for
writing the book al- Risala , which is the earliest surviving documentation of
Islamic jurisprudence that is relatively elaborate.
27
[POINT 37: GOD REMINDS US OF HIS GRACE IN BESTOWING

KNOWLEDGE UPON HlS PROPHETS MUHAMMAD, JOSEPH, MOSES ,
JESUS SON OF MARY, DAVID AND SOLOMON.]
The Sublime reminded us of His grace and favour in bestowing

knowledge upon His prophets, messengers, loyal supporters ( awliya )
and believing servants. He recounts His blessings upon [Muhammad ] ,
the seal of His prophets and messengers, by saying : God revealeth unto
thee the Book and wisdom, and teacheth thee that which thou knewest not .
The grace of God towards thee hath been infinite . 1
He said regarding Joseph : And when he reached his prime We gave
him wisdom and knowledge. Thus We reward the good .2 And He said
regarding Moses, whom He spoke directly to: And when he reached
his full strength and was ripe , We gave him wisdom and knowledge . Thus do
We reward the good .3 Due to the fact that Moses was chosen to endure
—
a great ordeal and only the mighty of firm resolve could remain
—
steadfast [in such circumstances] God prepared Moses only after
he had reached full and complete strength.
He said regarding the Messiah : O Jesus , son of Mary ! Remember
My favour unto thee and unto thy mother; how I strengthened thee with the
holy Spirit , so that thou spakest unto mankind in the cradle as in maturity;
and how I taught thee the Book and wisdom and the Torah and the Gospel . 4
God made his teaching of the Book , wisdom, the Torah and the
Gospel a bearer of glad tidings for his mother and a delight for
her eyes.
He said regarding David : We made his kingdom strong and gave him
wisdom and decisive speech .5 He said regarding Khidr, the companion
of Moses : Then found they one of Our servants , unto whom We had given
mercy from Us, and had taught him knowledge from Our presence.6 Thus
1 Q. iv.113.
2 Q. xii.22.
3 Q. xxvm.14.
4 Q. V. IIO.
5 Q. xxxvm.20.
6 Q. xvm.65.
28
God mentioned His blessings, which included His teachings and

bestowal of mercy upon [Khidr].
The Exalted has also recounted His blessing upon David and
Solomon : And David and Solomon , when they gave judgment concerning
the field , when people’s sheep had strayed and browsed therein by night ; and
We were witnesses to their judgment . And We made Solomon to understand
( the case ); and unto each of them We gave judgment and knowledge. He 1
mentioned these two noble prophets, praising them both for their
wisdom and knowledge, but selecting only one of them to [per-
fectly] understand the matter.
The legal judgments of David and Solomon [and their merits]
have been debated. Some of the scholars preferred the former’s ver-
dict while others preferred the latter’s. Nonetheless, Solomon’s legal
judgment is superior in many aspects, including its concordance with
analogical reasoning and the foundational principles of the Divine
Law, [as discussed ] in the book al- Ijtihad wa’l-taqlid . 2
The Exalted said : Say ( unto the fews who speak thus ): Who revealed
the Book which Moses brought , a light and guidance for mankind , which ye
have put on parchments which ye show, but ye hide much ( thereof ), and ( by
which ) ye were taught that which ye knew not yourselves nor ( did ) yourfathers
( know it )? Say: God .3 This indicates that the [Book] that the Sublime
revealed and taught them also proves the veracity of [ Muhammad’s]
prophethood and message, since it is not possible to acquire that
knowledge except through the messengers. Therefore how can [ the
disbelievers] contend that God has not revealed anything [through
Muhammad ] to humanity? This [evidence for the veracity of
Muhammad’s prophethood] is all due to the excellence and eminence
1 —
Q. xxi.78 79.
2 Ibn al-Qayyim may be referring to his book more commonly known as Tlam
al-muwaqqun —
can- Rabb al- calamin , as this discussion which has not been fully
translated into English—is on p. 244 of the Dar al-Kitab al-cArabl edition that
was published in Beirut. However, Abu Zayd maintains that al- Ijtihad wal-taqlid
is a distinct but not extant book. See Abu Zayd , Ihn Qayyim al-Jawziyya, p. 200.
3 Q. vi.91.
29
of knowledge itself. God alone grants success to achieve guidance.

The Exalted said : God verily hath shown grace to the believers by send-
ing unto them a messenger of their own who reciteth unto them His revelations,
and causeth them to grow, and teacheth them the Book and wisdom; although
before ( he came to them ) they were in flagrant error. 1 The Exalted also said :
He it is Who hath sent among the unlettered ones a messenger of their own ,
to recite unto them His revelations and to make them grow, and to teach them
the Book and wisdom , though heretofore they were indeed in error manifest ,
along with others of them who have not yet joined them. He is the Mighty,
the Wise. That is the bounty of God; which He giveth unto whom He will .
God is of Infinite Bounty.2
There is a difference of opinion regarding the connotation of
yalhaq (‘to join’). For instance, it is said that [ others of them who have
not yet joined them ] is a matter of timing [ because they will be born in
the future]. The other [opinion] is that [it refers to] those who are
trying to catch up with the [former’s] excellence and precedence. In
either case, the Sublime blessed them in that He taught them after
they were ignorant and guided them after they were astray. This is
such a great , lofty and priceless grace [from God ] that we cannot
fully appreciate it.
[POINT 38: GOD HAS GRACED HUMANITY BY TEACHING THEM WHAT

THEY DID NOT PREVIOUSLY KNOW.]
The first sura that God revealed in the Qur’an was Surat al- Alaq .
He mentioned how He has blessed humanity by teaching them that
which they did not previously know. God also mentions how He
chose them due to what He has taught them. This illustrates the great
importance of teaching after knowing something. The Exalted said :
Read , in the name of thy Sustainer, Who has created man out of a germ-cell .
—
Read for thy Sustainer is the Most Bountiful One, Who has taught [ man ]
1 Q. m.164.
2 Q. Lxii.2-4.
30
the use of the pen—taught man what he did not know! Thus He began this
1
sura with the command to read as a requirement for knowledge, and

then He mentioned His creation, both specifically and in general, by
—
saying : Who has created man out of a germ-cell . Read for thy Sustainer is
the Most Bountiful One.2
He selected humans from amongst all of His creation because
of what He has conferred upon them. This bestowal includes all
of His marvels and signs, which indicate His sovereignty, power,
knowledge, wisdom, perfect mercy and prove that there is no deity
worthy of worship or any lord besides God. He informed us that His
creation of humanity began with a germ cell, which is the first stage
of many that a sperm passes through.
God then repeats the command to read. He reminds us that
He is the Most Generous (al- Akram). This is the superlative form
of karam (‘generous’) and it indicates [His] great generosity. There
is nobody worthier of this attribute than the Sublime as all good
is in His hands , all goodness comes from Him, all blessings are
planned by Him, and all perfection and glory are His. God truly
is the Most Generous.
He then mentioned His teaching both generally and specifi-
cally : Who has taught [ man ] the use of the pen .3 This encompasses His
teaching of both the angels and humans [in general]. Then He
mentions teaching humans specifically by saying : Taught man what
he did not know * These verses indicate that He has originated all
things in existence.
There are four grades of existence. One of them is the exterior
being, as evidenced by His statement : Created. The second is the
intellectual: Taught man what he did not know.s The third and fourth
are the spoken and written words. The written is explicitly men-
1 Q. XCVI. I 5 (Muhammad Asad translation).

2 —
Q. xcvi. i 3.
3 Q. xcvi.4.
4 Q. xcvi.5.
5 Q. xcvi.5.
31
tioned in His statement : Who teacheth by the pen.1 The spoken word
is a necessary prerequisite for instruction using the pen . Writing is a
branch of speech and speech is a branch of conception.
Again, these verses include all of the grades of existence, and
that He (Glory be to Him) brought them about by creating and then
instructing them. God is the Creator and Instructor. Every entity
exists because it was created by Him, every knowledge in the intel-
lect exists because He taught it, and every utterance by the tongue,
or script written by the finger, exists due to His determination, crea-
tion and instruction. These are some of the signs of His power and
wisdom. There is no god but Him, the Beneficent , the Merciful.
The point is that the Sublime made Himself known to His
creation through the script, [its] expression or meanings that He
has instructed them in accordance with His wisdom. Thus knowl-
edge is one of the methods used to prove Him [i.e. His existence,
Names and Attributes]. In fact , it is one of the greatest and clearest
means. This is sufficient to illustrate the importance of knowledge.
[POINT 39: THE POWER OF KNOWLEDGE IS GREAT BECAUSE GOD

HAS SPECIFIED THAT IT SIGNIFIES AUTHORITATIVE EVIDENCE.]
The Sublime specifies that all knowledge-based evidence has sultan

[lit. powerful authority]. Ibn cAbbas2 (may God be pleased with
him) said that every sultan in the Qur’an signifies authoritative evi-
dence. The Exalted said : They say: God hath taken ( unto Himself ) a
son Glorified be He! He hath no needs! His is all that is in the heavens and
all that is in the earth . Ye have no warrant for this. Tell ye concerning God
that which ye know not ?3 This indicates that the disbelievers have no
evidence, regardless of what they may contend ; in fact, theirs are
only ignorant claims about God.
1 Q. xcvi.4.
2 cAbd Allah b. al-cAbbas (d. 68/687) was a Companion and cousin of the Prophet .
He was known as the expert interpreter (tarjuman ) of the Qur’an. He also
narrated 1660 hadiths .
3 Q. x.68.
32
The Exalted also said : They are but names which ye have named , ye
and your fathers , for which God hath revealed no warrant . They follow but
a guess and that which [they ] themselves desire . And now the guidance from
their Lord hath come unto them .1 This indicates that He did not reveal
any evidence or proof for it, but rather it is [only a contention of ]
theirs and their fathers. The Exalted also said : Or have ye a clear war-
rant ? Then produce your writ , if ye are truthful;2 that is, bring forth clear
evidence if you are indeed truthful in your contention.
There is, however, one instance [where sultan may indicate a dif-
ferent meaning] according to the opinion of some : My wealth hath
not availed me, my power ( sultan ) hath gone from me .3 Some have said
that it indicates that a disbeliever will lose all of his power in the
Hereafter. Others have said that it still indicates the aforementioned
explanation, i.e. ‘my evidence [or argument ] will be invalidated and
rendered null’.
Actually, the point is that the Sublime specified that knowledge
of evidence is a powerful authority ( sultan ) because it allows one to
have dominance and power over those who are ignorant. Moreover,
the power of knowledge is stronger than the might of force as people
are more willing to follow evidence than force. In reality, hearts fol-
low evidence while only the body surrenders to force.
Evidence captivates the heart and guides it. Even if someone is
apparently stubborn and arrogant , his heart must surrender to its
power and be overcome by it. Moreover, the power of rulers, if not
accompanied by knowledge to administer it , is like the power of
predatory beasts, lions and the like, i.e. force without knowledge or
mercy. Yet the power of authoritative evidence is [ best exhibited]
when it is accompanied by knowledge, mercy and wisdom.
Finally, if someone is not empowered by knowledge it is either
because his evidence is weak or because the force used against him is
1 Q. Liii.23.
2 Q . XXXVII.156-157.
3 Q . Lxix.28-29.
33
overwhelming. Otherwise, evidence itself is necessarily victorious

over falsehood.
[POINT 40: GOD DESCRIBED THE DENIZENS OF HELLFIRE AS BEING

IGNORANT, AND DREW MANY ANALOGIES REGARDING THEM
THAT SHOW THE REPUGNANT NATURE OF IGNORANCE.]
God (Exalted is He) described the denizens of Hellfire as being ignorant

and informed us that He closed off the paths of knowledge for them.
The Exalted conveyed what they will say [on the Day of Judgment] :
Had we been wont to listen or have sense, we would not have been among the
dwellers in the flames. So they acknowledge their sins; but far removed [ from
mercy ] are the dwellers in theflames . Thus the disbelievers admit that they
1
could not hear or comprehend ; and hearing and comprehension are

the bases and means by which knowledge is acquired.
The Exalted also said : Already have We urged unto Hell many of
the jinn and humankind , having hearts wherewith they understand not , and
having eyes wherewith they see not , and having ears wherewith they hear not .
—
These are as the cattle nay, but they are worse! These are the neglectful .2
Thus He notifies us that the disbelievers failed to attain knowledge
by using any one of the three means: the intellect, hearing or vision.
Similarly, in another verse, He states : Deaf dumb , blind , therefor they
have no sense.3
The Exalted also said : Have they not travelled in the land , and have
they hearts wherewith to feel and ears wherewith to hear? For indeed it is not
the eyes that grow blind , but it is the hearts, which are within the bosoms, that
grow blind .4 The Exalted said : And verily We had empowered them with
that wherewith We have not empowered you , and had assigned them ears and
eyes and hearts; but their ears and eyes and hearts availed them naught since
they denied the revelations of God; and what they used to mock befell them .s
1 Q. LXVII.10— 11.
2 Q. VII.179.
3 Q. 11.171.
4 Q. xxii.46.
5 Q. XLVI.26.
34
Thus God makes clear that the fate of the wretched is due to
their lack of knowledge. He portrayed them in various instances : as
being similar to grazing animals or even more astray than them ; as
similar to donkeys that carry books ; as the worst and most evil of
beasts ; as being [spiritually] dead, rather than alive ; as being astray ;
and residing in the darkness of ignorance. He also depicted their
hearts and eyes as being covered , and their ears as completely hollow.
The aforementioned analogies all denote the condemnation of
those who are ignorant and indicate the repugnant nature of igno-
rance , as well as His hatred of them. As indicated previously, though,
God loves the knowledgeable, and He commends and praises them.
We depend on God alone.
[POINT 41: KNOWLEDGE ACCOMPANIED BY GOOD DEEDS IS A

SIGN THAT GOD WANTS GOOD FOR THAT BELIEVER .]
It is related in the Sahlhs [of Bukhari1 and Muslim2] that Mucawiya 3

(may God be pleased with him) narrated that he heard the Messenger
of God (may God bless him and grant him peace) say : ‘If God wants
good for someone, He grants himfiqh4 of the religion.’5
Fiqh connotes a deep understanding of necessary religious
knowledge, which inevitably results in [one doing good] deeds. This
1 Abu cAbd Allah Muhammad b. Ismacll b. Ibrahim b. al-Mughira al-Bukharl

(d. 256 /870) was born in the city of Bukhara. Imam Bukhari went on to collect
the most authentic collection of hadiths, Sahih al- Bukharl. It is comprised of 7275
hadiths with repetition, or 2230 without repetition.
2 Abu al-Husayn Muslim b. al-Hajjaj b. Muslim b. Ward al- Naysaburi (d. 261/875 )
was a student of Imam Bukhari and Imam Ahmad. He is the compiler of the
second most authentic collection of hadiths, Sahih Muslim. It is comprised of 7563
hadiths with repetition , or 3033 without repetition.
3 Mucawiya b. Abl Sufyan (d . 60/680) was a Companion. He was first appointed as
the governor of Syria by cUmar b. al-Khattab. He later became the first Umayyad
Caliph. He narrated 163 hadiths .
4 Since the actual connotation of fiqh is multifaceted , the transliterated form of
the Arabic word will be used throughout the text .
5 Bukhari 71 ; Muslim 2389; Tirmidhl 2645 ; Ibn Maja 221 ; Ahmad 16,837.
35
indicates that if God does not give someone Jiqh of the religion,
then He does not will goodness for that person. Moreover, if one
only possesses knowledge [unaccompanied by good deeds] , then it is
not proof that He has willed goodness for such a person. And God
knows best.
[POINT 42: THE ANALOGY BETWEEN KNOWLEDGE AND

GUIDANCE AND ABUNDANT RAIN AND WATER .]
The Messenger of God (may God bless him and grant him peace)
said: ‘The similitude of the guidance and knowledge which God
has sent me with is like abundant rain falling on the earth. In some
places there was fertile soil that absorbed the rainwater and brought
forth vegetation and grass in abundance. In others it was hard and
held the rainwater, whereby God allowed people to benefit and drink
from it and [allowed it to] be used to irrigate the land for cultivation.
However, a portion of it was barren, such that it could neither hold
water nor bring forth vegetation. The first is the similitude of the
person to whom God has given Jiqh of the rehgion and who has ben-
efited from that which God revealed through me. He understands
and then teaches others. The last is a metaphor for a person who does
not care for it and does not accept God’s guidance, which He has
revealed through me.’ 1
Thus the Prophet (may God bless him and grant him peace)
taught us by [first] drawing an analogy between knowledge and
abundant rain : both knowledge and rain bring about life, benefit,
sustenance, cures and other goods for people. Next , he drew an anal-
ogy between [people’s] hearts and the earth : many beneficial plants
grow in areas where the rain falls ; similarly, the hearts holding of
knowledge results in the growth of fruits and blessings.
The Prophet then divided people into three groups. The first
group includes those who have memorized and preserved [ the reli-
gion ] , and have understood and comprehended its meanings. They
1 Bukhari 79 ; Muslim 5953 ; Ahmad 19,573.
36
are then also able to derive [the relevant ] rulings, wisdoms and morals
from it. So they are like the earth that holds water, thereby allowing
pastures and grass to grow forth. These people have preserved [this
religion] and have a deep understanding of it. Indeed they are the
transmitters and guardians of this religion.
The second group has been graced with the blessing of memo-
rizing, conveying and recording knowledge, but they have not been
blessed with deeper comprehension of its meanings nor the ability to
derive the legal rulings, wisdoms or morals from it. cAli b. Abl Talib 1
(may God be pleased with him) said : ‘God bestows upon His serv-
ants an understanding of His Book , but people are greatly varied in
their ability to understand [what has been revealed by] God and His
Messenger. Perhaps one individual may understand from a passage
one or two wisdoms while another will understand one hundred or
two hundred.’
Ultimately, these first two groups are the blissful ones ; but the
first attain a loftier level and higher reward : That is the bounty of God ,
which He giveth unto whom He will . God is of Infinite Bounty.2
The third group is composed of those who have no share in it ,
because they cannot memorize, understand , transmit or instruct on
religious matters. Instead, they are like barren lowland that does not
bring forth vegetation and cannot retain water. They did not accept
God’s guidance, and therefore they are worse than grazing animals.
These people are wretched, and they are the fuel for Hellfire.
Again, this great hadith draws our attention to the eminence of
knowledge and teaching it. It also divides the children of Adam into
[those who are either ] blissful or wretched. The blissful are divided
into those who surpass others and are given proximity ( sabiq muqar-
rab), and those who strive on the right path ( yamin muqtasid) . It also
1 cAll b. Abl Talib (d. 40/660) was a Companion and a cousin of the Prophet , and
the first youth to accept Islam. He later married the Prophet’s daughter Fatima,
and became the fourth Rightly-Guided Caliph. He was one of the ten promised
Paradise. He narrated 537 hadiths.
2 Q. LXii.4.
37
proves that people require knowledge in the same way as or even

more than they need water.
The Exalted also said: He sendeth down water from the sky, so that
valleys flow according to their measure, and the food beareth ( on its surface )
—
swelling foam from that which they smelt in the fire in order to make orna-
—
ments and tools riseth a foam like unto it thus God coineth ( the similitude
of ) the true and thefalse . Then, as for the foam, it passeth away as scum upon
the banks, while, as for that which is of use to mankind , it remaineth in the
earth. Thus God coineth the similitudes.1 Here the Sublime likened the
knowledge that He revealed upon His Messenger to the water that
He made fall from the sky : each one of them results in life, and ben -
efits people in this world and when they return [in the Hereafter ].
Then God likened hearts to valleys: a big heart can contain much
knowledge just like a large valley can hold a large quantity of water,
whereas a smaller heart holds less knowledge just like a smaller valley
holds less water. He said: So that valleys flow according to their measure ,
and the flood beareth ( on its surface ) swelling foam.2 God (Exalted is He)
drew an analogy to how knowledge removes invalid doubts once
they enter the heart. These [doubts] emerge and appear on the sur-
face of the heart to then be thrown out. This is like floodwater as
it removes the scum from a valley, which then floats on the surface
of the water [ to be taken away]. Therefore what remains established
in one’s heart is what benefits its owner : the true religion and being
guided to it, just like pure water remains in a valley. Ultimately, no
one can comprehend the similitudes of God except the knowledge-
able sages.
Then the Sublime drew another analogy by saying : from that which
they smelt in the fire in order to make ornaments and tools riseth a foam like
unto it .3 Thus when the progeny of Adam kindle gold , silver, copper
and iron, they remove their impurities, which are expelled because
1 Q. XIII.17.
2 Q. XIII.17.
3 Q. XIII.17.
38
of [the fire], thereby leaving only the pure metal. The Sublime drew
the analogy with water because it contains life, coolness and benefit,
whereas the analogy with fire was drawn because it has light, heat
and burning.
Now the verses of the Qur’an enliven the heart just as water
revives the earth. The Qur’an also expels evilness, doubts and dark-
ness, just as fire burns away what is thrown into it. [The Qur’an]
separates and differentiates what is pure from the impure, just like
fire separates out the impurities from gold , silver, copper and the
like. These are some of the lessons and knowledge contained in this
great analogy. God (Exalted is He) said : Asfor these similitudes, We coin
them for mankind, but none will grasp their meaning save the wise . 1
[POINTS 43-45: THE EXCELLENCE OF THE PERSON TEACHING AND

GUIDING OTHERS, AND THAT THE TEACHER RECEIVES THE
SAME REWARD AS THOSE WHOM HE HAS TAUGHT.]
43. Sahl b. Sacd (may God be pleased with him) narrated that the
2
Messenger of God (may God bless him and grant him peace) told cAll
(may God be pleased with him) : ‘By God, if one person is guided
to the right path3 through you , it would be better for you than [a
tremendous number of ] red camels (humr al-naam ).’ 4
This again shows the excellence of knowledge and instruction,
and the eminence of those who hold that status. This hadith [address-
es] the guidance of only one person , so can you imagine how great
[ the reward and rank of the Prophet is] as it is through his efforts
that a multitude of people is guided at each moment ?
1 Q. xxix.43.
2 Abu al-cAbbas Sahl b. Sacd b. Malik (d. 95 /713 ) was a Companion. He was one
of the Ansar. He lived to be 101 years old by some estimates and was the last
Companion to die in Medina. He narrated 188 hadiths .
3 ‘The right path’ in this context is guiding a non-Muslim to Islam.
39
44. Abu Hurayra (may God be pleased with him) narrated that the
1
Messenger of God (may God bless him and grant him peace) said :
‘Whoever calls to guidance shall receive a reward similar to the one
who follows him, without diminishing anything from the latter’s
reward. And whoever calls to misguidance shall receive a sin similar
to the one who followed him, without that diminishing anything
from the latter’s sin.’2
Thus the Prophet informed us that the one who guided another
will have the same reward as the person who was guided through
him. Similarly, one who led another person astray will have the same
recompense of the person whom he led astray. The former strove
with all his might to guide people while the latter strove with all
his might to lead them astray, thus each of them is accorded the full
recompense of those influenced by them. This is a fundamental rule
of the Divine Law (which will be discussed later).
The Exalted said : That they may hear their burdens undiminished
on the Day of Resurrection , with somewhat of the burdens of those whom
they mislead without knowledge . Ah! evil is that which they bear!3 And the
Exalted said : But they verily will bear their own loads and other loads beside
their own .4 This proves that the one who calls this Community to
other than the Sunna of the Messenger of God is a true enemy, since
he prevented the Prophet from receiving the reward of those who
would have otherwise been guided through his Sunna. This repre-
sents one of the greatest forms of enmity towards [the Prophet ]. We
ask for God’s protection from being forsaken.
45. Ibn Mascud (may God be pleased with him) narrated that
the Messenger of God ( may God bless him and grant him peace)
said : ‘Do not wish to be like anyone except in two cases: one to
1 This refers to cAbd al-Rahman b. Sakhr al-Azdl, who was better known as Abu
Hurayra (d . 61/681). He was a prominent Companion , who narrated 5374 hadiths
with repetition (or about 1500 without repetition).
2 Muslim 6804; Tirmidhl 2674 ; Abu Dawud 4609 ; Ibn Maja 206; Ahmad 9160.
3 Q. xvi.25.
4 Q. xxix.13.
40
whom God has given wealth and he spends it righteously ; or one

to whom God has given wisdom , so he acts according to it and
teaches it to others.’1
[first] informed us that one should not envy anyone else [as a gen-
eral rule] . Yet he did allow one to wish to be like two others : those
who use either knowledge or wealth as charity. But this can only
occur on the condition that one does not desire that such a blessing
is lost by the other person in order to attain it for oneself.
i Bukhari 73 ; Muslim 1896.
41
CHAPTER THREE
The Superiority of the Scholar over the Worshipper and

that the Former are the True Heirs of the Prophets
[POINT 46: ON THE SCHOLAR BEING SUPERIOR TO THE WORSHIPPER ,

AND THE PRAYERS OF THE ANGELS AND THE REST
OF CREATION FOR THE SCHOLAR .]
—
Abu Umama al-Bahill1 narrated that two men one of them a schol-
ar and the other a worshipper were mentioned to the Messenger
of God (may God bless him and grant him peace), whereupon he
said : ‘The superiority of the scholar over the worshipper is like my
superiority over the least of you. Indeed God , His angels, the inhab-
—
itants of the heavens and the earths even the ant in its hole and the
fish in the sea say prayers [and blessings] for the one who teaches
people to do good.’2
Al-Fudayl b. Tyad 3 said : ‘A scholar who is active [in doing good
deeds] and instructing others is named a “great one” (kabir ) by those
in the heavens/ Similar statements exist from the Companions. Ibn
cAbbas said : ‘The scholars of this Community are of two types :
one whom God has bestowed knowledge and he expends it for the
people without desiring to secure [some favours] or requesting reim-
bursement from them. For them is the praise of the birds, whales,
1 Abu Umama Sudayy b. cAjlan al-Bahill (d. 81/700) was a Companion. He narrated
250 hadiths and was the last of the Companions to die in Syria.
2 Tirmidhi 2685. It is ‘authentic’ according to Alban!( Sahih al-Jamic al-saghxr 4213).
3 Abu cAll al-Fudayl b. cIyad (d .187/803) studied under Abu Hanifa after repenting
from a life of being a robber and other sins. He later became well known for
his asceticism.
42
The Superiority of the Scholar over the Worshipper
everything living on this earth and the noble angels who record
our deeds. In contrast is one who, although God gave him knowl-
edge, withheld it from His servants, attempted to secure favours and
desired monetary gain. These will come on the Day of Resurrection
and will be bridled with fire.’ Ibn cAbd al-Barr attributed this state-
1
ment to the Prophet, but that is disputable.

2
The Prophet’s statement ‘God , His angels, the inhabitants of the

heavens and the earths... say prayers for the one who teaches people
to do good’ is because the [scholar’s] instruction causes people’s sal-
vation, bliss and purification. The [scholar] also teaches people what
is good, makes evident the religion of the Lord and His rulings, and
explains His Names and Attributes to them. Therefore God recom-
penses the [scholar] in accordance with his deeds and bestows upon
him His blessings as well as the blessings of His angels and people on
this earth. These represent a tribute and honour for the scholar, and
they are causes that result in his salvation, bliss and success.
[POINT 47: ON THE SUPERIORITY OF THE SCHOLARS,

WHO ARE THE HEIRS OF THE PROPHETS.]
Abu al-Darda’3 (may God be pleased with him) narrated that the
‘Whoever takes a path in search of knowledge, God makes the path
to Paradise easy for him. The angels lower their wings in approval of
the one seeking knowledge. Forgiveness is sought for the scholar by
whoever is in the heavens and the earth, even the fish in the sea. The
superiority of the scholar over the worshipper is like the superiority
of the moon over the rest of the celestial bodies. Indeed the scholars
are the heirs of the prophets. The prophets did not leave behind a
1 Yusuf b. Abd Allah b. Muhammad b. cAbd al-Barr (d. 463/1071) was a great
Maliki scholar who lived in Muslim Spain.
3 Abu al-Darda’ cUwaymir b. Ziyad (d. 32 /652) was a Companion . He was well
known for his ascetic lifestyle. He was later appointed as a deputy governor
in Syria.
43
dinar or dirham. Instead , their only legacy is knowledge, so whoever

acquires it has gained the most abundant share.’1
Abu al-Darda’ also narrated that the Messenger of God (may
God bless him and grant him peace) said : ‘Whoever goes out seeking
knowledge, God will pave the path to Paradise for him. The angels
will spread out their wings and the angels of the heavens will bless
him along with the fish of the sea. The superiority of the scholar
over the worshipper is like the superiority of the moon on the night
of Badr over the rest of the celestial bodies. The scholars are the
inheritors of the prophets. The prophets did not bequeath a dinar or
dirham but instead bequeathed knowledge. Whoever acquires it has
attained the most abundant share. The death of a scholar is a calamity
that cannot be remedied and a void that cannot be filled . It is like a
star that has been annihilated. Even the death of a whole tribe is less
significant than the death of a scholar.’2
The scholar’s traversing of the path of knowledge is so pleasing
to the Lord that he is compensated with the path to Paradise. The
angels’ spreading of their wings is a sign of humility, reverence and
honour for what [the scholars] carry of the Prophet’s inheritance. It
is also a sign of the angels’ love and exaltation [for the scholars] since
they help people attain [spiritual] life and salvation.
There are many similarities between the angels [and the schol-
ars]. [In the first instance,] the angels are the best advisors of God’s
creation and the most beneficial for the children of Adam, and all
bliss, knowledge and guidance occurs as a result of their actions. For
example, the angels ask [God] to forgive those who commit sins and
commend the believers ; and to assist them against their enemies and
devils. Furthermore, they are many times more intent on striving
1 Tirmidhl 2682; Abu Dawud 3641; Ibn Maja 223. It is ‘authentic’ according to
Albani ( Sahih al-JamiQ al-saghir 6297).
2 BayhaqI ( Shuab ) 1576 ; Ibn cAbd al-Barr 179. It is ‘very weak’ according to Albani
( Da if al-Targhtb 73). Albani stated that the portion of the tradition beginning
from ‘The death of the scholar is a calamity...’ is ‘very weak’ ( Silsilat al-ahadith
al-datfa 4838).
44
on behalf a person than the person himself, and they wish goodness
for him in this life and the Hereafter more than he would desire or
could ever imagine. Some of the Successors said : ‘We have found
that the angels are the sincerest well-wishers of God’s creation for
His servants, and we have found the devils to be the most deceptive.’
The Exalted said : Those who bear the Throne , and all who are round
about it , hymn the praises of their Lord and believe in Him and ask forgiveness
for those who believe ( saying ): Our Lord! Thou comprehendest all things in
mercy and knowledge, therefor forgive those who repent and follow Thy way.
Ward off from them the punishment of Hell . Our Lord! And make them enter
the Gardens of Eden which thou hast promised them, with such of theirfathers
and their wives and their descendants as do right . Thou , only Thou , art the
Mighty, the Wise. And ward offfrom them ill-deeds; and hefrom whom Thou
wardest off ill-deeds that day, him verily hast Thou taken into mercy. That
is the supreme triumph .1 Is there any better appeal than this except for
that of the prophets?
If a servant seeks knowledge, then he has undertaken the great-
est endeavour. Therefore the angels love that servant , extol him, and
spread out their wings in approval, love and exaltation.
Abu Hatim al-RazI2 related that Ibn Abl Uways said that he
heard Malik b. Anas3 mention that ‘the reason “ the angels lower
their wings” is so that they can spread them out and supplicate for
the student of knowledge’. Ahmad b. Marwan al-Maliki4 wrote
in his book al- Majalisa that Zakariyya b. cAbd al-Rahman al-Basri
1 Q. xL.7-9
2 Abu Hatim Muhammad b. Idris al-RazI (d. 277/890) was a great Hadlth scholar
and traditionist.
3 Malik b. Anas b. Malik b. Abl cAmir al-Asbahi (d. 179/795) was the eponymous
founder of the Maliki school of jurisprudence . He lived in Medina and was one
of the Successors to the Successors. He studied under Imam Abu Hanlfa and he
also taught Shaffi. He compiled al-Muwatta\ which includes mostly hadiths but
also some juristic statements of the Companions, and he would go on to revise
it many times over the span of his life.
4 Abu Bakr Ahmad b. Marwan b. Muhammad al-Dinawari al-Maliki (d . 333 /945)
was a scholar who wrote al- Majalisa wa-jawahir al- cilm.
45
related that he heard Ahmad b. Shucayb say : ‘We were sitting

amongst the scholars of Hadlth in Basra when one of them related
the hadlth of the Prophet (may God bless him and grant him peace)
that “The angels lower their wings out of approval for the one
seeking knowledge.” At that point, a Muctazill in the gathering
began mocking that hadlth and said : “ By God, I am going to ham-
mer some nails into my shoes tomorrow so that I can use them to
step on the wings of the angels. ” He actually did that. Then once
he began walking with those shoes, both of his legs became useless
and subsequently became gangrenous.’
Safwan b. cAssal [went to the Messenger of God and] said : ‘I
have come to seek knowledge.’ The Prophet said : ‘Welcome, seeker
of knowledge! The angels surround the student of knowledge and
shade him with their wings, one on top of the other until they reach
the lowest heaven. That is out of their love for what he seeks.’1 In
this hadlth the angels enclosed him with their wings, whereas in the
previous hadlth they spread out their wings. The spreading out of
wings is out of humility, respect and deference, while the enclosure
with wings is to protect , defend and preserve them. Thus the two
hadlths mention the angels’ exaltation of [the student of knowledge]
and their love, enclosure and protection of him. Had the student
of knowledge not received any other good fortune besides this, it
would have been sufficient.
The meaning of the Prophet’s statement (may God bless him
and grant him peace) ‘Forgiveness is sought for the scholar by who-
ever is in the heavens and the earth, even the fish in the sea’ is 2
that since the scholar’s sole aim is to be instrumental in spreading

knowledge, which leads to people’s salvation from a variety of
destructive perils, he is recompensed in accordance with his deeds.
Therefore all of those in the heavens and the earth supplicate for
1 Ibn Maja, 226; Ahmad 18 , 089 ; Haythami 550. It is ‘authentic’ according to Alban!
( Sahih al-Jamic al-saghir 5702).
2 Tirmidhi 2682 ; Abu Dawud 3641 ; Ibn Maja 223. It is ‘authentic’ according to
Alban!( Sahih al-Jami' al-saghir 6297).
46
his protection from all types of disasters and for his forgiveness.
Furthermore, if the angels supplicate for the forgiveness of the
believers, they are more likely to do so for the purest and most elite
of them [i.e. the scholars].
It has been said that those asking forgiveness for the scholar
include all those in the heavens and the earth, whether it be animals
endowed with intelligible speech or not , birds or otherwise. This is
supported by the Prophet’s statement ‘even the ant in its hole and
the fish in the sea’.1 It has been said that the reason for this is because
the scholar teaches people how to care for these animals, instructs
them in what is allowed , what is forbidden, and how to consume,
ride, benefit from or slaughter them in the best and most merci-
ful way. Thus the scholar is the most merciful person to animals
and is the most able to expound on how to treat them. In general,
only through knowledge is the merciful and benevolent purpose for
which animals have been created recognized. Since the scholar is the
one who best explains that , it is most appropriate that animals should
ask forgiveness for him in particular. And God knows best.
The Prophet’s statement ‘The superiority of the scholar over
the worshipper is like the superiority of the moon over the rest of
the celestial bodies’2 is an analogy that resembles the state of the
moon and the celestial bodies at night-time. The moon lights up
even the remotest parts wherein people live, and this is similar to
the scholar. In the case of a celestial body, however, its light does
not extend beyond itself or to that which is nearby ; this is similar to
the worshipper as his [spiritual] light is limited to himself and does
not extend to others. If it did extend to others, it would only be to
those who are proximate to him.
A narrated tradition states : ‘On the Day of Resurrection, God
will say to the worshipper: “Enter Paradise even though your benefit
1 Tirmidhl 2685. It is ‘authentic’ according to Albani ( Sahih al-Jamx al-saghir 4213 ).

2 Tirmidhl 2682 ; Abu Dawud 3641 ; Ibn Maja 223. It is ‘authentic’ according to
Albani ( Sahih al-Jamx al-saghir 6297).
47
was limited to yourself. ” Yet He will say to the scholar : “ Intercede
and you will be allowed intercession since your benefit extended
to the others.” i Ibn Jurayj2 mentioned that Ata’3 related from
>
Ibn cAbbas (may God be pleased with him and his father) that on
the Day of Resurrection it will be said to the worshipper : ‘Enter
Paradise!’ Yet it will be said to the scholar : ‘Intercede, for you will
be allowed intercession!’
In addition, the religion is established , adorned and illumined
by its scholars and worshippers, just like the night sky is lit and
adorned by the moon and the celestial bodies. Therefore, if all
of the scholars and worshippers die, then the religion also ceases
to exist . Furthermore, once the moon is eclipsed and the celestial
bodies are scattered , the arrival of that which is promised [i.e. the
Day of Judgment] will occur.
If it is asked , ‘Why are scholars likened to the moon and not
the sun as the latter possesses a far greater degree of light ?’, we
would reply that there are two reasons. Firstly, since the light of
the moon is derived from [ the sun ] , and the scholar’s [spiritual]
light is derived from that of the Messenger, it is more appropri-
ate to compare the [scholars] to the moon rather than the sun .
Secondly, the light of the sun is such that it is never absent , nor
does it vary [significantly ] in its intensity. On the other hand , the
moon’s light may wane or wax . Likewise, scholars are of vary-
ing levels , whereby some are preferred over others based on the
extent of their knowledge and the degree to which they spread
it. Some scholars are perfect , just like the full moon on the night
of Badr , while others are less so, like the moon as it wanes on
subsequent nights.
1 Ghazali, Ihya\ vol. i, p. 26; al-Khatlb al-Baghdadl ( Faqih) , vol. 1, p. in . A similar

hadith has been declared to be ‘weak’ by Alban!( Daxfal-Jamial-saghxr 291).
2 cAbd al-Malik b. cAbd al-cAz!z b. Jurayj (d . 150/767) was a Successor to the
Successors. He studied under cAta’ b. Abi Rabah.
3 cAta’ b. Abi Rabah (d. 115 /733) was a prominent Successor and student of the
Companions Ibn cAbbas and Ibn cUmar.
48
The following question could be raised : ‘There is a well-known

tradition of the Prophet (may God bless him and grant him peace)
wherein he said : “ My Companions are like the stars, ” 1 so why are
they likened [in the previous hadith] to the moon ?’ The reply is that
this analogy shows that just as the stars provide guidance in the dark ,
whether on land or at sea, so too do the scholars. Also just like the
stars are ornaments in the sky, the scholars are ornaments for this
earth. There are also shooting stars against the devils to prevent them
from eavesdropping and thereafter confounding [people when they
hear] God’s revelation after it is transmitted to the messengers by
His angel [Gabriel]. Similarly, the scholars shoot down the vain and
deceptive ideas that the devils, whether human or jinn, suggest to
others. God empowered the scholars to be the defenders and protec-
tors of this religion against His and His Messenger’s enemies. For
these reasons they were compared to the stars.
As for [the hadith ] that compares the scholars to the moon, it
shows their superiority over those who are only worshippers. Thus
both analogies are appropriate in their respective context ; and praise
be to God.
His statement ‘Indeed the scholars are the heirs of the proph-
ets’2 illustrates one of the greatest virtues of the scholars. Since the
prophets are the best of God’s creation, those who inherit from them
are the best of His creation after them. Everyone passes their inherit-
ance to their heirs and the heirs take their place afterwards, but there
is no one who can take the place of the messengers and fulfill what
they have been sent with except for the scholars. Thus the scholars
are the most suitable people to inherit from [the Prophet]. It is also
proof that the scholars are the closest people to the messengers, since
only the closest people inherit. God selects those whom He wills for
His mercy.
1 Ibn cAbd al-Barr 1684; Zabidl, vol. 11, p. 223. It is ‘fabricated’ according to Alban!
( Silsilat al-ahadith al-daifa 58).
2 Tirmidhi 2682 ; Abu Dawud 3641 ; Ibn Maja 223 . It is ‘authentic’ according to
Alban!( Sahth al-Jamic al-saghir 6297).
49
Within this [ latter hadith] is also an advice and a command to

the Community to obey, respect , support and honour the scholars
since they are the heirs of the Prophet ; yet these are simply some
of this Community’s obligations towards them. Loving the schol-
ars is also part of the religion itself. On the other hand , hating or
fighting against them is contradictory to it and is like opposing
and fighting against God. cAll (may God ennoble his face and may
He be pleased with him) said : ‘Loving the scholars is part of the
religion.’ The Prophet (may God bless him and grant him peace)
said [in the hadith qudsi ] that God (Great and Glorious is He) said :
‘I will declare war against those who show hostility to a pious serv-
ant of Mine.’1 The heirs of the prophets [i.e. the scholars] are the
elite of those who are considered to be loyal supporters ( awliya )
maintained by God.
Within the aforementioned there is also an advice to the schol-
ars that they must follow the guidance of the prophets and their
methodology in conveying the message, such as having patience,
forbearance, countering the evilness of people with righteousness,
being gentle with them, bringing them closer to God by the best of
means, and advising them as much as possible. It is in this fashion
that the scholars will attain their share of this very great and distin-
guished inheritance.
Furthermore, it instructs the scholars to raise and educate the
Community, just like a parent would raise his or her child . In other
words, it should be in a gradual and orderly fashion , starting with
the basics and then moving on to more advanced knowledge. One
should only teach them what they can bear and should not burden
them. The spiritual [state] of people compared to the prophets is like
a child compared to his or her parents or even much less so. Every
spirit that has not been raised or educated by the messengers [or their
heirs] cannot be successful or achieve righteousness.
The Prophet’s statement ‘The prophets did not bequeath a dinar
i Bukhari 6502 ; Ibn Maja 3989.
50
or dirham but instead bequeathed knowledge’ reveals the perfect

1
character of the prophets and the great manner by which they coun-
seled their nations. It is from the complete nature of God’s blessings
upon the prophets and their nations that He protected them and put
an end to any speculations or doubts that may lead some people to
think that the prophets desired this world or wanted to be like kings.
People often desire this world to the point that that they will
strenuously strive for it and even deny themselves so as to pass it on
to their children. But God also prevented people from claiming that
the prophets desired this world for their children. The Prophet (may
God bless him and grant him peace) said : ‘Our [the Prophet’s] prop-
erty will not be inherited . Whatever we leave is charity (sadaqa).’2
As for the Exalted’s statement : And Solomon was David's heir ,3
the consensus of the exegetes is that this concerns the inheritance of
knowledge and prophethood, and nothing else. Since David (peace
be upon him) had many children besides Solomon, if the inheritance
alluded to in this verse had been only that of money, then Solomon
would not have been singled out. In addition, the Words of God
are too exalted to mention something like that ; it would have been
like saying ‘so-and-so died and his son inherited from him’. It is well
known that everyone’s son inherits from him, and there is no benefit
in mentioning something obvious like that.
In addition , what preceded the verse and what came after it also
reveals that the meaning of this inheritance was knowledge and
prophethood, not wealth. The Exalted said : And We verily gave knowl-
edge unto David and Solomon , and they said : Praise he to God , Who hath
preferred us above many of His believing servants! And Solomon was David's
heir.4 The purpose here was to show Solomon’s virtue and how God
1 Tirmidhl 2682 ; Abu Dawud 3641 ; Ibn Maja 223. It is ‘authentic’ according to
Albanl ( Sahih al-Jdtnic al-saghir 6297).
2 Bukhari 3094 ; Muslim 4579, 4580, 4582 and 4585 ; Tirmidhl 1610 ; Abu Dawud
2963 ; Nasa’i 4152 ; Ahmad 9.

3 Q. xxvii.16.
4 Q. XXVII.15-16.
51
had selected him and his father for prophethood and [ bestowed upon
them] knowledge: This surely is evident favour. 1
Similarly, Zachariah (peace and blessings be upon him) said : I

fear my kinsfolk after me , since my wife is barren . Oh , give me from Thy
presence a successor who shall inherit of me and inherit ( also ) of the house of
Jacob. And make him, my Lord , acceptable ( unto Thee ). This refers to
2
the inheritance of knowledge, prophethood and calling to God. It

should not be thought that a noble prophet would be fearful that
someone else of his relatives would inherit his wealth and thus
ask God (Exalted is He) to grant him a son. God has purified His
prophets and messengers from such concerns. Those who alter the
Book of God, repudiate the traditions of His Messenger, or attrib-
ute to the prophets what they are blameless of and infallible from
are deserving of banishment . Praise be to God for His guidance
and success!
It is mentioned that Abu Hurayra (may God be pleased with
him) was walking in the market and upon seeing [ the Companions]
trading and selling he said : ‘You are all here doing that while the
inheritance of the Messenger of God (may God bless him and grant
him peace) is being distributed in his mosque.’ Thereafter they has-
tened to the mosque only to find a gathering discussing knowledge
of the Qur’an and remembrance of God. They asked : ‘Where is
what you mentioned, O Abu Hurayra ?’ He replied : ‘This is the
inheritance of Muhammad being distributed amongst his heirs. It
is not like the worldly type you bequeath.’
The Prophet’s statement , ‘So whoever acquires it has gained
the most abundant share’3 represents the greatest , most beneficial
and lasting fortune a servant can attain. Even if other fortunes cease
to exist , this share of religious knowledge will benefit him con-
1 Q. XXVII.16.
2 Q. xix. 5-6.
3 Tirmidhl 2682 ; Abu Dawud 3641; Ibn Maja 223. It is ‘authentic’ according to
Alban!( Sahih al-Jatnf al-saghtr 6297).
52
tinuously and forever. Since it is connected to God, the Everlasting

who never dies, it will never cease or escape one. All other fortunes
will become non-existent once the entities they are connected to
become null.
The Exalted also said : And We shall turn unto the work they did
and make it scattered motes .1 Since their ultimate [vain ] objectives
vanished, their works followed suit . This occurs [on the Day of
Judgment] when the doer is most in need of his [good ] deeds.
There is no way to treat or [reverse] this ; and we seek refuge in
God. We ask for His assistance as we are in dire need of Him. We
rely on Him and there is no might or power save in God.
The Prophet’s statement , ‘The death of a scholar is a calam-
ity which cannot be remedied , and a void that cannot be filled. It
is like a star that has been annihilated. Even the death of a whole
tribe is less significant than the death of a scholar’2 is due to the
virtuous nature of the scholar. If it had not been for them, people
would have been like animals or even worse. Thus the death of a
scholar is a calamity that can only be ameliorated by another one
succeeding him. In addition , scholars direct the conduct of people,
states and kingdoms ; thus their death results in the corruption of
this worldly system. Therefore, God has allowed the scholars to
succeed the Predecessors so as to protect His religion and Book ,
and ensure [the well-being of ] His servants.
Now, imagine if there existed a person with a vast wealth
who most generously satisfied all of the needs of the people.
What would happen when he dies and his wealth is cut off from
them? Yet the death of a scholar is a greater calamity than the
death of a person like that , even if an entire nation , which is
dependent upon that person, dies off as a result. It has been said :
1 Q. xxv.23.
2 BayhaqI [ Shu ah ) 1576 ; Mundhiri 149 ; Ibn cAbd al-Barr 179. Albani stated that this
additional portion of the tradition is ‘very weak’ ( Silsilat al-ahadlth al-daxfa 4838).
53
Do you know what a calamity is? It is not to lose money

Or the death of a sheep or a camel.
Instead a calamity is the loss of a noble person
Whose death leads to the death of a great many people.
[POINT 48: ‘A JURIST IS MORE FORMIDABLE AGAINST THE DEVIL

THAN A THOUSAND WORSHIPPERS’, AS WELL AS SOME
ANECDOTES ABOUT THE POTENTIAL FOR
IGNORANCE AMONGST THE LATTER.]
It has been narrated that the Messenger of God (may God bless him
and grant him peace) said : ‘A jurist (faqih) is more formidable against
the Devil than a thousand worshippers.’1
Abu Hurayra (may God be pleased with him) narrated that the
‘God is not worshipped through anything better than Jiqh of the
religion.’2 Abu Hurayra then added : ‘It is more beloved to me to
spend one hour gaining a deep understanding of knowledge that
I can apply than to spend an entire night in prayer. The jurist is
more formidable against the Devil than a thousand worshippers.
Everything has its pillars and the pillars of this religion consist of
Jiqh [that is practised].’3
MuzanI4 related that Ibn cAbbas said :
The demons asked Satan : ‘Our leader! Why do we see that
you are happier with the death of a scholar more than the
death of a worshipper, since we cannot deceive a scholar
whereas we can deceive a worshipper ?’ He said : ‘Let’s go.’
1 Tirmidhi 2681 ; Ibn Maja 222; Bayhaqi (Shuab) 1586; Ibn cAbd al-Barr . It is
121
‘fabricated’ according to Alban!( Dacif al-Jamic al-saghir 3987).
2 This tradition has been narrated by Ibn cUmar ; see Bayhaqi ( Shuab ) 1583. It
is ‘weak’ according to Alban! ( Silsilat al-ahadith al-daija 6912).
3 HaythamI 487 Mundhir! 137 ; Daraqutn! 3085. It is ‘fabricated’ according to
;
Alban!( Silsilat al-ahadith al-daija 5159).
4 Abu Ibrahim Ismacil b. Yahya b. Ismacil al-Masri al-Muzan! (d. 264/877) was a
student of Shafic!and author of Mukhtasar al- Muzaniji-furu al-Shaj îyya.
54
So they went to a worshipper and found him worship-

ping. They said : ‘We want to question you , so stop [your
prayers] / Iblis then said : ‘Can your Lord put this universe
inside an egg?’ The worshipper replied : ‘I do not know/
Then Satan said to them: ‘See how he just disbelieved /
Then they went to a scholar, who was lecturing and en-
tertaining his students in his gathering circle. They said to
him : ‘We want to ask you a question. Can your Lord put
this universe inside an egg?’ He said yes. They asked him:
‘How ?’ The scholar said : ‘He [ the Lord] will say : Be! and
it isZ1 Then Satan said to the demons: ‘Do you see how the
worshipper’s [disbelief ] was limited to himself, yet if the
scholar had been the same then many others would have
also become corrupted ?’2
This story has also been narrated in another fashion. They asked
the worshipper : ‘Can your Lord create a being like Himself ?’ He
replied : ‘I do not know.’ So they said : ‘Do you see how his worship
does not benefit him and he remains ignorant ?’ When they asked a
scholar the same he replied : ‘That is an absurd question! If a being
was like Him, it could not have been created. Therefore it is impos-
sible to create a being like Him. If it was created, it could only be
one of His servants or one of His creation.’ Thus the Devil said to
the demons : ‘Do you not see how a scholar can demolish [with his
correct knowledge] what it took me years to build.’
It has been narrated that cAbd Allah b. cUmar3 said : ‘A scholar is
superior to a worshipper by seventy levels [in Paradise] between —
each level is the distance that a horse travels in seventy years.’ That
is because if the Devil tries to spread a blameworthy innovation in
religion, the scholar will recognize it as such and forbid others from
1 Q. xvi.40.
3 Abu cAbd al-Rahman cAbd Allah b. cUmar (d. 74/693 ) was a prominent
Companion and son of cUmar b. al-Khattab. He narrated more than 2600 hadiths .
55
it. On the other hand , a worshipper —although he is worshipping

his Lord—will not sense or realize it for what it is. The scholar will
prevent whatever evil Satan has tried to perpetrate and will demolish
whatever he has invented. Thus there is nothing more desirable to
the Devil than the death of a scholar, so that he can then corrupt the
religion and tempt the Community. The only objective of a wor-
shipper is to struggle against the Devil in order to protect himself
alone ; but sometimes he cannot even achieve that.
[POINT 49: ON EVERYTHING IN LIFE BEING WORTHLESS EXCEPT

KNOWLEDGE AND THE REMEMBRANCE OF GOD.]
Abu Hurayra (may God be pleased with him) narrated that he heard
the Messenger of God (may God bless him and grant him peace) say :
‘Indeed the world is cursed ; everything in it is cursed except for the
remembrance of God and what is conducive to it , the scholar and
the student.’1
Since this world is worthless in the sight of God not even
—
worth the wing of a mosquito and everything in it is far removed
from Him [except piety] , it is in reality cursed. The Sublime only
created it as a bridge to the Hereafter so that His [ believing] serv-
ants could equip themselves [with good deeds]. They could not have
become proximate to Him except by establishing His remembrance
and doing what He loves, which includes attaining knowledge. Such
actions allow one to know God and worship, remember, praise and
glorify Him. It is only for these reasons that He created it and its
inhabitants.
The Exalted says: I created the jinn and humankind only that they
might worship Me.2 He also said : God it is who hath created seven heavens,
and of the earth the like thereof. The commandment cometh down among them
slowly, that ye may know that God is Able to do all things, and that God sur-
1 Tirmidhl 2322; Ibn Maja 4112 ; BayhaqI ( Shuab ) 1580. It is ‘sound’ according to
Alban!( Silsilat al-ahadith al-sahlha 2797).
2 Q. LI.56.
56
roundeth all things in knowledge.1 Thus the two verses imply that the
Sublime only created the heavens and the earth so that He may be
known through His Names and Attributes. In this manner we can
better worship Him alone, for that is our obligation. God (Glory
be to Him) loves that His servants remember, worship, know and
love Him. [He also loves] whatever leads to these [actions] or is a
necessary concomitant of them. On the other hand, everything else
is hated and blameworthy in His sight and is, therefore, deserving
of censure.
[POINT 50: SEEKING KNOWLEDGE IS PART OF STRIVING IN GOD S

CAUSE, AND IT CAN ONLY BE DONE BY THE ELITE.]
Al-Rablc b. Anas narrated that the Messenger of God (may God

bless him and grant him peace) said : ‘Whoever goes out seeking
knowledge, he is striving in God’s cause until he returns.’2 Seeking
knowledge is part of striving in God’s cause because it establishes
the foundations of Islam in the same way that they are established
by waging battle [for His sake].
For this reason striving is of two kinds : one is by fighting with
force and weapons [for His sake], which is done by many, while
the second is by confronting others with evidence and clear proofs.
The latter represents the striving of the elite [scholars] and leading
imams, for they are the successors of the messengers. It is superior
to the first because it leads to great benefits, the stress of its burden
( shiddat munatih ) is greater, and because of the large number of His
enemies [that they must refute] .
The Exalted said in Surat al- Furqan, which was revealed in
Mecca : If We willed , We could raise up a warner in every village . So obey
not the disbelievers, but strive against them herewith with a great endeavour.3
The striving against them is by using [ the evidence of ] the Qur’an.
1 Q. Lxv.12.
2 Tirmidhl 2647. It is ‘weak’ according to Alban!( Silsilat al-ahadith al-daifa 2037).
3 Q. xxv.51-52.
57
The [second ] is also the type of striving undertaken against the

hypocrites. The hypocrites did not [openly] wage war against the
—
believers, but instead appeared to be with them even fighting on
the same side of the believers against the latter’s enemies. Despite
this, the Exalted said : O Prophet ! Strive against the disbelievers and the
Hypocrites .1 It is well known that striving against the hypocrites is
through evidence and the Qur’an. The point is that following the
path of God includes striving, seeking knowledge and calling people
to God.
Mucadh2 (may God be pleased with him) said : ‘You must pursue
knowledge as learning it for God’s sake represents fear [of God ] ,
studying it is [a form of ] worship, instructing it represents glorifica-
tion [of God ], and seeking it out is [a form of ] striving.’
The Sublime juxtaposed the revealed Book with iron [weap-
onry] as both lead to victory. The Exalted said : We verily sent Our
messengers with clear proofs, and revealed with them the Book and the Balance ,
that mankind may observe right measure; and He revealed iron , wherein is
mighty power and ( many ) usesfor mankind , and that God may know him who
helpeth Him and His messengers, though unseen . God is Strong , Almighty. 3
Therefore the foundations of the religion are established upon the
Book and waging battle.
God (Great and Glorious is He) stated : O ye who believe! Obey
God , and obey the Messenger and those of you who are in authority.4 The
Companions (may God be pleased with them) interpreted His state-
ment those of you who are in authority as the rulers and scholars. These
latter two groups both strive in the path of God : the first group does
so by force and the latter by speech.
1 Q. Lxvi.9.
2 Mucadh b. Jabal (d. 18/639) was a prominent Companion. The Prophet sent him
to Yemen to call the people to Islam. He later moved to Syria and taught there.
3 Q. Lvii.25.
4 Q. iv.59.
58
Kacb al-Ahbar 1 said : ‘The student of knowledge is always going

back and forth in the path of God (Great and Glorious is He).’
According to some of the Companions (may God be pleased with
them), a student who dies whilst he is pursuing religious knowledge
dies a martyr. Sufyan b. cUyayna said : ‘Whoever pursues knowledge
has pledged allegiance to God (Great and Glorious is He) /
[POINT 51: GOD WILL EASE THE PATH TO PARADISE FOR

THOSE WHO SEEK KNOWLEDGE.]
Abu Hurayra narrated that the Messenger of God (may God bless
him and grant him peace) said : ‘Whoever embarks on a path seeking
knowledge, God eases the path to Paradise for him.’2 In addition, Ibn
cAdl3 related a tradition narrated by cA’isha4 traceable to the Prophet :
‘God inspired to me that He will facilitate a path to Paradise for who-
ever pursues a path seeking knowledge / 5 These two hadiths contain a
principle which is substantiated by the Divine Law and His predesti-
nation : recompense is in accordance with the deed. Since the [seeker
of knowledge] pursued a way to enliven his heart and save himself
from destruction , God will facilitate a path for him to achieve that.
[POINTS 52- 53: THE IMPORTANCE OF UNDERSTANDING, MEMORIZING

AND CONVEYING THE PROPHET’S MESSAGE.]
52. The Prophet (may God bless him and grant him peace) supplicat-
ed for the person who hears his traditions, understands and conveys
them with a face characterized by nadra , which means ‘delightful,
1 Abu Ishaq Kacb b. Matlc al-Himyarl al-Ahbar (d . 32 /653) was one of the Successors,
who converted from Judaism to Islam during the time of cUmar and narrated
many Israelite traditions.
2 Muslim 6853 ; Tirmidhl 2682 ; Abu Dawud 3641 ; Ibn Maja 223 ; Ahmad 8316.
3 Abu Ahmad cAbd Allah b. Adi al-Jurjanl (d. 365 /975) was a traditionist and
author of the book al- Kamilfi’l-jarh wal-tadil.
4 A’isha bint Abl Bakr al-Siddlq (d. 58/678) was a wife of the Prophet and a Mother
of the Believers. She narrated 2210 hadiths .
5 Ibn Adi, vol. VII, p. 353. It is ‘authentic’, with a slightly different wording,
according to Alban!( Sahth al-Jamic al-Saghir 6298).
59
brilliant and gleaming’. Ibn Mascud narrated that the Prophet (may
God bless him and grant him peace) said : ‘May God make bril-
liant the face of a man who hears a tradition of mine, understands,
remembers, and conveys it. Perhaps he spreads its precepts to another
who has a deeper understanding than him. There are three things
which, if done, will prevent the heart of a Muslim from harbour-
ing rancour : sincerity to God , giving advice to the leaders of the
Muslims, and sticking to the Community. Indeed this call envelops
and protects all.’1
Even if no other hadith existed to show the eminence of knowl-
edge, this would suffice. All levels of knowledge are described here.
The first and second are that one must hear and then understand or
retain ( caqala) [the Prophet’s tradition] in his mind. It then settles in
the heart just like when something remains enclosed within its con-
tainer and cannot exit it. Similarly, caqalahu is used when one confines
a camel or an animal in order to prevent them from straying or leaving.
And comprehending something entails more than just knowing it.
The third level involves committing [the hadith ] to memory so
that one will not forget it or allow it to become lost. Then the fourth
level is conveying and spreading it amongst the Community, which
is the ultimate objective. If that does not occur, then it will be like
an unused hidden treasure. In addition , knowledge that is not spread
is at risk of being lost [and forgotten]. Yet if it is utilized and spread ,
it will lead to the growth and progress [of the Community].
Whoever performs these four is included in the supplication of
the Prophet ; and this will result in both external and internal beauty.
In addition , having faith leads one’s heart to attain delight (bahja),
happiness, joy (surur ) and pleasure (iltidhadh). This then manifests
itself in the brilliance and beauty that appears upon the face. It is
for this reason that the Sublime (Exalted is He) linked delight , joy
and brilliance together in His statement : Therefor God hath warded off
i Tirmidhi 2658 ; Ibn Maja 230 ; Ahmad 21,590; DarimI 234; Haytham! 583. It is
- -
‘authentic’ according to Alban!( Silsilat al ahadith al sahtha 404).
60
from them the evil of that day, and hath made them find brightness and joy.1
Thus brilliance appears on their faces, while joy is present in their

hearts. The Exalted also said : Thou wilt know in their faces the radiance
of delight .2 The point is that this brilliance is manifested upon the face
of one who has heard the traditions of the Messenger of God (may
God bless him and grant him peace), then understood, memorized
and conveyed them; and this is a sign of the sweetness, delight and
joy present in his heart and soul.
The Prophet’s statement (may God bless him and grant him
peace) ‘Perhaps he spreads its precepts to another who has a deeper
understanding than him’ is a notification of the benefit in conveying
[a Prophetic tradition]. It may be that the one to whom it is con-
veyed achieves a deeper level of understanding than the conveyor.
Alternatively, the meaning may be that the one to whom it is con-
veyed applies it better than the conveyor. Thus, once he hears the
hadith, he interprets it to best derive the correct laws from it, and has
more insight into the intent of it.
And the Prophet’s statement ‘There are three things which, if
done, will prevent the heart of a Muslim from harbouring rancour ,
indicates that these three [actions] will obliterate rancour and decep-
tive behaviour. Otherwise these would lead to wickedness and ill will
from the heart. The sincerity of those who are devoted to God pre-
vents rancour from overtaking their hearts. Yet if [rancour] is present
beforehand, then [devotion] will remove and obliterate it altogether.
By ignoring the desires of their hearts, and instead pursuing what
pleases their Lord, no place remains for rancour or wickedness.
The Exalted also said : Thus it was, that We might ward offfrom him evil
and lewdness . He was of Our chosen slaves. 3 Once Joseph devoted himself
sincerely to his Lord, He protected him from anything that would
have otherwise provoked him to evil or fornication. Since Iblls knows
1 Q . LXXVI.II .
2 Q. LXXXIII.24.
3 Q. xii . 24.
6l
that there is no way to deceive or destroy those who are sincere, he
excluded them from his stipulation : Then , by Thy might , I surely will
beguile them every one, save Thy single-minded ( mukhlasin ) servants among
them.1 The Exalted said : Asfor My servants , thou hast no power over any of
them save such of the froward as follow thee .2 Thus sincerity is the path to
salvation, Islam is its vehicle, and faith seals one’s safety.
As for the Prophet’s statement ‘giving advice to the leaders of
the Muslims’, this also eradicates rancour and deceptive behaviour
since giving [sincere] advice is the opposite of harbouring malice.
Finally, the Prophet’s statement ‘sticking to their Community’
indicates that this also purifies the heart from rancour and ill will.
Due to a person’s attachment to his Community, he will love for
others what he loves for himself, hate for them what he hates for
himself, become sad if they are saddened , and become joyous if they
are joyous. This is in contrast to those who are disposed against them
and work to attack, defame and criticize [the Community], such as
the Rafida, 3 Khawarij,4 and Mu tazila,5 amongst other groups. They
1 —
Q. XXXVIII.82 83.
2 Q. xv .42.
3 Rafida is derived from the Arabic word rafada , meaning ‘to reject’. It refers to those
who rejected the Caliphate of Abu Bakr, cUmar and cUthman. They claimed that
cAll b. Abi Talib should have instead succeeded the Prophet. The earbest use of this
term may have emanated from the Shiites of Kufa, Iraq, who rejected Zayd b. cAll
after he gave legitimacy to the Caliphates of Abu Bakr and cUmar.
4 Khawarij is derived from the Arabic word kharaja, meaning ‘to abandon or revolt
against’. The Prophet foretold of their coming . This sect initially supported cAll,
but later revolted against him. They assassinated 'All after he agreed to arbitration
with Mucawiya b. Abi Sufyan. One of their well-known tenets was that they
considered a Muslim who perpetrated any major sin to be a disbeliever.
.
5 The Muctazila began after Wasil b. cAta’ (d 131 /748) withdrew ( ftazala ) from
the scholarly circle of al-Hasan al-Basri due to Wasil’s belief that a Muslim who
commits a major sin and does not repent is neither a Muslim nor a disbeliever,
but rather occupies an intermediary position (one of the five tenets of the
Muctazila ). Prominent Muctazila include Abu Hudhayl al-cAllaf (d . 235 /849) and
both Abu cAll (d. 303 /915) and Abu Hashim al-Jubba’i (d . 321/933 ). Ibn al-Qayyim
has named such individuals and repudiates many of the Muctazila beliefs in the
second volume of Miftah dar al-saada.
62
have hearts that are filled with rancour and they act with deception.
The Prophet’s statement ‘This call envelops and protects all’ is
an eloquent and concise phrase, which has a magnificent meaning.
He likened the call of the Muslims to a shield guarding them and
preventing the enemy from approaching them. He also informed
us that whoever is connected to them and within their fold will be
likewise protected. This call unifies the Community, reunites them
and guards them.
53. The Prophet (may God bless him and grant him peace) com-
manded us to convey his message. cAbd Allah b. Amr 1 narrated that
the Messenger of God said : ‘Convey my teachings even if only a
single verse. And tell others the stories of the Children of Israel for
it is not sinful to do so. But whoever fabricates a lie about me inten-
tionally, he will surely take his place in Hellfire.’2 The Prophet also
said : ‘It is incumbent upon those who are present to inform those
who are absent .’3
Thus he (may God bless him and grant him peace) commanded
that we convey his teachings, since it may result in guidance. The
more his message is conveyed , the greater the reward of the Prophet.
He will receive the reward of every person who conveys the message
and of every person who is guided by it , since he was the [initial]
caller to it . This is above and beyond the reward [the Prophet] will
receive for his direct actions. If there was no benefit in conveying the
Prophet’s knowledge except that he (may God bless him and grant
him peace) loves it, it would be sufficient.
A sign of true love is that one pursues what one’s beloved loves
and exerts his utmost ability to attain it. It is well known that noth-
1 cAbd Allah b. Amr b. al-cAs (d. 65 /684) was a Companion. His devotion to
worship and fasting was so great that the Prophet advised him to limit his fasting
to every other day and his reading of the entire Qur’an to every third day. He
narrated 700 hadiths.
2 Bukhari 3461; Tirmidhl 2669; Abu Dawud 3662 ; Ahmad 6486.
3 Bukhari 67; Muslim 3304 ; Tirmidhl 809 ; Ibn Maja 233 ; Abu Dawud 1278 ; Nasa’i
2876 ; Ahmad 20,419.
63
ing is more beloved to the Messenger of God (may God bless him
and grant him peace) than conveying the guidance to all of the
Community.1 Hence a person who conveys the message strives to
achieve what is beloved to the Prophet. In the process, such a person
becomes one of the closest and most beloved people to the Prophet.
In fact , he is also considered to be a viceroy of the Prophet in his
Community. This alone is sufficient to show the excellence and emi-
nence of knowledge and the scholars.
[POINT 54: THE PROPHET GAVE PREFERENCE TO THOSE WITH

SUPERIOR LEVELS OF KNOWLEDGE WHEN IT CAME
TO RELIGIOUS APPOINTMENTS.]
The Prophet (may God bless him and grant him peace) gave prefer-
ence to those with superior levels of knowledge when it came to
[making] the highest religious appointments. Abu Mascud al-Badrl
narrated that the Prophet (may God bless him and grant him peace)
said : ‘The one who is able to recite the most of the Book of God
should lead the people [in prayers]. If they are equal in recitation,
then the most knowledgeable in the Sunna among them should. If
they are equal regarding the Sunna, then the earliest of them to emi-
grate should. If they are equal in their emigration, then it should be
the eldest amongst them.’2
Thus the Prophet gave preference to knowledge over when they
first became Muslim or when they emigrated. Since knowledge of
the Qur’an is superior to knowledge of the Sunna, he gave prefer-
ence to the former. Then he gave preference to knowledge of the
Sunna over an earlier emigration, even though the latter may entail
having done more righteous deeds. The Prophet took care to give
preference to knowledge over deeds and to give preference to the
most superior types of knowledge over others. This indicates the
1 This can be extended to the whole of humanity.

2 Muslim 1532 ; Tirmidhl 235 ; Abu Dawud 582 ; Nasa’i 781 ; Ibn Maja 980; Ahmad
17,097.
64
eminence of knowledge and its excellence. It also indicates that

scholars should be given preference when it comes to the highest
religious appointments.
[POINT 55: THE BEST OF THE COMMUNITY OF MUHAMMAD ARE

THOSE WHO HAVE LEARNED THE QUR AN AND
TAUGHT IT TO OTHERS.]
cUthman b. AiFan1 (may God be pleased with him) narrated that

the Prophet (may God bless him and grant him peace) said : ‘The
best amongst you are those who learn the Qur’an and teach it [to
others].’ Learning the Qur’an includes learning its words and mean-
2
ings. The latter is the more eminent of the two types. Then one must
teach them both. The meanings are the ultimate objective while the
pronunciation is only the means to it. The difference between the
two is like that between the ends and their means.
[POINTS 56-57: THE BELIEVER MUST NEVER BE SATISFIED WITH

HIS LEVEL OF KNOWLEDGE OR WISDOM AND MUST
STRIVE TO ATTAIN MORE.]
56. Abu Sacid 3 narrated that the Prophet (may God bless him and
grant him peace) said : ‘A believer will never be satisfied with the
good [ knowledge that] he hears until he enters Paradise.’4
1 cUthman b. cAffan (d. 36/656) was a prominent Companion. He converted to Islam

soon after Abu Bakr, and was one of the ten promised Paradise. He married two
of the Prophets daughters: Ruqayya and, later, Umm Kulthum after the former
died. He was well known for his generosity, particularly in the Battle of Tabuk. He
was the third of the Rightly-Guided Caliphs, and during that time standardized
the Qur’an in accordance with the dialect of Quraysh. He narrated 146 hadiths .
2 Bukhari 5027; Tirmidhl 2907; Abu Dawud 1452; Ibn Maja 211 ; Ahmad 412.
3 Sacld b. Malik Sinan al-Khazraji al-Khudrl, known as Abu Sacld (d. 74/693), was
a Companion . He was too young to fight in the Battle of Uhud, but fought in
later expeditions. He narrated 1170 hadiths .
-
4 Tirmidhl 2686 ; Tabrlzl 222. It is ‘weak’ according to Alban! ( Dacif al Jamf
al-saghir 4783).
65
made having a voracious appetite for knowledge and never becom-
ing satiated with it a necessary concomitant of faith and an attribute
of the believers. He also informed us that the believers will perse-
vere tirelessly to attain it until they enter Paradise. Therefore when
the scholars of Islam such as cAbd Allah b. Mubarak1 and Ahmad b.
Hanbal were asked ‘Until when will you pursue knowledge?’, they
would reply ‘Until death.’
cAbd Allah b. Bishr al-Taliqani said : ‘I hope that the command
[of death] will not come upon me except that I have a pen in my
hand. I hope that I will always be seeking and writing down knowl-
edge.’ 2 Hamid b. Muhammad b. Yazld al-Basrl said : ‘Al-Hafiz b.
Bustam came to ask me about a hadith, so I said to him : “ You are so
avid in your pursuit of hadiths ” He said : “ I do not want to be at the
tail end of the followers of the Messenger (may God bless him and
grant him peace).”’ It was said to some of the scholars: ‘How long is
it appropriate for a person to learn ?’ They would say: ‘As long as he
is alive.’ Hasan 3 was asked about an eighty year old : ‘Is it appropri-
ate for him to seek knowledge?’ He said : ‘He should, if he is alive.’
57. Abu Hurayra (may God be pleased with him) narrated that the
1 Abu cAbd al-Rahman cAbd Allah b. Mubarak (d. 181/797) was a prominent
Successor to the Sucessors and traditionist. He studied under Malik b. Anas and
Awzal.
2 In a subsequent section , Ibn al-Qayyim discusses further the importance of
recording hadiths stating : ‘A man said to al-Mucafa b. cImran: “Is it more beloved
to you that I would pray all night or that I record hadiths? ” He said : “ I would
love more that you record the hadiths than pray from the beginning of the night
to the end.” He also said : “To [acquire] one hadith is more beloved to me than
praying the night .”’ Ibn cAbd al-Barr in . See Ibn al-Qayyim, Miftah, p. 212.
Al-Mucafa b. Tmran al-Mawsill (d . 185 /801) was a traditionist and scholar. He
authored Kitah tabaqat al-muhaddithin. He was also known for his asceticism and
wrote Kitah al-zuhd .
3 Abu Sacid al-Hasan b. Abl al-Hasan Yasar al-Basri (d. 110/728) was a prominent
Successor. He was born in Medina. He later moved to Basra, Iraq. He was a
devoted ascetic and scholar attracting large numbers to his teaching circle. Ibn
al-Qayyim mentions many of his sayings.
66
‘Wisdom [or a wise saying] is the lost property of a believer he is —

the most deserving of it wherever he finds it.’1
This is one of the best metaphors. Wisdom is a part of knowl-
edge ; and if a believer is deprived of it, he is akin to someone who has
lost a cherished gem. Only when the latter finds [that jewel] will his
heart become content and happy. The believer feels the same about
anything pertaining to his heart or spirit. The heart of a believer
should always be seeking knowledge [and wisdom] wherever it can
be found. That is a greater pursuit than seeking a lost material item.
[POINT 58: FIQH AND GOOD MANNERS WILL NOT BE

COUPLED TOGETHER IN A HYPOCRITE.]
Prophet (may God bless him and grant him peace) said : ‘Two charac-
—
teristics good manners and having Jiqh of the religion will never
be coupled together in a hypocrite.’2
—
This is a testament to the fact that if good manners and fiqh of
the religion are present in a person, then he is a believer. Good man-
ners and fiqh of the religion are the most specific markers of belief.
God will not allow them to be present together in a hypocrite as
hypocrisy is contrary to them and vice versa.
[POINT 59: THE IMPORTANCE OF REVIVING THE SUNNA

OF THE PROPHET.]
Anas b. Malik 3 (may God be pleased with him) narrated that the
‘O my son , if you are capable of [waking up in] the morning and
[reaching] the evening without allowing your heart to debase others,
1 Tirmidhl 2687; Ibn Maja 4169. It is ‘very weak’ according to Alban!( Dacif al-Jamic
al-saghir 4302).
2 Tirmidhl 2684; Tabriz!219. It is ‘authentic’ according to Alban!( Silsilat al-ahadlth
al-sahiha 278).
3 Anas b. Malik b. Nadar al-Khazraji al-Ansar!(d. 93 /711) was a Companion who
served the Prophet. He narrated 2286 hadiths .
67
then do so. O my son, that is from my Sunna. Whoever revives my
Sunna has truly loved me. And whoever loves me shall be with me
in Paradise.’1 This is part of a long hadith .
Kathlr b. cAbd Allah b. cAmr b. cAwf al-Muzanl narrated that
the Prophet (may God bless him and grant him peace) said to Bilal
b. al-Harith: ‘Know, O Bilal!’ He said : ‘What should I know, O
Messenger of God ?’ The Prophet said : ‘Whoever revives a sunna
of mine that has died out after me will receive a share of the same
reward as the one who carries it out , without that diminishing
anything from the latter’s reward. And whoever introduces a false
innovation which displeases God and His Messenger will receive the
sin of the one who perpetrates it , and that will not diminish anything
from the latter’s sin .’2
The principle outlined in this hadith is corroborated by other
hadiths, such as : ‘Whoever calls to guidance will receive a reward
similar to that of whosoever follows him, without that diminish-
ing anything from latter’s reward.’3 Another hadith states : ‘Whoever
guides to good will receive the same reward as the one who acts
upon it.’4
[POINT 6O: THE PROPHET ENCOURAGED AND ENTRUSTED THE

MUSLIMS TO TREAT THE STUDENTS OF KNOWLEDGE WELL.]
The Prophet (may God bless him and grant him peace) entrust-
ed people to treat the students of knowledge well, because of
the excellence of that which they pursue. Tirmidhl related that
Abu Harun said : ‘We went to Abu Sacid [al-Khudrl] and he said :
“ Welcome, for the Messenger of God ( may God bless him and
grant him peace) counseled us saying : ‘Surely the people will fol-
1 Tirmidhl 2678 ; Tabriz! 175. It is ‘weak’ according to Alban! ( Da if al-Jamic

al-saghir 6389).
2 Tirmidhi 2677; Ibn Maja 210. It is ‘weak’ according to Alban! ( Da if al-Jamic
al-saghir 5359).
3 Muslim 6804; Tirmidhi 2674; Abu Dawud 4609 ; Ibn Maja 206; Ahmad 9160.
4 Muslim 4899; Tirmidhi 2671; Abu Dawud 5129 ; Ahmad 17,084.
68
low you. They will come to you from distant regions of the earth
to gain an understanding in the religion. So when they come, take
,,,,
care to advise them well. I
[POINT 61 : SEEKING KNOWLEDGE ATONES FOR ONE S PAST SINS.]
Sanhabra narrated that the Prophet (may God bless him and grant
him peace) said : ‘Seeking knowledge atones for one’s past [sins].’2
This principle is only found in this hadith ; however, the [chain of
narration] is not sound. Nonetheless, it was previously mentioned
that those in the heavens and earth ask that the scholar be forgiven.3
In addition , there are many reports from the Companions that
have a similar meaning. Ibn cAbbas said : ‘A student seeking knowl-
edge is accompanied by an angel [during his travels]. When he returns
home, [all of his sins] are forgiven.’ cAll said : ‘The sins of a student
of knowledge are forgiven from the moment he gets dressed, puts on
his shoes/leather slippers, and leaves his home seeking knowledge.’
Ibn cAdl attributed this [ latter statement ] to the Prophet.4 cA’isha
said : ‘Whoever puts on their shoes to pursue good knowledge is
forgiven before they step out.’5 Now these sayings may not be con-
sidered as evidence ; but since seeking knowledge is one of the best
pious deeds, and good deeds annul sins,6 it is more appropriate that
seeking knowledge for God’s sake expiates one’s past sins.
It is reported that cUmar b. al-Khattab (may God be pleased with
him) said : ‘A man will leave his house having sins like the mountain
1 Tirmidhl 2650 and 2651 ; Ibn Maja 247 and 249. It is ‘weak’ according to Alban!
( Da if al-Jamic al-saghir 1797).
2 Tirmidhl 2648. It is ‘fabricated ’ according to Alban!( Dacif al-Jamic al-saghir 5686).
3 Tirmidhl 2682 ; Abu Dawud 3641 ; Ibn Maja 223 . It is ‘authentic’ according to
Alban!( Sahih al-Jamf al-saghir 6297).
4 Ibn cAdi, vol. 1, p. 499; Haythami 557. It is ‘fabricated’ according to Alban!( Silsilat
al-ahadith al-ddifa 2676).
5 Al-Muttaq!al-Hindi 28,816. It is ‘fabricated’ according to Alban!( Dacif al-Jamf
al-saghir 5489).
6 This refers to Q. xi.114: Lo! good deeds annul ill-deeds .
69
of Tihamah but, once he [ joins and] hears knowledge [in a circle

of learning] , he will become fearful and repent, and thus will seek
forgiveness. For those [reasons he is forgiven] and therefore returns
home sinless. Do not abandon the gatherings of the scholars.’
[POINT 62: THE TEACHING OF FIQH IS BETTER

THAN SUPPLICATION ALONE.]
Ibn Maja1 relates in his Sunan that cAbd Allah b. cAmr b. al-cAs (may
God be pleased with him) narrated that ‘The Messenger of God (may
God bless him and grant him peace) went out and found two groups
in the mosque. One was learning knowledge and the other supplicat-
ing God (Exalted is He). The Prophet said : “Both groups are good :
one supplicates God and the other pursues learning and teaching
Jiqh to those who do not know. However, the latter are better since
they seek the knowledge that I have been sent with.” Then he sat
with them.’2
1 Abu cAbd Allah Muhammad b. Yazld b. Maja al-Qazwin!(d. 273/887) was the
compiler of Sunan Ibn Maja, which is one of the six canonical collections of
Hadlth. It includes 4341 hadiths.
2 Ibn Maja 229. It is ‘weak’ according to Alban!( Dacif al-Jamic al-saghlr 4242).
70
CHAPTER FOUR
The Most Eminent Types of Knowledge are Those

which Concern God, His Names and His Attributes
[POINT 63: ON HOW GOD MENTIONED TO HIS ANGELS THE

MAGNIFICENCE OF THOSE WHO SIT IN CIRCLES REMEMBERING
HIM AND HIS ATTRIBUTES.]
God (Most Blessed and Exalted is He) mentions to His angels the
magnificence of those who remind each other with knowledge, and
remember and praise God for what He has bestowed upon them.
Tirmidhl related that Mucawiya narrated that God’s Messenger (may
God bless him and grant him peace) went out to a gathering of his
Companions and said : ‘What makes you sit here?’ They said : ‘We are
sitting here in order to remember God , praise Him for guiding us to
the path of Islam, and for conferring His favours upon us through
you.’ Thereupon the Prophet said : ‘I adjure you by God, is it only
for that purpose that you all sit here?’ They said : ‘By God , we are
only sitting here for that very purpose.’ The Messenger then said : ‘I
am not asking you to take an oath due to any suspicion , but instead
because Gabriel came to me and informed me that God (Exalted is
He) mentioned your magnificence to the angels.’ 1
Only those who are firmly rooted ( rdsikhiin ) in knowledge

would sit to perform the above. It encompasses knowing God, His
Attributes and actions, His religion and His Messenger. Furthermore,
it involves love of all of that , glorifying Him, and being content. So
it is most befitting that God would mention the magnificence of
those who possess that knowledge to His angels.
1 Muslim 6857; Tirmidhl 3379; Nasa’l 5428; Ahmad 16,835.
71
Indeed the Prophet (may God bless him and grant him peace)
gave glad tidings to a man who loved Surat al- Ikhlas. The latter said :
‘I love it because it contains the description of the Most Beneficent
(Great and Glorious is He).’ The Prophet then said : ‘Your love for
it has allowed you to enter Paradise.’ In another wording, he was
informed that God loves him.1 This proves that God loves those
who love His Attributes, and will enter them into Paradise as a
consequence.
The Jahmiyya2 are the most averse and most likely to deter oth-
ers from learning about His Attributes of perfection. They criticize
those who mention [His attributes], learn about or take care to com-
pile them. For these reasons [the Jahmiyya] are hated and criticized
by the Community and the scholars of Islam. Indeed God (Exalted
is He) hates and detests them to an even greater degree; and they will
have a recompense that is commensurate with that.
[POINT 64: THE HIGHEST LEVEL IN THE SIGHT OF GOD IS THAT OF

THE MESSENGERS AND THE PROPHETS FOLLOWED BY
THE TRULY FAITHFUL ONES.]
The highest level in the sight of God is that of the messengers and
prophets. God has selected messengers from amongst both the angels
and mankind. How can they not be the most superior creation in the
sight of God, since they are intermediaries between Him and His
servants in conveying His message? They also elucidate His Names,
Attributes and actions as well as His Laws, what He loves and what
He dislikes, His reward , and His punishment to His servants. He
1 Bukhari 774 ; Tirmidhl 2901; Ahmad 12,432. Q. LXII : Say: He is God , the One!
God , the eternally Besought of all! He begetteth not nor was begotten . And there is none
comparable unto Him .
2 The Jahmiyya doctrine, founded by Jahm b. Safwan (d . 128 /746) and al-Jacd
b. Dirham (d . 118/736), denied and negated the majority of the Attributes of God
( tactil) , including His ability to speak . They only affirmed His ability to create and
His power. They also claimed that humans do not have free choice, but rather are
subject to divine compulsion ( jabr ) . This doctrine was also the first to maintain
that the Qur’an was created , which was later adopted by the Muctazila.
72
The Most Eminent Types of Knowledge
selected them for His revelation , distinguished them with His grace,
and made them the purest of mankind . In addition, the prophets
have the noblest character, the greatest extent of knowledge, the
most excellent deeds, the finest physical appearance, and are the most
beloved to the hearts of people. God also absolved them of any inad-
equacy, faults or contemptible manners.
He made the next most honourable level after them that of their
successors and heirs. This is because they follow their methodol-
ogy and tradition in giving people advice, correcting those who are
astray, teaching those who are ignorant , supporting victims, guiding
those who are oppressors [to change their ways] , enjoining good and
doing it , and forbidding evil and forsaking it. They call those who
respond to [the religion of ] God through wisdom, and use good
advice [to address] those who reject it out of ignorance, and debate
amicably with those who stubbornly shun [the message].
The Exalted said : Say: This is my way: I call on God with sure knowl-
edge . I and whosoever followeth me .1 The meaning may be: ‘1 [the Prophet
Muhammad ] and those who follow me have sure knowledge, and I call
to God.’ Alternatively it may be interpreted as : ‘1 call to God with sure
knowledge.’ Both meanings are concordant by necessity. In fact, a per-
son is not a true follower unless he calls to God with sure knowledge
and insight. Furthermore, his followers are knowledgeable and carry
out [the Prophet’s message] by [spreading] knowledge, [performing
good] actions, guiding and advising people, being patient, and striving
—
[for His sake]. These are the truly faithful ones ( siddiqun ) they are the
best of the Prophet’s followers ; and their leader and imam is Abu Bakr
al-Siddlq (may God be pleased with him).
God (Exalted is He) said : Whoso obeyeth God and the Messenger, they
are with those unto whom God hath shown favour, of the prophets and the
truly faithful ones and the martyrs and the righteous . The best of company are
they ! That is a bounty from God , and God sufficeth as Knower.2 Thus God
1 Q. XII.108.
2 Q. iv.69-70.
73
has informed us of four levels of those who are blissful. He started

with the highest level and then mentioned those who follow them in
rank. These four groups are all in Paradise. May God, by His grace
and generosity, make us from amongst them!
[POINT 65: HUMANS ARE DISTINGUISHED FROM ANIMALS

BY THEIR KNOWLEDGE AND ORAL RHETORIC.]
Humans are distinguished from other living creatures by virtue of

their knowledge and rhetoric. Otherwise, many beasts and preda-
tory animals eat more than them, are stronger, have intercourse more
often , have more children, and live longer. Thus if a human becomes
devoid of knowledge, there is nothing left to differentiate him from
other beasts. God (Exalted is He) said regarding this type of people:
The worst of beasts in God’s sight are the deaf the dumb , who have no sense. 1
He also said : Had God known of any good in them He would have
made them hear.2 This indicates that these ignorant people do not have
any means by which they can accept goodness. Were they to have
any goodness, then He would have made them hear, meaning that He
would have given them understanding. ‘Hearing’ here indicates that
which is associated with understanding. Otherwise, the perception
—
of sound has already occurred for them through it the evidence of
God has been established against them. The Exalted said : Be not as
those who say: We hear, and they hear not .3
The Exalted also said : The similitude of those who disbelieve ( in rela-
tion to the Messenger ) is as the similitude of one who calleth unto that which
heareth naught except a shout and cry. Deaf dumb , blind, therefor they have
no sense .4 The meaning of this analogy may be that although the caller
may exclaim [ the message] to the disbelievers, they are simply beasts
that only perceive sound. Alternatively, the interpretation may be
1 Q. viii.22.
2 Q. vm.23.
3 Q. viii.21.
4 Q n.171.
*
74
that the disbelievers, after hearing the message, are like beasts that
croak out, as they can only perceive the sound of the summons. Both
meanings are concordant by necessity. The second interpretation ,
though, is closer to the wording and more eloquent in meaning.
Nonetheless, in both interpretations they did not benefit at all from
the message except for the sound that even a grazing animal would
hear. Thus the characteristics of humanity, which allow people to
be distinguished from animals, are absent in them.
‘Hearing’ (samc) can connote perception of sound, or understand-
ing of the meaning, or accepting and complying [with the message].
All three meanings are in the Qur’an. An example of the first is
His statement : God hath heard the saying of her that disputeth with thee
( Muhammad) concerning her husband , and complaineth unto God . And God
heareth your colloquy. God is Hearer, Knower.1 This is the clearest [verse]
that establishes His Attribute of hearing. In it God mentioned the
past , present and active participle: heard ( samaa ) , heareth ( yasmacu),
and Hearer ( samt ). cA’isha (may God be pleased with her) said : ‘Praise
be to God Whose hearing encompasses all voices. The woman who
complained to the Prophet about her husband came while I was sit-
ting in a corner of the room, yet I did not hear some of what she
said. Then God revealed : God hath heard the saying of her that disputeth
with thee ( Muhammad ) concerning her husband .’ 2
Next is hearing associated with understanding, [as mentioned]
in His statement : Had God known of any good in them He would have
made them hear, but had He made them hear they would have turned away,
averse.3 Their [aversion] is due to the arrogance and obstinacy of
their hearts. Therefore they committed two sins : first, they did not
understand the truth because of their ignorance ; and [second], even
if they were to understand it , they would have turned away and
shunned it due to their arrogance.
1 Q. LVIII. i .
2 Ibn Maja 188 ; Ahmad 24195. It is ‘authentic’ according to Albanl ( Sahih Ibn Maja 188).
3 Q. vm . 23.
75
The third meaning is hearing associated with acceptance and

compliance [to the message], as in the Exalted’s statement : Had they
gone forth among you they had added to you naught save trouble and had hur-
ried to and fro among you , seeking to cause sedition among you; and among you
there are some who would have listened to them.1 Here listened means [that
the believers would have] accepted and complied with [the sugges-
tions of the Hypocrites] . Another example is His statement : Listeners
for the sake of falsehood!2 This means that the disbelievers accepted and
complied with the falsehood of those espousing it.
The Prophet also said (may God bless him and grant him peace) :
‘When the imam says “ God hears those who praise Him” ( samxa Allah
liman hamida ) you should say “ Our Lord! All praise is due to You ”
( Rabbana wa-laka’l-hamd). God will then hear you .’3 This means that
God will respond to those who praise Him. Similarly, God responds
to those who supplicate to Him.
The point is that if a person does not have knowledge of what
benefits him in this life and the Hereafter, then livestock animals are
better than him. At least they will not be punished in the Hereafter
whereas the ignorant person will be.
[POINT 66: KNOWLEDGE IS THE JUDGE OF WHETHER

SOMETHING IS GOOD OR NOT.]
Knowledge is the judge of everything and nothing can supersede

it. Therefore knowledge settles disagreements about whether some-
thing is existent or not, right or corrupted, beneficial or harmful,
and it [discerns] its degree of goodness. Once knowledge passes a
verdict, disagreement should cease and, following that, judgement
becomes incumbent.
It also passes judgments in regards to the affairs of kings, politi-
1 Q. ix.47.
2 Q. v.42.
3 Bukhari 796; Muslim 913 ; Tirmidhi 267; Abu Dawud 848 ; Ibn Maja 875 ; Nasa i
1064.
76
cians, finances and writings. A king who does not utilize knowledge
is not upright , a sword without knowledge is used for unjust or fool -
ish ends, and a pen without knowledge is a vain movement.
There is disagreement regarding whether the ink of scholars or
the blood of the martyrs is better. There are proofs for each opinion,
but the sole presence of this controversy is proof for the excellence
of knowledge. Since the judge in this issue is knowledge itself, it
must be the better of the two.
If it is asked, ‘How can [ knowledge] accept a judgment on its
behalf ?’, we would reply that this is another evidence of its excel-
lence, superior status and eminent nature. A [court ] judge would not
be justified to preside over [a matter involving] himself because of
the suspicion of bias ; however, no accusations can be made against
knowledge when it does so. If [ knowledge] is the judge, it decides
the matter in an [unbiased fashion] with reason and reflective insight.
Ultimately, this debate is decided by returning to a point of
agreement ; that is, the types and ranks of perfection . There are four
levels of perfection : prophethood, true faith (siddiqiyya), martyrdom
and loyal support (wilaya). Indeed God (Glory be to Him) mentioned
them in His statement : Whoso obeyeth God and the Messenger, they are
with those unto whom God hath shown favour, of the prophets and the truly
faithful ones and the martyrs and the righteous . The best of company are they!
That is bounty from God , and God sufficeth as Knower. 1
The Exalted also mentioned these four in Surat al- Hadid : Lo!
those who give alms, both men and women , and lend unto God a goodly loan ,
it will be doubled for them , and theirs will be a rich reward . And those who
believe in God and His messengers, they are the loyal , and the martyrs are
with their Lord ; they have their reward and their light ; while as for those who
disbelieve and deny Our revelations, they are owners of Hellfire.2 He men -
tioned the hypocrites beforehand and, thus, these verses encompass
—
all of the divisions of humanity both wretched and blissful.
1 Q. iv.69-70.
2 Q. Lvii.18-19.
77
Hence the highest level is that of a prophet and messenger. This

is followed by sincere truthfulness, so the truly faithful ones lead
those who follow the messengers. Their rank is the highest after
prophethood. Thus if the scholar’s writings reach the level of true
faith, then his ink becomes better than the blood of a martyr, as long
as the latter is not considered to be one of the truly faithful. But if
the blood of the martyr flows with true faith, then it is better than
the ink of the scholar. And God knows best.
True faith represents the perfection of the faith that the
Messenger conveyed. It is fulfilled through knowledge and attesting
[to the truth] completely. The essence of it is based on knowledge.
True faith is like a tree: the trunk of it is knowledge, its branches are
attesting [to the truth], and its fruits are [ pious] deeds. This repre-
sents a summarized discussion regarding who is superior, the scholar
or the martyr.
[POINT 67: THE BEST OF DEEDS IS FAITH IN GOD,

WHICH REQUIRES KNOWLEDGE .]
There is a mass of narrations ( tawatur ) that relate Prophetic texts
stating that the best of deeds is faith in God , with deeds following
thereafter. Faith has two pillars : first is knowledge and recognition
(imarifa) of what the Messenger has conveyed. Second is to attest to
it in word and deed. Attesting without knowledge and recognition
is impossible.
The relationship of knowledge to faith is like that of the spirit
to the body : the tree of faith cannot stand up except upon the trunk
of knowledge and recognition. Therefore knowledge is the most
honourable pursuit and most brilliant gift.
[POINT 68: KNOWLEDGE IS ESSENTIAL FOR WILLPOWER.]
Having a perfect character is based on the extent of one’s knowl-

edge and ability. Willpower is a branch of knowledge because it is
dependent upon knowing what the desired objectives are. Capability
78
is not manifested unless it is directed by willpower, but knowledge

is not dependent upon anything else. This proves the excellence and
eminent status [of knowledge].
[POINT 69: BEING MOST KNOWLEDGEABLE IS THE MOST

EXPANSIVE AND GENERALIZED ATTRIBUTE OF GOD.]
Knowledge is the most generalized attribute. It encompasses what is
considered to be obligatory, possible, impossible, allowable, as well
as what exists and what is non-existent. The Lord’s Being , Attributes
and Names (Glory be to Him) are only known to Him alone. The
servants only know what He, the Most Knowledgeable and All-
Cognizant , has taught them.
As for His power and will, they are specific to what they are con-
nected to. His power only pertains to what is possible—not to what
is impossible or even to what is [deemed by some to be] obligatory.
Thus His power is more specific than His knowledge, but more gen-
eral than His will. His will only pertains to some of the possibilities,
i.e. only what He has willed to exist. Hence knowledge is essentially
more expansive and generalized .
[POINT 70: GOD APPOINTS THOSE WHO ARE THE

MOST KNOWLEDGEABLE TO BE LEADERS.]
God (Glory be to Him) notified us that He has appointed those

who are knowledgeable to be leaders. They lead and guide others
by His commandments ; and they continue to lead even after they
have passed on . The Exalted said : And when they became steadfast and
believed firmly in Our revelations, We appointed from among them leaders
who guided by Our command .1
In another verse, He said : And who say: Our Lord! Vouchsafe us comfort
of our wives and of our offspring, and make us patterns for (all) those who ward
off ( evil).2 This implies that they will become leaders who are emulated
1 Q. xxxn.24.
2 Q. xxv.74.
79
even after they have died . Thus the Sublime informed us that leader-
ship in religious affairs is granted through patience and certainty. It is
one of the highest levels of the truly faithful ones. Certainty indicates
perfect knowledge, and it is the ultimate goal. Therefore, by achieving
perfect knowledge, religious leadership is attained.
[POINT 71: PEOPLE S NEED FOR RELIGIOUS KNOWLEDGE

IS GREATER THAN THEIR NEED FOR FOOD.]
A person’s need for knowledge is greater than his body’s need for
food. Moreover, a person’s need for knowledge [is vast like the] num-
ber of his breaths. A person needs faith and wisdom to accompany
each breath. If he is bereft of faith or wisdom for even a moment,
then he will be ruined and his wretchedness becomes imminent. One
cannot attain faith or wisdom except through knowledge.
Thus the need for knowledge is higher than any other need . Imam
Ahmad alluded to this when he stated : ‘People are more in need of
knowledge than food or drink. Food and drink are only needed once
or twice daily, while one needs knowledge all of the time.’
[POINT 72: THE KNOWLEDGEABLE PERSON WHO TEACHES RECEIVES

A GREATER REWARD THAN OTHERS EVEN IF HE EXERTS
HIMSELF LESS PHYSICALLY.]
The knowledgeable exert themselves less and do less, yet they are
compensated with a greater reward. Take, for example, a labourer
or an employee who have very strenuous jobs versus an instructor
who sits while he teaches : the latter is compensated [with a salary]
that is many times more than the former.
The Prophet (may God bless him and grant him peace) intimated
the [aforementioned meaning] when he said: ‘The best of deeds are
faith in God followed by waging battle in the path of God .’1 Waging
battle requires one to sacrifice himself, and it is the most extreme
iAhmad 7641; Abu Nucaym, vol. 111, p. 156 ; al-Mutaqqi al-FIindi 241. It is
‘authentic’ according to Alban!( Sahih al-Jam\ aUsaghxr 1092).
80
hardship. Faith represents knowledge within the heart, followed by

one acting and demonstrating [the truth of that faith]. Faith is the
best of deeds even though the hardships associated with waging bat-
tle surpass its difficulties many times over.
Through knowledge one can know the merit of an action rela-
tive to another and which is better ; and then one will only choose
the best of actions to carry out. Yet those who act without knowl-
edge may believe that the greater the hardship, the greater the virtue,
and so they endure them. But it may be that something less virtuous
is associated with greater hardship.
In this regard , we should remind ourselves of [Abu Bakr ]
al-Siddlq , as he is the best of this Community. It is well known
that amongst [the Companions] there were some who carried out
more good deeds, did more pilgrimages, fasted more days, prayed
more , and recited the Qur’an more than him. Abu Bakr b. Ayyash1
said : ‘Abu Bakr did not surpass them by fasting or praying more, but
rather due to the [faith] that settled (waqara) in his heart .’ That is the
theme of the following well-known analogy :
Who is like you when you guide me on a journey ?
You may walk leisurely but you still arrive first.
[POINTS 73-74: ACTIONS DONE WITHOUT KNOWLEDGE

MAY NOT BE ACCEPTED.]
73. Knowledge is the leader and commander of action. Every action

that is not guided by knowledge is not beneficial to the doer, and
can even be harmful to him. Some of the Predecessors have said :
‘Whoever worships God without adequate knowledge may cause
more harm then benefit.’ Furthermore, [worship] may be accepted
or rejected depending on whether it accords with knowledge or is
inconsistent with it. Consequently, knowledge is the balance scale
and the litmus test .
1 Abu Bakr b. Ayyash (d . 193 /809) was one of the two transmitters of cAsim’s
Qur’anic reading (the other being Hafs). He was also a renowned narrator of hadlth.
8l
The Exalted said : Who hath created life and death that He may try
you which of you is best in conduct ; and He is the Mighty, the Forgiving .1
Al-Fudayl b. Tyad said : ‘This [conduct ] refers to the sincerest and
most correct of deeds.’ Some asked him : ‘O Abu cAli, which are
the sincerest and most correct ?’ He replied : ‘If the action is sincere
but not correct , it will not be accepted . Likewise, if it is correct
but not done with sincerity, it will not be accepted. It has to be
done with sincerity and correctness. Sincerity means doing it for
God’s sake, while correctness is doing it according to the [Qur’an ]
and the Sunna.’
The Exalted said : And whoever hopethfor the meeting with his Lord ,
let him do righteous work , and make none sharer of the worship due unto
his Lord .2 God will not accept deeds otherwise. They need to be
in accordance with the traditions of the Messenger of God (may
God bless him and grant him peace) and seeking the Countenance
of God. It is only through knowledge that one can fulfill these
two requirements. Knowledge is therefore evidence of one’s sin -
cere devotion and of being a follower [of the Prophet ].
God (Exalted is He) said : God accepteth only from those who ward
off ( evil ).3 The best interpretation of this verse is that God accepts
only those deeds done by the pious. Piety indicates that one seeks
His Countenance and acts in accordance with His command-
ments this can only occur with knowledge. If this is the status
of knowledge, then it becomes known that it is the most eminent
thing. And God knows best.
74. A scholar without knowledge is like a traveller without a guide.
It is well known that the [traveller ] may very likely be injured [dur-
ing his journeys] , and his remaining safe is by accident and unlikely
1 Q. LXVII.2.
2 Q. xvm. no.
-
3 Q v.27.
82
[without a guide]. Ibn Taymiyya, the Shaykh of Islam, used to say :

1
‘Whoever abandons evidence has strayed from the path, and there is
no evidence except that which the Messenger conveyed .’
Hasan [al-Basri] said : ‘Seek knowledge and do not harm it by
worshipping [with blameworthy innovations in religion]. Worship
and do not ruin it by your [ lack of ] knowledge. A group of people
worshipped whilst abandoning knowledge to the extent that they
2
fought with their swords against the Community of Muhammad

(may God bless him and grant him peace). Had they been knowl-
edgeable, they would have found no evidence for their actions.’
The difference [ between point 73 and point 74] is that in the
former point knowledge is obeyed , followed and emulated . In the
latter point it is a guide, which leads to the desired objectives.
[POINT 75: A DISCUSSION OF THE FOUR TYPES OF GUIDANCE,

AND THAT THE BELIEVER PERPETUALLY
NEEDS GUIDANCE FROM GOD.]
The Prophet (may God bless him and grant him peace) used to say :
‘O God, Lord of Gabriel, Michael and Israfil, the Originator of the
heavens and the earth, Who knows the Unseen and the seen. You
judge the differences amongst Your servants. By Your permission,
guide me to the truth concerning what people have differed on. It is
1 TaqI al-Din Ahmad b. cAbd al-Halim b. Taymiyya (d. 728/1328) was born in
— —
Harran (in present-day Turkey). Flis father a scholar himself moved his
family to Damascus, Syria, due to the Mongol invasion. Ibn Taymiyya is often
referred to by Ibn al-Qayyim as ‘the Shaykh of Islam’ or ‘my Shaykh’. He wrote
many books to refute the philosophers and speculative theologians. His major
books include DaT taarudal- caql wal-naql, Minhajal- Sunna al-nabawiyya, al- Radd
calad-mantiqiyyln , Majmifat fatawa Ibn Taymiyya. Ibn al-Qayyim was, of course,
his most prominent student.
2 This is referring to the Khawarij. The Prophet said about them : ‘A group
will emerge from amongst you . You will deem insignificant your prayer in
comparison to their prayer ; your fasting relative to their fasting ; and your deeds
in comparison to their acts. They will recite the Qur’an , but it will not go beyond
their throats.’ Bukhari 5058 ; Ahmad 11,579.
83
only You Who guides those whom You will to the straight path.’ 1
It was narrated in some of the traditions that the Prophet would

start the night prayer by exclaiming ‘God is Most Great’ and then
supplicate with it .2
Being guided means that one knows the truth, and then pursues,
desires and prefers it over everything else. It is the greatest blessing
that God bestows upon a servant of His. For this reason, the Sublime
has commanded us to ask Him to guide us to the straight path in our
five daily prayers.
The servant first needs to know the truth, and then what is pleas-
ing God. Thereafter, he is in need of One to inspire him to pursue
to
it , instill in his heart the will to carry it out , and enable him to do
so. It is well known that what the servant is ignorant of is many
times greater than what he knows. Furthermore, his body will often
not follow his [ heart’s] will, even if it knows it to be correct. And
sometimes, even if he wants to do something , he is incapable of
[achieving] much of it.
Therefore the servant needs guidance in every moment, with
regards to all matters, past , present or future. As regards the past, he
must hold himself accountable for it : if he performed good , then
he should thank God and ask for its continuation. But if it is other-
wise, then he should repent to God (Exalted is He) and ask for His
forgiveness ; and he should also resolve to not do it again. Regarding
guidance in the present, he needs to know the legal rulings concern-
ing actions, especially if he is uncertain as to their correctness or
wrongness. Regarding the future, his need of guidance is clearly
obvious : it is so that he remains on the [straight] path.
The corrupt question that some people pose is : ‘If we are already
guided, then why would we need to ask God to guide us any more?’
Such an enquiry is sufficient evidence that these people have not
1 Muslim 1811 ; Tirmidhl 3420; Abu Dawud 767 ; Ibn Maja 1357; Nasa’i 1626;
Ahmad 25,225.
2 Abu Dawud 767 and 768 ; Ahmad 25 ,225. It is ‘authentic’ according to Alban!
—
( Sahih Abl Dawud 767 768).
84
attained the essence of guidance, nor have they understood its real-
ity due to their [lack of ] knowledge. They claimed that [asking for
guidance] only serves to ensure that God makes it permanent.
One who has completely understood the reality of guidance,
and the need for it, knows that what one has not attained of it is
many times greater that what one has realized, and that one needs
guidance to be renewed in every moment. Moreover, since God
(Exalted is He) is the Creator of the heart’s and body’s actions, one
needs God to create a specific guidance for his every movement.
Furthermore, if God does not turn away the barriers and diversions
which prevent the induction of guidance, then one will not benefit
from guidance nor will its reality be achieved.
As a rule, it is not sufficient for only prerequisites to exist , but the
barriers or what would negate [the effect] from occurring must also
be absent. It is well known that the misgivings, doubts and seductive
temptations present in a person’s heart may prevent the realization of
guidance for him. Therefore, if God does not turn all of these away
from him, he will not be guided completely.
This is why the Prophet (may God bless him and grant him peace)
mentioned the Attributes of God and His sovereignty in this great
and valuable supplication [at the beginning of this point ] , which are
concordant with that which is being requested. Saying ‘Originator
of the heavens and the earth’ uses this Attribute to entreat God as it
entails guiding us back to the innate disposition [fitra) that He origi-
nated the creation upon.
Since learning and being guided to the truth is being requested
[in the supplication ], the Prophet mentioned that the Sublime has
knowledge of the Unseen and the seen. It is most befitting that the
servant should only ask the One Who is Omniscient to teach, lead
and guide him. This is similar to beseeching the Self-Sufficient to
bestow His [favours] upon the servant , or the Most Forgiving to
forgive, or the Most Merciful to have mercy on him and pardon him.
The Prophet then recounted the Exalted’s lordship over Gabriel,
85
—
Michael and Israfil. This is due to and God knows best the fact —
that the request is for guidance to enliven the heart, and these are
the three angels who have been enabled by God (Exalted is He) to
be instruments for the well-being of people. Gabriel is the angel
who transmits the revelation of God to the prophets ; and this is the
source of [spiritual] hfe in this world and the Hereafter. Michael is
entrusted with water,1 and this is the [source of ] life for all creatures.
Israfil is the angel who blows the horn at the time when God will
resurrect the dead.
Guidance is divided into four categories, which are recounted in
the Qur’an. The first is a general type of guidance, which includes all
of creation, whether animals or human beings, so that they can carry
out those matters beneficial to them. The Exalted said : Praise the name
of thy Lord the Most High , Who createth , then disposeth; Who measureth ,
then guideth .2 Here God describes four issues : creation , arrangement ,
measure and guidance. He arranged and perfected His creation with
precision. Then He willed in due measure and guided them to the
means to achieve their well-being and hvelihood. Nevertheless,
guidance also needs to be taught, so He mentioned that He is the
One Who created and taught. This is akin to what He mentioned
in the first sura [Q. LXLVI] revealed to His Messenger. It is also what
Moses said to God’s enemy, Pharaoh: Our Lord is He Who gave unto
everything its nature, then guided it aright .3
The second category of guidance involves the clear proofs that
God has established as evidence for His servants. This does not
necessarily result in complete guidance [which is the third type].
The Exalted said : And as for Thamud , We gave them guidance, but they
preferred blindness to the guidance. 4 This indicates that He made [the
1 Elsewhere Ibn al-Qayyim discusses this and mentions that the angel Michael
‘is entrusted with water and plantation ... sustenance and mercy’. See Ibn
al-Qayyim, Miftah, pp. 545-6.
2 Q. LXXXvn.1-3 .
3 Q. xx.49-50.
4 Q. xn.17.
86
evidence] clear and known to them, but they preferred to remain

astray and [spiritually] blind. The Exalted also said : And ( the tribes
of ) Ad and Thamud ! ( Theirfate ) is manifest unto you from their ( ruined and
deserted ) dwellings . Satan made their deeds seem fair unto them and so debarred
them from the way, though they were keen observers ( mustabsirin ) [aware of
the guidance ] .1 The second category is more specific than the first , but
more generalized than the third .
The [ third category of guidance] involves granting them success
and inspiration. God (Exalted is He) said : And Godsummoneth to the
abode of peace, and leadeth whom He will to a straight path .2 Therefore the
summons is generalized to all of His creation, but He selected only
those whom He willed to be guided. The Exalted also said : Thou
( O Muhammad) guidest not whom thou lovest , but God guideth whom He
will;3 And thou verily dost guide unto a right path .4 Thus God has affirmed
[that the Prophet] may guide people by summoning them [to Islam]
and making it clear to them. But He withheld [from the Prophet
the ability to ensure] that they are successfully guided. The Prophet
(may God bless him and grant him peace) said [in recognition of
this] : ‘Whomever God guides cannot be led astray ; and whomever
He allows to go astray, no one can guide.’5 The Exalted also said :
Even if thou ( O Muhammad ) desirest their right guidance , still God assuredly
will not guide him who misleadeth . Such have no helpers .6
The third type of guidance necessarily and inevitably leads to
guidance; yet the second [ type of guidance] is conditional, so it does
not necessarily do so. It is not impossible that guidance would fail
to result from [the second ], whereas with the third it is impossible.
The fourth category occurs in the Hereafter, and this is guidance
1 Q. xxix.38.
2 Q. x.25.
3 Q. xxvm .56.
4 Q. xni.52.
5 Muslim 2007 ; Tirmidhl 1105 ; Abu Dawud 2118 ; Ibn Maja 1892 ; Nasa’l 1405 ;
Ahmad 2749.
6 Q. xvi.37.
87
to the path of either Paradise or Hellfire. The Exalted said : ( And it is

said unto the angels ): Assemble those who did wrong , together with their wives
and what they used to worship instead of God , and lead them to the path to Hell.1
With regards to the statement of the inhabitants of Paradise, And they
say: Praise be to God , Who hath guided us to this. We could not truly have been
led aright if God had not guided us ,2 it is possible that they mean guidance
to the path of Paradise [in the Hereafter] ; or it could just indicate the
guidance that had occurred in this world, which made it possible for
them to reach the blessed abode. If it is said that they are praising God
for both, then the latter is the best interpretation.
God (Exalted is He) has also drawn a similitude regarding those
who did not attain knowledge or follow the truth. The Exalted said :
Say: Shall we turn back after God hath guided us , like one bewildered whom
the devils have infatuated in the earth , who hath companions who invite him
to the guidance ( saying ): Come unto us? Say: The guidance of God is the
Guidance , and we are ordered to surrender to the Lord of the Worlds .3
[POINT 76: ON THE MERIT AND EMINENCE OF KNOWLEDGE.]

The merit and eminence of something sometimes manifests itself as
a result of its widespread benefit ; sometimes due to the great need
for it and the inability to suffice without it ; sometimes because of
some fault or evil that results if it is absent ; sometimes because it
results in great pleasure, joy and delight ; and sometimes because it
results in effects, end objectives ( al- Qilla al-ghaiya ) and pursuits that
are perfect and noble. All of these facets and others like them occur
and manifest themselves due to their attachments ( mutaalliqat). If
[the cause] is perfect and eminent, and its attachments are too, then
all aspects of eminence and excellence are gathered together.
It is well known that all of the aforementioned apply to knowl-
edge since its benefits are the most comprehensive, most numerous
1 —
Q. xxxvn.22 23.
2 Q. vii.43.
3 Q. vi.71 .
88
and permanent. Indeed the need for it is greater than the need for
food and even greater than the need to breathe. The worst case in the
absence of [food or air] is only that the body will expire, whereas
if one is devoid of knowledge, it leads to the heart and spirit being
deprived of [spiritual] life. And the servant cannot dispense with the
latter for even the twinkling of an eye.
As for [ knowledge] resulting in pleasure and delight , it is because
it is perfect , in and of itself, and is rightly suited to the soul. On
the other hand, ignorance is a disease and it represents a deficiency ;
it is the greatest source of pain and harm to the soul. If people do
not sense the rightness [of knowledge] and the inappropriateness [of
ignorance] , it is only because they have lost their senses and soul,
like a dead person who does not feel any pain upon being wounded .
The soul seeks knowledge because it recognizes the greatness of its
beloved and it feels connected to it ; and this is the ultimate pleasure
and happiness. Of course, such [ privileged states] depend on the
[type of ] knowledge itself. People’s knowledge of their Creator and
Originator, love of Him and desire to become closer to Him is not
like knowledge of nature and its states. This is clarified next.
[POINTS 77-78: THE GREATEST AND MOST EMINENT TYPES OF

KNOWLEDGE ARE THOSE WHICH CONCERN THE NAMES
AND ATTRIBUTES OF GOD AND ISLAM.]
77. The eminence of knowledge is in accordance with what it con -
cerns. The soul’s [delight ] occurs when it knows the proofs and
evidences for His existence [and His Attributes] ; and it derives
many great benefits from that. There is no deity but Him. He is the
Lord of the universe, the Sustainer of the heavens and the earth,
and the True Clear King. His Attributes are perfect , sublime and
infallible above any fault, or imperfection, or any similitude or
anthropomorphism. There is no doubt that knowledge of Him
and His Names, Attributes and actions are the most noble and best
types of knowledge .
89
Knowledge of God is the basis of all knowledge, just as He

(Glory be to Him) is the Originator, Lord and Owner of every-
thing. There is no doubt that if one wants to attain a complete
understanding of an effect and why it has occurred, one must
first apprehend the causative factor. Knowledge of the complete
cause ( cilla) results in understanding the effect ( malul). Now eve-
rything other than God is dependent upon its Creator to exist .
Thus knowledge of the Sublime’s Essence, Attributes and actions
necessarily results in knowledge of others. He is in His Essence
the Lord and Owner of everything. Thus whoever knows God
understands others, and whoever is ignorant about His Lord is
more uninformed about others.
The Exalted said : And be not ye as those who forgot God , therefor
He caused them to forget their souls . Reflect on this verse and you
1
will find a great and eminent meaning : God will cause whosoever
disregards his Lord to neglect his soul. Thus he will not know his
reality nor what is beneficial for him in this life and the Hereafter.
He will become idle and negligent , like stray grazing animals. It
may even be that grazing animals are more aware of what is ben-
eficial for them as a result [of the first category of ] guidance that
the Creator has endowed them with. On the other hand, this [dis-
believer ] has even strayed from the innate disposition that he was
created upon.
God (Exalted is He) also said : Obey not him whose heart We have
made heedless of Our remembrance , whofolloweth his own lust and whose
case hath been abandoned .2Since [ the disbeliever ] became heedless of
the remembrance of God , his affairs were lost and his heart became
scattered and forsaken.
78. There is nothing sweeter or more pleasurable to the servant ,
nor more beneficial or blessed for his heart and his life, than love of
his Creator and Originator, remembrance of Him continuously,
1 Q. Lxix . 19 .
2 Q. xvm.28.
90
and pursuit of His pleasure. Indeed without the aforementioned

a servant cannot attain perfection . God originated the creation ,
inspired His revelation , sent His messengers, fashioned the heav-
ens and the earth , created Paradise and Hellfire, prescribed the
Divine Laws, [commanded ] that the Holy Mosque [the Kacba ] be
—
erected , and made pilgrimage obligatory all so that the servants
may love Him and be content with Him.
It is also for these reasons that He commanded us to battle [in His
cause] against those who have stubbornly refused [to worship and
obey] Him and instead have preferred others. He has made [Hellfire
in] the Hereafter an everlasting and eternal abode of humiliation
for those disbelievers. It is for these great reasons that the religious
Community was founded and the direction of the Kacba was estab-
—
lished they both revolve around it . In fact, knowledge is the only
way to participate in all of the aforementioned.
Love of something results when one recognizes it. Therefore
those who have the most knowledge about God love Him the
most . In truth , everyone who knows God loves Him. Likewise,
whoever actually knows this world and its inhabitants, refrains
from them. Thus knowledge opens up the path [to loving Him] ,
which is the secret of His creating and commanding. This will be
clarified subsequently, God (Exalted is He) willing.
[POINT 79: THE LOVE ONE FEELS TOWARDS GOD IS CONCORDANT

WITH THE STRENGTH OF ONE’S KNOWLEDGE .]
The pleasure that one experiences towards the beloved decreases and
increases according to the relative weakness or strength of one’s love.
For this reason , the enjoyment of a person drinking cold water is
greater if he is thirsty ; and the same is the case for a person who is
hungry. Hence love proceeds from knowledge and recognition of
the external and internal beauty of the beloved.
The pleasure of seeing God after meeting Him [in Paradise] is
concordant with the strength of one’s love and hope [to be proxi-
91
mate to Him]. This, in turn isdependent upon one’s knowledge of

Him and His perfect Attributes. Thus knowledge is the closest path
to this great pleasure.
[POINT 80: KNOWLEDGE IS ALSO AN ACTIVE CHARACTERISTIC.]
Existence is twofold : existence of His creating and that of His

commandments. They both derive and emanate from the Lord’s
knowledge and wisdom. It is only through His knowledge that the
heavens and the earth were originated, the messengers were sent and
the Books were revealed. Moreover, it is only through knowledge
that God alone is worshipped, praised and glorified. And it is only
through knowledge that what is permissible can be distinguished
from what is forbidden and the superiority of Islam over other [reli-
gions] is appreciated.
There is a disagreement on whether knowledge is an active
( fficliyya) characteristic or whether it is an influential one (infx ^dliyya).
One group opined that it is of a character whereby one uses it to act ,
because it is a condition or a cause for the existence of an effect. So
a freely chosen action requires an actor who is alive, knowledgeable,
capable, and who has a will ; and one’s existence cannot be envisioned
without these characteristics.
Another group states that [ knowledge] influences one since it
is associated with that which is known and is connected to it. For
example, the scholar is aware of what is known, and since his aware-
ness follows [ knowledge], [ they ask ] how can [ knowledge] be said
to precede [awareness] ?
The correct view is that knowledge includes both types, and
the first is acted upon. Here it represents the knowledge possessed
by an actor who can freely choose what he wills to do. It is depend-
ent upon his will, which in turn is dependent on his conception and
knowledge of his intent. This knowledge precedes an action and
influences it.
The other type of knowledge is one that follows what is known
92
already and has no effect in bringing it about. It is like our knowl-

edge of the existence of the prophets, the prior nations, kings and all
other existents. This type of knowledge does not have an effect on
what is known nor is it a condition that leads to an [action ].
Each of the two groups considered only part of the issue, yet
rendered an opinion that they deemed to be definitive. This is an area
where many people make mistakes. Both types of knowledge are
perfect characteristics and if either is absent, then one is considered
to be grossly inadequate. This is expanded further next.
93
CHAPTER FIVE
An Exposition on the Question : Does Knowledge

Inevitably Lead to Guidance or is Ignorance the Only
Reason that Many Do Not Become Believers?
[POINT 8 I : AN EXPOSITION ON THE QUESTION : DOES KNOWLEDGE

INEVITABLY LEAD TO GUIDANCE OR IS IGNORANCE THE ONLY
REASON THAT MANY DO NOT BECOME BELIEVERS?]
The virtue and beauty of something is known by comparing it to

its opposite. There is no doubt that ignorance is the basis of every
evil and harm that afflicts the servant both in this world and in the
Hereafter. For example, if one has full knowledge that some food
is poisoned and that whoever eats it will suffer from an intestinal
perforation at a set time, no one would eat it. If it was destined that
he did, due to being overcome with hunger or wanting to die, it is
only because his intent is concordant with his knowledge, and it is
more preferable to him [to eat] than to suffer from hunger.
Here there is a difference of opinion on a major question : Does
guidance only fail to occur due to the absence or deficiency of
knowledge? The speculative theologians, Sufis, as well as others have
argued about this.
One group opined that it is impossible for those who have deep
—
knowledge of the truth to the extent that they no longer have
—
any uncertainties to not become guided. [It is argued that ] if they
are in fact astray, it is only because their knowledge is inadequate.
Such people use the following verses as proof. The Exalted said :
But those of them who are firm in knowledge and the believers believe in
94
Does Knowledge Inevitably Lead to Guidance?
that which is revealed unto thee, and that which was revealed before thee .1
Thus the Exalted testified that every person who is deeply rooted in
knowledge is a believer. The Exalted also said : The erudite among His
servants fear God alone;2 Those who have been given knowledge see that what
is revealed unto thee from thy Lord is the truth;3 There is no god but He: That
is the witness of God , His angels and those endued with knowledge , standing
firm on justice;4 Is he who knoweth that what is revealed unto thee from thy
Lord is the truth like him who is blind?5
Thus [they contend that] people have been divided into two
groups : the first are those who know that what has been revealed
by their Lord is the truth. The second are those who are blind.
Consequently, there is no middle ground in this matter. [They also
refer to] the statements of the Exalted which characterize the dis-
believers : Deaf, dumb , blind , therefor they have no sense;6 God hath sealed
their hearts so that they know not ;7 God hath sealed their hearing and their
hearts, and on their eyes there is a covering .8 Accordingly, all three means
to gain knowledge have become impaired.
There is also the statement of the Exalted : Hast thou seen him who
maketh his desire his god , and God sendeth him astray purposely, and sealeth
up his hearing and his heart , and setteth on his sight a covering ? Then who
will lead him after God ( hath condemned him )? Will ye not then heed ?9 Sacld
b. Jubayr interpreted God sendeth him astray purposely as being due to
10
1 Q. iv.162.
2 Q. xxxv.28.
3 Q. xxxiv.6
4 Q. HI.18 (Yusuf Ali translation ).
5 Q. xm.19.
6 Q. 11.171.
-
7 Q DC.93
8 Q. 11.7.
-
9 Q. XLV.23.
10 Abu Muhammad Sacid b.Jubayr (d . 95 /714) was one of the prominent Successors
and transmitters of hadith.
95
the Exalted’s prior knowledge regarding [that disbeliever ]. Zajjaj 1
interpreted it as being due to the Exalted’s knowing, before he was

created , that he will be astray. Sealeth up his hearing indicates that [the
disbeliever ] cannot hear [with understanding]. Inclusion of his heart
means that he cannot comprehend the guidance. Finally, setteth on his
sight a covering means that he is not enlightened as to the causes that
otherwise would have led to guidance.
The Exalted has also said : Among them are some who give ear unto
thee (.Muhammad ) till , when they go forth from thy presence , they say unto
those who have been given knowledge : What was that he said just now?
Those are they whose hearts God hath sealed .2 Had they known what the
Messenger said, they would not have asked the scholars nor would
their hearts be sealed. The Exalted also said : Say: Believe therein or
believe not , those who were given knowledge before it , when it is read unto
them , fall down prostrate on their faces , adoring , saying : Glory to our Lord!
Verily the promise of our Lord must be fulfilled. 3 This represents a testi-
mony from God (Exalted is He) that those who have knowledge
believe in Him and His words.
On the other hand , the Exalted has said regarding the denizens
of Hellfire : And they say: Had we been wont to listen or have sense, we had
not been among the dwellers in the flames . 4 This proves that those who
are astray do not listen in order to try to understand. The Exalted
also said : As for these similitudes , We coin them for mankind, but none
will grasp their meaning save the wise .s Therefore the Exalted informed
us that only the wise understand His similitudes. Conversely, the
disbelievers are not included amongst the wise since they do not
understand them.
The Exalted said : Nay, but those who do wrong follow their own
1 Abu Ishaq Ibrahim b. Sahl b. al-Sari al- Zajjaj (d. 311/923) was a prominent
linguist, grammarian and exegete.
2 Q. XLVII.16.
3 Q. XVII.107-108.
4 Q. LXVII. IO.
5 Q. xxix.43.
96
Does Knowledge Inevitably Lead to Guidance ?
lusts without knowledge . Who is able to guide him whom God hath
sent astray ?1 And those who have no knowledge say: Why doth not God
speak unto us, or some sign come unto us?2 The Qur’an is replete with
examples wherein knowledge and recognition are absent in the
disbelievers. In some instances, He describes them as not having
knowledge, sometimes as not having understanding or compre-
hension , and sometimes that they do not have sense, hear or see. As
a result , all of these prove that disbelief and ignorance are necessary
concomitants of one another.
For these reasons, God (Glory be to Him) describes the disbe-
lievers as being ignorant : And the servants of (God) Most Gracious are
those who walk on the earth in humility, and when the ignorant address them ,
they say: Peace!3 And when they hear vanity they withdraw from it and say:
Unto us our works and unto you your works. Peace be unto you ! We desire
not the ignorant;4 Keep to forgiveness (O Muhammad ), and enjoin kindness ,
and turn away from the ignorant .5 The Prophet (may God bless him and
grant him peace) said after his people had immensely harmed him:
‘O God , forgive my nation, for they have no knowledge.’6
The Prophet (may God bless him and grant him peace) said :
—
‘Two characteristics good manners and having fiqh of the reli-
gion will never be coupled together in a hypocrite.’ Thus he made
7
having fiqh of the religion incompatible with hypocrisy. Moreover,

the Predecessors would not call someone a jurist unless his knowl-
edge was accompanied by pious deeds. Sacd b. Ibrahim was asked
‘Who had the most fiqh of those living in Medina?’ He replied : ‘The
most pious amongst them (<atqahum).’
1 Q. xxx.29.
2 Q. 11.118.
3 Q. xxv.63 (Yusuf Ali translation).

4 Q. xxvm.55.
5 Q. VII.199.
6 Bukhari 3477; Muslim 4646 ; Ibn Maja 4025 ; Ahmad 4366.
7 Tirmidhi 2684; Tabriz!219. It is ‘authentic’ according to Alban!( Silsilat al-ahadith
al-sahlha 278).
97
Farqad al-Sinjl asked al-Hasan al-Basri about some matter

whereupon he gave his opinion. Then [Farqad ] said: ‘But the jurists
disagree with you / So Hasan replied : ‘May your mother be bereaved
of you, Furayqid! Have you even seen with your own eyes a jurist ?
1
The jurist is one who abstains from this world , desires the Hereafter,
is enlightened in his religion , perseveres in worshipping his Lord ,
does not backbite those who have a higher [religious status] nor
mock those who have a lesser one, and does not desire compensa-
tion for [teaching others] the knowledge that God (Exalted is He)
has taught him /
Some of the Predecessors said that a jurist does not allow
people to despair of the mercy of God , does not permit them to
feel secure from the strategy of God , nor does he ever abandon
the Qur’an by desiring something else. Ibn Mascud ( may God be
pleased with him) said : ‘It is enough that through knowledge one
fears God and it is sufficient that due to ignorance one becomes
deluded away from God / 2
Thus this [first ] group contends that the Qur’an , the Sunna and
statements of the Predecessors ( both Companions and Successors)
prove that knowledge and gnosis (marifa) inevitably result in guid -
ance, and that the absence of guidance proves that one is ignorant
and lacks knowledge. They added a rational argument maintaining
that , as long as one remains rational, he will not prefer to be forsak-
en rather than saved , nor [will he prefer ] eternal severe punishment
over eternal bliss. And experience corroborates that. For this rea-
son God (Glory be to Him) described those who disobey Him as
being ignorant : God shall only forgive those who do evil in ignorance ( and )
then turn quickly ( in repentance ) to God . These are they toward whom God
relenteth . God is ever Knower, Wise .3 Sufyan al-Thawrl4 said : ‘Every
1 The diminutive ( tasghlr ) of his name Farqad.
3 Q. iv.17.
4 Sufyan b. Sacld al-Thawri (d. 161/778) was one of the prominent Successors and
founder of a school of jurisprudence.
98
creature of God who sins is ignorant no matter if he is naive or a

scholar. If he is a scholar, then who is more ignorant than him ? If
he does not know, then it is likewise due [ to ignorance] .’ As for the
Exalted’s statement then turn quickly ( in repentance) to God . These are
they toward whom God relenteth . God is ever Knower, Wise ,1 [Sufyan]
said this [repentance] must occur before death.
Ibn cAbbas (may God be pleased with him) said : ‘The sins of a
believer are due to his ignorance.’ Qatada2 said : ‘The Companions
of the Messenger of God (may God bless him and grant him peace)
unanimously maintained that everything done in disobedience to
God is due to ignorance.’ Suddl3 said : ‘Everyone who disobeys God
is ignorant.’
This [first group] further defended their opinion as the correct
one on the basis that if one’s knowledge is perfect , then a servant will
not sin. For instance, if one knew that another person was watch-
ing one through a window, one would not commit any wickedness.
How can someone then commit a sin when he is completely aware
that God is watching over him, has prohibited that sin, will punish
him for doing it, as well as [ knowing] the other evil ramifications
that are associated with that sin ? Thus, in that case, it is undeniable
that one’s heart is oblivious to that knowledge. His committal of that
sin is due to ignorance, heedlessness and/or forgetfulness, which are
all the opposite of knowledge.
Sins are a result of two types of ignorance : ignorance of the
causes that would have otherwise warded off [that sin] and ignorance
of the assured harms that will consequently occur due to it. Then
there are many other forms that underlie these two types of igno-
rance. Thus disobedience to God is always due to ignorance , whereas
1 Q. iv.17.
2 Qatada b. Dicama b. Qatada al-Sadus!(d . 117/735) was an exegete and one of the
prominent Successors. Although born blind , he had an excellent memory and
managed to become one of al-Hasan al-Basri’s students.
3 Ismacil b. cAbd al-Rahman al-Suddl (d. 127/744) was a prominent Successor.
He wrote an authoritative exegesis of the Qur’an named Tafsir al-Suddi al-kabir.
99
obedience to Him is always accomplished using knowledge. These
are some of the arguments this group has used.
The second group maintained that [complete] knowledge does
not lead to guidance. Often times a person goes astray intention-
ally in spite of that person being certain. Moreover, he prefers to
go astray and disbelieve even though he knows the evilness and
—
shamefulness of [ his ways]. They state that Iblls the enemy of
—
God , caller to disbelief and leader of the wicked knew well with-
out a doubt of God’s commandment to him to prostrate before
Adam ; but [Satan ] chose instead to disobey God and be obstinate
( canada). Thus [Iblls] willfully condemned himself to God’s damna-
tion and eternal punishment despite his knowledge and awareness.
Furthermore, [Satan ] swore by the Almighty that he would
lead astray all of His creation except for those who were sincere.
Iblls had no doubt about God and His Oneness ( wahdaniyya) , being
resurrected in the Hereafter, Paradise and Hellfire. In fact, his
knowledge and recognition of all that is greater than what most
people can ever hope to achieve. But he chose instead to be pun-
ished eternally in Hellfire and receive God’s damnation and anger,
and to be expelled from His Heaven and Paradise. Therefore [Iblls’]
disbelief was exclusively due to obstinacy rather than ignorance.
God (Exalted is He) said regarding the people of Thamud : And
as for Thamud , We gave them guidance , hut they preferred blindness to the
guidance .1 This indicates that God made the truth clear and known
to them such that they acknowledged it and were certain of it ;
however, they freely chose to remain deluded. Thus their disbelief
was not due to ignorance.
The Exalted related what Moses said to Pharaoh : In truth thou
knoxvest that none sent down these ( portents ) save the Lord of the heavens
and the earth as proofs , and ( for my part ) I deem thee lost , O Pharaoh .2
The Exalted stated : But when Our tokens came unto them , plain to see ,
1 Q. xn.17.
2 Q. xvii.102.
IOO
they said : This is mere magic . And they denied them , though their souls
acknowledged them, for spite and arrogance. Then see the nature of the con-
sequence for the wrongdoers ! Thus the Sublime confirmed that their
1
denial and disbelief occurred despite their certainty, which is the

strongest type of knowledge. So it was due to injustice and pride,
and not to ignorance.
God (Exalted is He) said to His Messenger : We know well how
their talk grieveth thee , though in truth they deny not thee ( .Muhammad )
but evildoers flout the revelations of God .2 Ibn cAbbas (may God be
pleased with him) and the exegetes state that this verse indicates
that the disbelievers knew [Muhammad ] to be truthful, but they
were obstinate and stubbornly rejected ( jahada ) the [ message].
Qatada said : ‘They knew he was a messenger but they stubbornly
rejected him.’
The Exalted also said : O People of the Book , why disbelieve ye in
the revelations of God when ye ( yourselves ) bear witness ( to their truth )? O
People of the Book , why confound ye truth with falsehood and knowingly
conceal the truth?3 This indicates that they disbelieved in the Qur’an
and in [ the Messenger ] who conveyed it , despite the fact that they
witnessed that it was the truth. Therefore their disbelief was due
to obstinacy and stubborn rejection , not to their ignorance of [the
message] or it being hidden from them.
God (Exalted is He) said regarding those Jews who practised
magic: And surely they do know that he who trajfcketh therein will have
no ( happy ) portion in the Hereafter. 4 So, despite the fact that they knew
that whoever accepted to practise magic would have no share in the
Hereafter, they still did so.
The Exalted also said : How shall God guide a people who disbelieved
after their belief and ( after ) they bore witness that the Messenger is true and
1 Q. XXVII.13-14.
2 Q. vi.33.
3 Q. 111.70-71.
4 Q. 11.102.
IOI
after clear proofs ( of God’s sovereignty ) had come unto them? And God gui-
deth not wrongdoing folk . Ibn Abbas ( may God be pleased with him)
1
said [this verse] describes the Banu Qurayza and Nadir and those 2
who professed the same. They disbelieved in the Prophet (may God
bless him and grant him peace) even though they had awaited his
coming and witnessed that he was a prophet . Their disbelief was,
thus, due to their transgression and envy.
Moreover, Zajjaj said : ‘God (Great and Glorious is He) has
informed us that they have [rejected ] all of the pathways of guid-
ance. They deserve to remain astray due to their disbelief after
receiving clear evidences.’ The meaning of how shall God guide is
that He will not guide them ; that is because they acknowledged
the truth, witnessed it , and were certain of it, yet intentionally
disbelieved . On the other hand , one would hope that those who are
astray due to ignorance may become believers once they encounter
the guidance. As for those who acknowledge the truth and are
certain of it , but then choose disbelief and going astray over [guid-
ance] , then why should God guide someone like them?
The Exalted said about the Jews : And when there cometh unto
them that which they know ( to he the truth ) they disbelieve therein . The
curse of God is on disbelievers . Evil is that for which they sell their souls :
that they should disbelieve in that which God hath revealed , grudging that
God should reveal of His bounty unto whom He will of His servants .3 Ibn
Abbas (may God be pleased with him as well as his father) stated
that their disbelief was not secondary to any doubts or uncertain-
ties that they had , but rather was due to their transgression : they
could not accept that a prophet would arise from an offspring of
Ishmael. God stated thereafter : And when there cometh unto them a
messenger from God , confirming that which they possess , a party of those
1 Q. m.86.
2 These were two of the three largest Jewish tribes living in Medina at the time
of the Prophet.
3 Q. 11.89-90.
102
who had received the Bookfling the Book of God behind their backs as if they
knew not .1 Accordingly, although they knew its veracity, they cast
it aside. So they disregarded it as if they were ignorant.
The Exalted said : Then , if they turn away, thy duty (O Muhammad)
is but plain conveyance ( of the message ). They know the favour of God and
then deny it . Most of them are ingrates .2 Suddl interpreted God’s favour
( nfmat Allah ) as Muhammad (may God bless him and grant him
peace). This interpretation was also preferred by Zajjaj: “The [Jews]
acknowledged the truth of Muhammad’s message, yet they rejected
it . ” The beginning of the verse supports that opinion.
The Exalted said : Recite unto them the tale of him to whom We gave
Our revelations , but he sloughed them off, so Satan overtook him and he
became of those who lead astray. And had We willed We could have raised him
by their means, but he clung to the earth andfollowed his own lust . Therefor
his similitude is as the similitude of a dog : if thou attackest him hepanteth with
his tongue out , and if thou leavest him hepanteth with his tongue out . Such is
the similitude of the people who deny Our revelations.3 Is there any greater
proof than this verse? This person was given guidance by God but
he cast it away, preferred to go astray and be seduced. It is even men-
tioned that he knew [God’s] greatest Name, yet that knowledge did
not benefit him. So if knowledge and gnosis necessarily resulted in
one being guided , it would have inevitably occurred for this person.
They also maintain that the Exalted’s notification about the dis-
believers on the Day of Resurrection is sufficient [to prove their
viewpoint] : If thou couldst see when they are set before the Fire and say :
Oh , would that we might return! Then would we not deny the revelations of
our Lord but we would be of the believers! Nay, but that hath become clear
unto them which before they used to hide . And if they were sent back they
would return unto that which they areforbidden . Lo! they are liars.4 Is there
1 Q. II. IOI .
2 Q. xvi.82-83.
3 Q. VII.175-176.
—
4 Q. vi.27 28.
103
any greater knowledge than that possessed by those who have been
resurrected, seen with their own eyes the Day of Judgment and
experienced it, and been exposed to [the impending] punishment ?
Even if they were to be sent back to this world, they would again
choose to be astray rather than being guided.
The Exalted said : And though We should send down the angels unto
them , and the dead should speak unto them, and We should gather against
them all things in array, they would not believe unless God so willed . Howbeit ,
most of them are ignorant .1 Is there anything greater than seeing angels
who have been sent down, having the dead speak to them to affirm
the truthfulness of the Messenger, and having the truth and guid-
ance presented clearly to them in this world ? In spite of all that ,
they would still not have faith , submit to the truth, nor believe in
the Messenger. Whoever reads the biography of the Messenger
[Muhammad] (may God bless him and grant him peace) will realize
that his people [the Quraysh] and the Jews were absolutely certain
of his truthfulness, yet they chose to remain astray and disbelieve
instead of becoming faithful.
For instance, Umayya b. Abl al-Salt was one of those who was
endlessly waiting for a [prophet] and had knowledge of his coming.
Once, while he was travelling with Abu Sufyan , the latter told him
about the Messenger of God (may God bless him and grant him
peace). Although [ Umayya] became certain about [Muhammad’s]
truthfulness, he still said : ‘I will never believe in a prophet that comes
from [a tribe] other than Thaqlf.’ Furthermore, consider the case
of Heraclius, who was certain that [Muhammad ] was a messenger
of God, but preferred to remain astray and disbelieve in order to
maintain his kingdom.
In addition, after the Jews asked the Messenger of God about
the nine clear signs [of prophethood ] and he informed them, they
then kissed his hand and said : ‘We witness that you are a prophet.’
Thereafter the Prophet said : ‘What prevents you from following
i Q. vi. HI .
104
me?’ They replied : ‘David supplicated to his Lord for the prophets
to be from his lineage. We fear that our fellow Jews will kill us if we
follow you.’1 Thus, in spite of affirming his prophethood and attest-
ing to it , they preferred disbelief and being astray.
Of note, such people did not become Muslims by solely testify-
ing [ that he was a prophet]. Rather, one is obligated to also obey
and follow [Muhammad in order to be considered a Muslim]. So if
one says, ‘I know that he is a prophet , yet I will not follow him or
profess his religion’, then he is one of the worst types of disbeliev-
ers. This is agreed upon by the Companions, the Successors and the
Sunni Imams, who argue that it is not sufficient to articulate some
statements deemed consistent with belief without full recognition
( macrifa ) in one’s heart. Rather, one must also manifest actions of
the heart [for faith to be accepted of one], like loving God and His
Messenger and submitting to His religion, as well as commit oneself
to obeying Him and following His Messenger. Faith is more than
just recognition of the heart and affirmation by it.
The [second group] further maintain that the Qur’an has
revealed that disbelief is of many types. Firstly, it is due to the dis-
believers being ignorant, astray and following their forefathers. This
type of disbelief accounts for most of the masses. The second type
of disbelief is due to stubborn rejection, obstinacy and intentionally
opposing the truth. This is represented by the disbelief of those who
were previously mentioned. It applies most often to those disbe-
lievers who are in leadership positions because of their knowledge,
power, provisions or wealth. They fear that they will lose their lead-
ership position [if they enter the faith] , so they intentionally prefer
disbelief over faith. Thirdly, there is a disbelief that entails complete-
ly turning away without even considering what the Messenger has
conveyed. Such people remain ambivalent and do not show either
support or hostility to the Prophet. They simply shun [the message].
i Tirmidhl 2733 ; Nasal 4083. It is ‘weak’ according to Albanl ( Dacif Sunan

al-Tirmidhl 2733).
105
Most philosophers deny the latter two types, and only affirm
disbelief as a result of the first [that is, due to ignorance]. Yet those
who deeply reflect on the Qur’an , the Sunna and the biographies
of the prophets realize with certainty that the claim of the phi-
losophers is wrong. Furthermore, they realize that the disbelief of
these nations generally occurred despite their certainty, knowledge
and recognition of the veracity of the prophets and their mission
and message. The Qur’an repeatedly affirms that the idolaters still
used to believe in God’s existence and that He alone is their Lord
and Creator. Thus how can it be maintained that these people never
affirmed that they had a Lord and Creator ? To claim so is a stag-
gering misrepresentation. Therefore disbelief is more than just sole
ignorance. Indeed, the worst types of disbelief are those which [the
philosophers] have denied.
The [second group] also said that the heart has two classes of
obligations, and if either of them is absent one cannot become a
believer : [first] the obligation of recognition and knowledge ; and
[second] the obligation of love, obedience and submission. Just as
one cannot be a believer if one does not attain knowledge and faith ,
one cannot be a believer if one does not manifest love, obedience
and submission [to God]. Moreover, if one abandons the second
obligation in spite of his knowledge and recognition, he is a greater
disbeliever than one who disbelieves due to ignorance alone. This
is because the one who is ignorant may become obedient once he
recognizes and knows the truth, whereas there is no remedy for one
who is obstinate. The Exalted said : How shall God guide a people who
disbelieved after their belief and ( after ) they bore witness that the Messenger
is true and after clear proofs ( of God's sovereignty ) had come unto them. And
Godguideth not wrongdoing folk . 1
The [second group] maintained that love of God and His

—
Messenger actually that God and His Messenger are more beloved
—
to the servant than anything else is something that is necessary for
i Q. HI.86.
106
a person to be considered a Muslim. There is no doubt that love [of

God] is a greater matter than knowledge. Also not everyone who
affirms the [truthfulness of the] Messenger loves him (as has been
shown earlier).
They also said that an envious person is led by his hatred of the
envied person to be hostile to him and to pursue injuring him by
any possible means, even if he knows the latter to be virtuous. The
former’s hostility is not due to ignorance of the latter’s virtue and
perfection, but is due to his evil intentions and desires. This describes
[ the reason for the envy and hostility displayed] against the mes-
sengers and their successors by some rulers who were deprived of
their positions of leadership [after the messengers came] ; and their
attempts to prevent others from following [the messengers] in the
erroneous hope that they would be able to retain their position of
leadership. Yet the methodology ( sunna ) of God is to deprive such
people of their leadership positions and disgrace them in their fel-
lows’ view. And thy Lord is not at all a tyrant to His servants .1
These are the arguments of both groups and they end here. Be
as fair as a judge would be and decide by what you know [ to be
true]. The arguments of each group do not disprove the other. Do
you have any other evidence by which you can ascertain the correct
viewpoint and elucidate it whereby both groups will be content and
the disagreement will cease? Whoever recognizes one’s own worth
and knows the value of others will prosper. God is the One Who
opens [the doors to success] and He is the Most Knowledgeable.
We state, while relying on God : both groups have not departed
from what knowledge would require nor have they deviated from
true principles. Instead the disagreement and disparity between them
is due to their use of generalities and not agreeing on the particulars.
Nonetheless, once we specify the exact meaning of the wording,
then the difference of opinion will cease, and it will become apparent
that the two groups actually agree with one another.
i Q. xn.46.
107
The exposition of this is that prerequisites ( muqtada ) are of two

types. [Firstly], a prerequisite that always results in that which it
obligates ( mujibuh ) and requires (muqtadah). This is like when a com-
plete cause leads to its effect by necessity. The [second] prerequisite is
not a complete one. That which it requires may fail to occur because
of some inadequacy [that characterizes it ] , because a condition that
would have led to the effect lapses, or because of the occurrence of
an impediment.
If it is maintained that knowledge must necessarily result in
guidance, whereby [ knowledge] is claimed to be a complete prereq-
uisite that necessarily results in [guidance], then the second group,
who opine that knowledge does not necessarily lead to guidance, is
correct. On the other hand , if it is intended that through knowledge
one becomes suitable to being guided , but that [guidance] may fail
to occur because of some inadequacy of one’s [ knowledge] itself,
the lapse of some condition or the occurrence of an impediment,
then the correct viewpoint is that of the first group. The explana-
tion follows.
Knowledge is a causative factor leading to the well-being of the
servant , his pleasure and joy, but it may fail to be effective for many
reasons. The first is if one’s knowledge is weak . The second is that
one is not suitable. So his knowledge may be complete, but its effec-
tiveness is conditional upon the purity of the place [i.e. his soul] and
its ability to accept purification (tazkiya). If [ his soul] is not pure nor
capable of being purified , he will be like a barren land that cannot
sprout vegetation, no matter how much rain falls upon it or how
many seeds are planted in it. Similarly, if his heart is hard like a stone,
he will not be able to benefit from any of his knowledge.
The Exalted has said about this type of people: Those for whom
the word of thy Lord ( concerning sinners ) hath effect will not believe , though
every token come unto them, till they see the painful doom.1 The Exalted
also said : And though We should send down the angels unto them , and the
i Q. x.96-97.
108
Does Knowledge Inevitably Lead to Guidance ?
dead should speak unto them , and We should gather against them all things in
array, they would not believe unless God so willed . Howbeit , most of them are
ignorant .1 The Exalted also said : Say: Behold what is in the heavens and
the earth! But revelations and warnings avail not folk who will not believe .2
There are many other verses with a similar meaning in the Qur’an.
Thus if the heart is rock hard and obstinate, or if it is diseased and
irresolute, then knowledge will be of no avail.
The third reason is an impediment like animosity, arrogance or
pride. This is what prevented Iblis from obeying [God’s] command.
It is the sickness of the ancient as well as future nations, except for
those whom God has protected. It is also the reason that the Jews [of
Medina] were not guided even though they encountered the Messenger
of God (may God bless him and grant him peace) and acknowledged
his prophethood. This is also what prevented cAbd Allah b. Ubayy b.
Salul, Abu Jahl and other polytheists from becoming guided. Such
people did not doubt [the Prophet’s] authenticity or that he possessed
the truth, but rather it was their pride and animosity that led them to
disbelieve. Likewise for Umayya and others similar to his sort, who
had knowledge of Muhammad’s coming and prophethood.
The fourth reason is the impediment of a leadership position or
a kingdom, even if that person’s pride does not prevent him from
following the truth. Since he cannot reconcile submission [to God
and following the Prophet] with maintaining his leadership position
or kingdom, he shuns the former in order to maintain the latter.
Such was the situation of Heraclius and other kings who disbelieved :
they recognized the truthfulness of [Muhammad’s] prophethood
and affirmed it albeit internally. Indeed they would have liked to
enter into the religion [of Islam] , but they were afraid that they
would lose their kingdom. In fact, only a few of this type were able
—
to be saved from this disease [and impediment ] only those whom
God protected.
1 Q. vi. III .
2 Q. X . IOI .
109
It is likewise the disease of Pharaoh and his people. For this rea-
son they said : Shall we put faith in two mortals like ourselves , and whose
folk are servile unto us?1 Thus they refused to believe, or follow Moses
and Aaron, or obey them since the Israelites were their slaves. It
is said that Pharaoh had actually considered following Moses and
consulted his minister Haman. However, the latter advised him:
‘You are now a deity who is worshipped , but you will become
a servant worshipping another [if you follow Moses].’ Hence
Pharaoh refused to worship [God ] and instead chose to maintain
his leadership position and [ his status as a false] deity.
The fifth reason is the impediment of temptations and wealth.
This prevented many of the People of the Book from believing
[in Islam]. They were afraid of losing the sustenance and wealth
that they obtained from their people. The disbelievers of Quraysh
—
would similarly dissuade a person from believing each according
to his desires. Thus they would say to a person who loves forni-
cation that Muhammad has forbidden that or say [to the drinker
that] alcohol has been forbidden . It was in this manner that they
dissuaded the poet Acshi away from Islam.
I debated many of the People of the Book regarding the truth
of Islam. Afterwards, one of them said to me: ‘I will not abandon
[drinking] alcohol and I would rather drink it safely [as a non-
Muslim dhimmi]. If I were to become a Muslim you would bar me
from that and would whip me if I drank.’ Another one said : ‘I have
many relatives who are rich. If I become a Muslim, I would not
inherit anything from them, but I hope to do so.’ There is no doubt
that this type of thinking occurs in the minds of many disbeliev-
ers. Therefore the strength of the appeal of their temptations and
wealth, along with the weakness of the calling of their faith , leads
them to respond to the former and say that they do not want to
distance themselves from their fathers and forefathers.
i Q. xxm .47.
HO
The sixth reason is love of one’s family, relatives and clan. Some
feel that if one follows the truth and opposes their [relatives’] wishes,
they will distance themselves from him or expel and banish him from
amongst them. This is a major reason that many remain disbelievers.
The seventh reason is love of one’s home and country. Even if his
clan or relatives are not present , such a person may still feel that if he
follows the Messenger, he will have to leave his home and country
for a foreign and remote land. Thus he refrains [from believing] and
stays in his country.
The eighth reason is their sense that following Islam and the
Messenger disgraces, dishonours and defames their fathers and
grandfathers. This is what prevented Abu Talib and those like him
from following Islam. They felt that if they became Muslim, they
would essentially be affirming that their fathers and grandfathers
were foolish, astray and guilty of the abominations of disbelief and
polytheism. This is why the enemies of God said to Abu Talib as
his death was approaching: ‘Do you desire anything other than the
religion of cAbd al-Muttalib?’ His last words thereafter were that he
would remain on the religion of cAbd al-Muttalib. The enemies of
God approached him in this manner because they knew of the high
esteem he held his father, cAbd al-Muttalib, and that he derived much
honour and pride from that .
Of note, Abu Talib had said at an earlier point : ‘If it was not for
the fact that [my becoming a Muslim] represents a cursing [of the
tribe of ] Banu cAbd al-Muttalib, I would have affirmed it just for you
[Muhammad]’ or something like that. Here is his poem that clearly
shows that he knew the veracity of the prophethood of Muhammad
(may God bless him and grant him peace) :
And I know that the religion of Muhammad
Is the best religion of all for creation.
If it was not for my fear of being criticized or cursed
You would have found me rushing to accept it.
[He further said] in his poem al- Lamiyya :
III
I swear by God that if it were not for the curses

That would be said by our leaders in their assemblies ;
I swear and I am not joking that
We would have forever followed him wherever
[ he led us].
They knew that our son [Muhammad] is not a liar
Nor is he concerned with spreading falsehood.
The ninth reason occurs when their enemy ends up following
the Messenger and enters into the religion earlier, and this then pre-
vents them from following the guidance. So their opposition and
enmity towards that person leads them to be hostile to the truth and
its followers, even if they have no history of enmity per se for the
latter. This is what occurred to the Jews in regards to the Ansar [of
Medina] : they were enemies and the Jews used to always promise
and warn them of the Prophet’s coming, and that they would follow
and fight alongside him against them. But when the Ansar surprised
them by rushing to become Muslims, [the Jews’] enmity towards
them caused the Jews to remain disbelievers.
The tenth reason is being impeded by one’s customs, habits and
upbringing. In truth, habits can become so strong that they over-
come what is natural, to the point that they then become second
nature. So a man might be raised upon a certain teaching from child-
hood, with his heart and soul raised on it in similar fashion to how
his body grows up with his traditional food, to the point that he
does not know anything else. But then knowledge comes upon him
in a quick instant to do away with [the religion he was brought up
on] and take its place ; however, it becomes too difficult for him to
change. Although this reason may be, conceptually, the weakest of
all of the reasons, it is one of the most common. In fact, the religion
of habits is the most prevalent one for most people. To change one’s
[ habits or religion] is like changing from one nature to a second.
May God bless and grant peace to all His prophets and messen-
gers, and specifically Muhammad , who is the most perfect and best
112
of them. They modified the habits of deviant nations, converted

them to faith, and dislodged their evil habits and customs. One does
not appreciate how difficult that is to do. Only those who are able to
convert one man from his [false] religion and teachings to the truth
[can recognize that]. May God recompense the messengers with the
—
greatest of rewards above that of anyone else of mankind!
Here an intricate question arises which decides the debate : Can a
barrier effectively overcome some prerequisite condition and weak-
en it to such a degree that its requisite is negated ? Put another way
in order to address our concern here: Is it possible that an impedi-
ment , due to its strength, can overcome and weaken knowledge to
such a degree that it is not effective at all? This gets to the essence of
the issue at hand. The Qur’an points to the fact that some impedi-
ments can completely block or alter the effectiveness of knowledge
on one’s heart.
The Exalted said : And ( remember ) when Moses said unto his people:
O my people , why persecute ye me, when ye well know that I am God’s mes-
senger unto you ? So when they went astray God sent their hearts astray. And
Godguideth not the evil-living folk .1 Thus the Sublime punished them by
turning their hearts away from the truth after they initially deviated. A
parallel of that is His statement : We confound their hearts and their eyes . As
they believed not therein at thefirst , We let them wander blindly on in their con-
tumacy.2 Thus it is said that those who have been exposed to the truth,
but thereafter reject it, are punished such that their hearts, intellects
and opinions become corrupt. Due to this, it is said that the opinions
of one who follows his desires [and falsehood] are not legitimate, since
they led him to deny the truth. The Exalted said : Then because of their
breaking of their covenant , and their disbelieving in the revelations of God , and
their slaying of the prophets wrongfully, and their saying : Our hearts are covered
—
( ghulf ) nay, but God set a seal upon them for their disbelief ? The Sublime
1 Q. Lxi . 5.
2 Q. vi. no.
3 Q.iv.155. Of note, Pickthall translates ghulf as hardened .
113
thus notified us that their disbelief, after knowing the truth, was the
reason that God sealed their hearts.
The word ‘covered’ (ghulfis the plural of aghlaf ) represents a heart
that has been encased with coverings. It is like saying a sword is
within its sheath (ghilaf ). It is also said ‘A man is aghlaf and aqlaf if
he is not circumcised. To paraphrase, they mean to say : ‘Our hearts
are enclosed with a covering and therefore we cannot comprehend
anything, O Muhammad. We do not know what you are saying.’
We do not accept , for many reasons, the opinion of those who
contend that the meaning of ghulf is that their hearts are containers
filled with knowledge and wisdom. One is that ghulf is the plural of
aghlaf like qulf and aqlaf (uncircumcised), ghulb and aghlah (majority)
and other parallels. The heart that is aghlaf is one that is encased
within a covering (ghilaf ) ; this is what is well known in Unguistics.
Second, there is no well-known or allowable usage of ghilaf to denote
that the heart of a person is a container for such-and-such. This does
not exist in any prose of [Arabic] literature, poetry, nor is there any
parallel to that in the Qur’an. It is only a distortion and therefore the
verse should not be construed as such.
Third, a parallel is the statement of other disbelievers: They say:
Our hearts are under veils ( concealed ) from that which thou dost invite us.1
Here akinna has a [similar meaning] to covering (ghulf ), which their
hearts are within. Also derived [from this] is the usage of kinana for
the quiver. Fourth, the context of the verse is not appropriate for
the meaning that they contend , as He stated : Nay, hut God set a seal
upon them for their disbelief 2 It is only appropriate that He would take
away from them any knowledge or wisdom which they claimed3.
1 Q. XL1.5 (Yusuf Ali translation). Pickthall translates akinna as hardened.

2 Q. iv.155.
3 Ibn al-Qayyim’s viewpoint is corroborated by Biblical verses such as Deuteronomy

10.16: Circumcise therefore the foreskin of your heart , and be no more stiffnecked . Also
consider Jeremiah 4.4: Circumcise yourselves to the Lord , and take away the foreskins of
your heart , ye men ofJudah and inhabitants ofJerusalem : lest my fury come forth like fire,
and burn that none can quench it , because of the evil of your doings.
114
When they claimed that their hearts were encased in coverings

and veils, and therefore could not understand his words, they were
informed [first] that God recompensed them by sealing their hearts
because of their disbelief, betrayal of their covenant and their kill-
ing of the prophets. There is no doubt that once a heart is sealed
any knowledge within it becomes darkened, obliterated and is no
longer effective.
It may even be that a cause that typically leads to guidance can
result in one going astray. The Exalted said : He misleadeth many there-
by, and Heguideth many thereby; and He misleadeth thereby only miscreants:
those who break the covenant of God after ratifying it , and sever that which
—
God ordered to be joined , and ( who ) make mischief in the earth those are
they who are the losers .1 Thus the Exalted notified us that the Qur’an
becomes [paradoxically] a cause for this group of people to go astray,
despite the fact that He has guided His messengers and believing
servants through it. It is for this reason that the Sublime states that
only those who follow God’s pleasure will be guided. The Exalted
said : And whenever a sura is revealed there are some of them who say: Which
one of you hath thus increased in faith? As for those who believe , it hath
increased them in faith and they rejoice ( therefor ). But as for those in whose
hearts is disease , it only addeth wickedness to their wickedness , and they die
while they are disbelievers .2 What is more evil [in their regard ] than the
fact that knowledge, which is a source of guidance, [paradoxically]
leads them to go astray!
Furthermore, some of the Predecessors used to say : ‘Knowledge
calls out to action : if the latter reacts, then the former remains ; other-
wise [ knowledge] departs.’ They also would say : ‘We used to rely on
[performing good] deeds in order to retain knowledge.’ Thus one of
the strongest causes for losing or forgetting knowledge is the aban-
donment of acting accordingly. For example, if a traveller does not
follow a guide, he will not benefit from the latter’s guidance. In that
1 Q. 11.26-27.
2 Q. ix.124-125.
115
case, the traveller becomes like someone who is ignorant. Therefore

actions must follow knowledge. A person who is knowledgeable but
does not act is actually like one who is ignorant. Another example
can be seen in someone who has gold and silver yet remains hungry
and naked because he did not use either to buy enough to eat or
clothe himself: he is no different than one who is poor and destitute.
It has been said :
Whoever abandons spending when in need
Out of fear of poverty lacks [an intellect].
The Arabs sometimes term ‘indecency’ (fuhsh) or ‘obscenity’
( badha ) as ‘ignorance’ ( jahl). That is because they are effects result-
ing from ignorance. Therefore they are named in accordance with
what caused them. It is for this reason that Moses said to his people
after they said : Dost thou make game of us? He answered: Godforbid that
I should be among the foolish!l Thus he equated mocking the believers
with foolishness or ignorance. Similarly, the Exalted related Joseph
saying: If Thou fend not off their wiles from me I shall incline unto them and
become of the foolish .2
The Exalted also said : Keep to forgiveness (O Muhammad ), and
enjoin goodness, and turn away from the ignorant .3 What is meant is not
‘shun those who are ignorant’, for this would result in [ the Prophet ]
not teaching or instructing them to be righteous ; rather, the mean-
ing is ‘shun the impetuosity of those who act foolishly and do not
respond to them in like fashion or criticize them’. Muqatil, cUrwa,
and Dahhak4 advised one to ‘protect oneself from responding to
their foolishness’. Another place that term is used is in the hadith: ‘If
one is fasting , he should not raise his voice, nor act foolishly ( yajhal).’5
In addition , a ‘sin’ ( masiya) is also named ‘ignorance’. Qatada said
1 Q. 11.67.
2 Q. xii.33.
3 Q. VII.199.
4 Ibn Muzahim al-Hilall al-Dahhak (d. 102/720) was one of the prominent
Successors, traditionists and exegetes.
5 Bukhari 1904; Muslim 2706; Nasal 2218 ; Ibn Maja 1691 ; Ahmad 7340.
Il 6
that the Companions of Muhammad all agreed that anyone who

disobeys God is ignorant ( jahil). What is intended here is not that he
is ignorant regarding the prohibition, since if he is in fact so then he
—
is not sinful as one is not legally punishable in this world, nor in
the Hereafter if one is ignorant regarding some prohibition ; rather,
the sin itself is named as ‘ignorance’. It is either named that because
it is the cause itself or to portray [the sinner ] as being like one who
is, in fact , ignorant.
Second, once those [Jews mentioned in Q.iv.155] rejected the
truth and desired [falsehood ] , they were punished with the sealing
[of their hearts], being overcome ( rayn ) [ by their sins], and having
their ability to comprehend and understand taken away from them.
The Exalted said similarly about the Hypocrites : That is because they
believed , then disbelieved , therefor their hearts are sealed so that they under-
stand not .1
Third , they did not attain any benefit from their knowledge nor
did it lead to their salvation and success. Therefore they were denied
the essence [of knowledge]. The presence of something can be pre-
cluded because of the absence of beneficial effects or purposes. The
Exalted states about the denizens of Hellfire : Lo! whoso cometh guilty
unto his Lord , verily for him is Hell . There he will neither die nor live .2 Thus
God negates life therein because of the absence of life’s beneficial
nature or its purpose. It is also said, ‘It is as if no money exists unless
it is spent and no knowledge exists unless it is benefitted from.’
There is no contradiction in [ God ] using knowledge to establish
the evidence, but then taking it away or negating it by sealing or
stamping the hearts of those who fail to follow or act upon what
the evidence obligates. The Exalted said : And when thou recitest the
Qur'an we place between thee and those who believe not in the Hereafter a
hidden barrier; and We place upon their hearts veils lest they should understand
it , and in their ears a deafness; and when thou makest mention of thy Lord
1 Q. Lxm.3.
2 Q. xx.74.
117
alone in the Qur'an , they turn their backs in aversion .1 Thus the Sublime
notified us that He prevented them from comprehending His Book
or benefitting from it. This does not impede them from being aware
of the evidence against them, since had they not been aware of it in
general, they would not have turned their backs away in aversion ;
but since they turned away upon hearing the remembrance of God’s
Oneness, this proved in fact that they understood the sermon. They
were then recompensed with a veil over their hearts since they cov-
ered their ears.
The Exalted said similarly: They could not bear to hear, and they
used not to see .2 He negated their ability to hear despite the vigour
and completeness of their senses. Since they had excessive hatred
and aversion to it and His Book , they became like those who could
not hear nor see.
Another statement is similar : And they say: Our hearts are protected
from that unto which thou (O Muhammad) callest us , and in our ears there is
a deafness , and between us and thee there is a veil .3 They meant that they
refused to accept anything from him, hated hearing what he con-
veyed , and they preferred to shun it. They became like those who
could not comprehend, nor hear, nor see the one speaking to them.
The [following verse] applies to them: Had we been wont to listen or
have sense , we had not been among the dwellers in the flames.4 God recom-
pensed them with Hellfire for those sins. The Exalted therefore said :
So they acknowledge their sins; but far removed ( from mercy ) are the dwellers
in the flames .5
Moreover, God (Exalted is He) sometimes negates their intellect ,
hearing and vision altogether, sometimes just hearing and intellect,
sometimes hearing and vision, sometimes intellect and vision, and
sometimes He negates only one of the aforementioned. Thus nega-
1 Q . xvn.45—46.
2 Q . xi . 20 .
3 Q. XL1.5.
4 Q . LXVII.10.
5 Q . LXVII. II .
118
tion of all three nullifies all of the perceptive faculties that allow
one to attain knowledge. So negation of one nullifies that specific
[instrument], but the others are also negated by necessity. For exam-
ple, if the heart is corrupt, then hearing and vision also become so
and vice versa.
If someone turns away from hearing the truth, or hates or does
not like to see a particular person , then the guidance will not reach
his heart , and he therefore becomes corrupt. Thus the Qur’an negates
something in particular here, while the others follow suit by neces-
sity. Through this detailed exposition the manner by which the two
group’s viewpoints conform has become clear.
Now we will consider His statement : Those unto whom We have
given ( ataynahum ) the Book recognize ( this revelation ) as they recognize their
sons ; 1 as well as other parallels as evidence. When God (Exalted is
He) says Those unto whom We have given the Book , this only refers to
the praiseworthy believers. But when God wants to criticize [at least
some of ] them and notify us of their obstinacy and preference for
being astray, He uses the phrase ‘those who had been given’ ( utu ) ,
based upon the passive participle.
The first example is represented by the Exalted’s statement :
Those unto whom We have given the Book before it , they believe in it . And
when it is recited unto them , they say: We believe in it . It is the Truth from
our Lord . Even before it we were of those who surrender ( unto Him ). These
will be given their reward twice over, because they are steadfast and repel evil
with good , and spend of that wherewith We have provided them .2 It is also
represented by His statement : Shall I seek other than Godforjudge, when
He it is Who hath revealed unto you ( this ) Book , fully explained ? Those unto
whom We have given the Book ( aforetime ) know that it is revealed from thy
Lord in truth . So be not thou ( O Muhammad) of the waverers 3 This usage
praises and cites them. The Exalted also cites them in the verse: Say:
1 Q. 11.146.
2 —
Q. XXVIII.52 54.
3 Q. vi.114.
119
God , and whosoever hath knowledge of the Book , is sufficient witness between
me and you ; 1 and Ask the followers of the Remembrance if ye know not !2
The Exalted also said : Those unto whom We have given the Book , who
read it with the right reading , those believe in it . And whoso disbelieveth in it ,
those are they who are the losers. 3 There is a difference of opinion regard-
ing the personal pronoun it in who read it with the right reading. Some
maintain that the pronoun refers to the Book [Torah or Gospel]
which was revealed unto them. Ibn Mascud said : ‘They enjoin what
is permissible and forbid what is prohibited. They read [the Torah
or Gospel] as it was revealed without altering [its words] in any way
from their intended meanings.’4 Others maintain that it was revealed
regarding the People of the Book [who became Muslim]. It is alter-
natively said that it refers to the Qur’an being read by the Muslims ;
but this is inconsistent and does not correspond with His statement :
Those unto whom We have given the Book recognise ( this revelation ) as they
recognise their sons . But lo! a party of them knowingly conceal the truth. 5
Now God notified us that initially they recognized the Prophet
Muhammad (may God bless him and grant him peace) and his reli-
gion just as they knew their sons and therefore they accepted it.
Thus He praised and cited them [as evidence] over those who dis-
believed. It is for this reason that the exegetes mentioned that this
group included cAbd Allah b. Salam6 and those like him. At the end
of the verse though He selected another group for criticism ; so this
proves that the former group is not being criticized.
1 Q. xm.43.
2 Q. xvi.43.
3 Q. 11.121. Of note, ataynahum is translated here as have been given and utu is
translated as had been given. No Qur’anic English translation incorporates
adequately what Ibn al-Qayyim discusses, and therefore these phrases were used.
4 See Q.iv.46 and Q.v.13.
5 Q. 11.146.
6 cAbd Allah b. Salam (d. 43 /663) was a Jewish rabbi living in Medina. After the
Prophet’s emigration there he converted to Islam. Q. XLVI. IO most likely refers
to him as being the one who attested to the veracity of the Qur’an and became
a believer.
120
The Exalted said in Q.vi: Do ye in sooth bear witness that there are
gods beside God? Say: I bear no such witness. Say: He is only One God .
Lo! I am innocent of that which ye associate ( with Him ). Those unto whom
We have given the Book recognize it as they recognize their sons .1 It is said
that it [in this verse] refers to the Messenger and his truthfulness.
Others maintain that it refers to His Oneness. The two viewpoints
are actually necessary concomitants. In fact , this verse cites them as
evidence against the polytheists ; it does not criticize those who have
been given the Book .
As for the second instance, [it reads] : Those who have been given
the Book know that ( this revelation ) is the Truth from their Lord . And God
is not unaware of what they do . And even if thou broughtest unto those who
had been given the Book all kinds of portents , they would notfollow thy qibla .2
This [second verse] represents the testimony of the Sublime regard-
ing [the disbelief ] of those who had been given ( utu ) the Book . On
the other hand, the first [verse] was for those who have been given
( ataynahum ) the Book and who are believers.
The Exalted also said : O ye unto whom the Book had been given ,
believe in what We have revealed confirming that which ye possess , before We
destroy countenances so as to confound them;3 And say unto those who had
received the Book and those who read not : Have ye ( too ) surrendered ?* Thus
these verses are directed at those who had not yet believed . The
Prophet (may God bless him and grant him peace) was not com-
manded to say this to those who had already believed and become
Muslims.
Now He (Glory be to Him) only mentions those who had been
given a portion ( utu naslban ) of the Book in derogation , like in His
statement : Hast thou not seen those unto whom a portion of the Book had
been given , how they believe in idols and false deities;5 Seest thou not those
1 Q. vi.19-20. Pickthall translates it as this revelation.
2 Q. 11.144-145.
3 Q. iv.47.
4 Q. 111.20.
5 Q. iv.51.
121
unto whom a portion of the Book had been given , how they purchase error,
and seek to make you (Muslims) errfrom the right way?1 He also said : Hast
thou not seen how those who had been given a portion of the Book invoke the
Book of God ( ;in their disputes ) that it may judge between them; then a faction
of them turn away, being opposed ( to it )?2
To summarize, there are four categories. [Firstly] , those who have
—
been given the Book they are not mentioned except in a praise-
worthy manner. [Secondly], those who had been given a portion of the
—
Book they are never [mentioned ] except in derogation. [Thirdly] ,
—
those who had been given the Book this is a more general label,
and it may include both [good and bad ] , but it [mostly concerns
the blameworthy] , while the praiseworthy ones [who converted to
Islam] are never singled out alone. Finally, [the term] ‘People ( ahl)
of the Book’ includes all of them in general ; it addresses both the
praiseworthy and blameworthy ones. This [ last group] is represented
in His statement : They are not all alike . Of the People of the Book there
is a staunch community who recite the revelations of God in the night season ,
falling prostrate ( before Him );3 and His statement that criticizes them :
Those who disbelieve among the People of the Book and the idolaters could not
have left off ( erring ) till the clear proof came unto them.4
The above exposition is very beneficial in answering one of the
biggest issues about the principles of Islam: the issue of faith and the
different opinions that Muslims hold in regards to it. We recounted
many good anecdotes that have clarified the truth in this matter. And
God knows best.
1 Q. iv.44.
2 Q. m.23.
3 Q. m.113.
4 Q. XCVIII. I .
122
CHAPTER SIX
Knowledge Leads to Spiritual Bliss and

Elevates One’s Rank
[POINT 82: KNOWLEDGE IS THE GREATEST FACTOR

THAT DIFFERENTIATES HUMANITY ].
Regarding [the ranks of ] humanity, God (Glory be to Him) has dif-
ferentiated between the best of humanity and the most evil to such
an extent that one would not consider them to be members of the
same race, due to the vastness of the spectrum of human beings,
from the best of them to the worst.
God (Glory be to Him) created the angels with an intellect but
they do not experience temptations, whereas He created animals
with desires but no rational thinking. However, He created humans
with both rational thought and a susceptibility to temptations.
Thus whosoever’s rationality overcomes his desires is better than
the angels, and whosoever’s temptations overwhelm his intellect is
worse than the animals.
The Sublime also differentiated humanity with regards to knowl-
edge. He made the most knowledgeable of humanity an instructor
of the angels. The Exalted has said : He said: O Adam, inform them of
their names .1 Indeed there is no level higher than that. On the other
hand , the most ignorant person is such that even Satan does not
consider him to be acceptable or useful. Satan said to those who
were ignorant followers of his : I am quit of thee .2 The Devil also said
1 Q. n.33.
2 Q. LIX. I6.
123
to those who were ignorant and disobeyed the Messenger :1 I am
guiltless of you .2 By God, how vast is the difference between these two
individuals! The angels prostrate to the first [namely Adam] and he
teaches them from what God has taught him, whereas the second is
not even considered by Satan to be an acceptable ally.
This great differentiation is due to knowledge itself and its
effects. If there had been no benefit to knowledge except that it
allows one to become proximate to the Lord of the universe, part of
the world of the angels and the highest elite, then that would have
been sufficiently eminent . In fact, attaining honour in this world and
the Hereafter is dependent and conditional upon it.
[POINTS 83-84: THE MOST HONOURABLE PARTS OF THE HUMAN

BEING ARE THOSE THAT CONDUCT KNOWLEDGE TO HIM.]
83. The most honourable part of a human is the location of his

knowledge, which is his heart. Since the heart is the place of knowl-
edge, whereas hearing is the messenger and vision is the vanguard,
[the heart] is the ruler over all the other organs. It commands and
directs them using that knowledge, and they follow and submit to
it in obedience. The scholar’s place relative to people is analogous to
the heart compared to the organs.
Just as the goodness of the citizens is dependent upon the good-
ness of their ruling king (or their evilness is based upon the latter’s
evilness), people are dependent upon their scholars and rulers. The
Predecessors have said : ‘If two classes are good then the rest of the
people will be good, whereas if they are evil then people will become
—
evil they are the scholars and rulers.’ cAbd Allah b. Mubarak has
said :
1 This refers to the disbelievers who fought against the Messenger in the Battle of
Badr, and thus disobeyed him. The full verse is: And when Satan made their deeds
seem fair to them and said: No-one of mankind can conquer you this day, for I am your
protector. But when the armies came in sight of one another, he took flight , saying : I am
guiltless of you . I see that which ye see not . Ifear God and God is severe in punishment .
2 Q. vm.48.
124
Knowledge Leads to Spiritual Bliss and Elevates One's Rank
Who has corrupted the religion except for the kings,

Evil bishops and rabbis?1
Since hearing and vision can perceive what other organs cannot ,
they were placed on the noblest part of the human being : the face.
These two are the best and most beneficial organs. Nonetheless,
there is a difference of opinion as to which one is superior. One
group, including Abu al-Ma all and others, said that hearing is bet-
2
ter. They maintained that success in this world and the Hereafter
is attained by following the messengers and accepting their mes-
sage, and this occurs through hearing. Furthermore, those who
do not hear do not know what the messengers conveyed. In addi-
tion , the most glorious Words of God (Exalted is He) are perceived
through hearing . Indeed the eminence of God’s Words is incom-
parable to those of His creation , just like He is incomparable to
them. Moreover, the sciences can only be acquired by back and
forth discussion , which can only be accomplished through hearing.
Likewise, hearing can perceive universals and particulars, what is
apparent or present and what is hidden or absent. On the other
hand , vision can only perceive some of that which is apparent.
What is more, hearing can sense all types of knowledge, so there
is no comparison between the two.
For instance, let us suppose that there are two individuals: one can
hear the words of the Messenger but cannot see his figure, whereas
another individual can see him but cannot hear him speaking due to
being deaf. Are they equal? In addition, while those who are blind
cannot perceive some particulars, they can recognize them roughly
by having them described . On the other hand, the knowledge that
eludes those who lack hearing cannot be attained by eyesight. In
addition, God (Exalted is He) has criticized the disbelievers in the
1 Ibn cAbd al-Barr noo.
2 Abu al-Macall Diya al-Dln cAbd al-Malik b. Yusuf al-Juwaynl (d. 478/1085) was
born in Juwayn (in present-day Iran). He later taught in Mecca and Medina (thus
becoming known as Imam al-Haramayn ) before moving to Nishapur. He was a
major proponent of Ashcarl thought.
125
Qur’an due to their lack of hearing more than their lack of vision.
Moreover, when He criticized them due to their lack of vision it was
only in connection with their lack of intellect and hearing.
Another group, including Ibn Qutayba, opined that vision is bet-
ter, since the noblest and greatest pleasure is seeing God in Paradise,
and this is only attainable by eyesight ; that alone is a sufficient reason
for favouring it. In addition, it is in the forefront of the heart and its
vanguard, and thus it is closer to the heart than hearing. It is for this
reason that they are juxtaposed when mentioned in the Qur’an, like
His statement : So learn a lesson , Oye who have eyes!1 Deriving a lesson
is by use of the heart , while seeing it is with one’s eyes. The Exalted
also said : We confound their hearts and their eyes as they believed not therein
at thefirst . He did not mention their hearing here. The Exalted said :
2
For indeed it is not the eyes that grow blind , but it is the hearts , which are
within the bosoms , that grow blind ; 3 He knoweth the traitor of the eyes , and
that which the bosoms hide.4 He said concerning His Messenger : The
heart lied not ( in seeing ) what it saw ; s then He said : The eye turned not
aside nor yet was overbold .6
These [aforementioned proofs] point to the fact that there is a
strong relationship and connection between the heart and vision.
It is also for this reason that people can often deduce what is in a
person’s heart from their eyes. Literature, whether prose or poetry,
is replete with such examples ; yet these instances are too numerous
to be recounted here. They said it is for this reason that the heart
trusts vision in ways that it never would trust hearing. Moreover, if
[the heart] has any doubt about something, it checks it with what
was visualized to either verify or repudiate it. Therefore vision is
its judge. They said that this is corroborated by the hadith related by
1 Q. LIX.2.
2 Q. VI . IIO.
3 Q. xxn.46.
4 Q. XL.19.
5 Q. un.11.
6 Q. Liii.17.
126
Ahmad in his Musnad : ‘The one who is notified [of some matter ] is
not like the one who saw it.’1
They said it is also for this reason that when God (Glory be to
Him) notified Moses that his people were seduced in his absence and
worshipped the calf, Moses’ reaction was mild compared to when he
saw and witnessed that. It was only at that point that he dropped the
tablets, which then broke. Similarly, Abraham, the friend of God,
asked his Lord to show him how He resurrects the dead. Although
[Abraham] was certain of that already, he wanted to attain the high-
est level, which is contentedness of the heart.
They maintained that certainty is composed of three levels : the
first is for hearing. The second is for witnessing, which is called
( cayn al- yaqtn ) , and it is better and more perfect than the first lev-
el.2 They said also that the eyes conduct to and away from the
heart , thus the eyes are the mirror of the heart. They make mani-
fest whether the heart loves or hates, loyally supports or opposes
something , as well as showing joy or sadness. On the other hand ,
the ears do not transmit anything away from the heart at all they
only deliver to it.
—
Yet the truth is that each rationale has its particular superiority
over the other. What is perceived by hearing is more generalized and
universal, whereas what is sensed by vision is more complete and
perfect. Thus hearing entails universals, while vision entails what is
apparent , complete, perfect and encountered. There are two types
of bliss enjoyed by the inhabitants of Paradise: one is to see God and
the other is to hear His Words and speech.
A tradition states : ‘Once the believers listen to the Qur’an
from the Beneficent, (Almighty and Most Glorious) on the Day of
1 Ahmad 1842; Ibn cAdi, vol. vn, p. 551. It is ‘authentic’ according to Alban!( Sahih
-
al Jamic al-saghtr 5373).
2 No mention is made of the third level here but it is mentioned later in the book
as ‘true certainty’ ( haqq al-yaqin ). See page 212 below.
127
Resurrection it will be as if they had never heard it before.’1 It is

also well known that meeting God and hearing His greetings and
speech (as mentioned in Tirmidhl2 and others) will not be similar to
anything else whatsoever. There will be nothing more pleasurable to
them than that . For this reason , the Sublime mentioned , as a warning
to His enemies, that He will not speak to them. He also mentioned
that He will be veiled away from them and that they will not see
Him. Thus [ hearing] His speech is the highest bliss enjoyed by the
inhabitants of Paradise. And God knows best.
84. God (Glory be to Him) recounts in the Qur’an His blessings
upon His servants. Among those [ blessings] is that He gave them the
instruments to attain knowledge, including the heart , hearing and
vision. In one instance, the tongue is mentioned as the heart utilizes
it to expound [its thoughts].
In Surat al- NiQam or al- Nahl , the Exalted recounts His bless-
ings, both their foundations and branches, as well as what leads
to them becoming complete and perfect. Furthermore, He men -
tioned how He made Himself known to them through [ His
blessings] and He dictated that they should thank Him accord -
ingly. It starts with the bases of His blessings and ends with what
leads to them becoming perfect. The Exalted said : And God brought
you forth from the wombs of your mothers knowing nothing , and gave you
hearing and sight and hearts that haply ye might give thanks. 3 Thus the
1 Al-Muttaqi al-Hindi 39,342. It is ‘weak’ according to Albanl ( Daif al-Jamf

al-saghir 4157).
2 Bukhari 7518; Muslim 7140 ; Tirmidhl 2555 ; Ahmad 11, 835. Tirmidhl’s version
is : Abu Sacld al-Khudri narrated that the Messenger of God said : ‘Indeed God
will say to the people of Paradise: “ O people of Paradise!” They will say : “ We
respond to You , O our Lord and we are at Your service.” Then He will say : “Are
you pleased ?” They will say : “ Why should we not be pleased when You have
given us what you have not given anyone from Your creation.” So He will say : “ I
shall give you what is greater than that.” They will say: “And what is greater than
that ?” He will say: “ I shall cover you in My Pleasure and I shall never become
angry with you henceforth.”’
3 Q. .78.
xvi
128
Knowledge Leads to Spiritual Bliss and Elevates One’s Rank
Sublime mentioned how He blessed them by bringing them forth

without them having any knowledge and then bestowed upon
them hearing, vision and a heart so that they could attain as much
knowledge as possible, in order for them to thank Him.
The Exalted also said [regarding the disbelievers] : And had
assigned them ears and eyes and hearts; hut their ears and eyes and hearts
availed them naught since they denied the revelations of Allah; and what
they used to mock befell them;1 Have We not madefor him a pair of eyes and
a tongue and a pair of lips , and shown him the two highways?2 Thus He
mentioned here the two eyes through which one sees and observes.
He also mentioned being guided to najdayn, which are the two
paths of either good or evil, according to the majority of exegetes.
This is also corroborated by another verse: We have shown him the
way, whether he is grateful or disbelieving . 3 The tongue and lips are
mentioned here since these two are the instruments for teaching,
and He made them part of His signs that prove His existence, His
Power, His Oneness and His Blessings. Since these three organs are
the most eminent organs, God (Great and Glorious is He) men-
tioned them specifically in relation to what one will be questioned
about. The Exalted said : The hearing and the sight and the heart of —
each of these it will be asked .4
Thus the bliss of an individual is dependent on the rightness of
these three organs: ears, eyes and the heart. God (Exalted is He) has
bestowed upon the servant : [first] hearing to listen to the command-
ments, prohibitions and covenants of His Lord ; [second ] his heart to
understand and comprehend them ; and [third] his eyesight to wit -
ness His signs that prove His Oneness and lordship. Therefore the
purpose of His bestowal of these instruments is to attain knowledge,
which will then result in beneficial effects.
1 Q. XLVI.26.
2 Q. xc.8-10 (Yusuf Ali translation ).
3 Q. Lxxvi.3.
4 Q. xvii.36.
129
[POINT 85: ON THE EXTRINSIC, INTRINSIC AND SPIRITUAL

BLISS THAT A HUMAN BEING EXPERIENCES.]
There are three types of bliss that a soul wishes for. First is one
that is extrinsic to the person’s being. It is temporary as it is derived
from the presence of another entity. [ For example,] this is the bliss
associated with wealth. A person could find himself fortunate and
highly regarded by people, but all of a sudden he could become
completely humiliated [if all his wealth is lost ]. His condition
thereupon becomes analogous to one whose skull is fractured by a
stake driven into it by a stone. Another example of this first type
[of bliss] is the beauty people derive from clothes or ornaments : if
you look past their dress, you will find nothing else.
Some scholars told us a story about one of them being amongst
some merchants on a boat that broke down and sunk . They [man -
aged to survive but the merchants] became humiliated and poor
after being proud and wealthy. On the other hand, the scholar,
after reaching their destination , was respected , treated well, and
given many gifts and honours. When they wanted to return to
their home country, [ the merchants] asked him : ‘Do you have
any request or message you want us to relay to your people?’ He
replied : ‘Yes. Tell them that if you want a treasure that will never
sink , then carry knowledge.’
Likewise, there was once a scholar who met with a handsome
man dressed in beautiful clothes. He tried hard to learn something
useful from the latter, but could not. Some asked [ this scholar ] :
‘What did you think of that man ?’ He replied : ‘It was as if I saw a
beautifully decorated home, but nobody was living there.’
The second bliss involves the body and form. It includes good
health, a balanced temperament , a good and well-proportioned
build , and pure skin. This is associated with the person to a greater
degree than the first. In reality, though, it remains extrinsic to his
very soul and essence. A person is a human due to his spirit and
heart , not his body and form. It has been said :
130
O you who serve the body and labour in doing so,

You are , because of your spirit not body, a human being.
The comparison of this [second bliss] to one’s spirit and heart
is like [ the first bliss that involves contrasting ] his clothes and dress
to his body. The body is separate from the spirit and is an instru-
ment of it. The body’s bliss is dependent on the spirit’s health and
goodness since it is extrinsic to his soul and essence.
The third bliss is the true one and it involves the soul , spirit
and heart. It is the bliss that results from beneficial knowledge. It
is what remains present despite changing circumstances. It accom-
panies a person as he passes through the three abodes : this world ,
the grave and the Hereafter. One is also elevated to the most dis-
tinguished and perfect level [ by virtue of this spiritual bliss].
The first [ type of bliss] only accompanies him while he has
wealth or fame. The second type is liable to disappear or change
when his body weakens. Thus there is no real bliss except this third
one. Furthermore , [ the third ] becomes stronger and greater with
the passage of time. Even if one’s wealth and fame no longer exist ,
it remains as his real treasure and honour. In addition , only once
the spirit departs from the body and the first two types of bliss
end does its real virtue become apparent. In fact, it is only through
knowledge that one can recognize this bliss and pursue it. Thus
the true bliss is derived from knowledge and what it results in.
God grants success to those whom He wills. There is no denying
that which He bestows, nor can anyone bestow that which He has
blocked.
Nevertheless, most people dislike acquiring (iktisab ) this [spir-
itual] bliss due to the path’s ruggedness, the bitter [ pill] one has
to swallow in the beginning , and because it cannot be attained
except by striving vigorously. In contrast , one can attain the first
one by being lucky, like hitting a jackpot , or gain it through inher-
itance, a gift or something similar. On the other hand , the bliss of
knowledge cannot be inherited. It can only be attained by striving
131
vigorously and pursuing it with a pure intention. A poet said cor-

rectly :
Say to the one who aspires for lofty matters
Without striving hard, you desire the impossible.
Another said :
If it was not for the difficulties, all people would reign
supreme
But generosity [may] make one poorer and courage [may
lead to] one’s death.
Whosoever is determined and aspires to lofty matters is required
to firmly love the religious path, which is the real bliss. In the begin-
ning, it is intertwined with a variety of hardships and suffering. Yet
if one forces oneself, whether willingly or unwillingly, to endure the
difficulties along the path, then one will eventually arrive at an aston-
ishing garden, an honourable seat and a noble status. Furthermore,
one then finds that all the other pleasures are insignificant, like child’s
play. A poet said :
I saw that my desires took me afar
To an end beyond which I could not go further.
But once we met and I saw with my own eyes its beauty
I became certain that I was only playing.
So the honourable [aspirations] are surrounded by aversions.
Bliss cannot be reached except over a bridge of hardships, and thus
one can only reach it on a vessel made of hard work and diligence.
Muslim related in his Sahih that Yahya b. Abl Kathir said : ‘Knowledge
cannot be attained by relaxation of one’s body.’1 It is also said that
‘Whoever wishes to relax [in Paradise] must abandon relaxation [in
this world].’
The path to one’s beloved
Is impossible without [enduring] hardship.
Had most people not been ignorant of the sweetness of this pleas-
ure and its high status, they would have fought for it with swords.
i Muslim 1390.
132
Instead, though , it is enclosed within a veil of hardships, and it has

been hidden from them due to their ignorance. God has selected
those whom He wills of His servants for it. God is the Possessor of
great bounty.
[POINT 86: A PERSON S LEVEL AND PERFECTION IS CONCORDANT

WITH HIS KNOWLEDGE AND ACTIONS.]
God (Exalted is He) created everything in existence and allowed each

to attain their noble objective. However, if one cannot reach the
[level of ] perfection, he will be moved to a lower level and used
there. If he is incapable [of fulfilling the requirements of that level] ,
then he is moved to a lower one. This continues until every last
possible virtue is absent from him, and he becomes like a thorn or
firewood that is not beneficial except to be used as fuel.
For example, if a horse’s qualities are complete, it is used to carry
kings and likewise treated with honour. Yet if it is inadequate in
some fashion, it is used to transport those of a lower status. If it is
even more inadequate, then it is used by soldiers. If it is lower still,
then it is used similar to how a donkey is used : either to rotate a
millstone, conduct rubbish, or something like that. After that, if no
utility whatsoever exists for it , then it is slaughtered like a sheep.
Another example is metal: if it is not proper for a sword, then it
is made into an axe or saw. A final example is a great and beautiful
stately home: if it becomes ruined and destroyed, then it is instead
used as a shed for sheep, camels or other animals.
The same applies to the descendants of Adam. If they are appro-
priate to being selected by God for His message and prophethood ,
then they become a messenger or prophet . The Exalted has said :
God knoweth best with whom to place His message.1 But if one’s quiddity
is lacking for this level, but [ he is] appropriate to be a successor to
prophethood, then God will prepare and bring him up for that. If he
is inadequate for that , but appropriate for the level of sainthood being
i Q. vi.124.
133
supported by Him ( wilaya), then He will prepare him for that. If he is

appropriate for deeds and worshipping rather than gnosis and knowl-
edge, he is made to be of that level. And so on until the level occupied
by the general believers is reached . If he is completely lacking and is
not receptive to any goodness, then he becomes the fuel for Hellfire.
In an Israelite tradition Moses asked his Lord about the nature of
those who will be punished. God said : ‘O Moses, sow a plant!’ and
so he did. Then He inspired him to harvest it. Then He inspired him
to pulverize it and then leave it alone, and so he did. Then he sepa-
rated out the grain alone, leaving the stem and straw aside. Then He
inspired to him: ‘I will forsake those who have no goodness in them
for Hellfire, like these stems and thorns, for they are not appropriate
for anything except the fire.’1
A human being is promoted from one level of perfection to a
higher one until he reaches a level appropriate to him. There is such
a vast difference between one being [created from] a sperm [and an
egg], and then being transformed into a human being who is greeted
by the Lord in Paradise and able to see God’s Countenance in the
morning and evening. The Prophet (may God bless him and grant
him peace) initially said when the angel [Gabriel] came to him and
asked him to read : ‘I do not know how to read.’2 In the end, God
said to him : This day have I perfected your religion for you and completed
My favour unto you .3 And God specifically said to him: God revealeth
unto thee the Book and wisdom , and teacheth thee that which thou knewest
not . The grace of God toward thee hath been infinite .4
It has been said that a group of Christians were talking amongst
themselves when one of them said : ‘How insignificant are the minds
of the Muslims? They follow their prophet who was a shepherd of
sheep! How can a shepherd of sheep be appropriate for prophet-
hood ?’ But another one from amongst them replied : ‘I swear to God
1 See Abu Nucaym, Hilya, vol. iv, p. 286.

3 Q- v. 3 .
4 Q. iv.113.
134
that they are more reasonable than us. God, in His wisdom, allows a
prophet to herd unintelligible animals until he does so well, then He
moves him from that to caring for a speaking animal. This wisdom
is from God and a gradual progression for His servant. We, on the
other hand , approached an infant who came forth from a woman
who eats, drinks, urinates and cries and said he is our god who cre-
ated the heavens and earth.’ They thereafter stopped [discussing this
further with] him.
Thus how can one who has a strong will and has his inadequa-
cies removed from him by God , and is knowledgeable about what
leads to bliss and wretchedness, be content with becoming an animal
rather than being a king : Firmly established in the favour of a Mighty
King .1 In this way, the angels will be in his service entering from all
gates [saying] : Peace be unto you because you have persevered ! How excellent
this fulfillment is in the Hereafter!2
This perfection is only attained via knowledge, caring for it, and
carrying out its obligations. Thus the issue returns again to knowl-
edge and its effects. And only God (Exalted is He) grants success.
The greatest loss and most intense regret is that of a person who
is capable of achieving perfection but lets it slip away. Some of the
Predecessors have said : ‘If the paths to good are many, then those who
fail to follow them are the most regretful.’ One also said truthfully :
I did not observe any worse fault done than
The missed [opportunities] by those otherwise capable of
attaining perfection.
Thus it has been established that there is nothing more repugnant
for a human than to be heedless of the religious virtues, beneficial
types of knowledge and good deeds. Those who are neglectful of all
of that are foolish riff-raff. Their lives are not praiseworthy, and when
they die they will not be missed. In fact , their absence is a relief for
all ; the heavens do not cry for them, nor does the earth miss them.
1 Q. Liv.55.
2 Q. xm.24.
135
CHAPTER SEVEN
Knowledge Allows One to Protect Oneself from

Doubts, Temptations and Evil
[POINT 87: ON DOUBTS, TEMPTATIONS AND OTHER COMPOSITE

DISEASES OF THE HEART THAT ARE CAUSED BY IGNORANCE.]
The heart is exposed to two diseases : temptations (shahawat) and

doubts (shubuhat). They alternate in coming at it. Once they become
entrenched within the heart, it becomes ruined and dead. And only
those whom God has cured from these ailments are exempt. God
(Exalted is He) has mentioned these two diseases in His Scripture.
As regards to the disease of doubts, which is more destructive
to the heart , it is exemplified in His statements regarding the hypo-
crites : In their hearts is a disease , and God increaseth their disease ; 1 And that
those in whose hearts there is disease , and disbelievers , may say: What meaneth
God by this similitude?2 The Exalted also said : That He may make that
which the Devil proposeth a temptation for those in whose hearts is a disease,
and those whose hearts are hardened.3
As regards to the disease of temptation it is in His statement :
O ye wives of the Prophet , ye are not like any other women. If ye keep your
duty ( to God), then be not soft of speech , lest he in whose heart is a disease
aspire ( to you ).4 This indicates that they should not soften their words
so that they may avoid the desires of those who have wickedness in
1 Q. 11.10 .
2 Q. Lxxiv . 31 .
3 Q. XXII. 53 .
4 Q . XXXIII.32.
136
Knowledge Allows One to Protect Oneself from Doubts, Temptations and Evil
their hearts and [desire] fornication. It is mentioned that a woman

speaking to a foreign man should speak in a harsh and strong man-
ner, and should not soften nor weaken her voice so that any doubts
or covetous desires are distanced .
Nonetheless, there are other diseases of the heart, like ostenta-
tiousness ( riya ) , arrogance ( kibr ) , pride ( cujb), envy ( hasad), boastfulness
( fakhr), haughtiness (khaylaJ ) and , finally, love of power and reign-
ing over others. This last disease is a composite of both elements of
doubts and temptations since it inevitably results from false miscon-
ceptions about oneself and vain desires, which then lead to pride,
boastfulness, haughtiness and arrogance. These in turn lead to one
fancying oneself to be great and superior, and desiring that people
should aggrandize and praise one. Ultimately, all of these diseases
originate from ignorance and their remedy is knowledge.
When a person who had a skull fracture died after being advised
by some of the Companions to wash it, the Prophet (may God bless
him and grant him peace) said : ‘They killed him! May God kill them!
They should have asked if they did not know. The cure of the help-
less is to inquire.’1 Thus the Prophet considered helplessness, which
includes both the inability to attain knowledge or to express it , to be
a disease which can only be cured by asking the scholars.
Now the diseases of the heart are more difficult to treat than
those of the body because, at worst, bodily diseases lead to a person’s
death, whereas a diseased heart results in a person becoming eternal-
ly wretched. It is for this reason that God (Exalted is He) described
His Book as a cure for the diseases of the heart. The Exalted said : O
mankind , there hath come unto you an exhortationfrom your Lord , a balm for
that which is in the breasts, a guidance and a mercy for believers .2
The impact of scholars on the heart is like that of doctors on
the body. In fact , scholars are the doctors of the heart. Many towns
1 Abu Dawud 336 ; Ibn Maja 572 ; Ibn cAbd al-Barr 526. It is ‘sound’ according to
Alban!( Sahih al-Jamic al-saghir 4362).
2 Q. x.57.
137
dispense without physicians ; and a person may live his whole life
or most of it and never need a physician. On the other hand , those
scholars who are knowledgeable about God and His commandments
are the life and spirit of all that exists. We cannot dispense with them
for even a moment. Indeed the heart’s need for knowledge is greater
than the body’s need for air.
Moreover, the parallel of knowledge with the heart is like light
for an eye, sound for an ear, or speech for the tongue. If such mat-
ters do not exist , then it becomes as if the eye is blind , the ear is
deaf, or the tongue is mute. Therefore the Sublime characterizes
those who are ignorant as blind, deaf and dumb. The Exalted said :
Whoso is blind here will be blind in the Hereafter, and yet further from the
road .1 Now what is intended here is blindness of the heart in this
world. The Exalted also said : We shall assemble them on the Day of
Resurrection on their faces , blind , dumb and deaf; their habitation will be
Hell .2 Since that was their state in this world , they will be resur-
rected in that same state.
There is a difference of opinion about the nature of this blindness
in the Hereafter. Some have said that it is a blindness of enlighten-
ment , since the Exalted has informed us that the disbelievers will still
be able to see on the Day of Resurrection , as they will be able to
see the angels and Hellfire. Others have said that it refers to [physi-
cal] blindness. The latter is more likely due to the above verses and
because of His statement : He will say: My Lord! Wherefore hast Thou
gathered me ( hither ) blind , when I was wont to see?3 This refers to [physical]
blindness since the disbeliever was never able to see with enlighten-
ment His [ religious] evidences.
Farra’4 and others responded to the latter viewpoint by saying
that God will resurrect them from their graves to the standing place
1 Q. XVII.72.
2 Q. XVII.97.
3 Q. xx.125.
4 Abu Zakariyya Yahya b. Ziyad al-Farra’ (d. 207/822) was a notable grammarian
and author of a grammatical commentary on the Qur’an, entitled Maani al-Qur’an.
138
Knowledge Allows One to Protect Oneself from Doubts , Temptations and Evil
of the resurrection able to see, but they will become blind from there
to the Hellfire.
[POINT 88: KNOWLEDGE ALLOWS ONE TO PROTECT ONESELF

FROM THE SIX WAYS THE DEVIL TRIES TO CORRUPT ONE.]
God (Glory be to Him) in His wisdom has brought to bear an enemy

[the Devil] who is knowledgeable about the many pathways that can
lead to a person’s destruction. The Devil bombards a person with a
multitude of evils, and Satan remains resolved and never rests no
matter whether the person is awake or asleep.
Without fail, the Devil manages to garner one of six things.
First , he ultimately wants to prevent a person from attaining knowl-
edge or faith so as to force him into disbelief. If the Devil achieves
that , then he is finished with him and will rest. If he cannot do that,
and the person is guided to Islam, then [second ] he resolves to make
him innovate [a blameworthy practice in the religion]. This is more
desirable to the Devil than sinfulness, since one may seek forgive-
ness from a sin, but not from an innovation as one thinks oneself to
be rightly guided. In some narrations, Iblis says : ‘1 have destroyed
the progeny of Adam by [whispering to] them to sin, but they have
ruined my [plans] by asking for forgiveness and by [saying] there is
no deity [worthy of worship] but God. Once I saw that, I spread
amongst them whims [and blameworthy innovations] such that they
sin but do not ask for forgiveness, because they think they are doing
good deeds.’1
Upon failing, the Devil works to make a person commit major
sins, which is the third , or minor sins, the fourth. If he fails to achieve
that, then he preoccupies the person with deeds that are less superior,
—
so that he cannot discern the best course of action this is the fifth.
If the Devil is unsuccessful in that , then he will pursue the sixth,
which is to charge his followers to harm, curse, slander and falsely
i Haythami 17,574. It is ‘fabricated’ according to Alban! ( Silsilat al-ahadtth

al-dacifa wal-mawdua 5560).
139
accuse the person of [committing] major sins so as to grieve him, and
distract his heart away from pursuing knowledge or having a strong
will to carry out [righteous] deeds.
Now how can a person who has no knowledge of these matters
protect and guard himself from his enemy, the Devil? Indeed one
cannot escape from an enemy except by recognizing his methods
and those of his gang, whom he depends on. One must know how
to fight against the Devil and what to use against him, as well how
to treat one’s injuries [if they should occur ] . But the ignorant are
heedless and blind to this important aspect.
It is for these reasons that the enemy [Iblls], his nature, as well as
that of his followers and their deceptions are mentioned extensively
in the Qur’an. If it were not for this knowledge clarifying matters,
no one would have been able to escape from the Devil. Hence salva-
tion can only be attained through knowledge and its fruits.
[POINT 89: ON HEEDLESSNESS AND LAZINESS BEING THE MOST

SIGNIFICANT REASONS FOR PREVENTING ONE FROM GOODNESS
IN THIS LIFE AND THE HEREAFTER.]
The [ two] greatest reasons that prevent a person from goodness
in this world and bliss in the Hereafter are heedlessness, which is
the opposite of knowledge, and laziness, which is the opposite of
willpower and resolve. These are the origins for a person’s suffer-
ing and deprivation .
As for those who are heedless, the Sublime has criticized such
people and has forbidden us from being like them or obeying them.
The Exalted said : And be not thou of the neglectful; And obey not him
l
whose heart We have made heedless of Our remembrance ; 2 Already have We

urged unto Hell many of the jinn and humankind , having hearts wherewith
they understand not , and having eyes wherewith they see not , and having ears
—
wherewith they hear not . These are as the cattle nay, but they are worse!
1 Q. vn.205.
2 Q. xvni.28.
140
These are the neglectful . 1 Moreover, the Prophet (may God bless him
and grant him peace) advised : ‘And do not become heedless, such
that you forget about the mercy [of God].’2
Some of the scholars were asked about the excessive love ( cishq)
of bodily forms (suwar)3 and they said that it occurs to those who are
heedless of the remembrance of God. Thus God has afflicted them
by allowing them to revere others. The Devil finds shelter in a heed-
less heart. Satan is always trying to tempt with whisperings (waswas),
but if one remembers God, then the Devil will withdraw ( khannas).
cUrwa b. Ruwaym4 said that the Messiah (peace be upon him)
asked his Lord to see the position of the Devil relative to the off-
spring of Adam and he saw in a dream : ‘Satan was represented as the
head of a snake clutching onto a heart. If the servant remembers his
Lord, it withdraws, but if one does not, then the snake clutches its
head back on the heart.’5 The Devil is always waiting for a person to
become heedless so that he can plant seedlings consisting of whims,
temptations or false fancies in his heart , which will in turn cultivate
every type of bitter apple or thorn. The Devil will continue to send
[those temptations] until one’s heart is completely veiled [from any
goodness] and is blind to it .
[Turning to] laziness, it brings about loss, neglect and severe
regret. It is the opposite of strong will and resolve , which result from
knowledge. Anyone who realizes that his perfection and bliss reside
in some particular place will always resolutely pursue [ knowledge]
by using all his means. Everyone seeks perfection and pleasure, but
most commit mistakes along the way due to their lack of knowledge.
1 Q. vn.179.
2 Tirmidhl 3583 ; Ahmad 27,089. It is ‘sound’ according to Alban!( Sahlh al-Jamic
al-saghir 4078).
3 This is a technical term that refers to a specific practice and belief, which is
particularly prevalent amongst some Sufis.
4 Abu al-Qasim cUrwa b. Ruwaym al-Lakhml (d. 135/752) was one of the
Successors.
5 Abu Nucaym, vol. vi, p. 123.
141
Willpower is preceded by knowledge and conception (tasawwur) ;

thus if the former does not occur, it is largely due to absence of
the latter. If a servant is certain that his bliss, salvation and success
will result from this pursuit, then why would he allow laziness to
overcome him?
For this reason the Prophet (may God bless him and grant him
peace) sought refuge with God from laziness: ‘O God, I seek ref-
uge with You from distress and grief, from helplessness and laziness,
from miserliness and cowardice, from being heavily in debt and from
being overcome by men.’ Thus he sought protection from eight
1
things, represented in pairs. The harm that afflicts a heart is either

due to what has occurred or what will occur ; hence the reason for
the different pairings [in the hadith].
The first pairing is grief ( huzn) and distress ( hamm ). You could
say that grief is due to a harm that has already occurred or one
that cannot be repelled, while distress is due to an anticipated
harm that one may be able to fend off. Incapacity ( cajz ) and lazi-
ness ( kasal) are paired since if a servant fails to attain well being ,
perfection or pleasure, it is because either he is [ truly ] incapable
or he is capable but is held back due to a lack of willpower, i.e.
laziness. And the [ lazy] person is more blameworthy than one
who is [ truly ] incapable.
We must consider, though, that some may actually be initially
capable of doing something, but then their laziness weakens their
willpower to such a degree that it ultimately renders them incapable.
As such , they are blameworthy for [ both of these] traits in this case.
This is the type of incapacity that God has criticized in the hadith
of the Prophet (may God bless him and grant him peace) : ‘God is
critical of incapacity.’2 If one is truly powerless, though, then his
incapacity is not worthy of blame.
1 Bukhari 2893 ; Muslim 6873 ; Tirmidhl 3484; Abu Dawud 1540 ; Nasa’l 5464;
Ahmad 12,616.
2 Abu Dawud 3627 ; Ahmad 23 ,983 ; BayhaqI ( Sunan ) 20,725. It is ‘weak’ according
to Alban!( Daif al-Jamical-saghir 1759).
142
Some knowers ( carifun ) have said in their wills : ‘Avoid laziness

and exasperation ( dajar ). Laziness prevents one from rising up to
carry out noble deeds, while exasperation prevents one from being
patient in performing them.’ Exasperation arises from laziness and
incapacity, so the Prophet did not mention it by name separately in
this hadith.
Then he mentioned cowardice ( jubn) and miserliness (bukhl),
since a servant may be expected to be benevolent with either his
wealth or his body. Thus the miserly person prevents his wealth
from benefitting others, while the coward prevents his body from
doing so. It is thought by many that miserliness necessitates cow-
ardice, as it is not possible to be otherwise, because those who are
benevolent by expending their bodies must be also generous with
their wealth. What they have claimed though is not necessarily true.
Bravery and generosity, and their opposites, are characteristics and
natural dispositions (gharaiz) that may be found together in a person.
Yet a person may be endowed with one but not the other. People
have witnessed others who are audacious, brave and courageous, but
are the most miserly of people. This predominantly occurs amongst
the Turks. One of them is braver than a lion but more miserly than
a dog. Therefore a person may liberally expend his body, yet he is
stingy with his wealth, whereby he will even fight to the death to
preserve the latter. Such a person would rather sacrifice himself than
his wealth. However, some people are benevolent with both them-
selves and their wealth. Yet others are benevolent with their wealth,
but are reluctant to give of themselves. So these are the four types
of people that exist.
Finally, the Prophet mentioned being strained under exces-
sive debt ( diT al-dayn ) and overcome by men {ghalabat al-rijal), since
subjugation of people occurs in [one of ] two ways. Legitimate sub-
jugation can happen when one succumbs to excessive debt , while
unjust subjugation occurs when one is overpowered by others. May
God bless and grant peace to the Prophet , who has been bestowed
143
comprehensive maxims that encompass the treasures of knowledge

and wisdom!
To return, heedlessness and laziness, which are the fundamental
reasons for one’s deprivation, are attributable to lack of knowledge
and resolve. Therefore only [one possessed of knowledge and will-
power ] will attain perfection. People in this regard are divided into
four groups. The first group has been blessed with knowledge and
—
firm resolve to perform good deeds this group is the elite of crea-
tion. They are described in the Qur’an by His statement : Those who
believe and do good works ; 1 And make mention of Our servants , Abraham ,
Isaac and Jacob , men of parts and vision ;2 Is he who was dead and We have
raised him unto life , and set for him a light wherein he walketh among men ,
as him whose similitude is in utter darkness whence he cannot emerge ?3 This
last verse indicates that it is through life that resolve is attained and
through light that knowledge is acquired. At the forefront of this
group are the messengers endowed with firm resolve (W / M al- cazm
min al-rusul).
The second group consists of those who have been deprived of
both [ knowledge and willpower ]. They are characterized by His
saying : Thou canst not make the dead to hear, nor canst thou make the
deaf to hear ( the call when they have turned to flee );4 and Thou canst not
reach those who are in the graves .5 This group represents the worst of
humanity. They fleece others and oppress them.6 Although they
consider themselves to be knowledgeable, their knowledge only
extends to apparent [matters] of this worldly life, but they are
1 Q. XVIII.107.
2 Q. xxxvm.45.
3 Q. vi.122.
4 Q. xxvii.80. The dead are those whose hearts are devoid of knowledge, and
thus are spiritually dead. The deaf are those who have no understanding. By
extension , these two groups have no ability or resolve to do any good.
5 Q. xxxv.22.
6 Thus they either force others to succumb to excessive debt or they unjustly
subjugate people.
144
heedless of the Hereafter.1 This harms them [spiritually] and is

of no benefit to them. Even though they speak , their speech only
emanates out of their desires and ignorance. Even though they may
believe, it only includes faith in evil entities that are worshipped or
obeyed ( al-jibt wal-taghut).2 Even though they may worship, they
only worship others besides God who do not harm nor benefit
them. Even though they debate, it is only with falsehood to try to
weaken the truth.3 They scheme and plot by night only in a man-
ner displeasing to Him.4 They may supplicate to God , but they
include supplications to other deities, even though they are advised
that they do not derive benefit [from such a practice]. If they wor-
ship, they are inattentive during their prayers and are ostentatious.
They also avoid almsgiving.5 They may judge but they only desire
1 This is derived from Q. xxx.7: They know only some appearance of the life of the world ,
and are heedless of the Hereafter.
2 This is derived from Q. iv.15 : Hast thou not turned thy vision to those who were given a
portion of the Book ? They believe in sorcery and evil . This is per Yusuf Ali’s translation,
where jibt is translated as sorcery, which is the interpretation of Ibn cAbbas, Shucbl,
Mujahid , cAta \ and others. Of note, this is the only verse in the Qur’an where jibt
occurs, whereas taghut occurs in seven other verses. Pickthall translatesj/fo as false
idols and taghut as evil. Qatada said that jibt refers to Satan , while taghut refers to
fortune-tellers. Ibn Mascud, Abu al-Hasan , and Tkrima interpreted jibt and taghut
in this verse as two people: Huyay b. al-Akhtab and Kacb b. al-Ashraf. Taghut
has also been interpreted as idols or Satan or fortune-tellers. It has also been said
that jibt refers to Satan, while taghut refers to Satan’s followers. Lisdn al- Arab (on
baheth.info) states that jibt and taghut encompass anything worshipped other than
God . Some have said they refer to anybody who commands others to disobey
God and His Prophet. In conclusion , any evil entity that is worshipped or obeyed
is conveyed in the translation rendered above.
3 This is derived from Q. xvm.56: Those who disbelieve contend with falsehood in order
to refute the Truth thereby.
4 This is derived from Q. iv.108 : He is with them when by night they hold discourse
displeasing unto Him .
5 This is derived from Q. cvii.5-7: Who are heedless of their prayer; who would be seen
( at worship ) yet refuse small kindnesses!
145
rulings based on the times of [pagan ] ignorance.1 They may write,

but they Write the Book with their hands and then say: This is from God ,
that they may purchase a small gain therewith . Woe unto them for that their
hands have written , and woe unto them for that they earn thereby.2 They
say : We are peacemakers only. Are not they indeed the mischief-makers?
But they perceive not .3
Although they may appear to be humans, they are devils in real-
ity. The majority of them, if you think about it, are donkeys, dogs
or wolves. Without doubt , Bahtari’s poetry characterizes them well:
There is nothing left remaining of humanity in
the majority
That one can even imagine except their appearances.
Another said :
Let not beards and appearances deceive you
Nine tenths of those whom you see are cattle.
To the lotus tree they are similar :
Although pretty, it bears no fruit.
Nonetheless, better than all that is the Exalted’s statement : And
when thou seest them their figures please thee; and if they speak thou givest
ear unto their speech . ( They are ) as though they were blocks of wood in striped
cloaks.4 In truth, they are [portrayed ] as below:
Like camels carrying books ( asfar )5 they only know of
The excellence [of those books] that camels know.
I swear by your lifespan that a camel does not know
when going back and forth
With its loads that figs are in the sacks.
And even more emphatic, more succinct , and rhetorically supe-
1 This is derived from Q. v.50: Is it a judgment of the time of ( pagan ) ignorance that
they are seeking ?
2 Q. 11.79.
3 Q. 11.11-12.
4 Q. Lxm .4.
-
5 The first line of poetry according to Lisan al Arab actually begins: Zawamil lid-
ash ar (‘camels carrying poems’).
146
rior is the statement of the Exalted : As the similitude of the ass carrying
books . Wretched is the similitude of folk who deny the revelations of God . And
Godguideth not wrongdoing folk . 1
In the third group the door of knowledge has been opened

but that of resolve has been locked. They occupy the same status
as those who are ignorant or are even more evil. In the traceable
hadxth [it is said] : ‘Amongst the most punished people by God on
the Day of Judgment are scholars who derived no benefit from their
knowledge.’2 It would have been better for these people if they had
—
remained ignorant then their punishment would have been less.
In fact , their knowledge did not result in them attaining anything
except evilness and punishment. There is no hope of salvation for
someone like this. If someone is lost , it is hoped that he may return
to the path once he sees it ; but if someone already knows the path
yet intentionally deviates away from it , how can it be hoped that he
will be guided? The Exalted said: How shall God guide a people who
disbelieved after their belief and ( after ) they bore witness that the Messenger
is true and after clear proofs ( of God’s sovereignty ) had come unto them. And
Godguideth not wrongdoing folk .3
The fourth group includes those who have been blessed with
strong resolve and willpower, but have a lesser share of knowledge
and recognition. If such a person is aided to find one who calls to
God and His Messenger, and thereafter emulates him, then he will be
one of those described by God as : Whoso obeyeth God and the Messenger,
they are with those unto whom God hath shownfavour, of the prophets and the
truly faithful ones and the martyrs and the righteous. The best of company are
they! That is bounty from God , and God suffceth as Knower. 4 May God
1 Q. Lxii . 5 .
2 Bayhaqi ( Shu ah) 1642 ; HaythamI 872 ; Mundhirl 219 ; Abu Nucaym , vol. x ,
p. 114 (whereby it states: ‘The most punished person on the Day of Judgment
is an imam who transgresses / ). It is ‘very weak’ according to Albanl ( Silsilat
-
al-ahadith al daifa 1634).
3 Q. HI.86.
4 Q. iv.69-70.
147
bless us with His grace and may He not deprive us due to our sins!
God is the Most Forgiving and Most Merciful.
[POINT 90: A LIST OF CHARACTERISTICS THAT GOD HAS

COMMENDED IN THE QURAN, WHICH ARE A RESULT
OF KNOWLEDGE, AS WELL AS OTHERS WHICH
ARE CRITICIZED AS THEY ARE MAINLY DUE
TO IGNORANCE.]
Every characteristic that God has commended the servants with

in the Qur’an is due to knowledge and its consequences, while
every one that He has criticized is a result of ignorance and its
consequences. He commended them for their faith , which is the
apex of knowledge and its core, and for their good deeds, which
are the fruits of beneficial knowledge. He has commended them
for : having gratitude and patience, hastening to do good deeds,
loving Him and fearing Him, having hope and repenting to Him,
forbearance, dignity, intelligence, reason, chastity, generosity, and
preferring [God and His Messenger’s commandments] over their
desires, advising His servants and showing mercy to them, kindness ,
humility to them, forgiving those who harm them and pardon-
ing the perpetrators, expending benevolence to all of them, doing
good after making a mistake, enjoining good and forbidding evil,
being patient in those circumstances that require patience, being
content with their destiny, gentleness with the loyal supporters and
strength against their enemies, being true to their promises, fulfill-
ing their oaths, avoiding the ignorant ones, and accepting advice
from those giving it. [God also commended them] for certainty,
reliance [on Him], tranquility, calmness, perseverance, empathy ;
being just in statements, actions and characteristics ; strength in
carrying out His commandments, enlightenment in His religion ,
carrying out and accomplishing His rights, removing those who
bar His cause, calling [others] to Him and His pleasure and to His
Paradise, warning others of the inroads of those who are astray,
elucidating the paths of seduction and the state of those who fol-
148
low [to prevent others from falling into it ] , exhorting others to

the truth and to patience, urging others to feed the poor, reverence
for their parents, bonding with their relatives, expending saluta-
tions to all the believers, in addition to all the other praiseworthy
characteristics and pleasing actions that God (Glory be to Him) has
bore witness to.
The Exalted said : Nun . By the pen and that which they write ( there-
with ), thou art not , for thy Lord's favour unto thee, a madman . And thine
verily will be a reward unfailing . And thou art of a tremendous nature .1 cA’isha
(may God be pleased with her) once said after being asked about the
character of the Messenger of God (may God bless him and grant
him peace) : ‘His character was the Qur’an.’2 The questioner sufficed
with that and said : ‘I understood from her what I needed to do and
that I should not ask about anything more.’ These characteristics and
other similar ones represent the fruits from the tree of knowledge.
On the other hand , the tree of ignorance simply yields all types
of repugnant effects, such as disbelief, corruption, polytheism, injus-
tice, oppression, enmity, apprehension , anxiety, ungratefulness,
haste, immaturity, agitation , indecency, obscenity, stinginess and
miserliness. For this reason, it is said that miserliness is ignorance
combined with a bad opinion of people, which results in cheat-
ing them and being arrogant over them. Moreover, [other effects]
include boastfulness, haughtiness, pride, ostentatiousness, seeking
fame, hypocrisy, lying, breaking promises, harshness with people,
taking revenge [without right], doing evil to those who do good,
commanding evil and prohibiting the good, and not accepting
[good] advice from others.
[Ignorance] also includes loving , attaching hopes or relying
on others besides God , preferring their pleasure rather than God’s
contentment , and submitting to their commands rather than God’s
commandments. [The ignorant ] are moribund when it comes to
1 Q. Lxvm.1-4.
2 Muslim 1739 ; Abu Dawud 1342 ; Ibn Maja 2333 ; Nasa’l 1602; Ahmad 24,601.
149
God’s rights, yet firmly uphold their own claims. If they are infringed
upon, they will become angered and their wrath will not end until
they take more revenge than what they are entitled to. But if the
inviolable rights of God are violated not even [one bead of ] sweat
flows from them in anger. They are weak in carrying out religious
matters, and they are not enlightened .
In addition, some of the effects [of ignorance] are to call to the
Devil’s ways and oppress others. They follow their own desires thus
preferring temptations over pious deeds. They gossip, ask too many
[unnecessary] questions, squander money, bury infant girls, disobey
their mothers, cut off their relatives, mistreat their neighbours, and
do that which is shameless and dishonourable.
In conclusion, goodness is the fruit harvested from the tree of
knowledge, while evil is simply thorns incurred from the tree of
ignorance. If the projection of knowledge could be seen by eyesight ,
its beauty would be better than the sun or the moon , whereas if igno-
rance could be seen, its appearance would be the most repugnant.
Moreover, all [spiritual] goodness in the world is a consequence of
the knowledge that the messengers have conveyed . The same can be
said of all goodness that occurs until the Hour and afterwards on
the Day of Resurrection. On the other hand, any evil or mischief
that has occurred in this world until the Hour, and afterwards on
the Day of Resurrection, is caused by violating what was conveyed
by the messengers.
The intellect , through its rationality, directs one to obey the
messengers. The intellect directs the heart, body and soul to submit
to the [messengers] and follow God’s commandments. God (Glory
be to Him) has praised the intellect and those who are rational in
many places in His Book , while He has criticized those who lack
intelligence and informed us that they are the denizens of Hellfire.
The intellect is the instrument to acquire all knowledge, the method
by which one differentiates truth from falsehood and good from bad,
and how one recognizes what takes precedence over another. If one’s
150
Knowledge Allows One to Protect Oneself from Doubts, Temptations and Evil
intellect is not utilized to derive the majority of one’s characteristics,

thus allowing one to be good , then evilness will predominate and
one will become ruined.
There are two types of intelligence: the first is innate, while the
other is acquired. If a servant has both, it is from the grace of God
Who bestows it upon whom He wills. One thus becomes upright
and steeped in all types of bliss. On the other hand, if a person is
deprived of either one of them, then a grazing animal is in a better
state than him. Some people give preference to the possessor of the
innate intellect , while others to the one with an acquired intellect .
This issue is decided by realizing that the possessor of the innate
intellect who lacks knowledge and experience will be undermined
by many inadequacies. He will refrain and desist from taking advan-
tage of opportunities because of the absence of an acquired intellect .
But one who only has an acquired intellect is undermined by his
audacity. His knowledge of opportunities and the means to them
lead him to impulsively undertake them, while his innate intellect
cannot hold him back .
If the innate intellect is blessed with an [acquired ] religious intel-
lect , derived from the lamp of prophethood, [ then one can become
blissful]. But if the acquired intellect is a worldly one filled with
hypocrisy, [then one will become wretched]. The latter imagine
themselves to [ be good], but they are only deluded. They only
see the intellect as [the means] to please people, remain safe, and
gain their affection and love even though there is no way they can
achieve that. Furthermore, they prefer relaxation and indifference,
instead of enduring the stress of the burdens for God’s sake, allying
with others only for His sake, and having enmity only for His sake.
Although [ being a hypocrite] may be more secure for this person
in the short term, it will ultimately bring about his ruin in the long
term. Moreover, a person has not tasted the sweetness of faith until
he allies himself [with the believers] and shows enmity towards [the
disbelievers] only for God’s sake. Thus the true intellect is that which
151
leads one to seek the contentment of God and His Messenger. Only
God grants success and support .
In a traceable hadtth [it is said] : ‘God inspired an Israelite proph-
et to tell a specific worshipper : “ Your asceticism of this world was
in order to expedite relaxation and your solitude allowed you to
acquire glory, but you have failed to do something that I have obli-
gated upon you.” The worshipper then said : “ What did You oblige
me to do?” God subsequently said [through the prophet ] : “ To ally
yourself with a loyal supporter of Mine or to show enmity against
an enemy of Mine. ”’1 It has also been mentioned that God inspired
Gabriel to destroy such-and-such a town upon which [Gabriel] said :
‘My Lord, there is so-and-so worshipper there.’ God replied : ‘Begin
with him as his face never showed anger ( lam yatamaccar ) for My sake,
not even for one moment.’2
1 Abu Nucaym, vol. x, p. 316 ; al-Khatib al-Baghdadi ( Tarikh ) 1014. It is ‘weak’

according to Alban!( Silsilat al-ahadith al-daifa 3337).
2 TabrizI 5152. It is ‘very weak’ according to Alban!( Silsilat al-ahadith al-dacifa 1904).
152
CHAPTER EIGHT
The Superiority of Knowledge over Waging Battle for

His Sake and over Supererogatory Deeds
[POINT 91: THE GATHERINGS OF REMEMBRANCE

ARE JOINED BY THE ANGELS .]
Ibn cUmar narrated that the Prophet (may God bless him and grant
him peace) said : ‘Feast when you pass by the gardens of Paradise.’
They said : ‘And what are the gardens of Paradise?’ He replied : ‘They
are the gatherings of remembrance. God has angels who are continu-
ally moving to seek out the gatherings of remembrance ; when they
arrive, they line up.’1 cAta’ said : ‘The assemblies of remembrance are
those where there is [a discussion of ] what is permitted and what is
forbidden , how to buy and sell, and [ the legal rulings of ] fasting ,
prayer, almsgiving, marriage and divorce, and pilgrimage.’ This was
also mentioned by Khatlb2 in his book al- Faqth wa’ l-mutafaqqih.
[POINTS 92-96: POSSESSING FIQH IS BETTER THAN WORSHIP.]

92. Ibn cUmar narrated a traceable tradition : ‘Attending an assembly
offiqh is better than worshipping for sixty years.’3
1 Tirmidhl 3510; Ahmad 12, 523 ; Abu Nucaym, vol. vi, p. 268 ; Haythami 521;
al-Khatib al-Baghdadi ( Faqih), vol. 1, p. 93. It is ‘sound’ according to AlbanI
( Silsilat al-ahadith al-sahiha 2562).
2 Abu Bakr Ahmad b. cAll, known as al-Khatib al-Baghdadi (d . 463 /1071), was a
great traditionist, jurist and historian. He is famous for writing Tarikh Baghdad
as well as Faqih wa’l-mutafaqqih.
3 Al-Khatlb al-Baghdadi ( Faqih ) , vol. 1, p. 97; Zabidi, vol. v, p. 173 .
153
93. cAbd al-Rahman b. cAwfi narrated a traceable tradition: ‘Having

even a meagre understanding of jiqh is better than much worship.’2
94. Anas narrated a traceable tradition : ‘The jurist is considered by
God to be superior to a thousand worshippers.’3 It appears that these4
are all statements of the Companions and those who came after them.
95. Ibn cUmar also narrated [that the Prophet said] : ‘The best type
of worship is through Jiqh.9 5
96. Nafic6 related that Ibn cUmar narrated a traceable tradition : ‘God
is best worshipped utilizing Jiqh of the religion.’7
[POINTS 97-103: STATEMENTS FROM THE COMPANIONS AND

SUCCESSORS THAT SCHOLARSHIP AND FIQH ARE BETTER
THAN SUPEREROGATORY WORSHIP .]
97. Khatlb also narrated that cAll said : ‘The scholar has a greater
reward than someone who is fasting, praying at night and fighting
for the sake of God.’8
1 cAbd al-Rahman b. cAwf (d. 31/652) was one of the first eight people to become
Muslim in Mecca. His wealth and generosity were well known. He was one
of ten Companions promised Paradise by the Prophet (may God bless him and
grant him peace).
2 Al-Khatlb al-Baghdadl ( Faqih), vol. 1, p. 98 ; HaythamI 481 (who said it is ‘very
weak’) ; al-Muttaqi al-Hindi 28,921.
3 Al-Khatlb al-Baghdadl ( Faqih ) , vol . 1, p. 105.
4 This is a reference to numbers 92-94.
5 Al-Khatib al-Baghdadl ( Faqih) , vol. 1, p. 114; HaythamI 479 ; Mundhirl 2691;
al-Muttaqi al-Hindi 28,763. It is ‘weak’ according to Alban! ( Dacif al-Jamf
al-saghir 1024).
6 Nafic , the mawla of Ibn cUmar (d. 117/735), was a prominent transmitter of hadith.
7 Al-Khatlb al-Baghdadl ( Faqih ) , vol. 1, p. 124; HaythamI 487; al-Muttaqi al-Hindi
28, 811 ; Ibn cAbd al-Barr 125. It is ‘fabricated’ according to Alban!( Silsilat al-ahadith
al-dacifa 4461).
8 Al-Khatlb al-Baghdadl ( Faqih ) , vol. 11, p. 197.
154
The Superiority of Knowledge over Waging Battle
98. It has been reported that Abu Hurayra and Abu Dharr both 1
said : ‘It is more beloved for us to learn a branch of knowledge

than to pray one thousand supererogatory prayers. It is also more
beloved to me to then teach that branch of knowledge, whether
or not others apply it , than to pray one hundred supererogatory
prayers.’ They also said : ‘We heard the Messenger of God (may
2
God bless him and grant him peace) say : “ If the student of knowl-
edge dies while he is in that state [of pursuing knowledge] , he
dies a martyr.’” 3 I [Ibn al-Qayyim] state that this statement is
corroborated by a previously mentioned hadith narrated by Anas :
‘Whoever goes out to seek knowledge, he remains in God’s cause
until he returns.’4
99. Abu Hurayra said : ‘It is more beloved to me to implement
something that I know regarding what is commanded or forbid-
den than to wage seventy battles for the sake of God.’5 If this is
a sound attribution , then it means that it is more beloved to him
than waging seventy battles without knowledge. In truth, deeds
done without knowledge can be a source of great corruption.
Alternatively, he could have intended that because he taught this
knowledge to others, he would obtain a reward similar to those
who act according to it until the Day of Resurrection. And such
[a reward ] does not occur from waging battle alone.
100. Khatib reported that Abu al-Darda’ said : ‘Discussing knowl-
edge for an hour is better than praying for a whole night.’6

1 Abu Dharr Jundub b. Junada b. Sufyan al-Ghifari (d. 32/652) was one of the first
five people to accept Islam. He subsequently conveyed Islam to his tribe Ghifar
whereupon half of them became Muslim. The other half accepted Islam with
the coming of the Prophet . He was well known for his extensive knowledge.
3 Al-Khatib al-Baghdadi ( Faqih ) , vol. 1, p. 101 ; Haythami 508 ; Ibn cAbd al-Barr
582 ; Zabldl, vol. 1, p. 97. It is ‘very weak’ according to Albani ( Silsilat al-ahadith
al-daifa 2126).
4 Tirmidhi 2647. It is ‘weak’ according to Albani ( Dacif al-Jamf al-saghir 5570).
5 Al-Khatib al-Baghdadi ( Faqih ) , vol. 1, p. 102 ; Zabidi, vol. 1, p. 97.
6 Al-Khatib al-Baghdadi ( Faqih) , vol. 1, p. 102.
155
101 . Khatlb also reported that Hasan said: ‘It is more beloved to me
to learn a branch of knowledge and teach it to another Muslim than
being given the world to use for the sake of God .’ 1
102. Makhul said : ‘God is best worshipped by utilizing jiqh.

9
2
103. Sacid b. al-Musayyab3 said : ‘Worshipping God is not solely

achieved by fasting and praying , rather it is through jiqh of His reli-
gion.’ This statement indicates two things : first of all, [worshipping
God] does not occur through fasting and praying if they are devoid
of knowledge, as it is only through jiqh that one knows how to fast
and pray. Secondly, fasting and prayer are not the sole components
of religion ; rather, jiqh of His religion is one of the best means by
which one can worship Him.
[POINTS IO4-IO7: THE SCHOLARS AND JURISTS OCCUPY THE

CLOSEST LEVEL TO THAT OF THE PROPHETS.]
104. Ishaq b. cAbd Allah b. Abi Farwa4 said : ‘The closest people
to the level of prophethood are the scholars and warriors.’ The
scholars point out to people what the messengers have conveyed.
A discussion has already preceded as to whether the scholar or the
martyr is superior.
105. Sufyan b. cUyayna said : ‘God considers the highest rank to be
occupied by those who are in between Him and His servants [i.e.
they convey the message]. They are the messengers and scholars.’
106. Muhammad b. Shihab al-Zuhri5 said : ‘God is best worshipped
1 Ibid ., vol. 1, p. 102.

2 Abu cAbd Allah Makhul al-Azdl (d . 113 /731) was one of the prominent Successors.
He lived in Damascus.
3 Sacld b. al-Musayyab (d . 96/715) was one of the prominent Successors. He
famously refused to marry his daughter ( born out of his marriage to one of Abu
Hurayra’s daughters) to the son of the Caliph cAbd al-Malik and was punished
for that. He lived until the Caliphate of cUmar b. cAbd al-cAz!z.
4 Ishaq b. cAbd Allah b. Abl Farwa (d . 144/762) was a mawla of the family of
cUthman b. cAffan.
5 Muhammad b. Muslim b. cUbayd Allah b. Shihab al-Zuhri (d. 124/742) was one
of the prominent Successors. He was a pivotal scholar and narrator of hadith.
156
by utilizing fiqh! These and other similar statements indicate that

seeking fiqh of the rehgion is itself [a form of ] worship.
107. Sahl b. cAbd Allah al-Tustari said : ‘Whoever wants to look upon
1
the assemblies of the prophets should look to those of the scholars.’

This is because the scholars are the successors of the prophets in their
communities and the heirs of their knowledge.
[POINT 108: NARRATIONS REGARDING THE SUPERIORITY OF

KNOWLEDGE OVER SUPEREROGATORY PRAYERS
AND WAGING BATTLE.]
Many of the imams have clearly stated that pursuing knowledge is

the best deed one can do. ShaficI said : ‘There is nothing that is better,
after performing the obligations, than pursuing knowledge.’ Sufyan
al-Thawri and the followers of the Hanafl school have reported that
Abu Hanlfa said something similar.
As for Imam Ahmad , there are three narrations [from him on the
matter ] : one of them is that knowledge is the best. He was asked :
‘What is more beloved to you : to sit at night writing [ hadiths ] or to
pray the supererogatory prayers?’ He replied : ‘By writing you learn
the precepts of your religion, and therefore it is more beloved to me.’
Khallal2 mentioned in his book al- QUlum many reports [from Imam
1 Abu Muhammad Sahl b. cAbd Allah al-Tustari (d. 283 /896) was a student of
-
Dhu al Nun al-Misri and a Sufi ascetic. He also wrote an exegesis entitled Tafsir
al- Qur’an al- cazim or Tafsir al-Tustari, which is considered to be the earliest extant
Sufi commentary attributed to a single author.
2 Abu Bakr Ahmad b. Muhammad b. Harun b. Yazid al-Baghdadi, better known
as Khallal (d. 311/923 ), was a prominent student of Imam Ahmad who compiled
the latter’s jurisprudence in twenty volumes, entitled al-Jamic li- culiim Ahmad
b . Hanbal.
157
Ahmad stating] that knowledge is superior.1
The second narration is that [Imam Ahmad] felt that, after the
obligations, the supererogatory prayers are best, as the Prophet (may
God bless him and grant him peace) said : ‘Know that your best deeds
are your prayers.’2 In addition, after Abu Dharr asked him about
prayer, the Prophet said : ‘It is the highest objective.’3 The Prophet
also advised whoever asked to accompany him in Paradise : ‘Increase
your prostrations,’4 that is, [increase your ] prayers. Likewise, the
Prophet said: ‘Multiply your prostrations since every prostration
you perform to God results in God elevating your level and absolv-
ing you of a sin.’5
The third narration is that [Ahmad preferred the superiority of ]
waging battle, as he said : ‘There is no equal to waging battle and
only a few can endure it.’
As regards [ to the opinion of ] Malik , Ibn al-Qasim said that
he heard Malik saying: ‘A group of people sought worship but
neglected knowledge ; thus they fought against the Community
of Muhammad with their swords. Had they sought knowledge, it
1 Ibn al-Qayyim mentions in a subsequent section : ‘Ishaq b. Mansur [mentioned ]

in his book that he asked Ahmad b. Hanbal : “ What type of knowledge did you
mean when you said ‘Studying knowledge for part of the night is more beloved
to me than praying it ?’” [Imam Ahmad] replied : “Any knowledge which is
beneficial to the Muslims in their religious matters.” I asked : “Do you mean [ fiqh
of ] ablution, prayer, fasting, pilgrimage, laws about divorce, and likewise?” He
replied yes. Ishaq [ b. Mansur] said that Ishaq b. Rahawayh added : “The reality is
what Ahmad has mentioned.”’ Ibn cAbd al-Barr 108. See Ibn al-Qayyim, Miftahy
p. 212. Ishaq b. Mansur al-Kawsaj (d. 251/865) was a Hanbal! from Khorasan.
He wrote Kitah al-masail can-imamay ahl al- Hadith : Ahmad h . Hanbal wa- Ishaq b .
Rahawayh. Ishaq b. Ibrahim b. Mukhlid al-Hanzali, known as Ishaq b. Rahawayh
(d. 238/853), was a prominent traditionist and scholar from Khorasan. He was a
contemporary of Ahmad b. Hanbal and one of the teachers of Bukhari.
2 Ibn Maja 277; Ahmad 22,436. It is ‘authentic’ according to Alban!( Sahih al-Jamic
al-saghir 952).
3 Ahmad 21, 546. It is ‘sound’ according to Alban!( Sahih al-Jamic al-saghir 3870).
4 Muslim 1094; Abu Dawud 1320 ; Nasa’i 1138 .
5 Muslim 1093 ; Ibn Maja 1422; Ahmad 22,377.
158
would have barred them from that.’ Malik also reported : ‘Abu Musa
al-Ashcari wrote to cUmar b. al-Khattab that a number of people
had memorized the Qur’an , so cUmar wrote back to him to allocate
[some money] from the treasury for them. The next year he wrote
back that even more had memorized the Qur’an . cUmar respond-
ed by writing back to remove them from the accounting books of
the treasury. He was afraid that they would rush to memorize the
Qur’an without attaining a deep understanding [of the meaning of
what they had memorized ] , and would thus interpret it incorrectly.’
Ibn Wahb said : ‘I was with Malik b. Anas when I put aside my note-
book and stood up to pray [a supererogatory prayer ]. He then said :
“ What you have stood up for is not superior to what you have left.>”i
Our Shaykh [Ibn Taymiyya] said : ‘Each one of the Imams debat-
ed whether prayer, knowledge or waging battle is superior. cUmar
b. al-Khattab (may God be pleased with him) referred to them when
he said : “ If it were not for three [matters], I would not have liked to
remain alive in this world: holding [arms] or preparing an army for
God’s sake, enduring the night [in prayer ], and sitting amongst oth-
ers to have the most pleasant discussions just like one would select the
most delicious dates.’” Thus the first is fighting, the second is praying
at night and the third is discussing knowledge. The Companions of
the Prophet , due to their perfection , fulfilled all three of these, but
those after them could not accomplish [all three together ].
[POINT 109: FURTHER HADITHS AND STATEMENTS FROM THE

COMPANIONS REGARDING THE SUPERIORITY OF
KNOWLEDGE OVER SUPEREROGATORY DEEDS.]
Abu Nucaym and others related from some of the Companions that
the Messenger of God (may God bless him and grant him peace) said :
‘Knowledge is superior to supererogatory deeds. The highest reli-
159
gious objective is piety.’1 This [report ] provides the definitive answer

to the question. Now if the type of knowledge and the deed are
both supererogatory and voluntary, then the supererogatory types
of knowledge are better than those deeds of worship. This is because
the benefit of knowledge extends beyond the person himself to oth-
ers, whereas worshipping only benefits that specific person alone.
In addition, the benefit of one’s knowledge carries on beyond one’s
death, whereas that of worshipping ceases [in such a case].
[POINT no: A STATEMENT BY MUCADH B. JABAL ON THE GREATNESS

OF KNOWLEDGE AND THAT IT ENCOMPASSES ALL
TYPES OF GOOD DEEDS .]
Mucadh b. Jabal (may God be pleased with him) said :
Acquiring knowledge for God’s sake is piety ( khashya ) ,
pursuing it is [a form of ] worship ( cibada), studying it rep-
resents glorification [of God ] ( tasbih ) , seeking it out is [a
form of ] striving ( jihad), teaching it to those who are un-
aware is charity (sadaqa), and expending it for one’s family
is a pious deed ( qurba). God is only recognized and wor-
shipped through [ knowledge] ; and one can only know
what is permissible or forbidden and establish ties with
relatives through it. It is also one’s companion when one
is alone. It guides one to prosperity ( sarra ) and supports
one in times of hardship ( darra ), aids one’s friends, and al-
lows one to become a friend to strangers. It is a luminary
along the path to Paradise. Through it God elevates some
people, thus making them leaders and guides to what is
good, who are to be emulated and well regarded. The an-
gels wish to befriend and anoint them with their wings.
Everything, whether living or not, will ask for them to be
forgiven , including the fish of the sea, the predatory beasts
i Hakim, 317; Abu Nucaym, vol. 11, p. 211; HaythamI 478 ; al-Muttaql al-Hindi
-Jatnical-saghlr 4214).
28,915. It is ‘authentic’ according to Alban!( Sahih al
l 60
and cattle, the heavens and the stars. Knowledge enlivens

the heart , gives light to the eyes and strength to the body.
Therefore it prevents one from becoming ignorant, blind
or weak. It allows the servant to reach the highest ranks of
the righteous and elite. Contemplating what one knows
is tantamount to fasting and studying it is like praying at
night. It leads to good deeds and they follow it. The bliss-
ful ones are inspired with it, whereas the wretched are for-
bidden from attaining it.1
This tradition is well known to have been said by Mucadh. Abu
Nucaym reported it in his Mujam [ Hilya ] as a hadith narrated by
Mucadh traceable to the Prophet (may God bless him and grant him
peace). However, it is not authentically [attributable to the Prophet] ;
but it is adequately affirmed as a saying of Mucadh.
[POINT HI : THE REVIVAL OF ISLAM OCCURS

THROUGH KNOWLEDGE.]
The Messenger of God (may God bless him and grant him peace) is
reported to have said : ‘Whoever dies while pursuing knowledge so
as to revive Islam will only be separated from the prophets due to
the latter’s status of prophethood.’2 Even though its chain of narra-
tion is not sound , the meaning is not far from being correct . This is
because whoever pursues knowledge so that he may revive Islam is
one of the truly faithful ones, and therefore his level follows that of
the prophets.
[POINT KNOWLEDGE IS THE GOOD (HASANA) REFERRED

112: TO IN
THE VERSE: OUR LORD! GIVE UNTO US IN THE
WORLD THAT WHICH IS GOOD .]
Hasan [al-Basrl] interpreted good in the statement of the Exalted ,
1 Abu Nucaym, vol. i, p. 238.

2 Ibn cAbd al-Barr 219 ; al-Muttaql al-Hindl 28,829 ; Darim! 336. It is ‘weak’
according to Alban!( Mishkat 249).
l6l
Our Lord! Give unto us in the world that which is good , as referring to
knowledge and worship, and in the Hereafter that which is good as refer-
1
ring to Paradise. This is one of the best interpretations. The most

eminent type of righteousness in this world is beneficial knowledge
and pious deeds.
[POINTS 113-114: FURTHER STATEMENTS REGARDING THE

SUPERIORITY OF KNOWLEDGE OVER WAGING BATTLE
AND SUPEREROGATORY DEEDS.]
113. Ibn Mascud said : ‘Take possession of knowledge before it is lifted

away. This occurs when the scholars die. I swear [ by God ] in Whose
hands is my soul that those who have been martyred in the path of
God would wish to be resurrected by God as scholars due to the
favours that the latter will receive. No one is born a scholar ; but
rather knowledge is [attained ] by learning.’
114. Ibn cAbbas, Abu Hurayra and Ahmad b. Hanbal all said :
‘Discussing knowledge for part of the night is more beloved to us
than staying up to pray.’
[POINT 115: GOD PROTECTS THOSE WHO PURSUE KNOWLEDGE

AND WILL INVITE THEM TO MAKE AMENDS IF THEY SIN.]
cUmar (may God be pleased with him) said : ‘O people, acquire knowl-
edge as God (Glory be to Him) has a cloak loved by Him that He uses
to gown whoever pursues knowledge. But if one sins, God invites him
to make amends ( yastactibuh ) so as to not rid him of His cloak, and to
prevent him from dying [with that sin].’ The meaning of God’s istictab
2
is that He invites His servant to make amends. Once one repents, asks
for forgiveness, returns [to God ] and requests the Lord’s contentment
(ataba Rabbah ) , God withdraws His rebuke from him.
When an earthquake hit Kufa, Ibn Mascud said : ‘Your Lord is
inviting you to make amends (yastactibukum), so request His con-
1 Q. 11.201.
162
tentment and make amends (<aQtibuh).’ This type of istictab is negated

by the Sublime in the Hereafter : Therefor this day they come not forth
from thence, nor can they make amends .1 This means that He will not
invite them to request that He remove His rebuke from them. It
is only withdrawn if repentance occurs, but they cannot do so in
the Hereafter.
The Exalted also said : And though they are resigned , yet the Fire is
still their home; and if they ask forfavour ( yastatihu ), yet they are not of those
unto whom favour can he shown ( mutabin ).2 The meaning of this verse is
that they will not be invited to make amends in the Hereafter. Also
the disbelievers are not the type of people who will be allowed to
have His rebuke withdrawn from them.
[POINTS 116-119: A FURTHER DISCUSSION REGARDING THE

SUPERIORITY OF A SCHOLAR OVER A WORSHIPPER , AND
THAT THERE IS NO BENEFIT TO ONE’S EXISTENCE IF
ONE DOES NOT CONTINUALLY
INCREASE IN KNOWLEDGE.]
116. cUmar (may God be pleased with him) said : ‘The death of a
thousand worshippers is less significant than the death of a single
scholar enlightened with the knowledge of what is permitted by
God and what is forbidden.’3 The scholar, because of his knowledge
and right guidance, destroys all that Iblis tries to build. On the other
hand, the worshipper’s benefit is limited to himself.
117. Some of the Predecessors said : ‘If a day comes upon me in which
I do not increase my knowledge in a manner that brings me closer to
God , then I have derived no benefit from the sun’s rising that day.’
Others said : ‘If a day passes by but I do not gain any guidance or
knowledge, then it is like I was not alive that day.’
118. Some of the Predecessors said : ‘Faith is naked but its clothes
1 Q. xLv . 35 .
2 Q. xLi.24.
163
are piety, its adornments are timidity and its effects are knowledge.’
119. It has been said in some reports : ‘The scholar and the worshipper
are separated by one hundred levels, and between each is the distance
a race horse travels in seventy years.’
[POINT -
120 122: GOD FORGIVES THE SCHOLARS WHO HAVE PURSUED
KNOWLEDGE FOR HlS SAKE ; BUT THOSE WHO PURSUE IT FOR WORLDLY
GAIN ARE DEEMED TO BE MOST VILE .]
120 . Harb reported in his Masail a tradition traceable to the Prophet
1
(may God bless him and grant him peace): ‘God (Exalted is He) will
gather the scholars on the Day of Resurrection and say : “ O com-
munity of scholars, I have only endowed you with My knowledge
because I knew of your [righteousness]. I have not bestowed you
with My knowledge to punish you. Therefore go forth as I have
forgiven you.”’ 2
121. Ibn al-Mubarak was asked : ‘Who are the [ real] people ?’ He
replied : ‘The scholars.’ They asked : ‘Who are the kings?’ He replied :
‘The ascetics.’ They asked : ‘Then who are the vile people ?’ He stat-
ed : ‘Those who use the religion to enrich themselves.’3
122. Those who have attained knowledge will not be harmed by
whatever eludes them. It is one of the greatest endowments and
gifts. But if knowledge eludes one, one will never benefit from any
fortune one acquires. Instead it will result in ill effects for him and
be a cause for his ruin. Some of the Predecessors said : ‘What can
one gain if knowledge eludes one, and what escapes one if one has
attained knowledge ?’
1 Abu Muhammad Harb b. Ismacil b. Khalaf al-Kirmanl (d. 280/893 ) was traditionist
and Hanbali scholar. His book al- Masail encompasses the viewpoints of Imam
Ahmad b. Hanbal and Ishaq b. Rahawayh, whom Harb encountered directly. Only
sections of it remain preserved and published. The above tradition is not present
within what is extant. Harb also wrote Kitab al- Suntia, which has been published .
2 HaythamI 528. It is ‘fabricated’ according to Alban!( Datf al-Targhtb 62).
3 Abu Nucaym, vol. VHI, p. 167.
164
[POINT 123: THE HEART DIES IF IT DOES NOT PURSUE

KNOWLEDGE AND WISDOM .]
One of the knowers said : ‘Does not an ill person die if food , drink
and medicine are withheld from him? 5 It was said yes. They con-
tinued : ‘Similarly, the heart will die if knowledge and wisdom are
withheld from it for three days / They have spoken the truth. If the
heart is deprived of knowledge it dies, but one may not feel the death
of the heart. One who is intoxicated and whose mind is incoherent
experiences something similar.
Likewise, the senses of one who loves [excessively] or one who
is meditating may become numb to a wound sustained while in that
state. However, once he awakens [from that state] , he will realize his
pain. Similarly, once a person’s death releases him from the burdens
of this world and its distractions, then he will be able to clearly rec-
ognize his loss and ruin.
Will you not awaken as the end is near ?
Will you not recognize that your heart is intoxicated ?
You will only awaken when the veil is lifted away.
You will only remember this when reminders will be of
no benefit to you.
So they will only realize that their ignorance was darkness once
the veil is lifted away ; what is hidden and concealed becomes known,
secrets are laid bare, the dead are resurrected and what is in their
hearts is retrieved. Furthermore, those who remained idle despite
possessing knowledge will only experience regret.
[POINTS 124-126: FURTHER STATEMENTS BY ABU AL-DARDA .]

124. Abu al-Darda’ said : ‘Whoever thinks that seeking out knowl-
edge is not [a form of ] striving ( jihad ) has a deficient intellect and
opinion.’1
125. Abu al-Darda’ also said : ‘Learning one matter is more beloved
to me than standing the night in prayer.’
165
126. Abu al-Darda also said : ‘The scholars and students both share
in the reward , while the remainder of people are riff-raff devoid of
goodness.’1
[POINT 127: PURSUING KNOWLEDGE IS LIKE WAGING BATTLE

IN THE PATH OF GOD.]
Abu Hurayra narrated that he heard the Messenger of God (may God
bless him and grant him peace) say : ‘Whoever enters this mosque of
ours to learn goodness or to teach it is like one who battles in the
path of God . And whoever enters it otherwise is like an onlooker
upon that which does not pertain to him.’2
[POINT 128: GOD PROTECTS THOSE WHO TAKE PART

IN GATHERINGS OF KNOWLEDGE.]
Three men approached the Messenger (may God bless him and grant
him peace) while he was sitting in a gathering [of knowledge]. One
of them shunned [the gathering] , another was timid and sat behind
them, while the third sat in an opening in the circle. The Prophet
(may God bless him and grant him peace) then said : ‘One of them
sought refuge with God so God protected him, while another was
timid so God accepted (istahya) him [and did not punish him] , but the
last shunned and thus God shunned him.’3 Had there been no benefit
to the student of knowledge except that God protects him and does
not shun him, then that would have been sufficient.

2 Ahmad 8603 ; Hakim 310; al-Muttaql al-Hindl 28,857. It is ‘sound’ according to
Alban!(al-Taliqat al-hisan 87).
3 Bukhari 66 ; Muslim 2176; Tirmidhl 2724.
166
CHAPTER NINE
An Exposition of a Tradition by cAll Discussing the

Characteristics of the True Scholars and
Students of Knowledge
[POINT 129: AN EXPOSITION OF A WELL-KNOWN TRADITION

BY CALI (MAY GOD ENNOBLE HIS FACE) REGARDING THE
CHARACTERISTICS OF THE TRUE SCHOLARS AND
STUDENTS OF KNOWLEDGE.]
Kumayl b. Ziyad al-NakhaT reported that cAll b. Abl Talib (may

God be pleased with him) took him by his hand to a section of the
cemetery. When it was dawn [cAli] took deep breaths and said :
O Kumayl b. Ziyad, hearts are like containers and the best
of them have the most capacity. Memorize what I am tell-
ing you. People are divided into three classes : scholars of
the Lord (rabbanl), students on the path of salvation, and
finally riff-raff and foolish simpletons. The [ last of these]
follow any shepherd [who calls them], sway [wherever ]
any wind [ blows], are not enlightened by the light of
knowledge, nor do they seek refuge in a strong fortress.
Knowledge is better than wealth since knowledge
preserves you while you must work to protect wealth.
Knowledge grows with expenditure—and in another nar-
1 Kumayl b. Ziyad al-Nakhaci (d. 82/701) was born in Yemen, and accepted Islam
at the hands of cAll. He later became a loyal supporter of cAll despite all of
the tribulations that occurred during the latter’s Caliphate. Both Kumayl and
Sacld b. Jubayr (d. 95 /714) were ultimately martyred by Hajjaj after the Battle
of al-Jamajum.
167
ration ‘with good deeds’—while money decreases with

spending. Knowledge judges upon other things, while
wealth is judged. Love of knowledge is [part of ] the creed
that one must profess.
Knowledge earns obedience for the scholar during his
lifetime and good remembrance after his death, while any
benefit resulting from money disappears once it vanishes.
Those who hoard wealth are [spiritually] dead, even if
they are still alive [in this world], whereas scholars remain
[spiritually] alive for the remainder of eternity. Although
their [ bodily] selves have ceased to exist, their embodi-
ment exists within the hearts.
—
I promise you that here is knowledge and he signalled
to his chest. Oh, if only I could allot it to those who would
uphold it! Instead it has fallen upon untrustworthy people
who have hastily gathered it in order to use this religion
as an instrument for their worldly affairs. [First , there are]
those who use the evidences of God and His blessings to
overrule His Book and rise above His creation . [Second,
there are] those who yield [ blindly] to the true scholars ;
however, they are not enlightened enough to revive (iihya )
[the religion], so the slightest uncertainty (shakk ) or doubt
(shubha ) will pierce ( yanqadih ) their hearts and never sub-
side. [Third, there are] those who are insatiably preoccu-
pied (manhunt) with their pleasures and are docile to their
temptations. [Fourth, there are] those who are seduced
with gathering and hoarding wealth. All of these types are
excluded from being callers to this religion ; and they are
instead more like grazing cattle.
Knowledge fades away with the death of those who
uphold it. Yet by the will of God this earth will not be
devoid of [scholars] who remain steadfast for God’s sake
and convey His evidences. In that manner, they prevent
168
An Exposition of a Tradition by All
the evidences and signs of God from falling into disuse.

They are the least in number, but they occupy the greatest
rank in God’s sight. God defends His evidences by using
them ; they convey them to their colleagues and peers, and
plant them in their hearts. This knowledge allows them to
charge forth [and understand] the realities of the matter. It
has also allowed them to find [the path] easily manageable,
whereas the wanton (mutrafun) find it rugged and difficult.
They feel comfort [while on this path], while the ignorant
ones feel loneliness. These [scholars] have bodies that are
in this world, but their spirits are attached to the heavenly
congregation. They are the viceroys of God on His earth
and His callers to His religion. I promise you that I have
a longing to see them. I ask God to forgive both you and
me. If you want , you may leave now.1
Abu Bakr al-Khatib [al-Baghdadl] said : ‘This is a beautiful tradi-
tion . It has some of the best meanings and it is the most eloquent .
The Emir of the Believers’ division of people in the beginning is
entirely correct. A person is not exempt from being included in one
of the three groups he mentioned. They can either be scholars or
students if they are of a perfect intellect and have no deficiencies.
Otherwise, they can only be considered heedless of knowledge and
its pursuit.’
We will now allude to some of the lessons present in this tradi-
tion . All’s statement (may God be pleased with him) ‘Hearts are like
containers’ compares the heart to a container (wxa ), vessel ( ina ) or
valley ( wadi). It can be a container for either good or evil. In some
reports it is stated : ‘God has vessels on this earth, which are the
hearts. The best of them are the most compassionate, strongest and
purest.’ Some of the Predecessors said : ‘The hearts of the righteous
are ebullient with goodness, while the hearts of the wicked boil with
wickedness.’
i Abu Nucaym, vol. i, pp. 79-80; al-Khatib al-Baghdadi ( Faqth), vol. 1, p. 182.
169
The Exalted said : He sendeth down water from the sky, so that valleys
flow according to their measure.1 Thus God likened knowledge to water
that falls from the sky and He likened hearts to valleys. A big heart
will hold a vast amount of knowledge like a large valley will contain
a vast amount of water, whereas a deprived heart can only hold a
little knowledge like a small valley can only contain a little water.
The Prophet (may God bless him and grant him peace) said : ‘Do
not call grapes harm ... since harm is only the heart of the believer.’2
They used to call grape trees harm due to their abundant benefits and
goodness. Thus he informed them that the believer’s heart is more
entitled to this naming because of the great goodness within it and
benefit from it.
cAll’s statement ‘The best of them have the most capacity’ is
alluding to either those that fill up the quickest and are the most
stable once filled or those that are filled with the best contents.
The intellect ( caqt) is so named because it grasps the [ knowledge]
that has reached the heart and then holds on to it so that it does not
escape. It is said ‘one detains a camel’ ( caqala al-bacir ) , and al- ciqalis the
cord used to restrain it. The mind is also called caql because it restrains
one from following seduction and becoming ruined. It is also named
as such because it protects its owner just like a stone [wall] protects
what it surrounds. Therefore comprehending ( caqt) is more than just
knowing or recognizing something.
Perception (idrak ) encompasses many things. First is awareness,
which is followed by understanding, recognition , knowledge and,
finally, comprehension. Thus the best hearts are those that contain
good and continue to hold onto it. They are not hardened, stone-
like hearts that do not accept [good in the first place] ; nor are they
foolish, whereby they can receive [ knowledge] but not memorize
or hold it. The best hearts are those that are both pliable (layyin) and
strong ; they accept what is stamped within them due to their pli-
1 Q. XIII.17.
2 Bukhari 6183 ; Muslim 5868; Ahmad 9977.
170
ability and are able, due to their strength, to memorize that image.
cAll’s statement ‘People are divided into three classes: scholars
of the Lord (rabbdni), students on the path of salvation , and final-
ly riff-raff and foolish simpletons’ represents a division specific to
humanity. The reality is that a person has either attained perfection
in knowledge and deeds or not. The former is a scholar of the Lord
( rabbdni). If one is a student on the path of salvation ,then he is try-
ing to attain [that perfection]. Finally, the third are the riff-raff and
foolish simpletons ; they are completely deprived [of good].
As for a scholar of the Lord , Ibn cAbbas (may God be pleased
1
with both him and his father) said : ‘He is an instructor. The word-
ing is derived from tarbiya, which means to raise people up with
knowledge just like parents would raise their child.’ Sacld b. Jubayr
said : ‘It refers to one who is a knowledgeable and wise jurist.’
Sibawayh said : ‘The letters alif and nun are added at the end of
2
rabbdni in order to emphasize that they have been selected by the

Lord (Most Blessed and Exalted is He) and endowed with His
knowledge. It is similar to saying shardrii, i.e. a large amount of
hair, or lihyani, i.e. a great beard.’3
Wahidl4 opined : ‘The scholar of the Lord is selected by the Lord
to be endowed with knowledge of Him, His Divine Law and His
iAl-Khatib al-Baghdadl mentioned : ‘The scholar of the Lord is the most virtuous
person . Furthermore, the level of a scholar is higher than even that of a jurist who
issues independent legal verdicts ( mujtahid ). The Exalted said : Be ye (rabbaniyyln )
faithful servants of the Lord by virtue of your constant teaching of the Book and of your
constant study thereof [ Q. m.79].’ See al-Khatib al-Baghdadl, Faqth , vol. 1, p. 182.
2 Abu Bishr cAmr b. cUthman b. Qanbar (d . 180/796) was more commonly known
by his original Persian name, Sibawayh. He was a great Arabic linguist. Although
not a native speaker, he wrote the first book on Arabic grammar, which he named
al- Kitab.
3 Ibn al-Anbari (d. 328/940) also maintained that the rabbdni are ascribed to the
Lord and that the letters alif and nun are added at the end to emphasize their close
relationship to Him. See Ibn al-Qayyim, Miftah, p. 150.
4 Abu al-Hasan cAli b. Ahmad al-Wahidl (d. 468 /1075) was a scholar and author of
a commentary on the Qur’an titled Asbab al-nuzul.
171
Attributes (Most Blessed and Exalted is He).’ It should be noted that
rabbani is different from ribbiyyun in His statement : And with how many
a prophet have there been a number of devoted men (ribbiyyun) who fought
( beside him ).1 Ribbiyyun here means ‘a group’ according to the consen-
sus of the exegetes. Finally, one is not a scholar of the Lord unless
he acts in accordance with his knowledge and then instructs others.
The second group consists of students on the path of salvation.
They intend, by virtue of their knowledge, to attain salvation. They
acquire knowledge with sincerity, learn only what is beneficial, and
act on what they know. Only if these three conditions are fulfilled
can one be considered a student on the path of salvation. So if one
learns what is harmful, he is not on the path of salvation. Similarly, if
he only learns for [worldly reasons] and not to attain salvation, then
he will not be considered a student. Also if he learns something but
does not act upon it, then he will not attain salvation.
In addition, one should not learn so as to argue with fools, debate
the scholars, or garner people’s attention. Those who do so will be
denizens of Hellfire. The Prophet (may God bless him and grant
him peace) said : ‘The pursuit of knowledge should only be for the
sake of God. Whoever learns it to gain some worldly thing will not
smell the scent of Paradise.’2 Thus these types of people are not on
the path of salvation, but instead are on the path of their ruin. May
God protect us from being forsaken!
The third group consists of those who are forsaken and who
shun knowledge. They are neither scholars nor students, but rather
riff-raff (hamaj ) and foolish simpletons. The riff-raff are ignorant,
foolish simpletons. Hamaj is the plural of hamja, which is a small fly,
like a gnat ; thus he likened the riff-raff and rabble of people to it.
Hamaj can also be a verbal noun , which means that one mismanages
his affairs and livelihood .
1 Q. 111.146.
2 Abu Dawud 3664 ; Ibn Maja 252 ; Ahmad 8457; Hakim 288 ; Abu Nucaym, vol.
iv, p. 84; Ibn cAbd al-Barr 1143 ; al-Khatib al-Baghdadi ( Faqih), vol. 11, p. 175. It
is ‘authentic’ according to Alban!( Sahih al-Jatnic al-saghir 6159).
172
'All’s statement that they ‘follow any shepherd [who calls

them]’ means that they follow anyone who screams or calls them ,
whether to guidance or to error. This is due to their ignorance.
They will respond to this calling regardless of whether it is to the
—
truth or falsehood in fact , the religion is most harmed by this
type of people. They are the most numerous, yet they are consid-
ered by God to be most vile. They are the wood used to set ablaze
every discord and strife. Every conflagration is fired up by those
who spread falsehood and it is taken up by the riff-raff and fool-
ish simpletons. Their caller is named a naiq so as to liken them to
sheep that are screamed at by the shepherd, because they follow
him wherever he takes them. The Exalted said : The similitude of those
who disbelieve ( in relation to the Messenger ) is as the similitude of one who
calleth unto that which heareth naught except a shout and cry. Deaf dumb ,
blind , therefore they have no sense .1
Then cAll (may God be pleased with him) stated that they ‘sway
[wherever ] any wind [ blows]’ and in another narration ‘with eve-
ry screamer’. Thus he likened their weak intellects to weak [tree]
branches ; and he likened their desires and whims to the wind , as the
branch sways with the wind wherever it blows it. Had their intellects
been perfect, they would have been like a massive tree that cannot
be moved by the wind .
This should be contrasted with the analogy that the Prophet
(may God bless him and grant him peace) drew for the believers :
‘The similitude of a believer is that of a fresh, tender plant , which the
wind bends sometimes and at other times it makes it straight . And
the example of a hypocrite is that of a pine tree which keeps straight
till it is uprooted suddenly.’2 This analogy refers to the violent winds
of tribulation, harm, injury and fear that the believers must face.
They remain between well-being and tribulation , blessings and tests,
health and sickness, safety and fear. They succumb at times and are
1 Q. 11.171.
173
able to overcome these in other instances. Consequently, these tribu-
lations expiate their sins and purify them. On the other hand , the
disbelievers are filthy and are only suitable as fuel [for Hellfire].
The afflictions affecting a disbeliever do not contain mercy,
nor do they lead him to become wiser. This is in contrast to the
adversities encountered by the believers [wherein there is mercy and
wisdom that can be gained]. A poet portrayed the believer’s response
to desires and callers to discord , strife, error and innovations in reli-
gion as follows:
The towering mountains would vanish while his heart
—
Remains upon the covenant not wavering nor
changing.
cAll (may God be pleased with him) then said that they were
‘not enlightened by the light of knowledge, nor do they seek refuge
in a strong fortress’. He explained the reason that the [ third group]
found themselves in such a condition was because they did not attain
enough knowledge or enlightenment to differentiate between the
truth and falsehood. The Exalted said : O ye who believe , be mindful of
your duty to God and put faith in His Messenger. He will give you twofold of
His mercy and will appoint for you a light wherein ye shall walk ;1 Is he who
was dead and We have raised him unto life, and set for him a light wherein he
walketh among men , as him whose similitude is in utter darkness whence he
cannot emerge?2 The Exalted also said : Whereby Godguideth him who
seeketh His good pleasure unto paths of peace . He bringeth them out of dark -
ness unto light ;3 But We have made it a light whereby We guide whom We
will of Our servants. 4
If the heart is devoid of light, it becomes confused and does not
know how to proceed. Due to this confusion and ignorance, it fol-
lows any calling that it hears. But if the truth is entrenched within
1 Q. LVII.28.
2 Q. vi.122.
3 Q. v.16.
4 Q. xni.52.
174
one’s heart , it strengthens one, and one is able to prevent things that
would otherwise harm or destroy one. For this reason, God specifies
—
that knowledge-based evidence is a powerful authority ( sultan ) this
was previously discussed.
Attaining bliss is predicated on two fundamentals: knowledge
and power. The Sublime described Gabriel, the most distinguished
instructor (may God’s peace and blessings be upon him), saying : It
is naught save an inspiration that is inspired , which one of mighty powers
hath taught him.1 The Exalted also said in Surat al-Takwtr : That this is
in truth the word of an honoured messenger, mighty, established in the pres-
ence of the Lord of the Throne.2 Thus God characterized Gabriel with
knowledge and power.
To return, there is a better meaning that All (may God be pleased
with him) may have intended, and it is that they were not enlightened
by the light of knowledge, nor did they search out an enlightened
scholar to emulate or follow. A person can either be enlightened,
[spiritually] blind yet following one who is enlightened, or blind
and travelling alone without a guide.
All’s (may God be pleased with him) statement ‘Knowledge is
better than wealth since knowledge preserves you , while you must
work to protect wealth’ indicates that knowledge preserves and
protects its owner from the causes that lead to disaster and ruin. A
human being would not purposely hurl himself into a disaster if
he is fully rational, nor would he subject himself to ruin unless he
was ignorant. For example, if one knows that a food is poisoned,
he will avoid eating it because of that knowledge. On the other
hand, one who is ignorant will die due to his ignorance. Similarly,
the expert physician, due to his knowledge, will be able to [practise
preventative medicine] thus allowing him to avoid many diseases
and illnesses. Likewise, one who is knowledgeable about the possible
perils that could destroy him along the path will be more cautious.
1 —
Q. L111.4 5.
2 Q. LXXXI.19-20.
175
The scholar who has knowledge of God and His commandments

and is knowledgeable about the enemy [Iblis], his tricks, and the
manner by which he intrudes upon people will be protected by this
knowledge from Satan’s whisperings and sowing of temptations,
doubts, uncertainties and disbelief. He will have a guardian consist-
ing of knowledge and faith that will repel Satan every time the latter
approaches, and make [the Devil] retreat in disgrace.
A servant can secure the above as causes, [ but more important-
ly] God is behind his preservation, guarding and protection. If God
leaves him be, for even a moment, he will be snatched away by his
enemy. The knowers ( carifun) are in agreement that success (tawfiq )
indicates that God has not left you to your own devices. They are
also in agreement that becoming forsaken ( khudhlan ) occurs when
God leaves you to your own devices.
Then cAll said : ‘Knowledge grows with expenditure while
money decreases with spending.’ So every time the scholar uses his
knowledge to [educate] people, it becomes greater, stronger and
more manifest. By teaching others he is able to memorize what he
has taught them and also attain new knowledge. [With regards to
the latter,] it may have been that there was some issue that was not
unveiled to him yet, but after discussing it , it became clear to him.
Subsequently, the door to further knowledge is opened up to him,
and he then becomes more enlightened.
Since recompense is in accordance with the deed , and just as he
taught people whilst they were ignorant, God will recompense him
by teaching him what he is ignorant of. cUyad b. Himar narrated
that the Prophet (may God bless him and grant him peace) said : ‘God
said to me: “Spend , for I will bestow upon you.’”1 This includes the
expenditure, application and use of knowledge. Gaining knowledge
occurs in two ways: one is by teaching it and the other is by acting
upon it. Thus acting on one’s knowledge allows it to develop and
grow ; and it opens up many doors that were [previously] closed.
i Bukhari 7496 ; Muslim 2309; Ibn Maja 2123 ; Ahmad 7298.
176
‘All’s statement that ‘money decreases with spending’ does not

contradict the statement of the Prophet (may God bless him and
grant him peace) : ‘Giving charity does not diminish wealth.’ This
1
hadith indicates that when you donate charity, [that contribution]

will be substituted. As for knowledge, it is like a brand of fire : even
if the scholar uses it , it will not decrease. Instead , knowledge will
increase afterwards. It can also be likened to a well: every time it
is drawn from , its fountainhead becomes stronger and rises forth .
The superiority of knowledge over wealth can be known by
many ways :
1. Knowledge is our inheritance from the prophets, while money is
what the kings and wealthy bequeath.

2. Knowledge preserves one who possesses it , while one who is
wealthy has to guard his assets.
3. Money decreases with disbursements, while knowledge increases
with usage.
4. When a wealthy person dies, he becomes separated from his wealth.
On the other hand , knowledge accompanies one into his grave.
5. Knowledge rules over wealth, while wealth cannot judge over
knowledge.
6. Wealth can be acquired by the believer and disbeliever, the right-
eous and the wicked , whereas beneficial knowledge is only attained
by the believer.
7. The scholar is needed by kings and those of lesser status, while
the poor and the destitute are the ones most in need of those who
are wealthy.
8. The self becomes more distinguished and purified by gathering
and attaining knowledge, and this leads to it becoming perfect and
eminent. Although wealth may be amassed , it will never perfect a
person nor will it make his character perfect. Often times, the self
becomes more stingy, miserly and greedy [as it amasses more wealth].
Thus striving for knowledge signifies [the soul’s] perfection , while
1 Muslim 6592 ; Tirmidhi 2029; Ahmad 9008.
177
greediness for wealth is an indication of its deficient nature.

9. Wealth induces one to be unjust to others, and to be boastful and
haughty, while knowledge calls one to be humble and uphold wor-
ship [of God ]. Wealth leads to many attributes of the kings, while
knowledge calls one to the characteristics of the worshippers.
10. Knowledge attracts one to the bliss that he has been created for,
while money is a barrier between one [and Paradise].
11. Abundance of knowledge is more eminent since being wealthy is
extrinsic to the human essence. It is possible that one could lose all
his wealth in one moment , thus becoming poor and destitute. On
the other hand, someone who is knowledgeable is not worried about
privation, but rather he is always learning more. It has been said :
I have become prosperous and independent from all
people without money, for to be
Prosperous and of high status one must be independent
from something, not through it .
12. Money enslaves the owner who worships it . The Prophet (may
God bless him and grant him peace) said : ‘Let the slave of the dinar
and dirham perish.’ Knowledge, on the other hand , enslaves him
1
to his Lord and Creator. Thus [ knowledge] only calls him to the
servitude of God.
13 . The love of knowledge is the basis for every piety. On the other
hand, love of this world and money are the roots of all evil.
14. The value of an affluent person is in his wealth, whereas the
value of a scholar is in his knowledge. If the former’s wealth
becomes non-existent , his worth follows suit . Yet the value of the
scholar never diminishes, but instead is perpetually multiplying
and increasing.
15. The essence [of the value] of wealth is similar to that of the
material body, while the essence of knowledge is like that of the
spirit. Yunus b. Habib said : ‘Your knowledge is connected to your
spirit , while your wealth is associated with your body. The differ-
1 Bukhari 2887 ; Ibn Maja 4135.
178
ence between the two is, therefore, like the difference between the
spirit and the body.’
16. Had the scholar been offered this world instead of his share of
knowledge, he would never accept the former as a substitute. On the
other hand, had the heedless wealthy person known of the eminence
and superiority of knowledge, the delight that one would experi-
ence, and the perfection that one would attain with knowledge, he
would wish to trade all his wealth for the [scholar’s] knowledge.
17. Obedience to God cannot be accomplished without knowledge,
whereas the majority of those who disobey Him do so [for the sake
of making] money.
18. The scholar calls people to God using his knowledge, whereas
the wealthy one uses his status and wealth to make people [desire]
this world.
19. Affluence may often cause one who is wealthy to perish. Some
excessively love [wealth] and, therefore, once they see that someone
has more than them, they may strive to destroy him. This is seen in
actuality. On the other hand , the one who has abundant knowledge
brings about a [spiritual] life for himself as well as others. Once
people see that the scholar has their best interests at heart, they will
love, help and revere him.
20. The pleasure that results from wealth is either an imaginary pleas-
ure or an animalistic one. Thus if one derives pleasure from amassing
it , then that is an imaginary (wahmiyya) and delusional (khayaliyya )
pleasure. If one is pleased as a result of spending it in pursuit of his
temptations, then it is an animalistic one. On the other hand , the
pleasure of knowledge is an intellectual and spiritual pleasure that
resembles the delight and pleasure of the angels.
21. The sages of all nations agree in criticizing the one who avari-
ciously and greedily amasses money. They also disregard him and
deem him to be deficient. On the other hand, they agree in vener-
ating the one who enthusiastically gathers knowledge. They also
praise, love and consider him to be perfect.
179
22. They similarly agree in venerating the one who abstains from
wealth , shuns collecting it , shows no regard for it , and prevents his
heart from being enslaved to it. They also criticize those who avoid
learning and do not eagerly pursue it.
23. A person who is wealthy is only praiseworthy if he restrains
himself from using his [wealth for himself ] and spends it instead
on others. On the other hand , the more one is characterized with
knowledge and exhibits it , the more praiseworthy one is.
24. An affluent and wealthy individual is characterized by fear and
sadness : he is sad before attaining it and then fearful after amassing
it ; and the greater [ his wealth], the stronger his fear [of losing it ]. On
the other hand , the one who has abundant knowledge feels secure ,
happy and joyous.
25. An affluent and wealthy individual will inevitably become sepa-
rated from his wealth. At that point, he will suffer due to its loss. On
the other hand , someone who has abundant knowledge will never
see it vanish, nor will he suffer or encounter pain. Thus the pleasure
of an affluent and wealthy person is fleeting, temporary and followed
by pain, while the pleasure of one who has abundant knowledge is
permanent and perpetual, and will not be followed by pain.
26. The pleasure and /or perfection that the self experiences with
wealth is like the perfection and beauty a naked person seeks when
he wears clothes that are borrowed and will inevitably have to be
returned to its owner one day. On the other hand , the beauty and
perfection associated with knowledge becomes an established and
ingrained trait that one is never separated from.
27. The essence of an affluent and wealthy person is one of depriva-
tion, while the prosperity resulting from knowledge is real and true.
28. A person who is favoured and honoured because of his wealth
will find that vanish if his wealth disappears. On the other hand ,
those who are favoured and honoured because of their knowledge
will find themselves increasingly treated as such.
29. Someone being favoured [only ] due to his wealth is a sign that
180
An Exposition of a Tradition by cAli
he is deficient. Had it not been for his wealth, he would have been
deserving of disgrace. On the other hand, someone being favoured
and honoured because of his knowledge is a sign of his perfection.
It acknowledges that this characteristic is intrinsic to him, and is not
something extrinsic.
30. Those who seek perfection by becoming wealthy are trying to
reconcile two opposites, so they seek something that is unattain-
able. This is substantiated by what follows. Power is an attribute
of perfection and attributes of perfection are loved for themselves.
Independence from others is also an attribute of perfection that is
loved for itself. There also is a natural inclination towards generos-
ity, giving charity and being magnanimous. These are perfections
desired by those who are rational, and they are loved by people.
But if one realizes that it requires spending a great deal of money,
that one’s power may abate, and that one may be in need of others
in the future, then one will flee from those traits ; and one will think
that perfection lies in holding on to one’s money. This affliction is a
known occurrence to the general populace and few are exempt.
Nonetheless, a person’s heart will waver between these two
demands, each trying to win him over, and he will remain unsettled.
Some people will prefer donating and being magnanimous, while
others will prefer to hold onto their power and affluence. These are
the two options available to those who are rational.
But others will be so ignorant and foolish that they will want
to try to accommodate both alternatives. Thus they will promise
others that they will donate and be generous in the hope of gaining
their compliments and commendations ; but when the time comes,
they will not fulfill what they had vowed. At that point , they will
instead be criticized. They will also make pledges, but their hearts
and hands will not fulfill them. They will, thus, fall into repugnance
and ignominy. If you notice the state of [many of ] those who are
wealthy, you will find that they are held captive to this affliction , and
therefore they whine and complain most of the time.
181
On the other hand , those who have abundant knowledge will

not be exposed to any of this ; but rather the more they expend, the
greater their happiness, joy and delight is. Although some of the
pleasures and enjoyments that the wealthy experience as a result of
their money will elude [ the scholars] , it must be acknowledged that
the pleasure and delight that the scholars experience, due to their
knowledge , have been relinquished by the former.
In addition, the fatigue and suffering that the scholar [endures]
to attain knowledge, in order to gather and organize it , is often less
than that of those who accumulate wealth. The Exalted said to the
believers in order to comfort them when they encounter suffering
and fatigue along the path to obeying and pleasing Him : If ye are suf -
fering , they suffer even as ye suffer and ye hope from God that for which they
cannot hope . God is ever Knower, Wise .
1
31. The pleasure that is felt [ by an avaricious person] from wealth and
affluence only happens when it is continuously renewed. So when
the wealth of such people remains the same, the pleasure either goes
away or decreases, as their nature is to always be greedy for more
money ; hence they remain in a continual state of feeling impov-
erished. Even if such [covetous] people were to own all the vaults
on this earth , their [sense of ] poverty, need to pursue [money] and
greediness will remain. They are always insatiable (manhumun) and
are never satisfied with their current level of wealth.
In contrast , those who have abundant knowledge and faith expe-
rience the same amount of pleasure whether it only persists or is
—
renewed it can even increase [in either of those states]. They also
avidly seek [ knowledge and faith] because of many additional pleas-
ures, such as delight and happiness, which occur upon reaching their
aspirations and goals.
32. Affluent people are often called upon to grant favours to people
and to be benevolent with them. They will either refuse or oblige.
If they refuse [and chose to limit their wealth] to themselves, others
1 Q. iv.104.
182
will hate, criticize and despise them. Moreover, whosoever is hated

and despised by people will encounter evil and harm faster than even
a fire setting a piece of dry wood ablaze or a torrential flood going
downhill. In addition, once he realizes that people detest, hate and
disregard him, he will suffer greatly and be consumed by worry,
grief and sadness.
But if he tries to oblige all [people] by being benevolent and
giving, he will never be able to fulfil them all, as he will inevitably
find that he can only benefit some, and not all. This opens up the
door to enmity and criticism from those whom he has excluded and
even those to whom he has shown compassion. As for those who are
excluded, they will say to themselves: ‘Why would he donate to oth-
ers while being miserly with us?’ As for the group that receives from
him, they will [initially] be pleased and happy with what good they
have been given, but they will covet more gifts ; and since it is dif-
ficult to continue in most instances, this ultimately leads to intense
hatred and criticism. For this reason, it has been said : ‘Be fearful of
the evil done by those whom you have been benevolent with.’
On the other hand , these deficiencies cannot occur to those who
have abundant knowledge. The scholar can expend it for the whole
world and they can all join in. Knowledge will never vanish.
33. There are three instances wherein the accumulation of wealth
is associated with harm : one before [acquiring it ], one at the time
of acquiring it , and one after it is lost. As for the first instance, it
includes the inevitable difficulties, hardships and pains by which it
is amassed .
The second instance includes the difficulties associated with pre-
serving and protecting it. In addition, one’s heart becomes attached
to it , such that one is always anxious and worried about [losing it ] .
He becomes like someone who excessively loves his beloved , and
yet he notices [others’] eyes from every direction staring at them
and desiring to injury him. What kind of life or joy is there for
one whose condition is like this ? He knows that his enemies and
183
those who are jealous will never stop trying to separate him from his
beloved [money]. If they cannot win [that wealth] from him, their
purpose becomes to at least try to rid him of it so as to bring him
down to their level. Thus [in the first case] they succeed in attaining
it , but if not then [in the second case at least ] they will both become
equally deprived .
If they were able to accomplish the same with a scholar, they
would do so. But since they know that there is no way to deprive
him of his knowledge, they instead resort to rejecting and denying
[ his scholarship] in order to prevent others from loving, favouring
and commending him. And if his knowledge shines astoundingly
clear, they will slander him and attribute every repugnance and
major evil to him, claiming he is a deceiver (talbls) and a fraud
( tadlis ) , or that he is simply duplicitous ( zawkara) \ They will also
,
allege that he is ostentatious, snobbish or desiring fame. This degree

of opposition to the scholars by those who are ignorant and unjust
is inevitable, just like hot and cold weather. Those [scholars] who
are of sound mind should not be troubled by such actions as there
is no way that they can stave it off. Instead , they should prepare
themselves, just like one would do to endure the winter’s cold or
the summer’s heat.2
The third instance of harm that wealth may bring occurs after
the person loses it, due to his heart being attached to it. And we
have not even discussed here that one will be held accountable [in
the Hereafter ] for one’s revenues and expenditures, and how one
acquired [wealth] and spent it. Those who have abundant knowl-
1 In many editions of the Miftah the word zawkara is instead rendered as dawkara .
This and other typographical as well as some editorial errors were pointed out in
an article by Shaykh cAbd al-Rahman Qa’id, found at <http://ahlalhdeeth.com /
vb/showthread.php? t = 255994> (last accessed on 25 May 2016).
2 Ibn al-Qayyim has written : ‘The Shaykh of Islam , Ibn Taymiyya (may God ,
Exalted is He, have mercy upon him) once told me: “Afflictions and trials are like
hot and cold weather. If one realizes that they are inevitable, then one will not
become angered, stricken with anxiety, or grieved upon encountering them.’”
See Ibn al-Qayyim, Madarij, vol. HI, p. 361.
184
edge and faith are free from all of these harms. Despite the fact that
[ knowledge] can only be attained by crossing a bridge of fatigue,
patience and difficulty, they are still guaranteed every type of pleas-
ure, happiness and joy.
34. In order to derive the pleasure associated with wealth one must
mingle with others. Had such a person been alone and isolated ,
he would derive no benefit from his money, nor could he enjoy
it completely. His relationship with others, though , becomes the
source of much harm and pain . Since peoples’ natures and desires
differ such that what is good for one is bad for another , he becomes
afflicted by them. Hatred and enmity will inevitably occur between
them all.
Pleasing all of them is impossible ; it is like trying to reconcile
between two opposites. Pleasing some while displeasing others leads
to evil and enmity. Furthermore, the greater one’s mingling, the
more reasons for enmity and malice. For this reason, the evil that
occurs from one’s relatives and friends is many times more than the
evil that occurs from other foreign or distant acquaintances. Again,
this only occurs in the case of one who is affluent. After he is no
longer of any benefit to them, they will avoid mingling and interact-
ing with him. It is only at that point that he will find respite from
their harm. On the other hand, these harms rarely occur for those
with abundant knowledge.
35. Money is not specifically desired for itself, as no benefits accrue
from it alone. It does not satisfy one’s hunger or thirst, warm one,
nor does it lead to joy. Rather, it is desired as a means to such ends.
It is well known that the ends are more eminent than the
means. Many sages have said that there is no reality to these ends,
which are imperfect , but rather they are only pursued to avoid
pain . Therefore the means to them [i.e. wealth ] must be even more
flawed. For instance, [ they say that ] clothes are worn to defend
against the pain of heat , cold or wind and that one derives no
additional pleasure from them. Similarly, [ they state that] food
185
is eaten to stave off the pain of hunger. It is also well known that
pain occurs while pursuing and even after attaining those ends,
but this harm and pain is less than that which is avoided. Thus the
human being will endure the lesser of two evils in order to avert
the greater of the two. It has been related that it was said to a sage
after drinking a distasteful glass of medicine : ‘How do you feel
now ?’ He replied : ‘I am living in an abode of tribulations whereby
I avert one ill by enduring another.’ In reality, the pleasures of this
world, including foods, drinks, clothes, homes and marriage, are
all of this kind.
In fact , there are only two real pleasures that one experiences :
eating and intercourse. There is no third type of pleasure whatso-
ever. Everything else is a means to these two [ends]. However, even
these pleasures torment one from many aspects : [first,] by imagining
that these desires will dissipate and cease ; and [second,] because they
are infused with harm, saturated with pain, and surrounded by fear.
The pain endured is often not worth the benefit.
[Third,] consider that the vile and downcast can enjoy them just
as much as the sages. The participation of the vile and contempt-
—
ible people to the degree that they can even exceed the sages is
another reason one should avoid and shun them. Many have recog-
—
nized this and later became ascetics for that reason. There are many
examples of this in poetry and prose:
—
I will abandon loving it not because of hate
But because there are too many other participants.
If a fly lands on some food
I will hold my hand back even though my self will
desire it.
Likewise, lions will avoid a watering place
If dogs had lapped it.
It was said to an ascetic: ‘Why have you renounced this world ?’
He replied : ‘Because its participants are contemptible, the loyal are
few and the rude are many.’
186
An Exposition of a Tradition by Alt
[Fourth,] the pleasure that one achieves is dependent on the

degree of need for it and the pain incurred while seeking it. The
stronger the desire to win something over, the greater the resulting
pleasure is when it comes into existence. The need and extent of
pleasure occurring in the present balances out the pain required to
attain it in the past. They neutralize each other and , therefore, it is
almost as if the pleasure never existed. It is similar to the example of
one who was whipped ten times and compensated with ten dirhams.
Most of the temptations of this world are nothing but that. Such
a thing cannot really be considered a pleasure, bliss or perfection.
Instead, they are like the performance of a necessity, such as urina-
tion or a bowel movement. A human is burdened by these, but when
he performs his need, he becomes relieved ; however, this relief is not
considered to be delightful or pleasurable.
[Fifth,] there is no way to attain either of these two desires [food
and intercourse] except through encountering the impurity and pain
that is associated with them. Take the example of the pleasure associ-
ated with eating : if an intelligent person would consider the state of
his food after being mixed with his saliva, he will become disgusted
with it. Furthermore, upon that bite being swallowed, he would
naturally become nauseated if it came back up. Then once it settles
in his stomach , it becomes totally foul. Finally, if one eats more than
what one needs, one will incur a variety of different types of dis-
eases. Had it not been that his survival was dependent upon eating,
it would have been better and more appropriate for him to abstain.
As for the pleasure of intercourse, the impurities that are
involved are obvious enough that its deficiencies need not be men -
tioned. Briefly, one is embarrassed to see or mention the organs
involved in this pleasure. Covering the genitals is a matter that God
has made His creation innately disposed to. However, the pleas-
ure of intercourse cannot occur without uncovering and seeing
them, and encountering the impure fluids that emanate from them.
Furthermore, the time frame of the pleasure of intercourse is so
187
fleeting. Is it worth all the difficulties, length of time needed to

cajole, and fatigue involved just to experience a momentary pleas-
ure that is like the blink of an eye ? This also proves that this pleasure
is not a necessary type of goodness, bliss or perfection that people
were created for. Instead , people have been equipped for other mat-
ters ; however, they do not fulfill them due to their heedlessness and
laziness. A poet said :
You were prepared for a [great] matter if you would
only realize
So hold yourself in high esteem and avoid grazing with
untended cattle.
In addition, one becomes weak in body, heart and soul after the
pleasure of intercourse. Sages from all nations agree in criticizing
those who are insatiably preoccupied with [intercourse]. They have
a low opinion of them and consider them to be like animals. Had
it been goodness [in and of itself ] or perfection, then those who
directed their efforts solely to it would have been considered the
most perfect of people.
Furthermore, the heart that directs its intentions and desires to
these pleasures remains entrenched in much anxiety, grief and sad-
ness. Again, whatever pleasures are experienced, when compared
to the pain required , is like a drop in the ocean. It has been said :
‘The enjoyment is the weight of a seed while the sadness is that of
a qintar .’ Moreover, if one cannot attain it , then one will endure
1
pain and suffering. Yet if one can reach it , then one will endure the
pain involved in the process of attaining it ; that is, the fatigue, hard-
ship and competition with others for it. He will also endure pain
once he attains it because he shall be afraid that he will become sepa-
rated from it either temporarily or permanently. Thus it becomes
known that this heart is perpetually drowning in oceans of anxiety,
grief and sadness. His self fools him and satisfies him with an atom’s
i This refers to a heavy weight which in some countries equals 256.4 kg . Therefore
the meaning is that a great sadness results from following one’s temptations.
188
weight of pleasure , but hides from him the tremendous amount of

pain and suffering.
Finally, if he is prevented from some pleasure and there is no
way to reach it , then his pain will become absolute and crush him
entirely. Thus if that is the extent of these animalistic pleasures,
which are the end objectives of gathering wealth, then what would
you presume about the value of the means?
On the other hand , the pleasure of those who have abundant
knowledge and faith is continuous ; and their joy and delight is com-
plete. This state does not cease and , therefore, they do not encounter
sadness or pain . God (Exalted is He) said : There shall no fear come upon
them neither shall they grieve.1
36. Those who are affluent hate death and meeting God. Due to their
love of money, they dislike being separated from it and would love
to remain [in this world] so that they can enjoy it fully. This is the
reality. On the other hand , knowledge makes one love to meet his
Lord and allows one to abstain from this transient life.
37. Reminiscing over the wealthy will end when they die, whereas
the scholar will remain in our thoughts. The Emir of the Believers
[cAli] said : ‘Those who hoard wealth are [spiritually] dead , even if
they are still alive [in this world ], whereas scholars remain [spir-
itually] alive for the remainder of eternity.’ Thus the hoarders of
wealth are like the living dead , whereas the scholars, even after their
death, remain alive.
38. Knowledge relative to the spirit is like the spirit compared to
the body. The spirit is enlivened through knowledge just like the
body is alive by virtue of the spirit. One who is affluent is intent on
increasing the lifespan of his body. On the other hand , knowledge is
the life of the hearts and spirits, as was firmly established previously.
39. The heart is [like ] the king of the body, and knowledge is its
adornment and instrument by which its kingdom is established. The
greatest that can be said about money is that it adorns and beauti-
1 Q. v.69.
189
fies the body if one spends it in that way. But if one hoards it and
does not spend, it then it can do none of that. Instead, it becomes a
shortcoming and a curse.
40. One should only [pursue] as much wealth as one needs to sustain
oneself. This amount will allow him to prepare his provisions for the
journey to the Lord (Great and Glorious is He). Anything above that
preoccupies a person and prevents him from preparing and pack-
ing his provisions for that trip. Thus the harm [of surplus wealth]
is greater than its benefit. The more wealth increases, the greater a
person’s attachment [to this world], and the more he is distracted
from preparing for what is ahead of him.
On the other hand , the more beneficial knowledge one has, the
more one prepares the provisions and readies the equipment for the
trip ahead. God is the Facilitator and we rely on Him. There is no
might or power save in Him. The Exalted said : And if they had wished
to go forth they would assuredly have made ready some equipment , hut God
was averse to their being sent forth and held them hack and it was said ( unto
them ): Sit ye with the sedentary!1
—
cAll then said : ‘Love of knowledge’ or ‘the scholars’ ‘is
[part of ] the creed that one must profess.’ Since knowledge is the
—
inheritance bequeathed by the prophets, love of knowledge and the
scholars represents love of the inheritance of the prophets. Love of
knowledge is one of the signs of being blissful, whereas hatred of it
indicates wretchedness. All of this only pertains to the knowledge
conveyed by the messengers and passed on to their community, not
to every type of knowledge.
In addition, love of knowledge leads one to learn, teach and fol-
—
low it indeed this is [part of ] the religion. Hating it prevents one in
this regard and indicates that one is wretched and astray. In addition,
God (Glory be to Him) is the Most Knowledgeable and He loves
all those who are knowledgeable. He places His knowledge [and
wisdom] in only those whom He loves. Those who love knowledge
1 Q. ix.46.
190
and the scholars love what God loves. This is what one must profess.
Then cAll said : ‘Knowledge earns for the scholar obedience dur-
ing his lifetime and good remembrance after his death.’ Here yuksabu
means that ‘he has earned it’ or that ‘it is allotted to him’. A statement
of Khadija (may God be pleased with her) substantiates this [under-
standing] : ‘You keep good relations with your kith and kin, help
the poor and the destitute, serve your guests generously and assist
( tuksibu) the deserving , calamity-afflicted ones.’1 It has been narrated
with both a fatha and a damma on the ta . The latter (tuksibu) means
‘to provide money or glory for them’. This is the correct interpreta-
tion. Those who stated it was [ taksibu ] with a fatha , said it means :
‘You profit from the destitute due to your knowledge and mastery
of trading.’ We seek refuge in God from this understanding! Khadija
is too noble to say something like that in such a critical situation . She
could not have implied to the Messenger of God (may God bless him
and grant him peace): ‘Receive glad tidings because I swear by God
that God will not forsake you , since you profit with many dirhams
and dinars and are good at trading.’ The likes of this misinterpreta-
tion is only mentioned so as to prevent some from being deceived
when interpreting the words of God and His Messenger.
The point is that cAll’s statement that ‘knowledge earns for the
scholar obedience during his lifetime’ means that it will bring about
obedience to him. Everyone, including the kings and those below
them, needs to obey the scholar, since he commands them to obey
God and His Messenger. It is only for that reason that creation is
obligated to obey [the scholar]. The Exalted said : O ye who believe ,
obey God , and obey the Messenger and those of you who are in authority ( uli
al-amr ).2 Uli al-amr has been interpreted by some as ‘the scholars’.
Ibn cAbbas said : ‘They are the jurists fuqaha ) and scholars who teach
1 Bukhari 3 and 6982; Muslim 403 ; Ahmad 25,959.

2 Q. iv.59.
191
people the religion.’ This is also the opinion of Mujahid, Hasan 1
[al-Basri], Dahhak, and one of the two narrations from Ahmad.

Another interpretation of ult al-amr is ‘the rulers’, and it is the opin-
ion of Ibn Zayd and the other of two narrations from Ibn Abbas
and Ahmad. However, the verse intends all of them [that is, jurists,
scholars and rulers]. One who has knowledge regarding what the
Messenger conveyed, and then fulfills those precepts, should be the
most obeyed person on this earth.
All then said that ‘any favour due to money disappears once
it vanishes’. This indicates that any favour done to [a wealthy per-
son] , such as honouring or loving him, serving or fulfilling his needs,
giving him esteem or appointing him to a position of power and oth-
erwise, is only out of regard for his affluence. Thus once his money
vanishes, those favours also disappear. It may even be that those peo-
ple who used to devote themselves to his service and strove to benefit
him will no longer even greet him [once the money has gone]. This
is often referred to in poetry and prose, as some have said : ‘Fair-
weather friends abandon you once the wind changes.’
It is also said : ‘Do not be surprised if others honour you because
—
of your wealth or power [ but know that] this honouring will cease
if the latter vanish. However, you should be astonished if others
respect you due to your knowledge or religion .’ Sometimes people
will give [ high] regard to someone due to the [distinguished] cloth-
ing he wears, but they would withdraw such esteem if he were to
take them off. Malik said : ‘I heard that Abu Hurayra was invited to
a banquet , but when he arrived , they barred him from entering. He
went back home and wore a different set of clothes upon which he
was allowed to enter. When the food was served , he put the food in
his sleeves. They questioned him and he said : “ It was these clothes
that allowed me to enter ; therefore they will [ be the ones to] eat.’”
i Mujahid b. Jabr al-Makhzumi (d. 104/722) was one of the Successors. He studied
the exegesis of the Qur’an with Ibn Abbas and was a source for the exegesis of
Sufyan al-Thawri and Tabari.
192
This was narrated by Ibn Muzayn al-TulaytalT in his book [ Tafsir

al-muwatta’ ] . This is in contrast to the favours that occur due to
knowledge as they never cease. Instead, they are always increasing
as long as knowledge is not taken away from that scholar.
In addition , the favours due to wealth are in exchange [for some-
thing else], while those due to knowledge and religion are out of
love, kindness and piety. Furthermore, the favours due to wealth
can be granted to the righteous and the depraved , the believers and
disbelievers alike, whereas those due to knowledge and religion only
occur to those worthy of them.
Alternatively, this [statement of cAli] can indicate that those who
have benefitted from your gifts will consider your favours null if
your wealth subsequently vanishes. On the other hand, those who
have benefitted from your knowledge and guidance will always rec-
ognize that good will.
The explanation of All’s statement, ‘Those who hoard wealth are
[spiritually] dead, even if they are still alive [in this world], whereas
scholars remain [spiritually] alive for the remainder of eternity’, has
already preceded . His statement , ‘Although their [ bodily] selves have
ceased to exist, their embodiment exists within the hearts’, indicates
that even if their [ bodily] selves have passed on, their image and
knowledge remains within the hearts. This existence is an intellec-
tual and cognitive one. People’s love of them, as well as emulating
them and deriving benefit from their knowledge, necessitates that
[those scholars] remain in the forefront of their thoughts. One [of
the poets] said :
It is amazing that the lover complains of being distant!
Can the beloved become hidden from the loving heart ?
Your shadow is in my eyes, your remembrance is in
my speech
i Yahya b. Ibrahim b. Muzayn al-Tulaytall (d . 259 /873) was a Maliki judge

of Toledo, Spain , during Muslim rule. His Tafsir al-muwatta’ only exists in
manuscript form in Qayrawan , Tunisia.
193
—
And your dwelling is in my heart so how will you
become concealed ?
All’s statement , ‘I promise you that here is knowledge’ and —
—
he signalled to his chest proves the permissibility of informing
another of the knowledge and goodness one possesses so that they
can emulate and benefit from one. Derived from that is the state-
ment of Joseph the truthful (peace be upon him) : Set me over the
storehouses of the land . I am a skilled custodian .1 Thus whoever informs
others regarding something about himself so that he can propagate
the good which is beloved to God and His Messenger is deserving of
praise. This is different from one who informs people so as to make
demands and become aggrandized by them. God will recompense
the latter with people’s hatred and belittlement . Actions are [recom-
pensed] according to intentions.
In addition, [it is permitted ] for someone to commend himself
to avoid some injustice or harm, to justly obtain something right-
fully his, or to fend off the greedy aspirations of vile people. It is
also permissible in the case of getting engaged if [ the other family]
does not know him well. However, it would be better to delegate
this to someone else who knows him. One really should minimize
self-commendation as it is often blameworthy and can lead one to
become boastful or proud.
Then All mentions four types of people who are not suitable to
carry this knowledge. First are those who are untrustworthy. Even
though they are intelligent and have good memories, their insight
is marginal. Also they use this knowledge , which is an instrument
of the religion, for worldly [matters] . They use this knowledge to
gain and petition for [worldly benefit], and trade it like they would
another commodity. These people are untrustworthy and God will
never allow them to become leaders. A trustworthy person is not
biased, nor does he desire anything but to follow the truth and con-
form to it ; and he does not ask to be given power or authority. But
i Q. xii.55.
194
those [ untrustworthy] people use what is intended for the Hereafter

instead as a commodity and trade for their worldly benefit. They
have betrayed God, His servants and His religion.
cAli then said [that they] ‘use the evidences of God and His bless-
ings to overrule His Book and rise above His creation’. This is one
characteristic of these traitors. The meaning is that they use their
knowledge to arbitrate ; they give preference [to their desires] and
advocate [ their opinions] over [the Book ]. This is the condition of
many as they turn their back on the Book of God and subordinate
it to their knowledge. This is not the condition of the true scholars
as they will use the Book of God to overrule everything else. They
arbitrate using the Book of God, making it the supreme standard,
just as God (Exalted is He) has commanded. Those who do so are
successful and blissful, but those who follow [their opinions] are
forsaken and wretched.
The second type consists of those who yield [blindly to the true
scholars]. Their hearts have not truly felt delight with this [ knowl-
—
edge] nay, their insight is weak. This is the state of those who
blindly imitate the truth. These people, although they may be saved,
are not the [ leading] callers to this religion. Instead , they are con-
sidered to be part of the troops rather than the princes and knights.
cAll then said that ‘the slightest uncertainty or doubt will pierce
their hearts’. This is so due to their weak knowledge and lack of
insight. On the contrary, he who is deeply rooted in knowledge
will remain firmly certain, even if he encounters doubts to the tune
of the number of the waves of the ocean. He cannot be agitated
by doubts ; instead he will be able to repudiate and deflect them by
using knowledge, which is his guardian and army. Moreover, he will
become more certain because he is able to recognize the invalidity
of those [doubts] and rebut them. But if a person does not have true
knowledge and is unable to repel [ these uncertainties] , then mani-
fold doubts will successively come upon his heart until he is riddled
with them and becomes a sceptic.
195
There are two armies of falsehood that come upon the heart :
sinful temptations and false doubts. The Shaykh of Islam [Ibn
Taymiyya] (may God be pleased with him) once told me after I asked
him one question after another : ‘Do not allow your heart to suc-
cumb to thoughts and doubts like a sponge. In that case, it would
become saturated [with evil] only to later spew that out. Rather,
consider it to be like a solid glass [diamond]: although doubts may
pass by its surface, they will not become settled in it. [Then your
heart ] sees them for what they are due to its clarity and repels them
due to its firmness.’ I do not know of any advice that I have benefi-
ted from more in repelling doubts than this.
Doubts have been named shubha because they make falsehood
bear a resemblance (ishtibah ) to the truth. [In such cases,] however,
the clothing of truth is dressed over a body of falsehood. Most peo-
ple notice the superficial good and upon seeing that goodness will
think that it is correct. But the [true] possessor of knowledge, who
has certainty, will not be deceived by such [appearances]. Instead ,
he will see what is hidden beneath the surface ; thus its reality will
become elucidated to him. An example of this is counterfeit money :
the ignorant one is deceived and only sees that it is coated with silver,
while an accountant realizes its counterfeit nature.
If the intelligent and rational person reflects and ponders the
aforementioned, then he realizes that most people will accept a doc-
trine if it is expressed in a [personally agreeable] fashion, but will
reject it if it is phrased differently. I have seen, according to God’s
will, [the truth of ] this in many people’s books : they rejected the
truth and misrepresented it by sugar-coating what is repugnant.
Many of the Sunni Imams, such as Imam Ahmad and others, have
said in this regard : ‘We do not do away with some Attribute of God’s
Attributes just because of some misrepresentation. For example, the
—
Jahmiyya call the affirmation of God’s perfect Attributes whether
His [eternal] life, knowledge, speech, hearing , vision, and all that
—
He has characterized Himself by to be anthropomorphism ( tashbih
196
wa-tajsim ). They also consider whoever affirms such [Attributes] to

be an anthropomorphist ( mushabbih )V
Only those who have a scanty or deficient intellect or are weak-
sighted would abandon the true meaning due to this type of false
characterization. Every sect portrays their doctrines in the best pos-
sible fashion, whereas they depict those of their opponents in the
worst way that they can. But those who have been blessed by God
and are enlightened can elucidate the truth from falsehood , and they
are not deceived by the manner of expression.
If you want to find out the true meaning [of a doctrine] and
whether it is true or false, then strip it of its clothing , which are
the phrases, divest your heart from any antipathy or bias, and then
adequately inspect it in an objective manner. Do not be like one
who [favourably] considers the opinions of his colleagues and those
whom he thinks well of completely with all his heart, but then looks
harshly or critically at those of his opponents or those whom he
thinks ill of. Those who look antagonistically at someone may see
the good as evil, whereas the one who has some predilection towards
a person may see evil as good. No one has been protected from this
except those whom God has willed to bestow honour upon and is
pleased with [such as to allow them to] accept the truth. It has been
said :
The pleased eye is blunted from [ recognizing] faults
Just like the displeased one sees [only] evil.
Another said :
They looked with an eye of antagonism. Had they [con-
sidered it ]
Favourably they would have thought well of it instead of
thinking it to be repugnant.
If this [aforementioned discussion] concerns issues that one can
see and perceive with one’s own eyes, which includes what is tangible
and cannot be distorted, then what do you think about the reflec-
tions of the heart , which perceive meanings that are susceptible to
197
being misjudged ? We rely on God [to guide us] to recognize and

accept the truth, and to repudiate falsehood and not be deceived by
it. God loves those who have knowledge and always return to Him.
They should never rush, but rather should stand firm until they gain
knowledge and certainty regarding what has been presented to them.
One should not be hasty or reckless before perfectly consolidat-
ing [one’s knowledge] as the former are traits from the Devil. If one
does not stand firm in the face of the initial shock of encountering
basic doubts, then one will only be left with regret in the end . Imam
Ahmad and Nasa l1 related a supplication of the Prophet (may God
bless him and grant him peace) : ‘O God, I ask You to allow me to
stand firm in my affairs and I ask You to make me determined to
remain upon guidance.’2 These two [firmness and determination]
comprise all success. The servant fails only because he neglected both
or one of them. Haste, recklessness, being startled by basic doubts,
indifference, being moribund and neglecting opportunities all lead
to failure. If a person first stands firm and secondly remains deter-
mined, then he will be completely successful. God is the One Who
ensures success.
The third type of person [depicted in cAll’s statement ] is one who
is insatiably preoccupied with attaining his pleasures. He follows the
calling of temptations wherever they lead him. This [ type of ] person
will never be able to become an heir of the Prophet. He will not be
able to attain knowledge except if he abandons those pleasures and
forgoes relaxation. Yahya b. Abl Kathlr said : ‘Knowledge cannot be
attained by relaxation of one’s body.’3 Ibrahim al-Harbl said : ‘The
sages of every nation unanimously agree that the blessed abode is
1 Abu cAbd al-Rahman Ahmad b. Shucayb b. cAli al- Nasa’i (d . 303 /915) was an
Imam of Hadith and was a student of Abu Dawud (d. 275 /889). His compilation
Sunan al- Nasa’i includes 5761 hadiths with repetition. Incidentally, Sunan Abi
Dawud contains 5274.
2 Tirmidhi 3407 ; Nasa’l 1305 ; Ahmad 17, 114; Ibn Hibban 935. This section of the
hadith is ‘sound’ according to Alban!{ Silsilat al-ahadith al-sahiha 3228).
3 Muslim 1390.
198
An Exposition of a Tradition by QAlt
not reached by living in luxury. Whoever prefers relaxation should

[ know that] those who follow their desires cannot become heirs of
the prophets.’
The heart can really only have one [ultimate] objective and it
must be free to pursue it. If one’s goal is to satisfy one’s pleasures
and temptations, then one will neglect learning. If the pleasure asso-
ciated with attaining knowledge does not supersede the pleasures
of the body and temptations of his self, then he will never be able
to reach a [ high] level of knowledge. But if someone’s desire for
knowledge takes precedence, it is hoped that he will be amongst the
group he aspires to join.
The pleasure of knowledge is an intellectual and spiritual pleas-
ure that is similar to that of the angels. Yet the pleasures associated
with temptations, like food, drink and intercourse, are animalistic
ones that humans share with animals. Finally, the pleasure associated
with doing evil, perpetrating injustice, spreading corruption , and
being vainglorious above others on this earth are satanic ones—they
share those [traits] with Iblls and his demon followers.
Nonetheless, all pleasures become null once the spirit separates
from the body except for the pleasure of knowledge and faith. At
that point, it becomes even more perfect since the body can no
longer distract [the spirit from true bliss]. Whoever wishes for the
ultimate pleasure and prefers the eternal bliss, will find it in knowl-
edge and faith.
In addition, those [animalistic and satanic] pleasures abate
—
quickly once they end , distress and sorrow follow. Then the sin-
ner may need to treat that [distress or sorrow] by repeating [the sin]
so as to avoid that pain. It may be that this habitual return is painful
and disliked by him, but he is induced to do so to prevent the distress
and sorrow from occurring. There is such a vast difference between
all that and the pleasures associated with knowledge, faith in God,
loving Him, drawing near to Him, as well as the felicity associated
—
with His remembrance those are the true pleasures.
199
The fourth type [of person mentioned in cAll’s statement] relates

to those who are seduced with gathering, investing and hoarding
wealth. They are so infatuated and consumed that they do not see
any other pursuit more agreeable besides it. There is such a vast dif-
ference between this type of person and those who seek knowledge.
Again , these four types are not callers to this religion , leading
scholars or sincere students pursuing knowledge. Those pos-
sessing a semblance to those [who are scholars or students] only
dubiously do so. They claim that they have reached the status [of
nobility], but instead they are cut off. Some may compare them
[ to the true scholars] because of some knowledge that they may
see. They justify it saying : ‘We are not better than them and we
do not give preference to ourselves over them.’ Those who are
seduced consider these imitators to be sources of evidence. Some
of the Companions said : ‘Beware of the discord resulting from
the wicked scholar and the ignorant worshipper. Their discord is a
tribulation for every seduced one.’1
All’s statement essentially compares such people to grazing cat -
tle. This comparison is derived from the statement of the Exalted :
—
They are but as the cattle nay, but they are farther astray.2 The Sublime
did not stop by comparing them just to cattle, but instead described
them as further astray. Here saima means ‘grazing’ (raxya ), and the
Emir of the Believers compared them to [grazers] because their sole
endeavour is the pursuit of this world and its rubble.
God (Exalted is He) sometimes likens those who are ignorant or
astray to cattle and, on other occasions, to donkeys. This latter analo-
gy is for those who have learned knowledge but do not comprehend
or act upon it. Finally, sometimes [they are likened ] to dogs, and
this applies to those who abandoned knowledge and instead pursued
their temptations and whims.
cAli’s statement, ‘Knowledge fades away with the death of those
1 Ibn cAbd al-Barr 1161. In this reference it was said by Ibn al-Mubarak .
2 Q. xv.44.
200
who uphold it’, is based on the hadlth of the Prophet (may God bless
him and grant him peace) narrated by cAbd Allah b. cUmar and A’isha
(may God be pleased with them): ‘Indeed God does not take away
knowledge by removing it from the hearts of people, but instead
He seizes that knowledge by taking the scholars. Once no scholar
remains, people begin to ask ignorant leaders, who give their ver-
dicts without knowledge. They are misguided and they lead people
further astray.’1 Thus the fading away of knowledge is due to the
passing of the scholars.
Ibn Mascud said on the day that cUmar (may God be pleased
with him) died : ‘I consider that nine-tenths of knowledge has been
lost today.’ It was previously mentioned that cUmar (may God be
pleased with him) said : ‘The death of a thousand worshippers is less
significant than the death of a single scholar enlightened with the
knowledge of what is permitted by God and what is forbidden.’2
All’s statement, ‘Yet by the will of God this earth will not be
devoid of [scholars] who remain steadfast for God’s sake and convey
His evidences’, is derived from the authentic hadlth of the Prophet
(may God bless him and grant him peace): ‘There will always exist
a group from my Community upon the truth. They will not be
harmed by those who have forsaken or opposed them until God’s
decree comes and they are in this manner.’3 Anas also narrated that
the Messenger of God (may God bless him and grant him peace) said :
‘My Community is like the rain : it is not known whether the first [of
the rain] is better or the last .’4 Ammar and Abd Allah b. Amr said :
‘Had it not been for the fact that there exist those in the last of this
Community who remain steadfast conveying God’s evidences and
formulating independent legal verdicts, they would not have been
described with that goodness.’
1 Bukhari 24 ; Muslim 6796 ; Tirmidhl 2652 ; Ibn Maja 9 ; Ahmad 6511.
2 Ibn Abd al-Barr 126.
3 Muslim 4950 ; Tirmidhl 2229; Abu Dawud 4252 ; Ibn Maja 10.
4 Tirmidhl 2869 ; Ahmad 12, 327. It is ‘authentic’ according to Alban! ( Silsilat
al-ahadlth al-sahlha 2286).
201
In addition, this Community is the most perfect and the best to

ever exist in humanity ; and its prophet is the Seal of the Prophets.
Since there is no prophet who will come after [Muhammad ] , God
provided it with scholars. Every time a scholar dies another suc-
ceeds him. In that manner, the distinguishing characteristics of this
-
religion ( maalim al dln ) do not go into oblivion , nor do its guide-
posts (<alatn) become unknown. As for the Israelites, every time a
prophet would die another prophet would succeed him. Thus they
were always led by prophets. The scholars of this Community are
like the prophets for the Israelites.
Khawlani narrated that the Messenger of God (may God bless
him and grant him peace) said : ‘God will continue to sprout up for
this religion new plants that He will use to serve Him.’ The plants 1
of God ( ghars Allah ) are those who are knowledgeable and act right-
eously. Therefore, if the earth had become devoid of scholars, these
plants of God would likewise be absent.
Now some people have added fabrications to this tradition of cAll
or claimed that it is a proof of the ‘awaited one’ ( muntazar ).2 This
statement of cAll is well known and only those who are liars have
added to it. Furthermore, the evidences of God are not upheld by
someone who is unknown and hidden. Those who are ignorant can-
not hear any news or learn anything from [that type of person ] , and
those who are astray cannot be guided by him. Those who are fearful
cannot become secure and those who are subjugated cannot become
empowered through [such a hidden one]. What kind of evidence of
God is upheld by someone whose body cannot be seen, his speech
cannot be heard, and his whereabouts remain unknown , especially
by those whose principles maintain that claim?
They were prompted to make such a claim by using the [fol-
lowing principle] : ‘It is necessary that God’s evidence be severed
1 Ibn Maja 8 ; Ahmad 17,787. It is ‘sound’ according to Alban!( Silsilat al-ahadith

al-sahtha 2442).
2 Here Ibn al-Qayyim briefly discusses the Twelver Shici belief of occultation.
202
[temporarily] from those charged with obligations out of divine

providence for them.’ O God, how amazing is this providence that
—
has occurred as a result of this non-existent even infallible [as they
—
claim] person! And what types of the Lord’s evidences have they
substantiated predicated on this false principle? Since there is no
way whatsoever for them to meet this non-existent person ( macdum )
and become guided by him, is [God’s providence] displayed best by
charging them with something unbearable [that is, waiting for his
coming], and by making them excused [from other obligations] due
to their lack of evidence [and the awaited one’s absence] ? They have
tried to escape from one thing, but have only fallen into something
more evil. It has been said :
The one who seeks protection with cAmr when [afflicted ]
with troubles
Is like one who seeks protection from the sun-baked
ground with fire.1
God has promised to disgrace those who diminish the Companions
for the latter are the best of this Community and are at the forefront
of it. [God has also promised that] people will see the faults [of those
who denigrate the Companions] and He will expose them. We seek
protection with God from being forsaken. This poet says it best :
Is it not time that the cellar [in Samarra] brought forth
[ the Twelfth Imam]
Which you have assumed and claimed? Is it not time?
Your rationale is faulty since you have considered
him to be
The third of a group which includes griffons ( funaqa ) and
ghouls (ghilan )
The evidences held by this ‘hidden one’ have become completely
lost and null. In reality, they have invalidated the evidences of God ,
not preserved them. This tradition of the Emir of the Believers [cAll]
(may God be pleased with him) is forthright [in stating] that one who
i This is akin to the English idiom ‘Jump out of the frying pan into the fire.’
203
-JAWZIYYA ON KNOWLEDGE
IBN QAYYIM AL
upholds the evidences of God on this earth is one who relays and
conveys them from God to His servants. cAll (may God be pleased
with him) exemplifies such characteristics, as do his brothers, the
Rightly-Guided Caliphs, and those who will follow them until the
Day of Resurrection.
‘All’s statement, ‘In that manner, they prevent the evidences and
signs of God from falling into disuse’, illustrates that it is impos-
sible for them to become null. If it is said : What is the difference
between evidences (hujaj) and signs ( bayyinat) ? The answer is that
hujaj are the evidences of knowledge that can be heard by one’s
ears and understood by one’s heart. God (Exalted is He) mentioned
Abraham debating and showing his people the invalidity of their
position by using evidences of knowledge : That is Our argument . We
gave it unto Abraham against his folk . We raise unto degrees of wisdom whom
We will . Thy Lord is Wise , Aware. Ibn Zayd interpreted argument to
1
be ‘knowledge of evidences’.
In addition, hujja can also indicate ‘argument’ ( mukhasima ) , as per
the statement of the Exalted : Unto this, then , summon ( O Muhammad).
And be thou upright as thou art commanded , and follow not their lusts, but
say: I believe in whatever Book God hath sent down , and I am commanded
to be just among you . God is our Lord and your Lord . Unto us our works
and unto you your works; there is no argument between us and you .2 This
indicates that once the truth has become evident, clear and manifest,
then no further arguments or debates should occur. The purpose of
debating ( jidal) is only to manifest the truth. Once the truth becomes
evident , then there is no further benefit in arguing and debating.
Further arguments and debates just become troublesome, so one
should dispense with them. This is the meaning of this verse.
Many of those who are ignorant have the erroneous impression
that one should not debate others because the Divine Law and the
Prophet (may God bless him and grant him peace) did not use evi-
1 Q . vi . 83 .
2 Q . xLii.15.
204
dence against his opponents or debate them. Some ignorant logicians

and followers of Greek philosophy [go even further] and claim [first
of all] that the Divine Law only addressed the masses and that evi-
dence cannot be deduced from it. [Secondly, they argue] that the
prophets only called the masses by using sermons, while the [true]
evidences are only for the elite. [Thirdly, they argue] that only they
and those who follow their methods truly adhere to the proofs. All
of this is due to their ignorance of the Divine law and the Qur’an.
The Qur’an is replete with all types of evidences and proofs with
regards to issues of His Oneness, His creation of this universe, the
resurrection and His sending of the messengers.
The speculative theologians (mutakallimun) and others do not
render definitive proofs of the above [issues] except that the Qur’an
provides them with more eloquent expressions, clearer signs and
more complete meanings that are far removed from any uncertainty
or need for [further] questioning. Indeed many of the master specu-
lative theologians, whether ancient or modern, have acknowledged
this [fact].
Abu Hamid [al-Ghazall]1 mentioned in the beginning of the
Ihya :
Some [may object ] by asking : Why did I not discuss the
branches of speculative theology and philosophy, and
clarify whether they are either blameworthy or praise-
worthy ? My reply is: Know that all the beneficial proofs
found in speculative theology are encompassed within the
i Abu Hamid Muhammad b. Muhammad al-Ghazall (d. 504/ mi ) is considered by

many to be the Renewer ( mujaddid) of his century and the Proof (hujja) of Islam.
He wrote many significant books, including the Ihya culiim al-din [The Revival
of the Religious Sciences], which bridged the gap between orthodox practice
and Sufism, and is considered to be his greatest work. He also wrote Tahafut
al-falasifa [The Incoherence of the Philosophers], which successfully refuted
Greek philosophy and its supporters amongst the Arab philosophers, such as
Farabi and Ibn Sina (Avicenna). He also provided the Islamic creed for the schools
built by Nizam al-Mulk , which led to a Sunni revival. His theology was Ashcari,
while his jurisprudence was Shaffl.
205
Qur’an and the Traditions of the Prophet . Whatever is

not included in either [the Qur’an or the Traditions of the
Prophet] is not there because they are either blamewor-
thy debates, which are innovations as I will show subse-
quently ; or they are controversial and contradictory ; or
they are long-winded farces (tarahat) and senseless jibber-
jabber (ihadhayanat ) that our natures would belittle and our
understanding would reject ; or they are statements that
are not even relevant to the religion. None of this existed
in the first period [of Islam] whereby it was considered an
innovation to take [speculative theology] up in its entire-
ty.1 The ruling regarding this has changed now, though,
since innovations have occurred that turn people away
from the requisites of the Qur’an and the Sunna. A group
has emerged 2 that has fabricated doubts and arranged false
statements [ to embolden them]. Thus that which was pre-
viously forbidden has now become permissible due to its
necessity.3
RazI said in his book Aqsam al-ladhdhat [The Types of Pleasure4] :
‘1 considered the books of speculative theology and philosophical
methodologies, but I did not feel that it satisfied one’s thirst , nor did
it cure one’s ailment. Instead , I saw the closest methodology to be
that of the Qur’an. One can read [verses] that [definitively] affirm :
Unto Him good words ascend;5 and The Beneficent One , Who is established
1 This sentence is present in Ghazali’s book but the latter part is missing in the
textused for this translation.
2 This phrase is also included in Ghazali’s book but is missing in the text used for
this translation.
3 Ghazali, Ihya , vol. i, p. 22.
4 This book is also entitled Dhamm ladhdhat al-dunya [Censure of the Pleasures
of this World ]. Regarding this text , see Shihadeh, The Teleological Ethics of Fakhr
-
al Din al- Razi, pp. 187-188. The paragraph as rendered by Ibn al-Qayyim is
somewhat summarized.
5 Q. xxxv.10.
206
on the Throne.1 One can also read [verses] that [definitively] negate:
Naught is as His likeness.2 Whoever has experienced what I have will
recognize what I have.’ RazI is only pointing out the definite proofs
of the Qur’an that he understands. Once one deeply understands
the proofs of the Qur’an, which are transmitted, rational, definitive,
based on evidence and certain, no doubts can intervene between him
and them, and nothing tenable can take their place. In that case, one’s
heart will never abandon the Qur’an .
The firmly-rooted (;rasikhun) scholars are knowledgeable regard-
ing [these proofs]. Firm knowledge makes the heart content, puts the
self at ease, increases one’s intellect and enlightenment , and allows
evidences to become strengthened. There is no way for anybody in
the world to repudiate the [scholar ] who uses this knowledge based
on evidence. Whoever argues using these evidences will tear apart
the doubts his opponents try to instill in people. It is only through
[firm knowledge] that the hearts become receptive and responsive to
God and His Messenger.
One speculative theologian said : ‘1 spent my whole life in specu-
lative theology seeking proofs, but I found that I only became more
distant from them. I therefore went back to the Qur’an to ponder
and contemplate it. I found that I had the true evidence all along
without realizing it. I thought to myself: By God, I am like the one
depicted by the poet : “ One of the most amazing and astonishing
things is a crowd / Near one who is beloved yet they cannot reach
him / It is like a stallion in the desert dying from thirst / Even though
it carries water on its back .’”
He continues to say : ‘Once I returned to the Qur’an, I found the
rulings and proofs. I also found God’s evidences and signs such that
if every correct thing the speculative theologians had written in their
books was accumulated, one of the suras of the Qur’an would still be
more complete in comparison. Furthermore, [ the Qur’an’s] phrases
1 Q. xx.5.
2 Q. XLII . I I .
207
are more beautiful and eloquent , and they conform to [reality] in

detail, take care [of our needs], allude to matters where doubts may
occur, and guide one on how to respond to them. It is just as has
been said : “ [The Qur’an ] is sufficient and it cures anything in the
heart / It has not omitted any need whether major or minor. ” The
[doubts] of speculative theology kept on swarming upon my heart ,
but I rejected them and did not allow them to enter. Thus these
[doubts] were turned away.’
The point is that the Qur’an is full of all of the types of evi-
dences, proofs and correct types of deductions by analogy (<aqyisa ).
Furthermore, God (Exalted is He) commanded His Messenger (may
God bless him and grant him peace) to uphold them and debate oth-
ers: And reason with them in the better way;1 And argue not with the People
of the Book unless it be in ( a way ) that is better.2 Only those who are
extremely ignorant would deny that [command].
To return, the point is to differentiate between ‘evidences’ ( hujaj )
and ‘proofs’ (bayyinat). I say that ‘evidences’ are substantiations based
on knowledge ( al-adilla al- Hlmiyya), while ‘proofs’ is the term used
for anything that reveals the truth, whether it is a manifest token
( calama mansuba aw imdra ) or a proof based upon knowledge. The
Exalted said : We verily sent Our messengers with clear proofs [ ( bayyinat ) ] ,
and revealed with them the Book and the Balance .3 Thus ‘proofs’ are the
signs ( ayat ) that God uses to prove the truthfulness of the [messen-
gers] , and they include inimitable prophetic miracles (mujizat). The
Book [in this verse is distinct from those signs and it ] is what actually
calls [people to the guidance].
The Exalted said : The first Sanctuary appointedfor mankind was that
at Becca , a blessed place , a guidance to the peoples; wherein are clear signs ( of
God's guidance , such as ) the place ( maqam ) where Abraham stood up to pray.4
1 Q. xvi . 125.
2 Q. xxix . 46.
3 Q. Lvn.25.
4 Q. 111.96-97.
208
The Place of Abraham is a sign that can be seen and it is one of God’s
signs in this world. Also consider the verse in which Moses said to
Pharaoh and the latter’s people : I come unto you ( lords of Egypt ) with a
clear proof from your Lord . So let the Children of Israel go with me . ( Pharaoh )
said : If thou comest with a sign , then produce it , if thou art of those who speak
the truth . Then he flung down his staff.1 The flinging of the staff and its
turning into a serpent was the proof ( bayyina ) described here. These
are the types of signs that God (Exalted is He) spoke about when He
said : Naught hindereth Us from sending signs ( ayat ) save that the folk of old
denied them .2
It is due to the Sublime’s mercy and benevolence that He did
not respond to the request of the disbelievers [of Quraysh]. His
methodology (sunna), which cannot be altered, is that if the [dis-
believers] ask for a sign and He responds to them but yet they
still do not believe, then He will punish them by wiping them
out ( isti’ sal). Since the Sublime knew that they would not believe
even if they were given all of the signs, He did not answer their
request . As a result , they were not deserving of that particular
punishment. Instead , the offspring [of those same rejectors] sub-
sequently believed in Him. They believed without needing these
signs that were proposed by their [fathers]. Therefore the fact that
these requested signs were not sent down was due to the Lord’s
perfect wisdom, mercy and benevolence.
On the other hand , evidences continued to be revealed in an
increasing fashion. The Messenger of God (may God bless him
and grant him peace) died while leaving behind a vast number [of
evidences] ; and they will all remain until the Day of Resurrection .
All’s statement, ‘They are the least in number, but they occupy
the greatest rank in God’s sight’, indicates that this group of people
represent the fewest number in creation , and so they are considered
to be strangers. The Prophet (may God bless him and grant him
1 —
Q. vn.105 107.
2 Q. XVII.59.
209
peace) said : ‘Verily Islam started as something strange (gharib ) and it

will again revert to being strange just as it began. So blessed are the
strangers (ghuraba ) / * Thus the believers are few when compared
to all of humanity, the scholars are a small subset of the believ-
ers, and these [strangers] are only a minority of the scholars. Do
not succumb to a thought which deceives those who are ignorant :
‘Had these people been on the truth, they would not have been the
minority opposed by the majority / Know that these [strangers] are
the true [and elite] of humanity, and that those who oppose them
are only human beings [in form] .
Ibn Mascud said : ‘Let none of you be characterless ( imca ) by
saying “ I only want to follow the [ majority of ] people.” Rather,
you should settle on believing even if all other people have
disbelieved / The Sublime has criticized the majority in many
2
places : If thou obeyedst most of those on earth they would mislead thee far
from God's way;3 And though thou try much , most men will not believe;4
Few of My servants are thankful;5 Many partners oppress one another, save
such as believe and do good works , and they are few.6 One of the know-
ers said : ‘Your loneliness on the path is proof of the righteousness
you seek /
Do not be afraid of the desolation along the path
you are taking .
Instead , walk [ knowing] that the truth is guarding you .
Then cAll said : ‘God defends His evidences by using them ; they
convey them to their colleagues and peers and plant them in their
hearts/ This is because God (Glory be to Him) has ensured the
preservation of His evidences and signs. The Prophet (may God
bless him and grant him peace) notified us that, ‘There will always
1 Muslim 372 ; Ibn Maja 3986 ; Ahmad 3784.
2 HaythamI 851.
3 Q. vi.116.
4 Q. XII.103.
5 Q. xxxiv.13.
6 Q. xxxvm.24.
210
exist a group from my Community upon the truth. They will not
be harmed by those who have forsaken or opposed them until the
Hour occurs.’1
The plants of God , which He uses for His religion, will con-
tinuously implant knowledge into the hearts of those whom God
is pleased with and has deemed fit for that. Thus the evidences of
God and those who uphold them will always remain present on this
earth. Some of the Predecessors used to supplicate: ‘O God , make
me one of Your plants who obey You by doing righteous deeds in
accordance with Your will.’
Those whom God has supported to preserve this religion did
not die except after they had spread their knowledge and wisdom,
either to their peers or by authoring books that people could benefit
from. It is for this reason and others [previously mentioned] that the
scholars are superior to the worshippers.
Then cAli said : ‘This knowledge allows them to charge forth
[and understand] the realities of the matter. It has also allowed them
to find [ the path] easily manageable, whereas the wanton ( mutrafun)
find it rugged and difficult . They feel comfort [on this path] while
the ignorant ones feel loneliness.’ The path to the Hereafter is rugged
and difficult for most people. This is due to the fact that their temp-
tations, wishes and habits conflict with it ; therefore few undertake it.
It is also due to the paucity or absence of their knowledge regarding
the journey’s end, what they were created for and what has been
prepared for them. They also found following their temptations
and desires easier than being sincere and pious. Thus they inclined
towards indifference ( dad) and relaxation, and they preferred this
immediate life ( cajil) over the Hereafter ( ajil). Those who are deluded
away from God and obstinately reject His greatness and His lordship
will say allegorically : ‘Take hold of what you see and leave those
things which you have only heard about.’
i Tirmidhi 2192 ; Ibn Maja 6; Ahmad 15,597 and 20,361. It is ‘authentic’ according
al-ahadith al-sahiha 403 ).
to Alban!( Silsilat
211
Those who uphold the evidences of God clearly see what the
— —
ignorant who are dim-sighted cannot . The flag post of bliss
was raised up and so they raced towards it. They are certain of the
Lord’s promise ; thus they abstained from everything else and only
aspired to His [reward of Paradise]. They knew that this lowly
world is a transient abode, not a permanent one ; a passing stopo-
ver, not a resting place to delight in ; and that its inhabitants are
like travellers sitting underneath the shade of a tree only to soon
leave it and move on . They are certain that it is like a dream during
one’s sleep or like a shadow that will vanish. Therefore their hearts
have abandoned [ this world] and they have turned their backs on it .
Their hearts hurry towards the Hereafter empowered by their firm
resolve. They abandoned their dreams and the pleasures associated
with them, for the lover [of the Hereafter ] does not actually sleep
at night. They knew that the path was long and that their stay [in
—
this world ] was short only [intended ] to be a stopover for sup-
plying provisions.
These all are the fruits of certainty. If the heart is certain of what
is forthcoming of God ’s generosity and what He has prepared for His
loyal supporters, he can almost witness [His Paradise] beyond the
veil of this lowly world. He knows that once that veil is removed he
will be able to see it directly. This [certainty] leads to the dissipation
of any loneliness and he will be able to manage the [path] easily.
This is the first level of certainty. Here what is known is
unveiled [only] to the heart . It witnesses it and has no doubts about
it. This is followed by the second level, which is witnessed cer-
tainty ( cayn al- yaqin ). This is seen [directly] by one’s eyes, whereas
the first is only witnessed by the heart . This is then followed by the
third level, which is true certainty ( haqq al- yaqin ). This is to touch
( mubashara) and to grasp (idrak ) what is known. For example, the
first [ level of certainty] is your knowledge that there is water in a
certain valley, while the second is if you can see it , and the third
occurs once you drink it.
212
It is in this light that the hadith of Haritha should be understood.

The Prophet (may God bless him and grant him peace) said: ‘How
do you view yourself, Haritha?’ He said : ‘1 view myself as a true
believer.’ The Prophet said : ‘There is a reality to every statement,
so what is the reality of your faith ?’ He said : ‘I have abstained from
this world and its temptations by praying at night and fasting during
the day. I feel as if I am clearly looking at the Throne of my Lord.
It is also as if I can see the inhabitants of Paradise visiting each other
and the denizens of Hellfire crying out for relief [from the punish-
ment ].’ The Prophet said : ‘Here is a servant whose heart has been
enlightened by God.’1 This is how knowledge allows one who has it
to charge forth and understand the realities of the matter.
In a well-known tradition [the Prophet said ] : ‘Once [ the spir-
itual] light enters the heart, it opens up and rejoices.’ It was said :
‘What is the sign of that ?’ The Prophet said : ‘Shunning this decep-
tive abode, seeking out the eternal abode, and preparing for death
before it comes.’2
The Companions could reach this state when they were with
the Prophet (may God bless him and grant him peace), as he would
remind [and describe for] them Paradise and Hellfire. Hanzala
al-Usaydl, one of the scribes of the Prophet (may God bless him
and grant him peace), once went crying with Abu Bakr (may God
be pleased with him) to the Messenger of God. The Messenger of
God (may God bless him and grant him peace) said when he saw
him : ‘What is the matter, Hanzala ?’ He said : ‘Hanzala has become
a hypocrite, O Messenger of God! You remind us of Hellfire and
Paradise when we are with you, and it is as if we can see them with
the naked eye. But when we leave, we forget so much because we
become busy with our wives and livelihood.’ The Messenger of God
said : ‘If you were to remain in the same state that you are in when
1 BayhaqI ( Shuab) 10,108 ; HaythamI 190 (who said it is ‘weak’).

2 BayhaqI [ Shuab ) 10,068 ; Hakim 7863. It is ‘weak’ according to Alban! ( Mishkat
5228).
213
you are with me, the angels would shake your hands while you are
in your gatherings, on your travels and on your beds. But Hanzala,
there is a time for this and a time for that.’1
The point again is to say that what allows the heart to charge
forth into the reality of faith, to easily manage what others find dif-
ficult, and to feel comforted whereas others would feel loneliness, is
the perfect knowledge and pure love it possesses. Love is concordant
with knowledge and [love] becomes stronger as [one’s knowledge
becomes] greater, and vice versa. The lover does not find the path
to be rugged or difficult as he actually reaches his beloved, nor does
he feel loneliness along it.
Then cAli said : ‘These [scholars] have bodies that are in this
world , but their spirits are attached to the heavenly congrega-
tion.’ The spirit is a heavenly essence made of heavenly matter,
but for now it is required to live in this earthy body. Yet every
spirit continuously aspires for its home in the heavens and longs
for it like a bird for its nest. However, because it is excessively
distracted [with our daily lives] , it wants to remain forever on this
earth and it forgets its [real] abode and home. But it cannot rest
anywhere else, just like there will be no rest for the believer until
he meets his Lord.
This lowly world is truly [the believer’s] prison. Therefore you
will notice that the believer’s body is in this lowly world , while his
spirit is amongst the heavenly congregation. In a traceable hadith
narrated by Tammam2 [we read] : ‘If the servant sleeps while he is
prostrating, God will mention his magnificence to the angels say-
ing : “ Look at My servant! His body is on the earth while his soul is
with Me.’”3 This meaning is also portrayed by a saying of some of
the Predecessors : ‘The hearts are always roaming : one is around rot-
1 Muslim 6966; Tirmidhl 2514; Ibn Maja 4239 ; Ahmad 17,609.
2 Abu al-Qasim Tammam b. Muhammad al-Razi (d. 414/1023 ) was a traditionist
and author of Fawaid al-Hadith.
3 Tammam 1670; Zabldi, vol. 1, p. 420. It is ‘weak’ according to Albanl ( Silsilat
al-ahadith al-dactfa 953).
214
An Exposition of a Tradition by Alt
ten [actions and people] (hushsh) while another is circumambulating

with the angels around [God’s] Throne.’
The greatest punishment for the spirit is being entrenched and
concealed in the depths of the body, because it is distracted by [the
body’s] pleasures, cut-off from noticing what it was created for, and
[distracted] away from its [eternal] abode, place of comfort and high
level. But the intoxication ( sukr ) induced by following temptations
veils it from being cognizant of that pain and suffering. Then once
it awakens from its intoxication and [ becomes free of ] adversities, all
types of regret will descend upon it. At that point , [ the spirit] will
lament missing out on the generosity of God, proximity to Him and
the feeling of comfort in His [ presence]. It has been said :
Allow your heart to travel wherever it desires
Yet its love is only for its first love.
How many residences on this earth is a young man fond of
But he will always be nostalgic for his first home!
The believing servant in this world is [ like someone who has
been taken] captive away from Paradise to this abode of hardship
and toil wherein he is enslaved. How can he be blamed for longing
for the abode [of Paradise] when he has been separated from those
whom he loves and [instead] gathered together with his enemies? I
have written some poetry in this regard :
Welcome to the Gardens of Eden as it is
Your first home and settlement.
But we have been taken captive by the enemy. Do you
think
That we will be able to return to our homeland and be
safe?
It has been said [ by Mutanabbl] :
It is wished [ by the enemy] that our hearts forget
[Paradise]
But our natures reject that disrupter.
215
For this reason, the believer is a stranger in this abode. No matter

where he lives he remains in a strange abode. The Prophet (may God
bless him and grant him peace) said in this regard : ‘Be in this world
as if you were a stranger or a passer-by.’1 The Prophet (may God
bless him and grant him peace) used to be amongst his Companions
in body but his heart and spirit were with his Lord , Who provided
him with [spiritual] sustenance.
Abu al-Darda said : ‘If a servant sleeps, his spirit ascends to
beneath the Throne. If it is pure, then it is allowed to prostrate, but
if not then it is not allowed to do so.’ This, and God knows best , is
the reason that one who is in a state of ritual impurity should make
ablution before going to sleep, as this ascendance occurs in the state
of sleep. The spirit can also be free of the body due to other reasons.
In those cases, it is able to rise and ascend to the degree that it is free.
It may be that the love of the beloved is such that only his body is
present amongst people, while his spirit is with his beloved.2 This is
well described in poetry and prose.
cAll then said : ‘They are the viceroys3 of God on His earth.’
Those who view that it is permissible to say that one is ‘the viceroy
of God on this earth’ use this statement as evidence. Some of the
Companions also used the following verses of God as evidence: And
when thy Lord said unto the angels: I am about to place a viceroy in the earth ;4
He it is Who hath made you viceroys in the earth ;5 Is not He ( best ) Who
answereth the wronged one when he crieth unto Him and removeth the evil ,
and hath made you viceroys of the earth?6
1 Bukhari 6416; Tirmidhi 2333 ; Ibn Maja 4114; Ahmad 4764.
2 Ibn al-Qayyim has mentioned further hadiths in this regard and describes the
different types of strangeness: ‘The righteous are strange [or few] in comparison
to people in general, the ascetics are strange relative to the righteous, and the
knowers are strange when compared to the ascetics.’ See Ibn al-Qayyim, Madarij,
vol. HI, pp. 184-195.
3 The Arabic term for ‘viceroys’ is khulafa\ sing , khalifa .
-
4 Q n.30.
5 Q. xxxv.39 -
6 Q. xxvii.62.
216
Moses said to his people : It may be that your Lord is going to destroy
your adversary and make you viceroys in the earth , that He may see how
ye behave.1 The Prophet (may God bless him and grant him peace)
also said : ‘Indeed God will establish you and make you viceroys on
this earth so that He may see how you behave. So guard yourselves
against this world and [the seduction ] of women.’2 They also point-
ed to the statement of the shepherd speaking to Abu Bakr (may God
be pleased with him) as evidence:
O viceroy of the Beneficent , we are a true people
Prostrating in the early morning and late afternoon.
We give our earnest money as we realize that God
has revealed
That a portion of our wealth be distributed as almsgiving.
But a second group opposed using that term and maintained
it should not be said that someone is the ‘viceroy of God’. This is
because the word ‘viceroy’ denotes someone who has taken the place
of another who is absent ; but God (Exalted is He) is always pre-
sent and never absent , near and never distant , and He is All-Seeing
and All-Hearing. Thus it is impossible for another to succeed Him.
Instead, He (Glory be to Him) is the One Who always succeeds His
believing servants.
The Prophet (may God bless him and grant him peace) said in
an authentic hadlth regarding the Antichrist ( Dajjal ) : ‘If he appears
while I am amongst you, then I will be his adversary on your behalf.
But if he appears and I am not amongst you, then each man will have
to fend for himself. God is my Successor3 in taking care of every
believer.’4 cAbd Allah b. cAmr narrated that the Messenger of God
used to say when he would travel: ‘O God, You are the Companion
on a journey, and the Successor who takes care of one’s family and
1 Q. VII.129.
2 Muslim 6948 ; Tirmidhi 2191 ; Ibn Maja 4000; Ahmad 11,169.
3 Although the Arabic khalifa is used in this context, it is inappropriate to refer to
God as a ‘Viceroy’.
4 Muslim 7373 ; Tirmidhi 2240 ; Abu Dawud 4321 ; Ibn Maja 4075 ; Ahmad 17,629.
217
those left behind.’1 In another authentic hadith the Prophet (may God
bless him and grant him peace) said : ‘May God have mercy on Abu
Salama and elevate his status amongst the guided ones. May He be
his Successor in taking care of his family.’2
Abu Bakr al-Siddlq (may God be pleased with him) disagreed
with those who would call him ‘the viceroy of God’ (khalifat Allah ) ,
and he would say: ‘I am not the viceroy of God, but rather the vice-
roy of the Messenger of God and this is sufficient for me.’
The [second group] also said there is no disagreement that
the statement of the Exalted , I am about to place a viceroy in the
earth ,3 refers to Adam and his offspring. Furthermore, all of the
exegetes, Predecessors and later scholars are in agreement that He
made Adam a successor to those who preceded him on this earth.
It has been said that the jinn were its inhabitants [ previously] and
that the angels inhabited it after the jinn. This is mentioned in
the exegeses.
The [second group] also maintained that the intended meaning
of the Exalted’s statement , He it is Who hath made you viceroys in the
earth ,4 is that He made each generation succeed another such that
—
every time one passes another succeeds it until the end of time not
that they are the viceroys of God.
Some have also maintained that this is specifically addressed to
the Community of Muhammad (may God bless him and grant him
peace), indicating that He made them succeed the prior nations.
Although there is no doubt that it is directed to this Community
specifically, it also includes all of humanity. God made their father
[Adam] succeed those before him and then made his offspring into
successors, one generation after another, until the Hour arises.
Therefore this succession is one of His signs : Is not He ( best ) Who
1 Muslim 3275 ; Tirmidhl 3439 ; Abu Dawud 2598 ; Ahmad 6311.

2 Muslim 2130 ; Abu Dawud 3115 ; Ibn Maja 1447; Ahmad 26, 534.
-
3 Q n.30.
4 Q. xxxv.39 *
218
answereth the wronged one when he crieth unto Him and removeth the evil ,
and hath made you viceroys of the earth?1
As for the statement of Moses to his people, It may be that your
Lord is going to destroy your adversary and make you viceroys in the earth ,
that He may see how ye behave ,2 it does not refer to them succeeding
God , but rather that they will succeed Pharaoh and his people whom
He destroyed. Similarly, the statement of the Prophet (may God
bless him and grant him peace), ‘God will make you viceroys on this
earth’, indicates that they will be successors to the prior nations that
have been destroyed.
As for the poetry of the shepherd , it was said in the absence of
the truly faithful one [Abu Bakr]. It is not known whether it actually
reached Abu Bakr or not ; and if it did reach him, then it is unknown
whether he permitted this term or not.
My opinion is that, if what is intended by ‘viceroy of God’ is
to claim that one succeeds God , then the group who prohibited
this is correct. But if the intention of this attribution is that God
made one a viceroy to succeed others who had preceded , then it is
not forbidden . In this manner, the answer becomes clear regarding
the statement of the Emir of the Believers [cAll] that the [scholars]
are ‘the viceroys of God on His earth’, whereby He made them
succeed others.
If it is said that this attribution does not denote praise, since it
is applicable to the entire Community, the response is that it con-
notes selecting and distinguishing this [elite group of scholars]. It is
similar to the attribution of being His servant in the statement of
the Exalted : As for My servants, thou hast no power over any of them ;3
The ( faithful ) servants of the Beneficent are they who walk upon the earth
modestly ;4 and other like examples. It is well known that all of crea-
1 Q. XXVII.62.
2 Q. VII.129.
3 Q. xv.42.
4 Q. xxv.63.
219
tion are His servants. Thus the [term] ‘successors’ is like ‘servant’ in
His statements: God is Seer of His servants 1 and God willeth no injustice
for ( His ) servants ;2 and ‘viceroys of God’ is analogous to servants in: Lo!
as for My servants , thou hast no power over any of them 3 .
Finally, cAll said that they are ‘His callers to His religion.’ Here
al-duat is the plural of caller ( da in ) , like judge ( qadin ) and [ the plural]
qudat or thrower ( ramin ) and [the plural] rumat. Their attribution to
God [as His callers] also connotes that they were selected specifi-
cally [for that purpose]. They call others to His religion in order to
worship and love Him. They are the elite of God’s creation, and
they are bestowed the highest status by God (as will be proven by
the next point).
1 Q. HI.15.
2 Q. XL.31.
3 Q. xv.42.
220
CHAPTER TEN
Knowledge is Essential to Attaining Certainty

and to Calling to God
[POINT 130: ONE OF THE HIGHEST RANKS IS CALLING TO GOD,

AND THIS REQUIRES EXTENSIVE KNOWLEDGE .]
The Exalted said : And who is better in speech than him whoprayeth unto
his Lord and doeth right , and saith : I am of those who are Muslims (.sur-
rendering unto Him ). Hasan [ al-Basrl] said : ‘This refers to a believer
1
who has responded to God’s calling. He then calls people to it and

does righteous deeds accordingly.’ God loves such a person , and he
is one of His loyal supporters. Being a caller to God is one of the
highest ranks that a servant can reach. The Exalted said : And when
the servant of God stood up in prayer to Him , they crowded on him , almost
stifling ; Call unto the way of thy Lord with wisdom andfair exhortation ,
2
and reason with them in the better way.3

The Sublime has made the status of the recipients dictate the
manner of calling ( dacwa ) . [ Firstly] , those who are rational , accept
[ the message] and do not stubbornly reject the truth are called to
it through wisdom. [Secondly ] , those who are receptive but are
unmindful or hesitant for some reason are called by good advice.
This is through enjoining them to [good] and forbidding them
from [evil]. It also involves making them yearn [for Paradise] and
1 Q. xn.33.
2 Q. Lxxii.19.
3 Q. xvi.125.
221
fear [ Hellfire] .1 [Thirdly] , those who stubbornly reject and are

obstinate are debated only in an amicable way. This is the correct
[interpretation ] of this verse.
It does not mean , as is claimed by those who are held cap-
tive by Greek philosophy , that wisdom is the demonstrative
syllogism ( qiyds al-burhan ) used to call the elite ; good advice is
the rhetorical syllogism ( qiyds al- khitaba) used to call the masses ;
and debating with that which is better is the dialectical syllogism
( qiyds al-jadali ) used to refute those who try to provoke discord
( shaghab al-mashaghib ) by debating with analogies composed of
agreed - upon premises. This is falsehood 2 and it is built upon the
premises of philosophy. It is in opposition to the principles of the
Muslims and the rules of the [ Islamic] religion in many aspects,
but this is not the place to discuss this.
The Exalted said : Say: This is my way. I call on God enlightened
with sure knowledge . I and whosoever followeth me .3 Kalbl said : ‘It is
incumbent upon everyone who follows [the Prophet ] to call
to that which he called to , to remind [people] with the Qur’an
and give them [good] advice.’ A person cannot truly be one of
the Prophet’s followers until he calls to what the [Messenger ]
has called to ; and calling others perfectly requires extensive
knowledge. As such, this is sufficient to show the eminence of
knowledge. God blesses with His grace those whom He wills.
1 Ibn al-Qayyim adds in a subsequent section that is not translated in the main
text : ‘It is
for this group that the allegories were drawn , the evidences were
established, and the opposing views and responses to them were mentioned.’ See
Ibn al-Qayyim, Miftah, p. 204.
2 Ibn al-Qayyim states in another section that has not been translated in the main
text : ‘These interpretations are from the likes of the Qaramita, Batiniyya and
extremist Ismacills. They interpret the Qur’an so as to make it comply with their
false doctrines. The Qur’an is free and infallible from all of these falsehoods and
madnesses.’ See Ibn al-Qayyim, Miftah, p. 205.
3 Q. XII.108.
222
Knowledge is Essential to Attaining Certainty and to Calling to God
[POINT 13 I : KNOWLEDGE IS ESSENTIAL TO ATTAINING CERTAINTY.]

If there was no benefit to knowledge except that it engenders cer-
tainty, [then that would be sufficient ]. Certainty is the greatest
source of life for the heart ; and contentment , power and ability all
occur as a result of it. It is for this reason that God (Glory be to Him)
praised and commended those who possess it in His Book : And are
certain of the Hereafter ; 1 and We have made clear the revelations for people
who are sure .2 He said regarding His friend Abraham : Thus did We
show Abraham the kingdom of the heavens and the earth that he might be of
those possessing certainty. 3
God criticized those who do not have certainty by saying : Because
mankind had notfaith in Our revelations .4 cAbd Allah b. Mascud narrated
a hadith : ‘Do not try to please others in ways which are displeasing
to God. Do not praise someone else for what God has given you ,
nor criticize him for what He has withheld from you. The bounties
of God cannot be granted to you [if not willed by God ] even by the
most intent person, nor can they be withheld from you [if willed by
God] by the hatred of your enemies.’5
God (Exalted is He), due to His justice and wisdom, made spirit-
uality, ease and joy result from contentment and certainty, while He
made distress and grief result from discontent and doubts. Thus if
the heart is touched by certainty, it becomes filled with light and all
uncertainties and doubts become expelled from it. In that manner,
it becomes cured from its deadly diseases. As a result , one becomes
thankful to God and remembers, loves and fears Him alone.
—
Faith is built upon pillars two of them are certainty and love.
They lead to all other [good] deeds, whether from the heart or the
1 Q. 11.4.
2 Q. 11.118.
-
3 Q vi.75.
4 Q. xxvii.82.
5 Haythaml 6291 ; Mundhirl 2648 ; Abu Nucaym, vol. iv, p. 121. It is ‘fabricated’
according to Albani ( Dacif al-Targhib 1064).
223
body. But if they are weak, then actions are likewise weak. All sta-
-
tions of the [ pious] travellers ( manazil al sa’irin ) and ranks of the
knowers (maqamat al- carifin ) are achieved through [certainty and
love]. They result in every good deed, beneficial knowledge and
straight guidance.
The masters mentioned that excellent certainty ( al-jayyidal-yaqin )
occurs when knowledge is firmly established in the heart , never
becoming overturned, transformed or changed. Sahl [al-Tustari]
said: ‘It is sinful for a heart that has smelled the scent of certainty
to find tranquillity in anything other than God.’ It has also been
said : ‘Some of the signs [of certainty] are: seeking God’s assistance
in every matter, turning to Him whenever any misfortune [strikes] ,
and aspiring to His Countenance through action or inaction.’
SirrI said : ‘Tranquillity, which occurs despite all of the [evil]
1
thoughts that run through your heart, is a result of your certainty

that any action on your part will not benefit you nor repel what
is decreed.’ I say that this applies only if one is not commanded
to undertake a particular action , for if one is so ordered then one’s
certainty requires one to strive with all of one’s abilities. It has been
said that if the servant truly perfects his certainty then every tribula-
tion will become a blessing , and every hardship ( mihna) will become
a favour (minha). Knowledge leads to the first level of certainty. It
has also been said : ‘Your knowledge leads to your actions, while
certainty carries you [in times of hardship].’ Thus certainty is one
of the greatest blessings of the Lord .
One cannot become truly content except by climbing upon the
step of certainty. The Exalted said : No calamity befalleth save by God's
leave . And whosoever believeth in God , He guideth his heart .2 Ibn Mascud
stated that this [verse] describes a servant who is content and at peace
when afflicted by a calamity, because he knows it is from God. His
1 Abu al-Hasan SirrI b. al-Maghallis al-Saqatl, known as Sirri (d. 251/867), was a
prominent Sufi of Baghdad . He was the student of Macruf al-Karkhl. He later
taught the prominent Sufi Junayd , who was his nephew.
2 Q. L X I V. I I .
224
heart’s contentment and submission (tasllm), along with [God’s]

guidance, only occurred because of his certainty.
[POINT 132: AN EXPOSITION OF THE DIFFERENT TYPES OF

KNOWLEDGE AND A CRITIQUE OF GREEK LOGIC.]
Abu Yacla al-Mawsill1 related in his Musnad : Anas b. Malik narrated

that the Prophet (may God bless him and grant him peace) said :
‘Pursuit of knowledge is obligatory upon every Muslim.’2 Every
Muslim is obligated to have faith ; and one cannot envision faith
without knowledge and deeds.
Moreover, the Divine Law of Islam is obligatory upon every
Muslim, and it cannot be fulfilled until one recognizes and knows it.
God (Exalted is He) brought forth His servants from the wombs of
their mothers without any knowledge; therefore pursuing knowl-
edge is obligatory upon every Muslim. In addition, is it possible to
worship God, which is His right over all of His servants, except
through knowledge? And can knowledge be attained except by pur-
suing it ?
Furthermore, there are two types of knowledge that one is
obligated to learn. The first is obligatory for each individual ( fard
cayn ) no Muslim should be ignorant of this type. It encompasses
—
many subtypes: [the first is] knowledge of the five prescripts of faith,
which are faith in God , His angels, His Books, His messengers and
the Last Day. If someone does not believe in these he cannot be
considered to have faith nor does he deserve to be named ‘a believer’.
God (Exalted is He) said : But righteous is he who helieveth in God and the
Last Day and the angels and the Book and the prophets ;3 Whoso disbelieveth
in God and His angels and His Books and His messengers and the Last Day,
1 Abu Yacla Ahmad b. cAli b. al-Muthanna al-Mawsili (d. 307/919) was a traditionist
who collected a Musnad containing 7555 hadiths.
2 BayhaqI ( Shuab) 1546 ; HaythamI 472 ; Abu Nucaym, vol. vm, p. 323 ; Ibn cAdi,
vol. HI, p. 249. It is ‘authentic’ according to Alban!( Sahih al-Jamic al-saghir 3913).
3 Q. 11.177.
225
he verily hath wanderedfar astray. 1 In addition , when Gabriel asked the

Messenger of God (may God bless him and grant him peace) about
faith the Prophet said : ‘To believe in God, His angels, His Books,
His messengers and the Last Day / 2 [Gabriel] then said : ‘You have
spoken the truth/
The second subtype concerns knowledge of the Divine Law of
Islam. The servant is obligated to know ablution, prayer, fasting,
pilgrimage and almsgiving. He must also know what they entail,
their requirements and what nullifies them.
The third subtype concerns the five universal prohibitions
conveyed by all the messengers and present in the Divine Laws
and Books. They are mentioned in the statement of the Exalted :
Say: My Lord has indeedforbidden indecencies whether apparent or secret ,
sin and wrongful oppression , that ye associate with God that for which no
warrant hath been revealed , and that ye say concerning God that which
ye know not .3 These have been forbidden by all of the messengers
upon all people and at all times ; and they are never permissible.
Hence God used the word innama to denote absoluteness. In con-
trast , there are other things which are forbidden at some times
and permitted in others ; for example, [ the prohibition of eating ]
a dead animal, blood and pork , which are not absolutely forbidden
[in all circumstances].
The fourth subtype concerns knowledge of the laws of interac-
tions and dealings that occur between oneself and others, specifically
and generally. Such obligations vary according to how each person’s
conditions and status differ. Thus what is obligatory for the Imam
in regards to his followers is different than what is obligatory for a
man with his family or neighbours. Likewise what is obligatory for
someone who is a merchant and who must learn the rulings regard-
1 Q. iv.136.
2 Bukhari 50; Muslim 99; Tirmidhl 2610; Abu Dawud 4695 ; Nasal 4993 ; Ibn Maja
63 ; Ahmad 191.
3 Q. vii.33.
226
ing his trade is different than someone who does not sell but only
buys things out of necessity.
Now obligatory knowledge cannot be precisely delineated due
to people’s differences and reasons for it. This all returns to three
principles : belief, action and relinquishment ( tark ). Belief obligates
one to follow the essence of the truth. Actions obligate one to rec-
ognize the truth, such that one’s freely-chosen movements, whether
apparent or hidden, are consistent with what the Divine Law com-
mands and makes permissible. And relinquishment obligates one to
recognize what one should abstain from ; and then one should do so
with tranquillity for the sake of pleasing God. Knowledge of the
movements of both the heart and body is applicable here.
As for the obligations that are sufficed if only performed by some
fard kifayah ) , I do not know of a correct general rule, since every
one includes what he thinks is obligatory. Some will include within
it the knowledge of medicine, mathematics, engineering and land
surveying, while some will add to those the branches of industry
like farming, weaving, metallurgy, sewing and the like. Others will
add knowledge of [Greek] logic ( mantiq ) and even consider it to be
obligatory for each individual (fard Qayn ). By this the correct faith of
the blind imitators is destroyed. This [stance] is delusion and mad -
ness there are no obligations except those commanded by God
(Glory be to Him) and His Messenger.
Had [Greek ] logic been a correct [ branch] of knowledge, then
it ultimately would be like land surveying, engineering and the like.
Instead , though, its falsehoods are many times greater than its truths.
Some who have read through it and devoted themselves to it are
surprised at the corrupt nature of its principles and fundamentals,
its variance with pure reason , its inclusion of precepts that are base-
less and without proof, and its attempt to differentiate between two
equals or equate between two disparate entities. I asked some of its
leaders and scholars about it and one of them thought about it and
said : ‘This knowledge represents a type of mental training ( saqalath
227
al-adhhan) that has existed from ancient times and, therefore, we

should just accept it. It is the best we have in the field of logic.’
I became acquainted with the works of the linguist Abu Sacld
al-Sirafl and the rebuttals of many of the speculative theologians
and scholars of Arabic to the corruptions and contradictions [of
Greek logic]. They included Abu Bakr b. al-Tayyib,1 cAbd al-Jabbar,2
[Abu cAll] al-Jubba’l and his son [Abu Hashim] , Abu al-Ma ali, Abu
al-Qasim al-Ansar!3 in addition to many others. Finally, I read the
Shaykh of Islam [Ibn Taymiyya’s] response to them (may God sanctify
—
his spirit). He wrote two books one longer and one shorter4 that
included wonderful marvels, which exposed their secrets, unveiled
—
their deceptive facade and disgraced them. I then wrote some poetry
regarding it :
How bewildering is the logic of the Greeks!
It contains many untruths and slanderous lies
It results in the best of minds becoming mad
And it corrupts people’s innate disposition.
Its principles and foundations are shaky
For they are built on the edge of a crumbling cliff.
Although one is in dire need and submissive
1 Abu Bakr Muhammad b. al-Tayyib al-Baqillanl (d. 402/1013) learned directly
from the students of Ashcari. Ibn Taymiyya said about him that he was the ‘best
of the Ashcarl speculative theologians’.
2 Abu al-Hasan cAbd al-Jabbar b. Ahmad al-Hamadhanl al-Asadabadi (d. 415 /1025 )
was a prominent Muctazili scholar and chief judge of the province of Rayy (in
present-day Iran). His major work on Muctazili thought was named al- Mughnl
fi-abwab al-tawhid wa 7- Qadl.
3 Abu al-Qasim Salman b. Nasir al- Naysaburi al-Ansari (d. 512/1118) was an Ashcari
scholar and Sufi. He was a student of Juwaynl and wrote a commentary on the
latter’s work named Shark al- Irshad. His most famous student was Abu al-Fath
al-Shahrastanl.
4 Ibn Taymiyya wrote two books repudiating Greek logic: the longer one was
al-Radd calal-mantiqiyyin and the shorter one was entitled Naqd al-mantiq. Of
note, the first was abridged by Jalal al-Dln al-Suyutl and translated into English
by Wael Hallaq, under the title Ibn Taymiyya against the Greek Logicians (Oxford :
Clarendon Press, 1993).
228
It still betrays him both in secret and in public.

One walks in the [town] squares, his tongue scattering
[its untruths]
Walking on the bricks he necessarily
Moves languidly and stumbles continuously.
It appears like a mirage in an abyss
To the thirsty and confused eye.
It leads him on with assumptions and expectations.
Although he desired to quench his thirst
He never finds anything but deprivation.
He returns in disappointment and loss ;
He yields only regret and bewilderment.
He wasted his life instead of being secure ;
He will find only little on his Scale [in the Hereafter ].
Did ShaficI, Ahmad or the rest of the Imams of Islam or exegetes
ever consider the parameters or positions of [Greek ] logic? Or were
they able to attain their knowledge without it? Indeed they were
more distinguished and rational than to waste their time thinking
about the madness of the [Greek] logicians. [Greek ] logic has not
entered into any [ branch of ] knowledge except that it has corrupted
it and muddled its principles.
Some say that the sciences of the Arabic language, including
grammar, linguistics, etc., are all obligations that suffice if per-
formed by some, since understanding the Words of God and His
Messenger are dependent upon them. Others think that learning
jurisprudence ( usul al-jiqh ) is an obligation that is accomplished if
performed by some, since it is through this knowledge that one can
recognize the correctness of proofs and the methodology of how
to derive them. The aforementioned are not obligations incumbent
upon everyone, whereas knowledge about [the pillars of ] faith and
the [obligatory aspects of the] Divine Law of Islam are.
In general, if a servant is dependent on some [ branches] of
knowledge and deeds then those required from and obligat-
229
ed upon him are considered to be just like the necessity of the

means [ to the ends]. It is well known that this dependence differs
accordingly for each individual, the times, and the linguistic and
intellectual [ability of each ] ; thus there is no definite amount ,
and God knows best .
[POINT 133 : THE MOST KNOWLEDGEABLE OF GOD S SERVANTS ARE

NEVER SATISFIED WITH THEIR KNOWLEDGE AND
THEREFORE AVIDLY SEEK MORE.]
In the Sahlh of Ibn Hibban, Abu Hurayra narrated that the Prophet
(may God bless him and grant him peace) said :
Moses asked his Lord about seven characteristics, six of
which he thought he possessed, and the last was one he dis-
liked. He said : ‘O my Lord, who is the most pious of Your
servants ?’ God said : ‘The one who remembers [Me] and
does not forget.’ Moses asked : ‘Who is the most guided of
Your servants?’ God said : ‘The one who follows the guid-
ance.’ Moses asked : ‘Who is the wisest of Your servants?’
God said : ‘The one who judges others as he would [want]
himself [to be judged].’ Moses asked : ‘Who is the most
knowledgeable of Your servants ?’ God said : ‘A scholar
who is never satiated with knowledge. He is always adding
the knowledge of others to his.’ Moses asked : ‘Who is the
mightiest of Your servants?’ God said : ‘The one who for-
gives even if he is able [to attain his rights].’ Moses asked :
‘Who is the most affluent of Your servants?’ God said :
‘He who is content ( yarda ) with what has been bestowed.’
Moses asked : ‘Who is the poorest of Your servants ?’
God said : ‘The one who is deprived [of knowledge and
religion].’1
Thus God has informed us in this hadith that the most knowledge-
1 Ibn Hibban 6217; Bidaya, vol. 1, p. 291. It is ‘sound’ according to AlbanI ( Silsilat
al-ahadith al-sahiha 3350).
230
able of His servants is one who is never satiated with his knowledge,
so he is always adding the knowledge of others to his. There is no
doubt that if one is described as being from amongst the greatest of
God’s servants, then one must possess the loftiest characteristics of
perfection.
Moses travelled a great distance so that another learned man
[ Khidr ] could teach him what God had taught him. Although the
Beneficent spoke to Moses and he was the most honourable of
humanity in God’s sight during his time (and the most knowledge-
able), his avidity and insatiable preoccupation with knowledge led
him to travel to another learned man. Had it not been for the fact
that knowledge is the most eminent thing that one’s soul should
strive for, Moses would have preferred to remain to take care of the
needs of his community and avoid the hardship and fatigue associat-
ed with that journey. Yet this noble prophet (may God bless him and
grant him peace) knew the value of knowledge and its possessors.
[POINT 134: ONE CAN ONLY ATTAIN PERFECTION BY ACTING UPON

KNOWLEDGE OF WHAT GOD LOVES AND IS PLEASED WITH .]
God (Glorious and Exalted is He) originated the creation to worship

Him. This [servitude] includes loving Him and giving preference
to what pleases Him. It is for this reason that He sent His messen-
gers, revealed His Books and prescribed His Divine Laws. In order to
attain perfection a person must make all his movements concordant
with what God loves and is pleased with. For this reason He made
following the Messenger a sign of [the servant ] loving Him. The
Exalted said : Say, (O Muhammad , to mankind ): If ye love God , follow
me; God will love you andforgive you your sins . God is Forgiving , Merciful . 1
Thus the sincere and loving person considers himself to be a trai-
tor if he moves in any freely-chosen manner that is not consistent
with the pleasure of his Beloved. If he even performs an act that is
permissible on account of his nature or his desire, he repents from
1 Q. m.31.
231
it just as he would repent from a sin . This adherence continues to
become stronger until all of his permissible actions become [a form
of ] worship. Consequently, he hopes to be rewarded for his sleep-
ing , eating and relaxation just as he would hope for the reward of
his praying at night , fasting and striving. He is always between either
joy, for which he is thankful to God , or hardship, for which he is
patient. He is perpetually moving towards God , whether in sleep or
while awake.
Some of the scholars have said : ‘The habits of the masters are
like the worship of the simpletons, while the worship done by the
simpletons are just habits.’ Some of the Predecessors said : ‘It may
be that the sleep and eating of the masters are better than the night
prayers and [supererogatory] fasting of the simpletons.’ When the
sincere and loving person speaks he does so for God’s sake and using
what God [ has revealed ]. When he is quiet it is for God’s sake, when
he moves it is with the commandment of God , and when he is tran-
quil his tranquillity is to ready himself to later work for the pleasure
of God.
It is well known that a [student who has lofty aspirations] is in
great need of knowledge. This is because it is only through knowl-
edge that he can differentiate between what movements and types
of tranquillity are beloved to God [and those that are not]. Thus
his need for knowledge is not like that of others who just pursue
knowledge for itself or because it is in itself a characteristic of per-
fection. Instead, he needs it to make his substance become upright.
Therefore the masterly knowers stridently advised their students
towards knowledge and its pursuit.
They also maintained that whoever does not pursue knowledge
will not be successful, and considered them as riff-raff (sifia). Dhu
al-Nun [al-Misri]1 was asked : ‘Who are the riff-raff ?’ He responded :
i Thawban b. Ibrahim Dhu al-Nun al-Misri (d. 245 /859) was a prominent Egyptian
Sufi whose works are not extant. His most famous student was Sahl al-Tustari,
who was mentioned earlier.
232
‘Those who do not know the path to God (Exalted is He), nor could
they ever find it.’ Abu Yazid1 said: ‘If you see that a person has
—
been given many miracles even if he were to fly in the air do —
not be deceived. You must observe whether he is acting in accord-
ance with [God’s] commandments and prohibitions, guarding the
limits [imposed by God ] , and acknowledging the Divine Law.’ Abu
Hamza al-Bazzaz2 said : ‘Those who know the path of truth will
find ease in following it. There is no guide for this path except the
Messenger. One must follow his statements, actions and affairs.’
The Sufi ascetic Muhammad b. al-Fadl3 said : ‘The deterioration
of Islam will occur due to four kinds of people: those who do not act
according to what they know ; those who act without knowledge ;
those who are inactive and do not have knowledge ; and those who
prevent others from learning.’ My opinion is that the first kind is the
most harmful [in the eyes of ] the masses. They use it as an excuse
when any disaster or calamity strikes. People think highly of the sec-
— —
ond kind the ignorant worshipper because of their worship and
righteousness. Therefore people imitate such worshippers despite the
latter’s ignorance. These first two kinds are mentioned by some of the
Predecessors, who said : ‘Beware of the discord caused by the wicked
scholar and the ignorant worshipper. Their discord is a tribulation
for everyone they seduce.’4 Since people emulate their scholars and
worshippers, if the scholars are wicked and the worshippers are igno-
rant , then the devastation becomes generalized to all. Subsequently,
the discord becomes great for both the elite and masses.
The third kind does not possess knowledge, nor do they perform
actions ; and they are like the grazing cattle. The fourth kind are
1 Abu Yazid b. Tayfur b. Tsa al-Bistami (d. 261/875) was a famous Sufi ascetic.
2 Abu Hamza Muhammad b. Ibrahim al-Baghdadi al-Bazzaz (d. 289/901) was a
jurist and Sufi. He was a contemporary of Junayd and Imam Ahmad.

3 Abu cAbd Allah Muhammad b. al-Fadl b. al-cAbbas al-Balkhi (d. 317/929) was a
Sufi ascetic. This saying can be found in Dhahabl, Siyar calam al-nubala (Beirut :
Mu’assasat al-Risala, 1985), vol. xiv, p. 525.
4 Ibn cAbd al-Barr 1161. In this reference it was said by Ibn al-Mubarak.
233
[ human devils] , agents of Iblls, on this earth. They hold people back
from pursuing knowledge and gainingfiqh of this religion. They are
more harmful than the jinn demons, since they intervene directly
between people’s hearts and God’s guidance and His path.
These four kinds mentioned by this knower (may God’s mercy
be upon him) are all on the edge of a crumbling cliff and on the
path of destruction. Any harm or enmity that occurs to a scholar
who calls to God and His Messenger is because of them. Ultimately,
God puts into operation those whom He wills to perpetrate that
which displeases Him, just like He employs those whom He loves to
pursue what pleases Him. God is the Most Knowledgeable and He
is the Seer of what His servants do. It is only through knowledge
that the manner and secret by which these groups work becomes
unveiled. Thus all goodness is derived from knowledge and what is
in accordance with it. Likewise all evil is due to ignorance and what
results from it .
[POINT 135: THOSE WHO ARE KNOWLEDGEABLE HAVE BEEN

ENTRUSTED TO PRESERVE, DEFEND AND CALL TO THIS
MESSAGE. THEY ARE THE SAINTS SUPPORTED BY GOD.]
God (Glory be to Him) made the scholars trustees of His reli-
gion and revelation. He is pleased that they preserve it , act upon
it uprightly and defend it. This alone is an honourable status and
great virtue. The Exalted said : Such is the guidance of God wherewith
He guideth whom He will of His servants . But if they had set up ( for wor-
ship) aught beside Himy ( all ) that they did would have been vain . Those are
they unto whom We have given the Book and command and prophethood .
But if these disbelieve therein , then indeed We shall entrust it to a people
who will not be disbelievers therein .1
Some have said that those people are the prophets. Others have
opined that they are the Companions of the Messenger of God
(may God bless him and grant him peace). Yet others maintain that
1 Q. vi.88—89.
234
they include all of the believers. These are the main opinions but
there are secondary [opinions], such as : they are the Ansar from
Medina, or both the Ansar from Medina and the Muhajirun from
Mecca, or a group of people from amongst the Persians. Ibn Jarir
[al-Tabari] opined: ‘It refers to the eighteen prophets that God
1
named in the preceding verses.’ 2
[The correct] opinion is that this sura was revealed in Mecca

and the statement if these signifies those who disbelieved from [ the
Prophet’s] people [of Quraysh ] principally, but also includes those
who will show enmity to [the Muslims] in the future. Thus every-
one who disbelieves in what the Prophet conveyed is included [in
these]. Those who are entrusted with it principally are the proph-
ets ; and the believers who followed them are so [secondarily].
Accordingly, everyone who acts to preserve, defend and call to it
is included [amongst those entrusted ]. Those most deserving to be
included amongst the followers of the Messenger [Muhammad]
are those who are his successors and heirs, since they are the ones
entrusted with it. God knows best wherein to place His guidance
and He selects those whom He wills for it.
This verse signals and gives glad tidings that the message will
always be preserved and never lost . Furthermore, it indicates that if
[Quraysh ] neglects it or does not accept it then another people will
accept , preserve, care for and defend it . Thus the former’s disbelief
does not result in any loss or harm. Rather, others will come who
are suitable and deserving of it.
One should reflect on the eminent and dignified nature of this
meaning. It induces His believing servants to take the initiative and
quickly accept it. It also makes them take notice of His love and
preference for them by virtue of this blessing over His disbelieving
1 Abu Jacfar Muhammad b. Jarir al-Tabari (d. 310/923) was a prominent polymath
and exegete, who authored the magisterial Tafsir al-Tabari and Tarikh al-Tabari,
amongst other works.
2 See Tafsir al-Tabari, vol. xi, p. 518. The preceding verses, which mentioned the
eighteen prophets, are Q. vi.83-86.
235
enemies. The latter are disparaged and are contemptible He cares

not for them nor is He concerned with them. [ It is as if God is say-
ing to the disbelievers :] ‘If you do not believe then My believing
servants, who are entrusted with it , will still be numerous indeed /
The Exalted said : Say: Believe therein or believe not , those who were
given knowledge before it , when it is read unto them , fall down prostrate on
their faces , adoring , saying : Glory to our Lord ! Verily the promise of our
Lord must be fulfilled . 1
If a king were to say to his subjects ‘If there are some who reject
my goodwill, disobey my commandments and neglect their oaths to
me, I have others yet who will obey my orders, honour their oaths
to me and carry out their obligations towards me’, then his loyal
subjects will experience happiness and joy, as well as a vigour and
zeal, that will thereafter result in them carrying out their obligations
and honouring their master and king even more. This is something
experienced and seen.
Now if it is asked : ‘Is it correct to name one who has been
entrusted by God as “ the trustee of God ” (wakil Allah ) , for it is just
like saying someone is a saint supported by God ( wall Allah )?’ My
opinion is that it does not necessarily follow that entrusting someone
with a [ limited] matter can unrestrictedly result in formulating a
subject noun that is absolute. Likewise, [as previously discussed] , it
does not necessarily follow that being a viceroy leads outrightly to
saying that someone is the ‘viceroy of God’ ( khalifat Allah ).
Some of the Predecessors interpreted We shall appoint it to a people
as : We have bestowed it upon them.’ Therefore it cannot be said
‘
that one is the entrusted deputy of God just because he has been
bestowed or favoured with it. This is different than the derivation
of wall Allah from ‘friendship’ ( muwalah ) , for it is a result of [His]
love and proximity to [Him]. Just as it is said one is God’s servant
or His beloved ( hablbuh ) , it is said he is supported by Him ( waliyyuh ).
God (Exalted is He) supports His servant due to His benevo-
i Q. xvn.107-108.
236
lence ; and it is a consolation and mercy for him. This is different

than what occurs amongst people, as one will be loyal to another in
order to strengthen oneself through group association. In the latter
situation , the action is due to the vulnerability and neediness of the
persons involved. But the Almighty and Self -Sufficient (Glorious is
He) is not supportive of anyone due to any dependence or need . The
Exalted said : And say: Praise be to God , Who hath not taken unto Himself
a son , and Who hath no partner in the sovereignty, nor hath He any protect-
ing friend through dependence. And magnify Him with all magnificence .1
Thus He did not negate His support generally or absolutely ; rather,
He negated that His support of them is due to any dependence. He
affirmed that He supports them with His statements : Verily the friends
of God are ( those ) on whom fear ( cometh ) not , nor do they grieve ;2 and God
is the Protecting Guardian of those who believe.3
[POINT 136: THOSE WHO ARE KNOWLEDGEABLE AND UPRIGHT WILL

BE ABLE TO REPUDIATE ANY DISTORTIONS, ANY ATTEMPTS TO
BREAK UP THIS RELIGION AND ANY MISINTERPRETATIONS.]
It has been related through many chains of narration that the Prophet
(may God bless him and grant him peace) said : ‘This knowledge
[inherited from the Prophet] will be conveyed by the successors
[of this Community] who are upright and trustworthy. They will
repudiate the distortions of the extremists, those who attempt to
break up [the religion] by negating [its precepts], and the misinter-
pretations of those who are ignorant.’4 The conveyance that is being
referred to in this hadlth is [carried out ] by those who are entrusted,
as was mentioned in the prior verse [Q. vi.89]. In this manner, the
Prophet’s knowledge will never become lost nor vanish.
1 Q. XVII. HI.
2 Q. x.62.
3 Q. 11.257.
4 Bayhaql ( Sunan) 20,911 ; Ibn cAdl, vol. 1, p. 211 ; HaythamI 601 ; al-Khatlb
al-Baghdadi ( Sharaj), pp. 47-52 ; Tammam 899; al-Muttaqi al-Hindl 28,918 ;
Bidaya, vol. x, p. 337. It is ‘authentic’ according to Alban!( .Mishkat 248).
237
Everyone who conveys the knowledge [and accomplishes what ]

the Prophet referred to must inevitably be upright and trustworthy.
Their integrity is evident to such a degree that no doubts, disputes or
uncertainties can exist to disparage them. The Imams are well known
amongst this Community to transmit the Prophetic knowledge and
—
inheritance [in such a fashion] they are all upright and trustworthy
by the declaration of the Messenger of God (may God bless him and
grant him peace). Thus it is not acceptable to defame them.
On the other hand, those who are innovators and whose reli-
gion is suspect are well known to be disparaged and defamed by
this Community. They are not considered by this Community to
be conveyors of this [Prophetic] knowledge.
Some may make a mistake, though, regarding this term ‘upright
and trustworthy’ by assuming that this uprightness alludes only to
those who have no sins ; but that is not the case. Instead, it refers to
those who can be entrusted with this religion , even if they do some
things which they must repent to God for. These [sins] do not negate
them being upright and trustworthy, just like the presence [of sins]
does not negate one being a believer or being supported [ by Him].
[POINT 137: THE PRESERVATION OF THIS RELIGION AND OUR

WORLDLY AFFAIRS OCCURS THROUGH THE
SAFEGUARDING OF KNOWLEDGE.]
Awzacr related that Ibn Shihab al-Zuhri said : ‘Adhering to the

Sunna leads to the safeguarding of knowledge. Otherwise, it will
be quickly withdrawn. The widespread presence of knowledge leads
to the maintenance of both the religion and [our ] worldly affairs.
If knowledge vanishes then [the goodness present in] both of those
also fades away.’
1 Abu cAmr cAbd al-Rahman b. cAmr al-AwzacI (d. 158/774) was a prominent
Successor to the Successors. He was the founder of the AwzacI school of
jurisprudence, which thrived in the 8 th and 9th centuries CE, becoming dominant
in Andalus and north-west Africa ( until the Maliki school replaced it ), as well
as in Syria.
238
CHAPTER ELEVEN
God Commended Muhammad , Abraham, the Messiah

and many other Prophets due to their Knowledge
[POINT 138: STORIES WHICH EXEMPLIFY THAT KNOWLEDGE, MORE

THAN ANYTHING ELSE, ELEVATES THOSE WHO POSSESS IT BOTH
IN THIS WORLD AND THE HEREAFTER.]
Knowledge raises the one who possesses it in this world and the
Hereafter more than any power , wealth or anything else. Thus
knowledge makes the honourable one more distinguished and it
raises a servant to the point that he may sit amongst the council
of kings.
Naff b. cAbd al-Harith came to cUmar b. al-Khattab at cUsfan,
[after ] cUmar had appointed him to rule the people of Mecca. cUmar
said to him: ‘Who have you designated to lead the people of the
valley [in your absence] ?’ He replied : ‘Ibn AbzI.’ cUmar said : ‘Who
is Ibn AbzI?’ He said : ‘He is one of the people of clientage ( mawla ).’
cUmar said : ‘Have you appointed a mawla over them?’ He said : ‘He
has memorized the Book of God and has knowledge of the obliga-
tions.’ cUmar said : ‘Your Prophet (may God bless him and grant him
peace) said : “ God will raise some people through this Book , while
He will lower others due to [their rejection of ] it.”’1
Abu al-cAliya said : ‘I would go to Ibn cAbbas while he [was
sitting ] on his dignified seat surrounded by Quraysh. He would
take me by the hand and seat me next to him. Quraysh once made
a signal to me [to move] , and Ibn cAbbas noticed that. He said :
1 Muslim 1897; Ibn Maja 218 ; Ahmad 232.
239
“This knowledge makes the honourable one more distinguished

and allows a slave to assume a lofty position .”’
Ibrahim al-Harbl1 said that cAta’ b. Abl Rabah was the black
slave2 of a woman in Mecca and his nose was like a small bean (bdqilat )
[or a collection of small beans]. On one occasion, Sulayman b. cAbd
al-Malik,3 the Emir of the Believers, came along with his two sons
to cAta\ They sat down with him while he was praying. Once cAta
finished, he turned to them, and they asked him about many of
the rituals of pilgrimage. After he turned his back towards them,
Sulayman told his sons to get up, and so they did. He then said : ‘My
sons, do not distance yourself from the pursuit of knowledge, as I
will never forget our humbleness in this situation.’
Harbl said Muhammad b. cAbd al-Rahman al-Awqas had a neck
that appeared to be broken [and sunken] within his trunk and his
two arms were [scrawny] like lancers (;zujjan). His mother said to
him: ‘O my son, do not be ridiculed and made fun of by people.
You must pursue knowledge as it will elevate you.’ He was thereafter
appointed as a judge in Mecca for twenty years. It was said that the
plaintiffs and defendants would tremble when in front of him until
he left. One time a woman passed by him while he was saying : ‘O
my Lord, free my neck from Hellfire.’ She then said : ‘O my son, do
you even have a neck ?’
Yahya b. Aktham4 said that the Rashldi [Ma’mun] said to him :
1 Abu Ishaq Ibrahim b. Ishaq al-Harbl (d. 285/898) was a traditionist and scholar
who lived in Baghdad.
2 In order to accurately convey the intent of the speaker, the translation here
departs from translating cabd as ‘servant’, and here renders it as ‘slave’.
3 Sulayman b. cAbd al-Malik b. Marwan (d . 99/717) was the seventh Umayyad
caliph after Mucawiya b. Abl Sufyan, Yazld b. Mucawiya, Mucawiya b.
Yazld , Marwan b. al-Hakam, cAbd al-Malik b. Marwan and al-Walld b. cAbd
al-Malik . He ruled for only two years, 715-717 CE , and named cUmar b. cAbd
al-cAzIz b. Marwan , his second cousin (considered to be the fifth Rightly-
Guided Caliph), to succeed him before passing away.
4 Yahya b. Aktham (d. 242/856) was chief justice during the Abbasid Caliphate
under the rule of al-Ma’mun b. Harun al-Rashld and later Mutawakkil.
240
God Commended Muhammad , Abraham and the Messiah
‘What is the most distinguished level ?’ He said : ‘Yours, O Emir of

the Believers.’ He said : ‘Do you know of anyone nobler than me ?’ I
said no. He said : ‘But I know of a man who in his gathering relates
[ hadiths along with] their chains of narration from the Messenger of
God.’ [Yahya continues :] ‘I said : “ O Emir of the Believers, how can
this man be better than you? You are the cousin of the Messenger of
God, and you have been delegated the affairs of the believers.” He
said : “ Woe unto you! He is better than me because his name is asso-
ciated with the name of the Messenger of God (may God bless him
and grant him peace). [The Prophet’s name] never dies ; yet we die
and pass away. The scholars remain despite the passing of the ages.’”
MuzanI1 related that he heard ShaficI say : ‘Whoever learns the
Qur’an will have an exalted standing, whoever learnsJiqh will attain
a nobler status, whoever learns linguistics will become more gen-
tle in nature, whoever learns mathematics will become sounder in
judgment, and whoever records the hadiths will possess stronger evi-
dences. But whoever does not live chastely will never benefit from
his knowledge.’2
cAbd Allah b. Dawud mentioned that he heard Sufyan al-Thawrl
say : ‘ Hadith is power. Whoever desires it for this world will find it
to be so, and whoever pursues it for the Hereafter will discover it
to be so.’
Al-Nadr b. Shumayl3 said : ‘Whoever desires to become more
distinguished in this world and the Hereafter should learn knowl-
edge. One can attain no further bliss than being entrusted in [matters
concerning] the religion of God , and being in between God and His
servants [ by relating the message].’
1 Abu Ibrahim Ismacil b. Yahya al-Muzani (d. 264/878) was a jurist and prominent
student of Shafici who wrote Mukhtasar al- Muzanift -furu al- Shafi ciyya .
3 Abu al-Hasan al- Nadr b. Shumayl al-Mazini (d. 204/820) was one of the
Successors to the Successors. He was a contemporary of Ahmad b. Hanbal and
was summoned to testify as to the nature of the Qur’an during the Inquisition
( Mihna ).
24 I
In his book al-Jalis wal-anis, Abu al-Faraj al-Mucafa b. Zakariyya

al-Jarlri1 mentioned that cUtba’s father said :
Mucawiya built a council in Abtih, and sat there along with
[ his wife Fakhita] the daughter of Qaraza. A caravan group
stopped over and a young man raised his voice singing:
Whoever wants to compete with me will do so to no avail
He will fill the bucket until the knot of the rope.
He asked : ‘Who is this?’ They replied : < cAbd Allah b.
Jacfar.’2 He said : ‘Let him go / Then amongst another
group there was a boy singing:
The women said : Do you know this young man ?
They said : Yes, [of course]
We recognize him! Can the moon be hidden ?
Mucawiya asked : ‘Who is this?’ They said : ‘cUmar b.
Abl Rabfa.’3 He said : ‘Open the way for him so that
he can leave / Then amongst another group there was a
man being questioned about the rituals of the pilgrim-
age, which were unclear to the questioners. One said : ‘I
threw [the seven stones] before I shaved/ [Another said :]
‘I shaved before I threw / [Someone answered these ques-
tions correctly, so] Mucawiya asked : ‘Who is that [answer-
ing]?’ They replied : ‘cAbd Allah b. cUmar.’ So he turned
to the daughter of Qaraza and said : ‘He and your father
are honourable. By God , [ knowledge leads to] honour in
this world and the Hereafter.’
1 Abu al-Faraj al-Mucafa b. Zakariyya al- Nahrawani al-Jariri (d. 390/1000) was a
scholar and author of al-Jalis al-salih al-kafi wa’l-anis al-nasih al-shafi (Beirut : Dar
al-Kutub al-cIlmiyyah, 2005), which includes discussions regarding the proper
conduct of kings and rulers. See vol . 1, p. 505 of Jarlri’s book for this story. It is
also mentioned by Ibn cAbd al-Barr 333.
2 cAbd Allah b. Jacfar b. Abl Talib (d. 60/680) was a Companion. He was the
son of Jacfar b. Abl Talib (the older brother of cAli), who was one of the chief
commanders in the Battle of Mutah when he was martyred. His early childhood
was spent in Abyssinia, as his parents had migrated there.
3 cUmar b. Abl Rabfa al-Makhzuml (d. 100/719) was a notable poet of Quraysh.
242
Sahl al-Tustari said : ‘Whoever wants to behold the councils of

the prophets should observe those of the scholars. So-and-so would
be asked “ What would you say about a man who swore upon his wife
[that he would divorce her because of ] such-and-such statement ?”
and he would respond : “ He has divorced his wife. ” Then another
would opine : “That statement has not broken his oath.” Only a
prophet or a scholar could differentiate. So recognize them for that.’
[POINT 139: ONE SHOULD NOT HOLD THE IGNORANT IN ESTEEM.]

It is well known by the elite and the masses that the ignorant ones
who have no knowledge are dressed with a clothing of humiliation,
denigration and diminution.
Mucawiya related : ‘I heard Acmash say: “I wish I could smack
those who do not know any hadlths with my sandals. ”’ Hisham b.
cAll said : T heard Acmash say : “ If you see a shaykh1 who cannot read
the Qur’an and does not record hadlths, then smack him because he is
one of the qamara shaykhs.’” Abu Salih [Hisham] said : ‘1 asked Abu
Jacfar [al-Acmash] : “ Who are the qamara shaykhs? ” He said : “They
are atheistic (dahriyyun) shaykhs who get together on nights with a
full moon to discuss the history of past nations, yet not one of them
can even perform ablution for prayer.’”
Muzanl said that when ShaficI would see a shaykh he would ask
him about a hadlth or fiqh. If he knew nothing, then Shafici would
say : ‘May God not reward you on behalf of Islam as you have lost
yourself and lost your Islam!’
One of the Abbasid Caliphs was playing chess and his uncle
asked to come in , whereupon he covered up the chessboard. Once
the latter sat down he said : ‘My uncle, did you read the Qur’an ?’
He replied no. He asked : ‘Did you record anything of the Sunna ?’
He responded no. He said : ‘Did you look into fiqh and scholarly
debates of it ?’ He replied no. He finally asked : ‘Did you look into the
1 Such instances use ‘shaykh’ in conformity with its original Arabic usage of
‘old man’.
243
Arabic language and the history of the past nations?’ He responded

no. The Caliph then said : ‘Unveil the chessboard and continue play-
ing,’ for his bashfulness and timidity ceased. His opponent said to
him: ‘O Emir of the Believers, how can you uncover it, and yet one
is amongst us who you should be bashful of ?’ He said : ‘Be quiet!
No one is with us.’
Human beings are differentiated from all other animals due to
being selected with knowledge, reason and understanding. If these
are absent , then nothing remains except that which is jointly com-
mon between them and all livestock animals. Now people will not be
timid in front of such a person , nor will they avoid doing something
[shameful] in their presence, which they would otherwise be bashful
of doing in the presence of those who are virtuous and scholarly.
[POINT 140: THE KNOWLEDGEABLE WOULD NOT WISH TO BE

WEALTHY IF IT REQUIRED THEM TO GIVE UP THEIR KNOWLEDGE.]
Anyone who possesses some commodity other than knowledge will

abandon it once he knows of other goods that are better. Only
those who have knowledge would not [abandon their commodity] ,
since they would not love to have a share of anything else [ besides
knowledge].
Abu Jacfar al-TahawI1 said : ‘I was with Ahmad b. Abl Tmran2
when a man who has been given [the wealth of ] this world passed
by us. I looked at him and was distracted away from what we were
discussing. He said to me: “It is as if you are thinking about that
man’s possessions?” I replied yes. He said : “ Should I point you to a
1 Abu Jacfar Ahmad b. Muhammad al-TahawI (d. 321/933 ) was a traditionist and
prominent scholar. His uncle was Muzani (a leading student of Shaficl), but he
later became a student of Ahmad b. Abi cImran and adhered to the Hanafl school.
He wrote a well-known book on creed named al- Aqida al-Tahawiyya or Bayan
- .
Ahl al Sunna wal-Jamaa He also authored some renowned books on fiqh , such
as Shark martini al-athar and Ikhtilaf al-fuqaha .
2 Abu Jacfar Ahmad b. Abl cImran (d. 280/893) was a Hanafl scholar, who later
became the chief judge of Egypt.
244
way in which God will transfer His money to you and transfer the
knowledge you possess to him? Thereafter, you will live as a wealthy
but ignorant man , and he will live as a poor scholar.” I said : “ No.
I would not choose that. Knowledge is affluence without money,
might without a clan and a powerful authority without men.”’
It has also been said :
Knowledge is a treasure and provision that does not
run out.
It is truly a wonderful friend if it befriends you.
A person may amass money but become deprived of it
after a short time,
Thus becoming subject to humility and combat.
But those who accumulate knowledge will always be
exultant with it .
They do not fear that it will become lost or taken away.
O ye who possess knowledge, what a great treasure you
have collected :
No accomplishment or amount of gold is ever equivalent
to it .
[POINT 141: GOD WILL RECOMPENSE THOSE WHO ARE

RIGHTEOUS WITH KNOWLEDGE AND WISDOM.]
God (Glory be to Him) informed us that He will recompense those

who are righteous with a reward far greater than what they deserve.
The Subhme also informed us that He will recompense righteous-
ness with knowledge. This is proof that [ knowledge] is one of the
greatest types of reward .
As for the first , it is mentioned in the Exalted’s statement : And
whoso bringeth the truth and believeth therein—such are the dutiful . They
shall have what they will of their Lord’s bounty. That is the reward of the
good: That God will remit from them the worst of what they did , and will
pay them for reward the best they used to do. As for the second, Hasan
1
1 Q. xxxix.33-35.
245
[al-Basri] said : ‘Whoever excels in worshipping God in his youth,

God will bestow upon him wisdom in adulthood. This is due to
His statement : And when he reached his prime We gave him wisdom and
knowledge . Thus We reward the good .91
[POINT 142: LUQMAN ON THE HEART S NEED OF KNOWLEDGE

BEING LIKE THE EARTH’S NEED OF RAIN.]
God (Glory be to Him) has made knowledge for the heart just as
important as rain for the earth. Thus, just as life could not exist on
this earth without rain, life cannot exist within the heart without
knowledge. In the Muwatta\ Luqman is said to have told his son :
2
‘My son , sit amongst the scholars and keep company with them. God
(Exalted is He) enlivens dead hearts with the light of wisdom just as
He enlivens the dead earth with abundant rain.’3
Nonetheless, the earth only needs rain sometimes ; and it is
[ harmful if it becomes] continuous. Yet one needs knowledge with
every breath ; and greater knowledge only results in more righteous-
ness and benefit.
[POINT 143: THE IMPORTANCE OF AVOIDING TIMIDITY

WHEN PURSUING KNOWLEDGE.]
Many of the characteristics that are not praiseworthy, and which

one could be criticized for [in other circumstances], such as flattery,
avoidance of timidity, submissiveness towards scholars, frequently
going to them and the like, are instead praiseworthy in the pursuit
of knowledge. To this point, Ibn Qutayba mentioned a tradition :
‘Flattery is not a characteristic of the believers except in the pursuit
1 Q. XII.22.
2 The 31st sura of the Qur’an is named ‘Luqman’ after him. It contains more of
his advice to his son. He is considered by most scholars to be a wise man, but
not a prophet.
3 Malik, Chap. 59, hadlth 1 ; Ibn cAbd al-Barr 676.
246
of knowledge.’1 This has also been said by some of the Predecessors.

Ibn Ishaq mentioned : ‘cAll said something great. If you were to
ride a mount in pursuit of a saying like it, the mount would have
died before you could find anything close to it. [cAli said ] : “One
should not put one’s hope in anyone other than God, should not
fear anything except one’s sins, should pursue learning if one does
not know and should not be timid. If one is asked about something
which he does not know, he should say : ‘1 do not know.’ One should
realize that patience relative to faith is like the position of the head
on top of the body : if the head is cut off, the body dies. Likewise, if
patience dissipates, faith can no longer exist.’”
Some scholars have said: ‘Knowledge cannot be acquired by one
who is timid or one who is arrogant . The former’s timidity pre-
vents him, while the latter’s arrogance hinders him.’ Therefore the
characteristics [mentioned at the beginning of this point ] are only
praiseworthy in the pursuit of knowledge because they enable one
to attain [ knowledge]. Thus these characteristics are part of one’s
perfection and they enable one to attain perfection.
Hasan [al-Basri] said : ‘Whoever uses his timidity as an excuse
preventing him from pursuing knowledge will wear the clothing of
ignorance. Therefore cut up the clothing of timidity. And whoever
allows himself to be subservient [to the scholars] will attain more
advanced knowledge.’ cAll (may God , Exalted is He, be pleased with
him) said : ‘Seeking prestige results in failure, and being timid leads to
deprivation.’ Ibrahim [al-Harbi] said to Mansur : ‘Ask questions as if
you are a simpleton, and memorize like those with great intelligence.’
Asking anything from others is a blemish, deficiency and sub-
missiveness for the person [asking] and is inconsistent with one’s
sense of honour except [when inquiring about ] knowledge. In that
case it is exactly consistent with one’s perfection, honour and power.
Some scholars have said : ‘The best characteristic a person can have is
i BayhaqI ( Shuab ) 4521 ; Ibn cAdi, vol. HI, p. 119 ; Ibn cAbd al-Barr 859. It is
-
‘fabricated’ according to AlbanI ( Silsilat al-ahadith al-dacifo wa’l mawdua 381).
247
inquiring to gain knowledge.’ It has also been said : ‘If you sit with a
scholar then ask him questions to understand, not to cause vexation.’
Ru’ba b. al-cAjjaj said : ‘I went to al- Nasaba al-Bikri whereupon he
said : “ I may be mistaken , but I have heard that you may be like
some who if I am quiet do not ask , and if I speak do not heed.” I
said : “ I hope that I will not be like that . ” He then said : “ Who are
the enemies of honour ?” I said : “ Inform me.” He said : “The associ-
ates of evil : if they see goodness, they cover it ; and if they see evil,
they spread it.” He added: “ Knowledge can be associated with ruin ,
misfortune and shortcoming. Its ruin is forgetting it , its misfortune
is [that people] lie using it , and its shortcoming is that it is spread
>
amongst those who are not suitable for it.” i
Ibn al-Acrabl hymned:
How close is a thing when fate foreordains it!
And how remote is it if it is not predestined!
Ask a jurist and you will become a jurist like him.
Whoever is vast in knowledge strives adeptly.
Ponder on the knowledge that you will [ use to] deliver
a legal opinion
As there is no goodness in knowledge that one does not
ponder.
It may be that the person procures [ his aim] yet he is
inadequate
And it may be that his diligence will fail even though he
was not incapable.
The men whose actions should be emulated have
vanished
And those who are ignorant of every matter have become
disguised.
I live amongst [ blind ] followers who embellish one
another.
They reject one faulty person [only to favour] another
lame one.
i Ibn cAbd al-Barr 702.
248
There are six levels for [attaining] knowledge : first, asking well ;
second, listening well and paying attention ; third, understanding
well ; fourth, memorizing ; and fifth, teaching others. Finally, the
sixth is the result of [ knowledge] : it is to act upon it and comply
with its legal limits.
Some people are deprived of [ knowledge] due to their inability
to ask questions well. This is either because they do not ask at the
right time or they ask about [non-essential] things while neglecting
other more important ones. Others are deprived due to their inabil-
ity to listen, as speaking and debating is more preferable and beloved
to them than listening. This is a hidden deficiency in most people
who pursue knowledge, and it prevents them from attaining more
advanced knowledge.
Ibn cAbd al-Barr mentioned that one of the Predecessors said :
‘The goodness of one who understands well will not be able to
rectify the badness of being a poor listener.’1 cAbd Allah b. Ahmad
mentioned in [ his narration of Imam Ahmad’s] book at- Tlal : ‘cUrwa
b. al-Zubayr 2 loved debating with Ibn cAbbas, and so the latter would
avoid him. On the other hand, cUbayd Allah b. cAbd Allah b. cUtba
would ask him gently, and therefore [Ibn cAbbas] would generously
teach the latter from his knowledge.’3 Ibn Jurayj said : ‘I did not
extract knowledge from cAta’ except by being kind to him.’4 Some of
the Predecessors said : ‘If you sit amongst the scholars then be more
avid to listen than to speak.’
God (Exalted is He) said : Therein verily is a reminder for him who

2 cUrwa b. al-Zubayr b. al-cAwwam (d . 94/713 ) was one of the Successors. He was
the son of al-Zubayr b. al-cAwwam (one of the ten promised Paradise by the
Prophet) and Asma’ bint Abi Bakr al-Siddlq. He heard therefore many hadiths
from his aunt cA’isha, which he later transmitted. His older brother was cAbd
Allah b. al-Zubayr, who was martyred by Hajjaj.
3 Ahmad, al- dial wa-marifat al-rijal li-Ahmad : riwayat ibnih cAbd Allah (Riyadh : Dar
al-Khanl, 2001), p. 156.
249
hath a heart , or giveth ear with full intelligence . Deeply reflect upon
1
the treasures of knowledge contained within this verse. By taking

care to understand, many doors of knowledge and guidance will be
opened for the servant. The Sublime commanded His servants to
ponder His signs, which are read and heard, along with those that
are seen and witnessed ( mashhuda), so that they will be a reminder for
those who have a [spiritual] heart. Those whose hearts are deprived
of attentiveness, and thus are away from God, will not benefit from
any sign that passes by them, even if all signs did. The uninterrupted
sequence of His signs [for those who are heedless] can be compared
to the rising of the sun , moon and stars, and their setting upon those
who are blind.
Ultimately, one who possesses an [enlightened] heart will not
benefit unless two things are present . The first is that he is attentive
and witnesses that which he encounters. If one is distracted and
yields to aspirations, temptations and fantasies then one will not
benefit. He will also not benefit unless he devotes himself entirely
to listening to what he is advised and rightly-guided towards.
There are three issues here: the first is the integrity, well-being
and acceptance of the heart. Second is its presence and avoidance of
being absent-minded ( shuriid) or scattered (tafarruq). Third is atten-
tively listening and being inclined to it. Furthermore, it includes
being devoted to the reminder. God (Exalted is He) mentioned all
three in this [aforementioned] verse.
Ibn cAtiyya2 states : ‘Here the heart connotes the intellect. The
meaning is that [the reminder ] benefits only one who has an atten-
1 Q. L.37.
2 This refers to cAbd al-Haqq b. Ghalib b. cAbd al-Rahman, who was also known
as Ibn cAtiyya (d. 541/1147). He was an exegete who lived in Muslim Spain, and
he wrote al- Muharrar wa’l-wajiz fi-tafslr al- Kitab al- azlz or also referred to as
simply Tafslr Ibn 'Atiyya .
25 O
tive heart.’ He also mentioned that Shibli1 states : ‘It represents a

heart that is always aware of God and is never heedless, not even for a
moment.’ The meaning of His statement or who gives ear and earnestly
witnesses ( the truth )2 is that he directs his hearing to this news and advice
and has understood it. It is like His statement And I endued thee with
love from Me,3 which means it became established upon him. Some
of the exegetes said that the meaning of His statement and earnestly
witnesses ( the truth )* is that he witnesses it and directs his attention to
it , rather than being distracted or thinking about something else.
The author of al- Kashshaf [ Zamakhsharl] 5 interpreted for him
who hath a heart to mean ‘[ he whose heart is] attentive’. Those
whose hearts are inattentive are like those who do not have hearts.
Gives ear means ‘inclined to listen’ ( isgha ). Earnestly witnesses ( the
truth ) indicates that they are cognizant, for if they are unmindful
they may as well be absent. Alternatively, it may indicate a believer
who attests that it is a revelation from God in truth. [This believer ]
is included amongst the witnesses in His statement that ye may be
witnesses against mankind .6
There are four different opinions regarding the witness ( shahid ).
The first is that it is derived from mushahada, i.e. witnessing by being
attentive ( hudur ). This is the most correct viewpoint and nothing else
is appropriate in the context of this verse. The second [opinion ] is
that it is derived from testimony ( shahada ). It is that he attests that
he is truthfully certain. The [ third opinion] is that he is one of those
1 Abu Bakr Dulaf b. Jahdar al-Shibll (d. 334/945) was a prominent Sufi and student
of Junayd. He was initially wealthy, and worked in a governmental capacity ;
but he later abandoned his position in order to pursue the spiritual path with
full dedication.
2 Q. L.37 (Yusuf Ali translation).
3 Q. xx.39.
4Q - - -
L 37
5 Mahmud b. cUmar al-Zamakhshari (d . 539/1144) was a Muctazill scholar. He

authored the exegesis al- Kashshaf can-haqa’iq al-tanzil wa- cuyun al-aqawilfi-wujuh
al-tawll or better known as just al- Kashshaf.
6 Q. 11.143 .
251
who will be a witness over people on the Day of Resurrection. The

[fourth opinion] is that it is a testimony (shahada ) by God that one
[attests] to the veracity of the prophethood of His Messenger (may
God bless him and grant him peace), due to what He has taught him
of the previously-revealed Books.
To return to the reasons for one being deprived of knowledge,
[let us remember that ] the fifth is not spreading it or teaching it. God
will afflict those who conceal their knowledge and do not propagate
or teach it by causing them to forget and lose it. This is a recompense
that is concordant with their deed. This matter is seen and experi-
enced in reality.
As for the sixth [reason for being deprived of knowledge], acting
upon [ knowledge] necessarily results in one remembering it , deeply
reflecting on it and caring for it. Some of the Predecessors said : ‘We
would rely on acting upon our knowledge in order to memorize it.’
Other Predecessors also said : ‘Knowledge shouts out to action and
if the latter responds then the former will remain , otherwise it will
leave / 1 Finally, there is nothing better than actions to acquire and
accrue abundant knowledge.
God (Exalted is He) said : O ye who believe , be mindful of your duty
to God and put faith in His Messenger. He will give you twofold of His mercy
and will appoint for you a light wherein ye shall walk .2 He also said : Observe
your duty to God . And God is teaching you .3 The latter verse is composed
of two independent clauses. The [first ] is an invitation (talabiyya) and
it is a commandment to be pious. The [second ] is an informative one:
God is teaching you indicates that God will teach us what to avoid in
order to achieve piety. It is not a response to the command for piety.
Had it been intended as a consequence [of the first clause] , then it
would have been cut short and divested of the letter waw (‘and’) [in
between the two clauses]. [In that case,] He would have said : ‘If
1 Ibn cAbd al-Barr 1274 (attributed to Sufyan al-Thawri).

2 Q. LVII.28.
3 Q. 11.282.
252
you fear God then He will teach you’ (ittaqu Allah yuallimukum or in
tattaqiihu yuallimukum). He said [in another verse]: O ye who believe ,
if ye keep your duty to God , He will give you discrimination ( between right
and wrong ).1 Deeply reflect upon that!
[POINT 144: ON TEN INSTANCES IN THE QURAN WHERE GOD

NEGATES ANY EQUIVALENCE BETWEEN
KNOWLEDGE AND IGNORANCE.]
God (Glory be to Him) negated that there is any equality between

the scholar and others, just as He has negated equality between the
good and evil person , the enlightened and the ignorant, light and
darkness, being sheltered or exposed to a hot wind , the inhabitants
of Paradise versus the denizens of Hellfire, the one who commands
justice and is on the straight path versus the dumb person who is
incapable of doing anything [good] , between the believers and dis-
believers, between those who believe and do righteous deeds versus
those who are corrupters on this earth, and finally between the pious
and the wicked. These are the ten instances in the Qur’an where He
has negated equivalence. This is sufficient to illustrate the eminence
of knowledge and the scholars. Finally, if one looks closely at all of
these [demarcations] , then one finds that knowledge was the differ-
entiating factor resulting in their inequality.
[POINT 145: KNOWLEDGE SAVES ONE FROM PUNISHMENT, AS

EXEMPLIFIED BY THE STORY OF THE HOOPOE
BIRD WITH SOLOMON.]
After Solomon promised the hoopoe bird that he would severely
punish or slaughter it, the latter was only rescued due to its knowl-
edge. It began by initially addressing him : I havefound out ( a thing ) that
thou apprehendest not , and I come unto theefrom Sheba with sure tidings .2 It
was only emboldened because of its knowledge. The weak hoopoe
1 Q. vm.29.
2 Q. xxvii.22.
253
-
IBN QAYYIM AL JAWZIYYA ON KNOWLEDGE
bird would not have otherwise spoken thus to King Solomon , who
was [ the epitome of ] strength , had it not been for the powerful
authority of knowledge.
In addition, there is well-known story along the same lines.
One day, after being asked a question , a teacher said : ‘I do not
know.’ One of his students said : ‘I know [ the answer to] this ques-
tion.’ The teacher became angered and disturbed . The student said :
‘O my teacher, you are not more knowledgeable than Solomon ,
son of David , even if you were to reach the pinnacle of [your ]
knowledge, and I am not more ignorant than the hoopoe bird
when it said to Solomon : I have found out ( a thing ) that thou appre-
hendest not.’ Thereafter, the teacher held back from criticizing or
reprimanding him any further.
[POINT 146: ON SOME EXAMPLES OF THE PROPHETS ACHIEVING

HONOUR AND DISTINCTION DUE TO THEIR KNOWLEDGE.]
Those who have achieved any honour in this life or the Hereafter
did so through knowledge. Reflect on what occurred to Adam and
how he was favoured over the angels by God’s teaching him all
of the names, whereby even the [angels] acknowledged [ his dis-
tinction ]. Furthermore, after he was afflicted , he was compensated
with something better than living in the Garden : the Lord taught
him His Words.
Also [reflect on ] what occurred to Joseph : he was established
over the land [of Egypt ] , and became powerful and great due to
his knowledge of how to interpret dreams. In addition , God taught
him how to extract his one brother from amongst the rest of them
in such a manner that not only did they accept it , but they would
have judged similarly [if given the chance]. Eventually their mat -
ter resulted in their empowerment and a praiseworthy ending all —
because of [Joseph’s] knowledge. The Sublime alluded to this in
His statement : Thus did We contrive for Joseph . He could not have taken
his brother according to the kings law unless God willed . We raise by grades
254
( of mercy ) whom We will , and over every lord of knowledge there is one
more knowing .1 The interpretation [of the latter verse] is : ‘We will
elevate those whom We desire with knowledge, just as We raised
Joseph’s status over his brothers through it .’
God also stated regarding Abraham (peace be upon him) : That
is Our argument . We gave it unto Abraham against his folk . We raise
unto degrees of wisdom whom We will .2 This elevation [of Abraham]
occurred through knowledge of evidences, while that of [Joseph]
was due to knowledge of administration.
Likewise [reflect on ] what happened to Khidr as a result of
his knowledge when he took as a student the one to whom the
Beneficent spoke, [Moses]. The latter asked him kindly : May Ifol-
low thee , to the end that thou mayst teach me right conduct of that which
thou hast been taught ?3
Also [ reflect on ] what occurred to Solomon . He had knowl-
edge of the language of the birds, which led to him subduing the
kingdom of Sheba and attaining its treasures. Ultimately, Sheba
submitted to his authority. For this reason he said : O mankind! Lo!
we have been taught the language of the birds , and have been given ( abun-
dance ) of all things . This surely is evident favour.4
Also [reflect on ] what occurred to David. He had knowledge
of making coats of armour as a protection from the enemies’ weap-
ons. The Sublime recounted the blessing of this knowledge upon
His servants : And We taught him the art of making garments ( of mail ) to
protect you in your daring . Are ye then thankful ?s
Also [reflect on] what occurred to the Messiah because of his
knowledge of the Book , wisdom, Torah and Gospel: God raised
him up to Him , and favoured and honoured him.
Also [reflect on ] what occurred to [ Muhammad] , the master of
1 Q. XII.76.
2 Q. vi.83.
3 Q. XVIII.66.
4 Q. xxvii.16.
5 Q. xxi.80.
255
the offspring of Adam, regarding the knowledge that God men-

tioned as being a blessing when He said : God revealeth unto thee the
Book and wisdom , and teacheth thee that which thou knewest not . The grace
of God toward thee hath been infinite .1
[POINT 147: A DISCUSSION OF GOD S COMMENDATION

OF ABRAHAM IN A QUR ANIC VERSE.]
God (Glory be to Him) commended His friend Abraham when He

said : Abraham was a nation (umma ) obedient to God , by nature upright ,
and he was not of the idolaters; thankful for His bounties; He chose him .2
There are four types of commendation present here.

God began [ by saying] that he is an umma ; that is, a leader
whose example is to be followed. Ibn Mascud said : ‘ Umma is a
teacher of good.’ It is the verb derived from ‘exemplar’ (itimam),
[meaning] one who is to be emulated .
The difference between the words umma and imam are two-
fold : first, the imam is followed in everything, whether it is by his
intention or not. Therefore the road can be referred to as an imam.
The Exalted said : And the dwellers in the wood indeed were evildoers . So
we took vengeance on them; and they both are on a high road (imam ) plain
to see .3 On the other hand , a road is not called an umma . Second ,
umma includes an additional meaning : it encompasses the perfec-
tion of knowledge and deeds. Thus [Abraham] was one individual
who possessed all of these characteristics, which otherwise would
be distributed amongst many people.
1 Q. iv.113.
2 Q. xvi.120-121.
3 Q. xv.77-79.
256
Also in the hadlth [we read]: ‘Zayd b. cAmr b. Nufayl1 is to be

resurrected on the Day of Resurrection by himself as one nation
( umma wahda )!2 A nation is called an umma because it denotes one
people who are gathered together on one religion.
The second [ type of commendation] is present in His statement
obedient (qanit ) to God . Ibn Mascud said : Qanit denotes “ one who
6
obeys.”’3 [The plural form of ] qunut can mean many things but they
all come back to the fact that one is persistently obedient .
Third, He [commended him] by saying by nature upright (hanif ).
Here hanif indicates ‘one who is devoted to God’. The meaning also
necessitates that one lean away from and is averse to anything else.
—
This meaning is essential it is not just some linguistic detail.
Fourth, [God commended him in ] His statement thankfulfor His
bounties. Being [truly] thankful for a blessing is contingent upon
three elements : acknowledging the blessing and that it is from the
One Who blesses, using it for His pleasure, and performing good
deeds accordingly. Thus the servant is not considered to be thankful
unless he fulfills all three of these.
The point is that God praised His friend [Abraham] with four
characteristics : knowledge, performing good deeds accordingly,
teaching [ knowledge], and spreading it.
1 Zayd b. cAmr b. Nufayl was the cousin of cUmar b. al-Khattab who died before
the Prophet began preaching Islam. Zayd had refused idol worship and criticized
Quraysh for such a practice. He later travelled and inquired into Judaism and
Christianity, but refused them also. Instead , he opted to remain a hanif (which
denotes one who is upon the religion of Abraham). Asma’ bint Abl Bakr narrated
that she saw him leaning against the Kacba saying : ‘O people of Quraysh! By
God, none of you is upon the religion of Abraham except me.’ Bukhari 3828. It
is also reported that Zayd said : ‘O God, I make You my witness that I am upon
the religion of Abraham.’ Bukhari 3827.
2 Musnad al-Tayalisi 231.
257
[POINT 148: AN EXPLANATION OF THE MESSIAH S STATEMENT: AND

[GOD] HATH MADE ME BLESSED WHERESOEVER I MAY BE.]
The Sublime related that the Messiah said : Lo! Iam the servant of God .
He hath given me the Book and hath appointed me a prophet , and hath made
me blessed wheresoever I may be .1 Sufyan b. cUyayna interpreted blessed
wheresoever I may be as ‘always instructing goodness’.2 This proves that
God blesses one who teaches goodness to another person. Blessedness
results from goodness occurring, multiplying and persisting. This
really only occurs in the setting of teaching the knowledge inherited
from the prophets.
It is for this reason also that the Sublime named His Book as
‘blessed’. God (Exalted is He) said : This is a blessed Reminder that we
have revealed ; 3 ( This is ) a Book that We have revealed unto thee , full of bless-
ing .4 Thus the blessedness of His Book and His Messenger leads to
knowledge, guidance and calling to God.
[POINT 149: THE SERVANT IS REWARDED FOR ANY KNOWLEDGE OR

GOODNESS WHETHER IT IS SOMETHING THAT HE DIRECTLY
PURSUED OR THAT WAS INDIRECTLY ENGENDERED BY HIM.]
Prophet (may God bless him and grant him peace) said : ‘When a
person dies, his deeds are cut off except for three : charity that still
exists, knowledge that others benefit from, and a righteous son who
supplicates for him.’5
This is one of the greatest proofs for the eminence of knowledge
and its great fruits. The reward [of knowledge] continues even after a
person dies if it is being benefited from. It is as if he is still alive, since
[the benefit derived from] his good deeds [and wealth] do not cease.
1 Q. xix.30-31.
3 . xxi.50.
Q
4 Q. xxxvni.29.
5 Muslim 4223 ; Tirmidhl 1376 ; Abu Dawud 2880.
258
He continues to be remembered and commended , and it is like he is

living a second life.
The Prophet (may God bless him and grant him peace) spe-
cifically mentioned the reward of these three because that person
was the cause for their occurrence, even though it is beyond what
he [directly] strove for ( say ) or acquired ( kasb ). But since he is the
cause that originated the occurrence of a righteous child , continu-
ous charity, or knowledge being benefitted from, the rewards and
recompense flow to him. Thus the servant is rewarded for what he
[directly] pursued or what is [indirectly] engendered by him.
The Exalted mentioned these two principles in Surat al- Baraa :
That is because neither thirst nor toil nor hunger afflicteth them in the way of
God , nor step they any step that angereth the disbelievers, nor gain they from
the enemy again , but a good deed is recordedfor them therefore. God loseth not
the wages of the good . All of these occurrences [i.e. thirst, hunger and
1
angering their enemy] are [indirectly] engendered by their actions,

and are not within their power. Then He said : Nor spend they any
spending, small or great , nor do they cross a valley, but it is recorded for them ,
that God may repay them the best of what they used to do.2 Here, the spend-
ing [of their wealth] and traversing of the valley are [direct ] actions,
which are within their power.
In the first case, He said a good deed is recorded for them. Here, the
action is not the sole independent cause that led to the occurrence of
what is engendered ; instead, it is only one of many. Since the thirst
and fatigue [they endure] and the angering of their enemy are not a
result of their [direct] actions, what is recorded for them is not the
same exact [deed ] ; rather, it is recorded for them as a righteous deed.
In the other case, regarding actions that are within their power, like
spending and traversing the valley, they are righteous deeds in and
of themselves ; thus the exact same deed is recorded for them. They
are empowered to carry them out and they occurred via their will
1 Q. IX.120.
2 Q. IX.I 2I.
259
and capability. In conclusion , one is rewarded in return for [direct]
actions that are within one’s power, and also those which are [indi-
rectly] engendered. We ask God for success.
[POINT 150: A DISCUSSION ON WHETHER A SCHOLAR WHO HAS

PERFORMED MANY RIGHTEOUS DEEDS IS MORE LIKELY TO BE
FORGIVEN FOR A SIN THAN AN IGNORANT PERSON.]
Ibn cAbd al-Barr related that cAbd Allah b. Dawud 1 said : ‘On the
Day of Resurrection, God (Glorious and Exalted is He) will separate
the scholars away from being judged and will say : “Enter Paradise
with what you have. I did not bestow My knowledge upon you
except because I willed goodness for you.’” 2 In another narration,
God will say : ‘O community of scholars, I would not have placed
My wisdom in you had I willed to punish you . I know that you have
sinful deeds mixed in, just as others have, but I have concealed them
and forgiven you for all of them. I was worshipped as a result of
your legal opinions and your teaching of My servants. You will not
be held accountable [for your sins]. Enter Paradise.’ [cAbd Allah b.
Dawud ] then said : ‘ No one can bestow what He has denied nor can
anyone deny what He has bestowed.’ He also said that this meaning
has been related via a traceable chain of narration that is connected
[to the Prophet].3
Ibrahim [al-Harbl] said : ‘It has reached me that on the Day of
Resurrection the good deeds of a person will be placed on one end
of the Scale and his evil sins on the other. The latter will be heavier,
such that he will become despondent thinking that he will be entered
into Hellfire. Then something like a cloud will come and rain down
good deeds of his until they are heavier than his evil sins.’ It will be
said to him: “ Do you recognize these [good ] actions of yours ?” He
1 Abu cAbd al-Rahman cAbd Allah b. Dawud b. cAmir al-Khuraybl (d. 213 /828)
was a scholar and traditionist. Dhahabl states that he would not narrate hadiths
to Bukhari out of a sense of caution .
3 Ibn cAbd al-Barr 231 ; HaythamI 528 (who said it is ‘very weak’).
260
will say no. It will be said : “This is a result of the good you taught
people, for they acted upon [your teachings].>”i
Some argue that the principles of the Divine Law (qawaid
al-Sharnecessitate that the ignorant person be pardoned and forgiv-
en , while [forgiveness] for the scholar should not occur [for the same
sin] , since the scholar is more aware of the evidences of God than
one who is ignorant . In addition, the scholar knows the repugnance
of disobedience and God’s hatred of it more than the ignorant one,
and is aware of God’s punishment for it. Finally, the scholar needs
to acknowledge God’s blessing in bestowing knowledge upon him
(which is much greater than His blessing upon an ignorant person).
Those who have been blessed, favoured and distinguished by
God, yet then wrong themselves by pursuing their temptations,
indulging in destructive major sins, unashamedly violating that
which is forbidden, thinking nothing of these sins and their con-
—
sequences they are punished and criticized to a far greater degree
than those who are not of the same status. It is for this reason
that the Exalted said : O ye wives of the Prophet , whosoever of you com-
mitteth manifest lewdness, the punishment for her will be doubled , and that
is easy for God .2 Moreover, for this reason , the legal punishment of
a free person is twice that of a slave regarding fornication, slan-
dering innocent women and drinking wine. The Prophet (may
God bless him and grant him peace) also said : ‘Amongst the most
punished people by God on the Day of Resurrection are schol-
ars who derived no benefit from their knowledge.’3 Some of the
Predecessors have said : ‘The ignorant person is forgiven for sev-
enty sins before the scholar is forgiven for one.’ Some of them
likewise said : ‘God excuses those who are ignorant for things that
He would not excuse the scholars for.’

2 Q. XXXIII.30.
3 BayhaqI (Shuab) 1642; Haytham!872 ; Mundhiri 219. It is ‘very weak’ according
to Alban!( Silsilat al-ahadlth al-dacifa 1634).
26 l
The reply to the above is that although what has been men-
tioned is true without a doubt, there are also principles of the Divine
Law and wisdom establishing that whosoever has a great number of
righteous deeds and has done many glorious deeds for [the sake of ]
Islam, then he will be pardoned for things that another would not
be excused for.
The Prophet (may God bless him and grant him peace) said to
cUmar : ‘Perhaps God has looked favourably upon those who waged
battle at Badr and said : “Do whatever you like, for I have forgiven
,,,
you. I This is what prevented him (may God bless him and grant
him peace) from exacting punishment on someone who perpetrated
a major sin, and had betrayed him and the Muslims. The Prophet
informed them that [Hatib b. Abl Baltaca] had fought in [ the Battle
of ] Badr. The aforementioned is proof that the prerequisites for
[Hatib’s] punishment had been established, but it was not carried
out because he had fought in that great battle. Consequently, that
major error was forgiven because it was comparatively small in rela-
tion to what he had done of righteous deeds. Similarly, the Prophet
said after urging people to give charity and cUthman (may God be
pleased with him) contributed generously : ‘Whatever cUthman does
after today will not harm him,’ [and he repeated it two times].’2 Also
the Prophet said to Talha 3 after the latter allowed him (may God bless
him and grant him peace) to ascend on his back to the boulder : ‘It
[Paradise] is obligatory for Talha.’4
As for Moses, the one to whom the Almighty, Most Beneficent
1 Bukhari 3007; Muslim 6401 ; Tirmidhi 3305 ; Abu Dawud 2650 ; Ahmad 600.
2 Tirmidhi 3701 ; Ahmad 20,630. It is ‘sound’ according to Albanl ( Mishkat 6073).
3 Talha b. cUbayd Allah (d. 35 /656) was the eighth to accept Islam. He was one of
the ten Companions promised Paradise by the Prophet.
4 Tirmidhi 3738 ; Ahmad 1417. It is ‘sound’ according to Albanl ( Silsilat al-ahadith
al-sahiha 945). The tradition is: ‘On the day of [the Battle] of Uhud, the Messenger
of God wore two coats of mail. He tried to get up on a boulder, but was not able
to. So Talha squatted under him, lifting the Prophet upon it, such that he could
sit on the boulder. So he said, “It [Paradise] is obligatory for Talha.’”
262
and Most Glorious, spoke: he dropped the tablets, upon which were
the Words of God written by Him, on the ground such that they
broke ; he hit the Angel of Death in the eye and knocked it out ; and
he disagreed ( cataba) with His Lord on the night of Isra regarding the
Prophet [Muhammad] (may God bless him and grant him peace) say-
ing : ‘How is it that a young [prophet ] sent after me has more of his
community in Paradise than my community ?’ And he took Aaron’s
beard and dragged him by it despite the fact that the latter was a
prophet of God . All of these do not diminish his high status in the
sight of his Lord. In fact, his Lord (Exalted is He) honours Moses and
loves him due to the immense nature of his actions against His enemy
and those who emerged against him, the patience he exemplified and
the harm that he withstood for [the sake of ] God.
It is well known by people, and is established in their innate
disposition , that those who have thousands of righteous deeds will
be pardoned for one or two sins. It has been said :
If one who is beloved has one sin
Then his righteous deeds will provide him with a
thousand intercessors.
Another said :
If the offensive action is only one then his
Actions, which made others joyous, are many.
God (Glory be to Him) will weigh the righteous deeds of the
servant against his sins on the Day of Resurrection, and whichever
will outweigh the other will dominate. Thus He will forgive and
pardon those who have done many righteous deeds, who prefer
what He loves and what pleases Him, yet sometimes succumb to
the demands of their nature, in a manner that He would not deal
with others.
In addition, if the scholar makes a mistake he is able to revert
quickly, realize what has transpired, and correct his mistake. He is
just like an expert physician who has insight into a disease, its aeti-
ologies and its treatment : he is able to [identify and] cure it more
263
quickly than one who is ignorant.Additionally, the scholar rec-

ognizes the commandments of God , attests to the veracity of His
promise and His warning, is fearful of Him, finds fault in himself
due to his perpetration [of that sin ] , believes that God has forbidden
what he has done, but that also his Lord forgives sin. It also results
in him doing [good deeds] which are beloved by the Lord [in order
to make amends] and offset that sin , and weaken or eliminate its
effect altogether.
On the other hand, one who is either completely or mostly
ignorant of all of the above has nothing but the darkness of the
sin, its repugnance and its evil consequences. Thus these two cases
are unequal. This represents the definitive answer in this matter.
—
Ultimately, the repugnance in both situations whether [in rela-
—
tion to] a scholar or an ignorant one results from ignorance and
its consequences. This is clear proof of the eminence and excellence
of knowledge. We rely on God for success.
[POINT 151: PURSUING KNOWLEDGE IS AN ACTION OF THE HEART

AS WELL AS THE MEANS TO ACTIONS OF WORSHIP.]
The scholar, with his constant immersion in knowledge and learn-

ing , is in constant worship. Learning and teaching are both [forms
of ] worship. Ibn Mascud said : ‘The scholar always remains in
prayer.’ Some asked : ‘How is he [always] praying ?’ He replied :
‘By remembering God in his heart and on his tongue.’1
Muhammad b. cAli al-Baqir 2 said : ‘A scholar who benefits oth-
ers with his knowledge is superior to a thousand worshippers.’ He
also said : ‘Narrating and transmitting hadiths is better than the wor-
ship of a thousand worshippers.’ Since the pursuit of knowledge,

2 Muhammad b. cAll b. Husayn b. cAll b. Abl Talib al-Baqir (d. 114 /733) was a
prominent Successor and jurist of the Ahl al- Bayt . He lived in Medina. Due to his
great depth of knowledge he was named al-Baqir (the Revealer). He is considered
by the Shica to be the Fifth Imam and he is the father of Jacfar al-Sadiq, whom
is considered the Sixth Imam.
264
researching and recording of it are actions of both the heart and

body, they are the best types of actions. They involve sincerity,
reliance [on God ] in tribulation , repentance, piety, contentment ,
and are thus connected to actions of the heart.
If it is said that knowledge is only a means to action , and it is
only desired so as to attain the latter ; and actions are the end objec-
tive ; and it is well-known that the ends are more eminent than the
means ; then how is it that the means [ knowledge] are preferable
to the ends [action] ? The reply is that both knowledge and action
are divided into two groups : one group represents the means and
the other the end objectives. Thus not all types of knowledge are
only considered to be the means. Instead , knowledge of God , His
Names and His Attributes are absolutely the most eminent types
of knowledge, and are pursued for themselves.
God (Exalted is He) said : God it is Who hath created seven heavens ,
and of the earth the like thereof. The commandment cometh down among
them slowly, that ye may know that God is Able to do all things , and that
God surroundeth all things in knowledge . 1 Therefore knowing that
God is omniscient and omnipotent is the ultimate objective of
creation .
The Exalted also said : So know (O Muhammad) that there is no
god save God .2 Thus the knowledge of the Exalted’s Oneness and
that there is no god worthy of worship but Him is pursued for
—
itself. These two issues i.e. to know the Exalted Lord through
His Names, Attributes, actions and judgments, and thereafter to
worship Him according to those requisites and necessities are
essential. Thus, just as worshipping Him is desired and intend -
—
ed in and of itself, knowledge and recognition of Him is so too.
Knowledge, as has been previously mentioned , is one of the best
forms of worship, since it encompasses both the ends and the means.
As regards to the contention that actions are the end objec-
1 Q. LXV. I 2.
2 Q. XLVII.19.
265
tives, one must differentiate between those involving both the

heart and the body and those only involving the body. If the
former is what is intended , then that contention is true. This is
proof that knowledge is the desired end objective, because it is
an action of the heart (as has been mentioned previously). But
if only the latter is intended , i.e. actions of the body alone, then
that contention is not correct . In reality, actions of the body
are means intended for other [ more lofty end objectives] . One’s
reward or punishment , and being praiseworthy or blameworthy,
are fundamentally due to [actions of ] the heart . The foremost
purpose of the body’s actions is achieving righteousness, increase
[in this] , purification and uprightness of the heart , in addition to
worshipping one’s Lord and Owner. Therefore some actions are
end objectives and some are means, just [ as has been mentioned]
in the case of knowledge .
In addition , if the types of knowledge which are solely a
means are not followed by actions then that person will not have
benefitted from [ his knowledge] . In that case, the action [ had it
occurred ] becomes nobler than [ this knowledge] . On the other
hand, it should not be said that isolated actions are more eminent
than the types of knowledge which one aims for as an end. How
can it be said that isolated bodily worship is superior to knowl-
edge about God , His Names, His Attributes, His judgments for
His creation and His commandments ? How can [action ] be bet-
ter than the types of knowledge regarding actions of the heart ,
inadequacies of the soul, the manners by which actions are cor-
rupted or prevented from being accepted by God , the tenets of
faith and what strengthens or weakens it ? Indeed whoever fulfills
both types of action is higher in perfection . If the servant has
a choice it would be better to spend his extra time learning the
knowledge inherited from the prophets, rather than spending it in
isolated worship. This is the definitive response to this question,
and God knows best.
266
[POINT 152: THE MOST VIRTUOUS RANK IS OCCUPIED BY THOSE

WHO USE THEIR KNOWLEDGE AND WEALTH
TO CARRY OUT PIOUS DEEDS.]
Abu Kabsha al-Anmari narrated that the Messenger of God (may

1
God bless him and grant him peace) said :

The world includes only four types of people. [Firstly] ,
a servant whom God has provided with both wealth and
knowledge. He uses them to carry out pious deeds for his
Lord’s sake and nurtures the ties of kinship whilst know-
ing God’s rights. This is the most virtuous rank. The next
is a person whom God provides with knowledge, but
He does not provide him with wealth. He says: ‘If I had
wealth I would carry out the same [pious] deeds as so-
and -so.’ Due to his [sincere] intention, their reward is the
same. The [third ] is a person whom God provides with
wealth, but He does not provide him with knowledge.
He spends his wealth rashly without knowledge. He is
not fearful of his Lord, does not nurture the ties of kin-
ship, nor does he recognize God’s rights. This is the most
despicable rank in God’s sight. Finally, there is a person
whom God does not provide with wealth or knowledge.
He says : ‘If I had wealth, then I would carry out the same
[evil] deeds as so-and-so.’ He has the same intention and
so his sin is the same.2
divided people into four groups. The best are those who have been
given knowledge and wealth, and are benevolent to people as they
use their wealth and [teach them their] knowledge. The next rank
includes those who have been given knowledge but not wealth.
1 Sacld b. cAmr Abu Kabsha al-Anmarl (d. 40/660) was a Companion who narrated
hadiths .
11
2 Tirmidhi 2325 ; Ibn Maja 4228 ; Ahmad 18 ,024. It is ‘authentic’ according to

Alban! ( Sahih al-Jami al-saghir 3024).
267
Even though they both have the same reward for their intentions,
the almsgiver’s rank is higher because of what he has donated and
given in charity. The scholar who does not possess wealth has the
same reward only because of his definitive intention and isolated
statement, which are associated with his [ limited ] capability.
The third group is composed of those who have been given
wealth but not knowledge. They are the worst people in God’s sight ,
because their wealth has led to their destruction. It would have been
better for them if they lacked that wealth. They were bestowed with
the provisions necessary to reach Paradise, but instead they [squan-
dered] them to go to Hellfire. The fourth group has neither wealth
nor knowledge, but their intention would have been to disobey God
if they were given the financial ability. This group’s rank follows
that of those who are wealthy yet ignorant, but their intention to
be sinful is the same.
In conclusion, the Prophet divided those who are blissful into
two groups, and he established that their knowledge and good deeds
were the cause of their bliss. Then he divided those who are wretch-
ed into two groups, and made ignorance and its consequences the
cause of their wretchedness.
268
CHAPTER TWELVE
The Importance of Contemplation and Reflection
[POINT 153 : STATEMENTS FROM THE PREDECESSORS REGARDING THE

IMPORTANCE OF CONTEMPLATION AND THAT IT
LEADS TO FURTHER KNOWLEDGE.]
Some of the Predecessors have said : ‘Contemplation (tafakkur)

for an hour is better than worship for sixty years.’ A man asked
Umm al-Darda’ after [Abu al-Darda’s] death about his worship.
She answered : ‘He spent much of his day in contemplation.’1 Hasan
[al-Basri] said : ‘Contemplation for an hour is better than praying
at night.’ Fudayl [ b. cIyad ] said : ‘Contemplation is like a mirror :
it reflects your benevolent deeds and evil sins back to you [so that
you may recognize them for what they are].’2 Sufyan [ b. cUyayna]
would often say :
If a man would just contemplate
He would learn a moral lesson from everything.3
Hasan also interpreted the Exalted’s statement I shall turn away
from My revelations those who magnify themselves wrongfully in the earth4 as
He will prevent them from contemplating about [His revelations].
Some of the knowers said : ‘If the hearts of the pious rose to
contemplate what they could of the Unseen and veiled goodness of
the Hereafter, they would find no peace of mind or satisfaction in
their lives.’ Hasan also said : ‘Solitude for long periods is better [to
1 Abu Nucaym, vol. i, p. 208.
2 Abu Nucaym, vol. vm, p. 109.
3 Abu Nucaym, vol. vn, p. 306.

4 Q. vn.146.
269
improve one’s] contemplation . Prolonging contemplation is proof

that one is on the path to Paradise.’ Wahb [ b. Munabbih]1 said : ‘If
one contemplates deeply it will only increase his knowledge. If one
is knowledgeable, then he will inevitably act .’ cUmar b. cAbd al-cAz!z
said : ‘Contemplating about the blessings of God is one of the best
types of worship.’ cAbd Allah b. Mubarak said to one of his com-
panions who was deep in contemplation : ‘Where did you reach ?’ He
responded : ‘The path.’
Bishr 2 said : ‘If people were to really contemplate about the great-
ness of God they would not disobey Him.’ Ibn cAbbas said : ‘Praying
two units of prayer well with good intention and with contempla-
tion is better than praying at night without a [pious] heart.’ Abu
Sulayman3 said : ‘Contemplating this world results in the occurrence
of a barrier which obstructs [one from aspiring to] the Hereafter. It
is a punishment for rulers. On the other hand , contemplating the
Hereafter instills wisdom and piety in one’s heart.’
Ibn cAbbas said : ‘Contemplating goodness leads one to act upon
it.’ Shaffl said : ‘Depend on silence to improve your speech and depend
on contemplation to improve your deductions.’ Contemplation is an
act of the heart , whereas worshipping is an act of the body. Since the
heart is nobler than the body, its actions [which include contempla-
tion] are better than the body’s. In addition, contemplation allows one
to [ reach] levels of faith which are higher than isolated action alone.
Contemplation necessitates the unveiling ( inkishafj of matters
and the manifestation of their realities. It differentiates their degrees
of goodness or evilness, allows one to recognize the causes that lead
to or prevent their occurrence, as well as what hinders their requi-
sites from manifesting.
1 Wahb b. Munabbih (d. 110/728) was a prominent Successor and traditionist. He

wroteKitab al- Israiliyyat .
2 Abu Nasr Bishr b. Harith al-Hafi (d. 225 /840) was a scholar and Sufi ascetic. He
was a student of al-Fudayl b. cIyad and a contemporary of Imam Ahmad.
3 Abu Sulayman cAbd al-Rahman b. Ahmad b. cAtiyya al-Daranl (d. 215 /830) was
a famous Sufi ascetic.
270
It also differentiates between what is imaginary and delusional.

These would otherwise prevent most people from taking advantage
of opportunities despite their potential to do so. There is no greater
—
impediment that prevents the majority from attaining perfection,
—
success and bliss both in this life and the Hereafter than these imag-
inations and delusions. This impediment can only dissipate if correct
thoughts, and a sincere and firm resolve, occur ; these allow one to
differentiate between imaginations and the truth. In fact, most peo-
ple are drowning in these [delusions]. Also if one thinks about the
evil end results of sins and temptations, he will think beyond the
initial pleasure and instead will recognize the pain and sadness that
will ultimately occur. Whoever contemplates those evil consequences
will hardly ever go ahead with [sins].
Similarly, one may desire relaxation, indifference, laziness and
idleness instead of performing pious deeds because of the hardships
and difficulties associated with the latter. But once one contemplates
the abundant and perfect pleasures, goodness and happiness to be
attained [in the Hereafter], those [thoughts] will overcome the ini-
tial difficulties. The more deeply one thinks about those [outcomes]
the greater one’s pursuit will be and the easier it will be for one to
endure [those hardships]. Such a person will become more energetic
and have a stronger resolve.
If someone reflects on the depth to which his wealth, pursuit of
power and illusions have enslaved him, he will become embarrassed
that his reasoning and self allowed him to become so [misled]. It has
been said :
Had the excessive lover contemplated the end outcome
of [pursuing] the
Beauty that has captivated him, he would not have be-
come beguiled.
One should not focus one’s attention on this world , nor become
content with it , get angry about things related to it , pursue it , toil
for it, support or have enmity toward others due to it.
271
In the Musnad of [Imam Ahmad ] it is narrated that the Prophet

(may God bless him and grant him peace) said : ‘God has drawn
[a parallel between ] the food that the offspring of Adam eat and
this world . Even if [food] is embellished and salted, one knows
what happens to it.’ Thus, if someone who is [spiritually] free
1
remembers that outcome when contemplating the end result of

his affairs, he will hold himself in high enough esteem to refuse
to become enslaved to what will end by becoming the most rotten
and wicked thing.
Contemplation of two known things leads to the fruition of
a third. For example, if one’s heart recalls and is certain of what
this immediate life encompasses, both in terms of its blessings but
also its inadequacies and temporary nature ; and then remembers the
superior blessings, pleasures and infinite nature of [Paradise in ] the
Hereafter ; then this leads to the fruition of a third type of knowl-
edge, which is that the Hereafter and its superior and infinite bliss
should take precedence in the mind of any intelligent and rational
person over this temporary and loathsome worldly life.
Most people though are uncertain of the Hereafter and do not
try to become more knowledgeable about it . They are pulled in two
different directions : one being this worldly life, which is the stronger
caller since they have merely heard about the Hereafter [and not seen
it ]. Thus, if they abandon this worldly life for the Hereafter, their
selves will make them think that they are abandoning something def-
inite for some notion or imaginary thing. It is like this [worldly life]
says to him: ‘Do not leave a coin weighing an atom for a pearl that
is promised .’ This evil has prevented many people from preparing
for the Hereafter and working for it appropriately. Again , it is due
to their weak knowledge and lack of certainty in [the Hereafter]. If
they were absolutely certain of it and their hearts were not pervaded
with doubts, they would not be negligent or indifferent in pursuing it.
i Ahmad 21, 239; Ibn Hibban 702 ; HaythamI 18,075. It is ‘authentic’ according to
Alban!( Silsilat al-ahadlth al-sahiha 382).
272
Thus it becomes known that one’s preference for this worldly life
and lack of preparation for the Hereafter is not at all concordant with
perfection of one’s belief and faith.
On the other hand , the second group are absolutely certain
without any doubt that there is another abode, a Hereafter that they
have been created for, and that this [worldly] abode is only one of
the stages along which the traveller journeys on (manzil min manazil
aUsairln ) to the Hereafter. They know that the Hereafter is everlast -
ing, and that its bliss or punishment does not abate. They also know
that this world’s luxury or suffering are nothing compared to the
Hereafter’s ; they are only like [water] that clings to one’s finger if
one puts it into the sea and then removes it. Therefore this knowl-
edge leads to the fruition of their preference, pursuit and complete
preparation for the Hereafter.
One should seek out and endeavour to attain [what is beloved
to God ] through contemplation (tafakkur), recollection (tadhakkur),
reflection (nazar), deep reflection (itaammul), consideration ( xtihar),
pondering (itadabbur) and insight (istibsar). These meanings are close
to each other in some aspects but diverge in others.
‘Contemplation’ (tafakkur) is so called because it involves mak-
ing use of one’s thought with an attentive [ heart] , ‘Recollection’
( tadhakkur ) is so called because it involves remembering knowledge
after having forgotten it. An example is in the statement of the
Exalted : Those who ward off ( evil ), when a thought of evil from the Devil
troubleth them, they do hut remember ( God'sguidance ) and behold them they
see ( aright )!1
‘Reflection’ ( nazar ) is so called because the heart directs its atten-
tion to what is viewed. ‘Deep reflection’ ( taamala ) is so called because
one repeatedly reflects on something time after time until it becomes
elucidated and unveiled to one. ‘Consideration’ ( xtihar) which is —
—
the iftxal derivation of ‘traverse’ ( cubur ) is so called because it allows
one to traverse from one thing to another. One traverses from that
i Q. VII . 201.
273
which was just contemplated to recognition of a third [reality] ; and

this is the point of consideration. It is also for this reason that cibra
is named ‘a moral lesson’. God (Exalted is He) said : Herein is indeed a
lesson for him who feareth ; Herein verily is a lesson for those who have eyes.
1 2
‘Pondering’ ( tadahbur ) is so called because one considers the

adbar of matters, which are the end outcomes and consequences
of them. The Exalted said : Have they not pondered the Word ; 3 and
Will they not then ponder on the Qur’an? If it had been from other than
God they would have found therein much incongruity.4 Pondering over a
statement is to look at its beginning and its end , and then to repeti-
tively look at it over and over again. For this reason it came in the
tafaccul derivation. ‘Insight’ (istibsar)—which is the istifcdl derivation
of ‘enlightenment’ ( tabsira )—is so called because it indicates that an
issue has become clear, unveiled and elucidated to one’s penetrating
vision (basira).
Recollection and contemplation each have an additional mean-
ing that the other does not. ‘Recollection’ connotes that the heart
repetitively remembers what it knows and recognizes, so that it
subsequently becomes entrenched and established within it . As a
result , it cannot become erased from the heart. ‘Contemplation’
connotes that one’s knowledge has increased , and that one has
attained something not previously existent. Thus contemplation
attains [ knowledge] while recollection protects it. For this reason
Hasan [al-Basrl] said : ‘The knowledgeable scholars persist in using
recollection for contemplation and using contemplation for recol-
lection. They work on their hearts until wisdom emanates from
them.’ Thus contemplation and recollection are both the seeds
and irrigation for knowledge. Conversing about and deliberat -
ing on [ knowledge] lead to its propagation (talqih). Some of the
1 Q. LXXIX.26.
2 Q. HI.13.
3 Q. XXIII.68.
4 Q. iv.82.
274
Predecessors said : ‘The assemblies of men lead to the propagation

[of knowledge in ] people’s minds.’
Goodness and bliss are within a safe, and its key is contem-
plation. It is incumbent that one contemplates. Contemplated
knowledge also allows the heart to reach a [ higher ] state (hal). That
state necessarily engenders a will, which inevitably results in the
occurrence of an action. Thus here are five matters : [first ] contem-
plation , which results in knowledge [ the second ]. The combined
effect of both of them is [a third ] , the state that the heart reaches.
The consequence of that [state] is [a fourth] , the will. Finally, the
fruit of that [will] is action. Indeed contemplation is the basis and
key for all this goodness.
This unveils for you the excellence and eminence of contem-
plation. It is one of the best and most beneficial actions of the heart .
It has even been said : ‘Contemplation for an hour is better than
worship for a year.’ Contemplation allows one’s mind to become
alive with awareness ( haydt al-yaqaza ) instead of being [spiritually]
dead ; prevents one from desiring [this world ] avidly ; allows one
to abstain from it and be content [with whatever one has] ; delivers
one from the prison of this life to the expanse of the Hereafter ;
cures one from the diseases of temptations and doubts ; and [ bars
—
one from] latching onto this abode of delusions thus making one
desire to return to God . It also remedies one from the afflictions of
blindness, deafness and dumbness [i.e. ignorance] ; and makes one
[ recognize] the blessings of God, such as vision , hearing , under-
standing, knowledge, certainty and delight.
Piety is a result of contemplation. Likewise, those who avoid
contemplation will inevitably be disobedient [ to the Lord] . Satan
approaches an empty and void heart and plants within it seedlings
of vile thoughts, which instigate a will and firm resolve to car-
ry out [evil] actions. On the other hand , if [Satan] finds a heart
which is preoccupied with contemplating about good and ben-
—
eficial thoughts like what one is created for and commanded to
275
do or the everlasting bliss or the painful punishment that has been

—
readied and prepared for one then the Devil will not find a place
to plant [evil thoughts].
Now contemplation is attached to four matters : first , a beloved
and desired objective ; second, the path to reach that objective; third,
a dishked harm that one seeks to render null ; fourth , the manner by
which one can make that [ harm] become null. The thoughts of those
who are rational do not go beyond these four.
Any contemplation that is other than these is [ to be considered ]
as vile thoughts, delusions or vain aspirations. Examples include
one who is destitute yet imagines himself to be wealthy and power-
ful ; one who is feeble yet dreams that he is a great king running a
country ; and the thoughts of a drunkard or a person intoxicated on
drugs. Vile thoughts are the stock of despicable and contemptible
types of people, since they are satisfied with delusions and content
with impossibilities. These thoughts continue to strengthen until
they necessarily result in vile effects, wicked thoughts and [spiritual]
diseases that are difficult to eliminate.
The thoughts of people [attached to] this world, who will
have no share [of Paradise] in the Hereafter, will have their result.
Once the truth becomes verified , this world becomes null, and the
Hereafter begins ; and the winners will become clear from those who
—
have been deceived [ by this world] at that time those who were
vain will be lost.1
—
We will now elaborate with the help of God and His grac
on the thoughts of those who believe in the Hereafter. Whoever
pursues something is considered to be a lover of it, and his prefer-
ence is to be near it. He takes the path towards it , and reaches it after
strenuous striving. This necessitates that his thoughts be connected
to the beauty, perfection and attributes of his beloved. His thoughts
i Derived from the Q. XL.78: But when God's commandment cometh ( the cause ) is judged
aright , and the followers of vanity will then be lost .
276
must also be attached to the goodness, happiness and enjoyment he

will attain. His contemplation about the state of his beloved revolves
around the latter’s beauty and excellence, and his need to become
righteous and benevolent. The stronger his love, the greater, more
robust and magnified are his thoughts. His heart becomes wholly
engrossed with [the beloved] and no part remains leftover [to think
about] anyone else. He lives amongst the people in form, but his
heart entirely dwells on his beloved .
—
If the beloved is the True Beloved [God] and it is not proper to
truly love anyone except Him, and no one else should be loved unless
—
it is for His sake then he is the most blissful of those who love Him,
and he possesses an appropriate love. Furthermore, he has enabled
himself to reach the perfection that he was created for. There is no
way, at all, to attain perfection without [ this love].
—
—
But if that love is for anything else which inevitably is in vain
and will cease to exist then he has loved inappropriately and has
wronged himself to the most repugnant degree. Consequently, he
will only attain the utmost wretchedness and pain. If this is recog-
nized then it becomes known that loving something else besides
the True God represents the essence of the servant’s wretchedness
and loss.
The contemplation of one who loves the Beloved so completely
that it dominates his heart does not go beyond thinking about his
connection to his Beloved or [reflecting] on himself [and his rela-
tionship with his Beloved ]. He must contemplate about his Beloved
in two ways : first , [contemplating ] His Beauty and Attributes ; or
second, [contemplating] His actions, benevolence, grace and kind -
ness, which are all indicative of His perfect Attributes.
If one reflects on oneself, then it can only take the form of two
manners. Firstly, it is either about those characteristics of his that are
displeasing and disliked by his Beloved or [are a cause] for Him to
disregard him. Now one should always be striving and contemplat-
ing on how to avoid and distance oneself from these [evil] things.
277
Secondly, one contemplates and works to attain those characteristics

and actions that will bring one closer to God and make one more
beloved by Him.
The first two thoughts result in his love becoming stronger and
magnified. The second two thoughts result in the Beloved loving
him, having regard for him, being compassionate with him, and pre-
ferring him over others. The first two thoughts concern knowledge
of the Oneness of God , that He alone should be worshipped , [and
concern] His Attributes (Glory be to Him) and His actions. The third
and fourth concern the path that leads to Him, and they include
[contemplating on how best to avoid] the evils that cut one off or
prevent one from travelling along the path to Him.
When a person contemplates his own character it allows him
to first distinguish those [traits] which are beloved to his Lord ver-
sus those which are disliked by Him. Second , he should ask himself
whether he is characterized by them or not ? Third, if a person is
characterized by [something which is disliked or hated by God],
then [ he should think about ] the manner by which he can rid and
free himself of it. On the other hand, if he is not characterized by
[something disliked] then he [should ask himself ] what should he do
to preserve his rightness, maintain his wellness and protect himself ?
If he is characterized by something which is beloved and pleasing to
God then [ he should contemplate on] how he can preserve it and
ensure its continuity ? If he is not characterized by it then by what
manner can he adopt it and make it one of his attributes?
Then one must contemplate his actions accordingly. The ways
of thinking about them are so numerous that they can barely be
recounted . But [in general] they can be summarized into six types :
apparent or hidden pious deeds ; apparent or hidden evil deeds ; and
praiseworthy or blameworthy attributes and characteristics.
As for contemplating the Attributes of the One Who alone
should be worshipped, as well as His actions and judgments, one
must declare the Lord to be infallible from anything which is not
278
befitting to Him. One should only characterize Him with the maj-
esty and honour that He alone is entitled to. Furthermore, [such
necessary decorum] also includes pondering His Words. God (Glory
be to Him) has revealed to us His Names, Attributes and actions
through the conveyance of His messengers. It includes also pon-
dering about His decree and actions in relation to both His saints,
whom He supports, and His enemies. In doing so one realizes that
He is the True Manifest God and that it is not proper that anyone
else be worshipped but Him. One also realizes that He is omnipotent
and omniscient ; that His punishment is severe ; that He is the Most
Forgiving , Most Merciful, Almighty and Most Wise ; and that He
does what He wills ; that all of His actions revolve around wisdom,
mercy, justice and that which is beneficial—nothing exists outside
of these. There is no way to attain these fruits except by [first ] pon-
dering His Words and [second] observing the effects of His actions.
The Exalted charged His servants to do these two. He said
regarding the first : Will they not then ponder on the Quran? Will they I
then not meditate on the Qur'an ; 2 Have they not pondered the Word ;3 ( This
is ) a Book that We have revealed unto thee , full of blessing , that they may
ponder its revelations .4
He said regarding the second : Say: Behold what is in the heavens and
the earth Is In the creation of the heavens and the earth and ( in ) the difference of
night and day are tokens ( of His sovereignty ) for men of understanding , such as
remember God , standing , sitting and reclining , and consider the creation of the
heavens and the earth ;6 In the heavens and the earth are portents for believers .
And in your creation , and all the beasts that He scattereth in the earth , are
portents for a folk whose faith is sure.7 Have they not travelled in the land to
1 Q. iv.82.
2 Q. xLvii.24.
3 Q. xxm .68.
4 Q. XXXVIII.29.
5 Q. X. IOI .
6 Q. m.190-191.
7 Q. XLv.3-4.
279
see the nature of the consequence for those who disbelieved before them?1 Say
(O Muhammad , to the disbelievers ): Travel in the land , and see the nature of
the consequence for those who were before you!2
Most blessed is He Who has made His Words enliven and cure
[our ] hearts. In summation, there is nothing more beneficial for
the heart than reading, pondering and contemplating the Qur’an .
It documents all of the stations of the [pious] travellers ( manazil
-
al sairm), states of the doers ( ahwal al- camilin ) and ranks of the know-
- .
ers (imaqamat al carifin ) It engenders one to love and have longing for
God , fear Him, hope in Him, always return to Him, rely on Him,
be content , entrust [oneself to Him], thank Him, have patience, in
addition to all of the other states that describe a heart which is alive
and perfect. It also drives one away from all of the blameworthy
characteristics and actions which lead to one’s heart becoming cor-
rupt and ruined.
If people knew the benefit of pondering the Qur’an , they would
devote themselves to it exclusively. If one [is aware of ] a verse that
will cure his heart , and then reads it maybe one hundred times or
for an entire night with contemplation, this will be better for him
than reading the entire Qur’an without pondering or understand-
ing it. This will also allow one’s heart to attain [a higher level of ]
faith and experience the beauty of the Qur’an [to a greater degree] .
This was the habit of the Predecessors, whereby one of them would
repeat one verse until dawn. [In this practice,] they [were emulating]
the Prophet (may God bless him and grant him peace), who once
repeated the following verse until dawn :3 If Thou punish them , they
are Thy servants, and if Thou forgive them ( they are Thy servants ). Thou ,
only Thou , art the Mighty, the Wise .4 Thus reading the Qur’an with
contemplation is the basis for righteousness of the heart.
1 Q. XL. 21 .
2 Q. xxx.42.
3 Ahmad 21, 538.
4 Q. v.118.
280
For this reason Ibn Mascud said : ‘Do not senselessly read the
Qur’an like it is poetry or prose. Grasp its marvels. Let your hearts
be moved by it. Do not be anxious to just end [the mere reading of ]
a sura.’ Moreover, Abu Jamra said that he told Ibn cAbbas : ‘I am fast
at reading the Qur’an. I can read it in three days.’ Ibn cAbbas replied :
‘It is more beloved to me to recite one sura of the Qur’an and ponder
it for an entire night than to read the Qur’an as you do.’
There are two ways by which contemplation of the Qur’an
occurs: [first] to understand what the Exalted Lord’s will is for us ;
and [second] to contemplate the meanings of what He has charged
His servants with. God has revealed the Qur’an so that they may
ponder and contemplate it, not so that they would simply recite and
then subsequently shun it. Al-Hasan al-Basri said : ‘The Qur’an was
revealed so that it would be acted upon. Follow it by acting upon it.’
If you deeply reflect upon how God (Glory be to Him) has called
His servants to contemplate His Book and signs, you will find your-
self attaining knowledge of Him (Glorious and Exalted is He) and
His Oneness ; His Attributes of perfection and glorious characteris-
tics ; His omnipotence and omniscience ; His perfect wisdom, mercy,
benevolence, generosity, kindness and justice ; what pleases Him and
leads to His reward, as well as what is [deserving] of His wrath and
leads to His punishment. God has made Himself known to His serv-
ants through the [Qur’an ] and charged them to contemplate His
signs [so rise to that with a heart full of love for Him].
281
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288
INDEX
Aaron , no, 263 Abu Nucaym, 159, 161

Abd Allah b. Ahmad, 249 Abu Sacid al-Khudri, 65, 68
Abd Allah b. Amr b. al-As, 63, 70, Abu Sacld al-Sirafi, 228
201, 217-18 Abu Salama, 218
Abd Allah b. Dawud, 241, 260 Abu Salih Hisham, 243
Abd Allah b. Jacfar, 242 Abu Sufyan, 104
Abd Allah b. Salam, 120 Abu Talib, 111-12
Abd Allah b. Ubayy b. Salul, 109 action, 227, 265 ; contemplation and ,
Abd Allah b. cUmar, 55 , 201, 242 270, 275 , 281; knowledge as an ac-
Abd al-Jabbar, 228 tion of the heart, 266; knowledge
Abd al-Rahman b. Awf, 154 —
calls out to action, 115 16, 252 ;
ablution , 216, 226, 243 necessity of applying knowledge,
Abraham, xii, xxii, 127, 204; debate xix , 165, 172, 176, 233
with his father and his people, Adam, xviii, 17, 18, 218 ; angels and , 16,
14, 255 ; God’s commendation of, 123 ; exit from the Garden, xviii,
256-7; Place of Abraham, 208-209 1, 254; sin, xviii ; superiority over
abrogation ( naskh ) , xxii angels due to his knowledge, 17,
Abu al-Aliya, 239-40 18, 123, 124, 254; wisdom ensuing
Abu Bakr b. Ayyash, 81 from the creation of, 17
Abu Bakr al-Siddiq, xxvi, 73, 81, 213, Ahmad b. AbicImran , 244-5
217, 218, 219 Ahmadb. Shuayb, 46
Abu al-Darda , 43-4, 155, 165-6, 216, 269 cA’isha bint Abi Bakr, 59, 69, 75, 149, 201
Abu Dharr, 155, 158 al-Albani, Nasir al-Din, xxviii
Abu Hanlfa, 157 All b. Abi Talib, 37, 39, 69, 247; cate-
Abu Harun, 68 gorisation of humanity according
Abu Hurayra, 54, 59, 192, 230, 258 ; to levels of perfection, 167, 169,
guidance, 40; mosque, 52, 166; 171; description of true scholars
remembrance of God, 56 ; superi- and students of knowledge, xix,
ority of knowledge, 155 , 162, 166; —
xxiv, 167 220 ; four types of
wisdom, 66 7 — people who cannot be callers to
Abujahl, 109
Abu Jamra, 281
—
religion, 168, 194 200 ; ‘hearts are
like containers’, 167, 169; supe-
Abu al-Macali, 125, 228 riority of the scholar, 154, 167,
Abu Mascud al-Badri, 64 169 ; ‘those who hoard wealth are
Abu Musa al-Ashcari, 23, 159 spiritually dead’, 168, 189, 193
289
Ali, Yusuf, xxvii Ashcari doctrine, xi, xxi

almsgiving , 145 , 153 , 217, 226, 268 ; Acshi, no
see also charity astrology, xxiii
al-Acmash, Abu Jacfar, 243 cAta’ b. Abl Rabah , 48 , 153 , 240, 249
cAmmar, 201 awliya , see loyal supporters
Anas b. Malik , 67, 154, 155, 201, 225 al-Awqas , Muhammad b. cAbd al-
angels, 16-17, 7i , 123, 135, 160, 214; Rahman , 240
Adam and 16, 123 (Adam’s su- al-AwzacI, Abu cAmr, 238
periority due to his knowledge,
17, 18, 123 , 124, 254) ; Angel of badha\ see obscenity
Death , 263 ; bearing witness to al- Bahili, Abu Umama, 42
God’s Oneness, 6, 7; circum- Bakr Abu Zayd , xiii
ambulating God’s Throne, 215 ; Banu cAbd al-Muttalib, in
Divine teaching, 31; gatherings al- Baqir, Muhammad b. cAll, 264
of remembrance, 153 ; hadith, 42, al-Basrl, Hamid , 66
—
43-4, 45 6 ; as messenger, 72 ; al-Basrl, Zakariyya b. cAbd al-
Rahman , 45-6
pleasure of knowledge is similar
to angels’ delight and pleasure, Battle of Badr, 44 , 48, 262
I79 > 199 ; the sincerest well-wish- al-Bazzaz, Abu Hamza, 233
ers of God’s creation, 45 ; see also beauty, 60, 130 ; beauty of knowl-
Gabriel ; Israfil ; Michael ; scholars edge, 150, 180 (greater than
and angels physical beauty, 18 ) ; beauty of
animal, 14, 24, 123 ; grazing animal/ the Qur’an , 280 ; brilliance and
livestock , 1, 35 , 37, 76, 151, 168, beauty of the face, 59, 60-1
200, 244 ; knowledge differentiates believer, 121, 134, 210, 235 ; analogy
humans from animals, 74-5, 76, of a tender plant , 173-4 ; praise-
244 ; prayers for the scholar, 42, 47 worthy believer, 119-20, 121,
Anjum, Ovamir, xv 122 ; a stranger in this abode,
al-Anmari, Abu Kabsha, 267 215-16
annihilation {fana ), xv Bell, Joseph, xiv, xvii
Ansar, 112, 235 Bilal b. al-Harith , 68
al-Ansari, cAbd Allah al-HarawI, xiv- Bishr, Abu Nasr, 270
xv ; Manazil al-sairin, xiv, xv al- Bistaml, Abu Yazid , 233
al-Ansari, Abu al-Qasim, 228 blessing , 128-9, 258 , 275
Antichrist ( Dajjal), 217 bliss , xix, 43 , 44, 212 ; contemplation ,
antinomianism (suqut al-taklljJ , ix, xv 275 ; extrinsic bliss, 130 , 131 ;
caql see intellect
9 intrinsic bliss, 130-1; knowledge
Arabic language, 228, 229, 241, 243 and , xix, 131, 268 ; power and ,
carifun, see knowers 175 ; ranks of, 1 , 2 ; seeing God
arrogance (kibr), 75, 101, 109, 137, 247 and hearing His Words, 127-8 ;
Asad , Muhammad , xxvii spiritual bliss, xix , 131-2
asceticism, xxvi, 164, 186, 233 boastfulness ( fakhr), 137, 149, 194
290
Index
—
body, 84, 130 1, 143 , 161 , 214, 266 ; Community of the Prophet , 63 ,
201-202, 218 ; attachment to, 60,
beauty of knowledge is greater
than physical beauty, 18 ; body / 62 ; Paradise, 263
spirit relationship , 214, 215 , 216 ; Companions, 42, 52, 58, 59, 69, 98,
—
face, 59, 60 1, 125 ; a spiritual 105, 200, 234 ; best of the Com-
grave, 5 ; tongue, 32 , 103 , 128 , munity, 203 ; privilege of the
129, 138, 229, 264 ; see also hear- Prophet’s company, 213-14 ;
ing/listening ; senses ; vision superiority of knowledge, 154-5 ,
breath , 80, 89, 138, 246 159-61
al-Bukhari, Muhammad , 35 consideration ( ictibar ) , 273-4
bukhl, see miserliness —
contemplation (tafakkur), xx , 269 76 ;
action and , 270, 275 , 281 ; con-
calling ( dawa ) , 221 ; calling to reli- templation of our own character
gion , 221, 222, 235, 258 ; four and actions, 278 ; contemplation
types of people who cannot be —
of the True Beloved , 277 9 ; dis-
callers to religion , 168, 194-200 ; cerning good and evil, 270, 271 ;
God ’s calling , 221 ; manner of, discerning the imaginary and the
221-2 ; scholars as ‘callers to His delusional, 271 ; excellence and
religion’, 169, 220 eminence of, 275 ; goodness and
certainty, 223, 275 ; doubt and , 223 ; bliss, 275 ; heart , 270, 273 , 275 ;
excellent certainty, 224 ; fruits knowledge and , xx, 270, 274;
of, 212 ; God criticized those one of the best types of wor-
who do not have it , 223 ; God ship, 270 ; piety, 275 ; Qur’an ,
praised those who possess it , 280-1 ; Satan, 275-6 ; superiority
223 ; heart , 212, 223 ; knowl- over worship, 269, 270, 275 ; vile
edge and , xviii, 195 , 196, 223-5 thoughts as the opposite of, 276;
(certainty as the strongest type wisdom, 274
of knowledge, 101) ; lack of contentment ( rida’), xii-xiii
certainty in the Hereafter, 272 ; corruption , 56, 84, 113, 119, 149, 227
leadership in religious affairs , cowardice ( jubn), 142 , 143
xviii ; levels of, 127, 212-13 , 224 creation , xx , 31, 32, 86, 90-1, 231 ;
(witnessed by the heart , 212 ; affirmation of God’s Oneness, 8 ;
witnessed certainty, 212) ; re- created through His knowledge,
membrance of God , xviii ; signs 92 ; creation of humanity, xviii,
of, 224 16-17, 31, 56-7 ; the Creator,
charity, 41, 181, 258 , 259, 262 , 268 ; —
90 1 ; knowledge of God as the
‘giving charity does not dimin- objective of, 15 , 56-7, 265 ; obli-
ish wealth’, 177 ; sadaqa , 51, 160 ; gation to obey the scholar, 191 ;
see also almsgiving prayers for the scholar, 42, 43 ,
chastity, 148, 241 47; sign of God’s omnipotence
Christians, 134-5 ; see also People of and omniscience, xx, 14, 32, 265
the Book customs/habits, 112-13
291
al-Dahhak , Ibn Muzahim al-Hilall, disobedience, 261, 275 ; ignorance
116, 192 and, 98, 99, 106, 117
Dajjal, see Antichrist distress (hamm), 142, 199, 223
al-Daranl, Abu Sulayman, 270 Divine Attributes, ix , 57, 79, 85 ,
David , 28, 29, 51-2, 105 , 254, 255 171-2, 279 ; All-Cognizant , 79 ;
dawa , see calling All-Seeing and All-Hearing, 217 ;
Day of Judgment , 48, 53 anthropomorphism, 196-7; con-
Day of Resurrection , 12, 127-8, 138-9, templation of, 277, 278-9 ; God
164, 252, 260, 263 loves those who love His Attrib-
death, 137, 165, 258; death of the heart utes, 72 ; hearing , 75 , 76; know-
deprived of knowledge, 165 ; ing God through, 57 ; knowledge
death of the wealthy, 189; end of of, 15 , 89, 281 (the most noble
pleasures at death, 199; prepar- and best type of knowledge, xix ,
ing for death before it comes, 89, 265) ; the Most Generous, 31 ;
213 ; seeking knowledge until, 66 ; the Most Knowledgeable, 17, 18,
spiritual death, 5, 20, 168 ; see also 79, 107, 190, 234 ; the Most Wise ,
scholar, death of 17; the Omniscient, 85 ; Paradise,
debate, 73, 172, 203-204, 206, 208, 222, 72 ; remembrance of God , 71 ; see
249; purpose of, 204 also Divine Names
debt, 142, 143 Divine Law (sharia), xxii, 22, 29, 91,
deep reflection (ita’ammul), 273 171 ; evidence, 205 ; guidance,
Devil, see Satan 40 ; knowledge of, 225 , 226, 229 ;
al-Dhahabi, Muhammad b. Ahmad : recompense is in accordance
Siyar a lam al-nubala\ ix with the deed , 40, 59; sin , 261,
dhikr , see remembrance of God 262 ; teachings on what pleases or
disbelief, 121, 149 ; disbelief after displeases God , xx
knowing the truth, 113-14; Divine Names, 57, 279 ; al- Akram,
ignorance and , 97, 105 ; reasons of, 31 ; knowing God through, 57 ;
—
108 15 ; types of, 105-106; see also knowledge of, 89 (the most noble
and best type of knowledge, 89,
ignorance ; obstinacy
disbeliever, 97, 174, 235-6 ; obstinacy, 265) ; see also Divine Attributes
—
101 104, 119 ; see also hypocrite ; doubt , 38, 168 , 198, 206, 272 ; cer-
ignorant tainty, 223 ; contemplation, 275 ;
discerning good and evil, xx—xxi; falsehood , 196 ; heart , 38, 136,
contemplation , 270, 271 ; in- 196 ; the Qur’an expels doubts,
nate disposition and reason to 39, 208 ; shubha, 196 ; weak
recognize the good, xx ; intellect, knowledge, xxiv, 195 ; weak
xx-xxi, 150 ; knowledge as judge, willpower, xxiv
76-7, 81, 92, 160 ; rational moral drinking , 80, no, 165, 199, 261
—
values, xx xxi; reason and , xxi;
reason /revelation congruity on , eating, 24, 175, 186, 187, 226, 232
xxiii ; see also Ashcarl doctrine envy ( hasad), 40-1, 102, 107, 137
292
Index
evidence, 3, 14, 33-4, 86, 117, 202- fiqh , 35-6, 241, 243 ; good manners
203 ; Divine Law, 205 ; evidence and fiqh will never be coupled
for God’s existence and Attrib- together in a hypocrite, 67; learn-
utes, 89; evidence/proof distinc- ing and teaching fiqh is better than
—
tion , 204, 208 209 ; evidences of supplication alone, 70 ; superiority
knowledge, 204; firm knowledge
strengthens evidence, 207; knowl-
—
over worship, 153-4, 156 7 ; see
also j urisprudence
edge-based evidence has sultan, fitra , see innate disposition
32-3 , 175 ; Muhammad’s prophet - flattery, 246—7
hood, 29; preservation of Divine food, 186, 272 ; need for knowledge is
evidences and signs, 210 n ;
Qur’an , 57, 58, 205-208
— greater than need for food, 80, 89
foolishness, 19, 116, 135 , 167
evil/the repugnant , 100, 150, 181, 234; the forbidden , 26, no, 117 ; knowledge
Divine Law on competing evils, and, 92, 153, 160, 163, 201, 226, 261
xxii ; due to privation of spir- fornication, 61, no, 137, 261
itual life and light , 20 ; ignorance al-Fudayl b. cIyad , 42, 82, 269
and, 94, 234; innate disposition fiuhsh, see indecency
to recognize the repugnant, xx ;
punishment, xxi ; see also discern- Gabriel, 49, 71, 83, 85-6, 134, 152, 226 ;
ing good and evil knowledge and power of, 175 ; the
—
existence, 92 ; grades of, 31 2 most distinguished instructor, 175
al-Ghazall, Abu Hamid Muhammad ,
faith , 15 , 24, 62, 105, 122 ; the best 205-206; Book of Knowledge, xxiv ;
of deeds is faith in God , 78, Ibn al-Qayyim /al-Ghazall com-
80-1 ; certainty and love, 223 ; five parison , xxiv ; Ihya cultim al-din,
prescripts of faith, 225-6, 229; xxiv, 205 ; truly faithful, xxvi
Ibn al-Qayyim, x ; knowledge gnosis (imdrifa), 78, 98, 103, 105, 134
and , 24, 78, 148, 163-4, 225 ; the God , xv, 90 ; contemplation of,
knowledgeable, 9; path /straight 277-9; God ’ s causality, denial
path, 23, 24 ; perfection of, 78 ; a of, ix, xvi; God’s knowledge, 18 ,
spiritual light in the hearts of the 83 , 85 ; God’s wisdom, ix, xvi,
believers, 22-4 xxii, xxiii ; knowledge as method
Fakhita , daughter of Qaraza, 242 to prove God , 32 ; knowledge of
fakhr , see boastfulness God, xix , 15 , 89, 90, 281 ; love
falsehood, xxv, 34, 76, 113, 196; discern- for God , xv, 90-2, 106-107, 148,
ing truth from falsehood , 197-8 199, 223 , 231, 281 ; Oneness, 6-8,
family, 111, 160, 217-18, 226 100, 121, 278, 281 (connection
fana\ see annihilation between knowledge and God’s
faqih , see jurist Oneness, xix, 265) ; trust in , xvii,
Farqad al-Sinji, 98 3 ; see also Divine Attributes ;
fasting, 81, 116, 153, 161, 213, 226, 232 ; Divine Names
knowledge and, 154, 156 God-fearing , 12-13, 148, 223, 252-3
293
—
good deed , 53, 56, 223 4, 260-1, 268; -
al Hafiz b. Bustam, 66
actions must follow knowledge, hamaj , see riff-raff
—
115 16; the best of deeds is faith in
God, 78, 80-1 ; excellence of, 26-7;
hamrn, see distress
Hanball school, ix, xiv, 157
knowledge and, 35-6, 81 2, 115,— hanij, see upright
148, 161 ; prayer, 158 ; preference to Hanzala al-Usaydl, 213 14—
knowledge over deeds, 64; see also Harb, Abu Muhammad, 164
pious deed ; righteous deed al-Harbl, Ibrahim, 198-9, 240, 247,
Gospel, 28, 120, 255 260-1
gratitude/thankfulness, 148, 223, 257 Haritha, 213
grief ( huzn ) , 142, 183 , 188, 223 hasad , see envy
guidance, xx, 1, 39, 63 ; categories Hasan al-Basri, 66, 98, 161-2, 192, 221,
—
of, 86 8 ; excellence of, 39-40; —
281 ; contemplation , 269 70, 274 ;
—
God’s guidance, 83 4 (asking for
God’s guidance, 83-5) ; the guide
knowledge, 156, 247; worship and
knowledge, 83, 245-6
receives the same reward as the Hatib b. Abl Baltaca, 262
guided , 40, 68 ; Hereafter, 87-8 ; haughtiness (khayla’), 137, 149
misguidance, 40 ; need of, 84 5 ; — hearing/listening, 34, 74, 124, 125 , 129,
the Prophet , 63-4, 87; see also 144, 249; certainty and , 127; hear-
guidance and knowledge ing as a blessing, 128-9, 275 ; hear-
—
guidance and knowledge, 94 100, 108 ; —
ing /vision comparison , 125 6,
analogy of abundant rain and wa- 127 ; heart , 250—1 ; ignorant /disbe-
ter, 36-9; ignorance and guidance, liever, described as deaf, 9, 19, 34,
98 ; knowledge is not enough to 74, 95, 96, 118-19, 138, 173, 275 ;
—
attain guidance, xix xx, 100-107, meanings of, 75-6 ; see also senses
heart, 61, 128-9, 170; analogy of the
108-19 ; see also guidance
valley, 38 ; attentiveness, 250-1,
hadith, xxiv, xxvii-xxviii ; authentic 273 ; the best hearts, 170-1 ; blind-
hadith, xxviii, 201, 217, 218 ; chains ness of the heart, 138-9 ; certainty,
of narrators, xxvii, 161, 241, 212, 223 ; contemplation , 270 ,
260; evidence, 206 ; fabricated 273, 275 ; corruption of, 113 , 119 ;
hadith, xxviii, 63 ; jiqh , 35 ; ‘Hadith death of the heart deprived of
is power...’, 241 ; hadith qudsi, knowledge, 165 ; diseases of, 136 7—
50; importance of understand- (cure for, 137) ; doubt, 38, 136, 196;
ing, memorizing and conveying faith, a spiritual light in the hearts
hadiths, 59-64, 264 ; knowledge —
of the believers, 22 4ighulf ,
of, 66, 241, 243 ; ‘This knowledge 113-14; hardness of, 108-109, 113,
will be conveyed by the succes- 170 ; heart/vision relationship,
sors...’, xxv, 7, 237; memorization 126-7 ; hearts are always roaming,
— —
of, 59 61; Qur’an, 23 4 ; sound 214-15 ; ‘hearts are like contain-
ers’, 167, 169-70; as the intellect ,
hadith , xxviii; understanding the
hadiths, 59-61 ; weak hadith, xxviii 250-1; the king of the body, 189 ;
294
Index
knowledge and , 38, 67, 106, be coupled together in, 67, 97 ;

108-109, 161, 173-4 » 189» 246, 250, Qur’an, recitation of, 23-4; see
264-6; love, 106; obligations of, also disbeliever
106; as place of knowledge, 124,
129; Qur’an, a spiritual light in cibada , see worship
the hearts of the believers, 21-4 ; Iblls, see Satan
scholar, the doctor of the heart, Ibn Abbas, cAbd Allah, 32, 99, 101, 102,
137; sealed heart, 95, 96, 114-15, 161, 239-40, 249; contemplation,
117-18 ; temptation, 136, 196, 250 270, 281 ; scholars, 42-3 , 54-5, 69,
heedlessness, xxv, 99, 140-1, 144, 188 171, 191-2
Hellfire, xix, 88, 91, 117, 119, 134 Ibn cAbd al-Barr, 43, 249, 260
Heraclius, King, 104, 109 Ibn Abl Uways, 45
—
Hereafter, xix , 24, 272 3 ; blindness
of the heart , 138-9; guidance in,
Ibn Abzi, 239
Ibn cAdl al-Jurjanl, 59, 69
87-8 ; lack of certainty in, 272 ; Ibn al-Acrabl, 248
preparation for the Hereafter, Ibn Atiyya, 250-1
273 ; this world, as a bridge to -
Ibn al Fadl, Muhammad , 233-4
the Hereafter, 56 Ibn Hajar, xxviii
hijra (migration from Mecca to Ibn Hanbal, Ahmad, 23, 66, 80, 157-8,
Medina), 26, 64 162, 192, 196, 229; doubt , 198 ;
hikma, see wisdom Musnad al-Imam Ahmad, 127, 272
al-Hindi, al-Muttaql, xxvii Ibn Hibban, 230
al-Hindi, Safi al-Dln, xi, xxi Ibn Ishaq, 247
Hisham b. All, 243 Ibn al-jawzl, ix
Holtzmann, Livnat, xiii Ibn Jurayj, Abd al-Malik, 48, 249
Hoover, Jon, xvi —
Ibn Kathlr, Ismacll Imad al-Dln, ix x ;
al-Bidaya wal-nihaya , ix, xxvii ;
Hudhayfa, 23
hujja , see legal conveyance Tafsir, ix
——
humanity, xviii xix ; creation of, xviii,
16-17, 31, 56 7; Divine teach-
Ibn Maja, 70
Ibn Mascud, Abd Allah, 60, 120, 145,
—
ing , 30 1; levels of perfection, 162-3 , 201, 210, 224, 256, 257, 264;
72-4, 77-8, 133-4 » 135, 144-7» 167, envy, 40-1 ; knowledge and fear
169, 171 (cAll’s categorisation of of God, 13 , 98 ; Qur’an, 281
humanity, 167, 169, 171) ; knowl- Ibn al-Mubarak, Abd Allah, 66, 124 5, —
edge differentiates humans from 164, 270
—
animals, 74 5 , 76, 244; ranks of, Ibn Muzayn al-Tulaytall, 193
123-4, 267-8 ; wisdom in the crea- Ibn al-Qasim, 158
tion of, xviii, 16-17; the worst of, Ibn al-Qayyim al-Jawziyya, ix xi;
faith, x ; Ibn al-Qayyim/al-
—
144-7
huzn, see grief Ghazali comparison, xxiv ; Ibn
hypocrite, 58, 76, 77, 117, 151, 173, 213 ; al-Qayyim/Ibn Taymiyya com-
good manners andfiqh will never parison, xv ; Ibn al-Qayyim/Ibn
295
Taymiyya relationship, xi xiii — Ibn Shihab al-Zuhri, 156-7, 238

(indebtedness to Ibn Taymiyya, Ibn Taymiyya, ix , 83 ; contentment ,
xi) ; imprisonment , xii ; Kacba, x , xiii ; death, xxii ; doubt, 196; Ibn
xvii, 3 ; love for God , xv ; love for al-Qayyim /Ibn Taymiyya com -
Islam, xv ; love for the Prophet, parison , xv ; Ibn al-Qayyim/Ibn
xv ; physician, xvi ; pilgrimage, x , Taymiyya relationship, xi-xiii;
xvii ; prayer, x, xi ; Qur’an, ix, x ; imprisonment , xii ; magnanimity,
remembrance of God , x ; Sunna, xii ; Naqdal-mantiq , xvi ; al-Radd
ix, x ; teachers, xi ; testimonials to, calal-mantiqiyyxn, xvi; al-RazI,
—
ix x ; worship, x-xi; see also the Fakhr al-Dln, xxi; speculative
entries below for Ibn al-Qayyim theology, xv-xvi, 228 ; works
-
Ibn al Qayyim on Knowledge, xix-xx, by, xii
xxvii ; methodology of the Ibn al-Tayyib, Abu Bakr, 228
translation , xxvi—xxviii ; see also Ibn cUmar, 153, 154
Miftah dar al-sacada Ibn Wahb, 159
Ibn al-Qayyim, works by, ix , xii, Ibn Zayd , 192, 204
xiii-xvi, xxviii ; Badafal-fawaid, idolatry, 106, 122, 256
xvii ; early period, xiii; Hadi idrak , see perception
al-arwah, xvii, xviii ; al- Ijtihad ignorance ( jahl), 13 ; disbelief, 97, 105 ;
wal-taqlid, 29 ; Ilam al-muwaqqiQin a disease, 89; disobedience and ,
Can- Rabb al- âlamin , xiii-xiv ; 98, 99, 106, 117 ; effects of, 149-50,
jurisprudence, xiii-xiv ; Kitab 264, 268 ; evil as result of, 94, 234 ;
al-riih , xiii ; late period, xiii, xvi ; God negates equivalence between
-
Madarij al salikin, x-xi, xii, xiii, knowledge and ignorance, 8,
xiv, xv, xvi-xvii (purpose of, xv) ; 253 ; ignorance and guidance , 98 ;
middle period , xiii, xiv ; original- innate disposition leads to hate
ity, xvii; al- Qasida al-nuniyya , x, ignorance, 20; repulsive nature of,
- -
xi ; al Sawaiq al mursala alal
'
- 20, 34-5 , 150 ; sin, 98-9, 116-17,
-
Jahmiyya wal muattila, xi ; Shifa* 118, 261, 264; types of, 99
al- caltl, xvi, xxii; Sufism, xiv, xv ; ignorant ( jahil), 4, 5 ; characteristics of,
Tartq al-hijratayn, xiv, xv ; theol- 149-50; comparison with different
- -
ogy, xiv ; al Tibb al nabawi, xvi; animals, 200; denizens of Hellfire,
- -
al Turuq al-hukmiyya, xiv ; al Wabil
al-sayyib min al-kalim al-tayyib,
—
34 5; described as blind, 8—9, 34,
86, 95, 96, 100, 118-19, L38, 140,
xiii ; Zadal-maâd , xiv, xvi, xvii ; 173, 212, 275 ; described as deaf, 9,
see also Ibn al- Qayyim on Knowl- 19, 34, 74, 95, 96, 118-19, 138, 173,
edge ; Miftah dar al-sacada 275 ; Divine command to avoid
Ibn Qutayba al-Dinawarl, cAbd Allah , the ignorant, 9, 19-20; ignorant
15, 126, 246-7 worshipper, 200, 233 ; the most ig-
Ibn Rajab, cAbd al-Rahman Zayn norant person, 123 ; one should not
al-Dln, x ; Jam? al- Qulum wal- hold the ignorant in esteem, 243-4;
hikam, ix rebuke, 18-19, n<5; see also riff-raff
296
Index
incapacity, 1, 17, 142, 143 jubn, see cowardice

indecency ( fuhsh), 20, 116, 149 jurisprudence ( usul al-fiqh ) , 54, 229 ;
injustice, 4, 101, 194, 199, 220 Ibn al-Qayyim, xiii-xiv ; VIam
innate disposition (fitra ) , 20, 85 , 90, al~tnuwaqqicin Can-Rabb al- calamin ,
228, 263 xiii-xiv ; al-Turuq al-hukmiyya , xiv
innovation , 4, 55 , 68, 83 , 139, 174, jurist ( faqih), 54, 97-8, 191-2
206, 238
insight (istibsdr), 61, 73, 77, 194, 195, Kacb al-Ahbar, 59
273, 274 Kacba , x , xvii, 3 , 14, 91
intellect ( caqt) , 34, 118, 126, 170 ; ac- Kalbl, 222
quired intellect, 151; angels, 123 ; kasal , see laziness
discerning good and evil, xx-xxi, Khadlja, 191
150 ; heart as, 250-1; human khalifat Allah, see viceroy of God
being, 123 ; innate intellect, 151; Khallal, 157-8
knowledge and, 150, 151 al-Khatlb al-Baghdadl, Abu Bakr, 154,
intercourse, 74, 186, 187-8, 199 155-6, 169
Ishaq b. cAbd Allah b. Abl Farwa , 156 Khawarij, 62
Ishmael, 102 KhawlanI, 202
Islam, 92, no, in , 210; four kinds of khayla , see haughtiness
people who cause deterioration Khidr, 25, 28-9, 231, 255
of, 233-4; Ibn al-Qayyim’s love kihr, see arrogance
for, xv ; pillars of Islam, xxi-xxii ; king, 76-7, 124-5, 135, 164, 236; needs
requisites for being a Muslim, 105 , to obey the scholar, 191 ; wealth ,
—
106 107 ; revival through knowl- 177, 178 ; see also ruler
knowers ( carifun), xxvi, 224, 280; see
edge, 161, 168
Israfil, 83, 85-6 also scholar/student of knowledge
istibsdr , see insight knowledge, 1, 2 ; active and passive
xtibar, see consideration nature of, 92-3 ; analogy of rain
or water, 36-9, 170, 246 ; beauty
jdhil , see ignorant of knowledge, 150, 180 (greater
jahl , see ignorance than physical beauty, 18); benefits
Jahmiyya, 72, 196 of, xix, 88-9, 160-1 ; eminence of,
al-Jariri, Abu al-Faraj al-Mucafa, 242 3, 6, 18, 24, 25, 37, 60, 64, 65, 79,
Jesus, 28, 141, 255, 258 88-9, 258, 264; excellence of, 6,
Jews, 101-105, 109, 112, 117, 120, 202 ; 18, 25, 26-7, 39, 64, 65, 79, 264; a
see also People of the Book great bounty, 15 ; importance of,
jihad , see striving xix, 1, 32, 238, 246; the inheritance
jinn , 34, 49, 56, 140, 218 , 234 of the prophets, 44, 51-2, 177, 190,
Johnstone, Penelope, xvi 238 ; levels of, 60; as means to at-
Joseph, 18, 28, 61, 116, 194, 254-5 tain Paradise, xviii, xx, 160 ; merit
al-Jubba’l, Abu All, 228 of, 88-9, 258 ; as method to prove
al-Jubba’i, Abu Hashim, 228 God, 32 ; mystical knowledge, xv;
297
obligatory knowledge, 225-7, 229 Livingston , John W., xxiii
(subtypes, 225-7) ; pleasure of, 89, love, 91, 223 ; heart , 106 ; knowledge
91-2, 108, 179, 180, 182, 185, 189, —
and, 91 2, 214; knowledge, love
for, 168, 178, 190 (as part of the
199 ; propagation of, 274-5 ; raises
its possessor in this world and the creed one must profess, 168,
—
Hereafter, 239-43, 254 5 ; reasons
for being deprived of knowledge,
190-1) ; family, love for, in ; God,
love for, xv, 90-2, 106-107, 148,
249, 252 ; reward of, 258-9, 267; 199, 223, 231, 281; power, love of,
safeguarding of, 238 ; types of, 89, 137 ; Prophet, love for, 106-107
92-3 ; weakness of, xxiii, xxiv, loyal supporters (awliya ), 4, 28, 50, 77,
108 ; see also gnosis ; guidance and 148, 152, 221
knowledge; knowledge, pursuit of Luqman, 246
knowledge, pursuit of, 67; appetite
for knowledge must never be Makhul al-Azdl, Abu cAbd Allah, 156
— —
satisfied, 65 6, 230 1 ; attaining Malik b. Anas, 45, 158-9, 192
al-Malikl, Ahmad b. Marwan , 45-6
knowledge, six levels for, 249;
avoiding timidity when pursuing al-Ma’mun b. Harun al-Rashld,
knowledge, 246-8 ; Divine com- Caliph, 240-1
mand to ask for more knowledge, manazil al-sa’irin , see stations of the
11 ; learning as a form of wor- travellers
ship, 264; necessity of pursuing tnarifa, see gnosis
knowledge, xix, 163, 190, 225, 232; martyr, xxvi, 59, 155 ; the best of
pursuing knowledge is an action God’s creation, 17, 77, 78 ; schol-
of the heart and means of wor- ar’s superiority over, 77, 78
ship, 264-6; pursuing knowledge Mary, mother of Jesus, 28
should be for the sake of God al-Mawjud , Salahud-Din cAbd, xvii
only, 172; seeking knowledge is a al-Mawsili, Abu Yacla, 225
form of striving, 57, 58, 132-3, 165, Mecca, x, xxii, xxviii, 235
182, 185 ; seeking knowledge until memorization, 36-7; hadiths, 59-61 ;
death, 66; travelling to acquire Qur’an, 10, 64, 159, 239, 241
knowledge, 25-6, 57 (Moses’ messengers, 112-13, 133, 150, 279 ;
travel to learn from Khidr, 25, angels as, 72 ; the best of God’s
231, 255) ; see also knowledge creation, 17, 49, 72-3 , 78, 144, 156
the knowledgeable, see scholar /stu- Michael, 83, 85-6
dent of knowledge —
Miftah dar al-saada, xiii, xvi xxiv,
Kumayl b. Ziyad al-NakhacI, 167 -
xxviii ; al Ghazall, Abu Hamid
Muhammad, xxiv; importance
laziness ( kasal) , 1, 140, 141-3, 144, 188, of, xvii; originality, xvii; repeti-
271 ; willpower, 142 tion, xxviii ; Volume I, xx, xxvii,
leadership, xviii, 105, 107, 109, no; xxviii; Volume II, xx, xxiii ; see
knowledge and , 79-80, 81 -
also Ibn al Qayyim on Knowledge ;
—
legal conveyance (hujja), xx xxi, 204 Ibn al-Qayyim, works by
298
Index
miserliness ( bukht) , 142, 143, 149 Paradise, 91 ; access through the Proph-
al-Misrl, Dhu al- Nun, 232-3 et, 2 ; Community of the Prophet ,
modesty, 20 263 ; Divine Attributes and , 72 ;
monism ( wahdat al-wujud), ix , xiv entering Paradise, xix, 88 ; hard-
Moses, 19, 116, 127, 134, 217, 230, ships and tribulations as bridges to
262—3 ; knowledge, 28 ; Pharaoh higher levels of, xx ; knowledge,
and, 86, 100, no, 209, 219; Torah, as means to attain Paradise, xviii,
25, 29; travelling to learn from xx, 160; longing for, 215 ; scholar,
Khidr, 25, 231, 255 43, 44, 55, 59» 260; willpower, as
mosque, 52, 70, 91, 166 means to attain Paradise, xviii, xx
Mucadh b. Jabal, 58, 160-1 path /straight path, 22-3, 37, 58, 278 ;
Mucawiya b. Abi Sufyan, 35 , 71, 242, companions, 2, 5 ; faith, 23, 24;
243 hardship of, 211, 212 , 214; knowl-
Muhajirun, 235 edge and, 169 ; knowledge and
Muhammad , All, xxvi willpower as door to, 1; loneliness
Mujahid b. Jabr al-Makhzumi, 192 on, 210, 212, 214; the Prophet as a
Muqatil, 116 guide on , 2 ; Qur’an, 21, 24
Muslim b. al-Hajjaj, 35, 132 patience, xviii, 148, 247 ; rank of those
Mustafa, Abdul-Rahman, xiii xiv — who are patient , xxvi, 27 ; will-
—
Muctazila, xxi, xxii xxiii, 46, 62 power, xviii
al-Muzani, Abu Ibrahim, 54, 241, 243 People of the Book, 20-1, 101, no,
al-Muzani, Kathir, 68 120, 122, 208 ; see also Christians ;
mysticism, xv Jews
perception (idrak ), 170
al- Nadr b. Shumayl, 241 perfection, 181 ; knowledge and , 144,
Naff , 154 147, 160, 161, 180, 181 (perfection
Naff b. Abd al-Harith, 239 is only attained via knowledge,
al-Nasaba al-Bikri, 248 135, 231) ; levels of perfection,
al-Nasa’l, Abu Abd al-Rahman, 198 72-4, 77-8, 133-4, 135, 144-7, 167,
naskh, see abrogation 169, 171 (All’s categorisation of
al-Nawwas b. Sanf an , 22 humanity, 167, 169, 171) ; martyr,
nazar, see reflection 17» 77» 78 ; messengers, 17, 49,
nearness to God, xviii, 89, 124, 199 72-3 , 78, 144, 156 ; perfection of
Noah, 19 faith, 78; prophets, 17, 49, 51, 72,
73, 78 ; requisites for, 90—1 ; the
obedience, 100, 105, 179, 257 ; knowl- truly faithful, 17, 73 , 78 ; willpow-
edge earns obedience for the er and, 144, 147; see also scholars’
scholar, 168, 191-2 higher rank
obscenity (badha'), 116, 149 philosophy, 106, 206; al-Ghazali, Abu
—
obstinacy, 75, 100 103, 105 , 109, 119 ;
no remedy for, 106
Hamid Muhammad , xxiv ; Greek
philosophy, 205, 222, 227-9; Ibn
ostentatiousness (riya ’), 137, 149 Taymiyya, xv—xvi
299
Pickthall, Muhammad Marmaduke, Predecessors, 81, 98, 115, 135, 163-4,
xxvii 211, 218, 232, 247, 249, 274-5 ;
piety, 56, 82, 97, 160, 164, 252; knowl- contemplation, 269-70, 280;
edge and, 178; a result of contem- jurist , 97-8 ; Qur’an, 13, 22
plation, 275 ; see also pious deed pride ( ujb), 101, 109, 111, 137, 149, 194
pilgrimage, 91, 153, 226, 240, 242; Ibn —
the Prophet, 2, 16, 213 14, 241; disbelief
al-Qayyim, x, xvii in, 101-105, 109 ; Divine command
pious deed , 12, 69, 82, 97, 150, 162, to ask for more knowledge, 11 ;
271, 278 ; wealth and , 267 ; see also Divine command to avoid the ig-
good deed ; piety ; righteous deed norant, 19; following the Prophet,
pleasure, 132, 141, 149, 186-9, 215 ; 82, 105, HI , 231, 233 , 235, 280;
animalistic pleasure, 179, 189, 199;
eating, 186, 187; end of pleasures
—
guidance, 63 4, 87; ‘His character
was the Qur’an’, 149 ; Ibn al-
at death, 199; imaginary pleas- Qayyim’s love for Prophet, xv ; as
ure, 179; intercourse, 186, 187-8 ; intermediary between God and the
pleasure of knowledge, 89, 91-2, people, 2; knowledge, 15-16, 28,
108 , 180, 182, 185 , 189 ; pleasure 29-30; knowledge inherited from,
of knowledge is similar to angels’ 2, 44, 49; love for the Prophet ,
delight and pleasure, 179, 199; —
106 107; preference to those with
preoccupation with attaining superior levels of knowledge, 64 —
pleasures, 198-9 ; satanic pleasure, 5 ; prophethood, 29-30, 104-105,
199 ; true pleasure, 199 ; wealth, 109, 111-12, 252 ; revelation of the
pleasure from, 179, 180, 182, 185 Qur’an, 15-16, 134, 255-6; Seal of
polytheism, 109, HI , 121, 149 the Prophets, 202 ; wisdom, 15-16 ;
pondering (tadabbur), 273 , 274, 279; Zad al-maad, xiv, xvi
pondering the Qur’an, 280, 281 prophets, 49, 106, 112-13, 133, 234; the
prayer, 54, 154, 226 ; asking for God’s best of God’s creation, 17, 49, 51,
—
guidance, 83 5 ; contempla- 72, 73 , 78 ; knowledge, inheritance
tion, 270; God responds to, 76 ; —
of the prophets, 44, 51 2, 177,
Ibn al-Qayyim, x ; importance 190, 238 ; prophethood , 51-2
of, 158 ; inattentive prayer, 145 ; punishment, 113, 147, 209, 261; absence
knowledge and, 156 ; leading the of punishment before the sending
prayers, 64 ; learning and teach- of a messenger, xxi; knowledge
ing /* is better than supplica- saves from punishment , 253-4;
^
tion alone, 70; prayers for the
scholar, 42, 43 , 46-7, 69; praying
punishment for not teaching
or spreading knowledge, 252 ;
at night , 154, 157, 159, 161, 165, scholar, 261
213 , 232, 269, 270 ; prostration , purification (<tazkiya), 43, 108, 266
158, 214, 216, 217 ; the scholar
always remains in prayer, 264; Qatada b. Dicama b. Qatada al-SadusI,
supererogatory prayer, 158 ; see 99, 101, 116-17
also worship qibla, xxii
300
Index
Qur’an, ix , xxiv, xxvii, 15, 21, 22-3, of remembrance as ‘gardens of

24, 27, 82, 122, 258, 281; beauty Paradise’, 153 ; Ibn al-Qayyim, x ;
of, 280; causality, xxii; contem- magnificence of, 71; nearness to
plating the Qur’an, 280-1 ; doubt, God , xviii; as protection against
39, 208; evidence, 57, 58, 205-208 ; Satan, 141 ; scholar , 264; al Wabil-
Ibn al-Qayyim, ix, x ; importance -
al-sayyib min al-kalim al tayyib ( The
of teaching the Qur’an, xix , 65 ; Invocation of God) , xiii
knowledge of, xix, 52, 64, 65, 120 repentance, xix, xxvi, 98, 99, 148,
(the noblest and most virtuous, 162-3 , 265
24) ; memorization of, 10, 64, 159, the repugnant , see evil/the repugnant
239, 241 ; pondering the Qur’an, rida , see contentment
280, 281 ; praiseworthy character- riff-raff, 135, 166, 167, 171, 172-3 , 174 ;
istics commended by God and due
to knowledge, 148-9; Q. m.18 : ignorant
—
hamaj, 172 ; sijia, 232 3 ; see also
xix, xxiv, xxv, 6, 8, 95 ; reading , righteous deed, 64, 211, 253, 259-60,
10, 13 , 24, 120, 243, 280-1 ; recita-
——
tion of, 23 4, 64; revelation to the
—
262 3 ; superior type of deeds, 15 ;
see also good deed ; pious deed
—
Prophet , 15 16, 134, 255 6; si- righteousness, 246, 258, 259 ; rewarded
militudes in, 13, 39, 96; a spiritual with knowledge, 245 6 —
light in the hearts of the believers, Rightly-Guided Caliphs, 204
-
21-4; Surat al Alaq , 30-1 ; Surat riya , see ostentatiousness
- -
al Baraa, 259 ; Surat al Furqan , 57; Ru’ba b. al-cAjjaj, 248
- -
Surat al Hadtd, 77; Surat al Ikhlas, ruler, 33 , 58, 107, 124, 192, 270 ; see
-
72; Surat al Nahl , 128 ; under- also king
standing the, 37, 280, 281
Quraysh , 104, no, 209, 235, 239 Sacd b. Ibrahim, 97
sadaqa, see charity
al-Rabic b. Anas, 57 Safwan b. cAssal, 46
Rafida, 62 Sahl b. Sacd , 39
Ramadan , 14 Sacid b. Jubayr, Abu Muhammad,
rancour, 60, 61-3 95-6, 171
al-RazI, Abu Hatim, 45 Sacld b. al-Musayyab, 156
al-RazI, Fakhr al-Dln , 206-207; saint, xv, 133-4, 234-7, 264, 279; see
Arbctxn, xxi; Muhassal, xxi also the truly faithful
reading: Divine command to read, 31 ; Sanhabra, 69
Qur’an, 10, 13, 24, 120, 243, 280-1 Satan ( Shaytan), 61-2, 100, 103 , 139-40;
recollection ( tadhakkur ) , 273, 274 disobedience, 109 ; the ignorant
reflection (nazar), xx , 273, 277
remembrance of God ( dhikr ) , 52,
—
and , 123 4; knowledge and, 100,
139-40, 163, 176; the most evil of
56, 90-1, 199, 223 ; angels, 153 ; creation arose from, 17; obstinacy,
benefits of, xiii; certainty, xviii ; 100; prostration before Adam ,
Divine Attributes, 71 ; gatherings 16, 100 ; protecting oneself from,
301
140, 141 (contemplation, 275-6) ; scholars’ higher rank , 11-12, 14, 124,
satanic pleasure, 199 ; scholar 156, 169, 171-2, 220, 234 ; the best
and, 54-6, 176; whispering, 141, of God’s creation, 17, 78 , 179,
176 ; worshipper, 54-6; see also 200 ; ‘callers to His religion’, 169,
temptation 220 ; closest level to that of the
Sayyid b. Ibrahim b. Sadiq c Imran, xxvi prophets, 156, 161, 202 ; com-
scholar/student of knowledge, 17; mand to obey, respect, support
cAll b. Abl Talib, xix, xxiv, 50, and honour the scholars, 50,
—
167 220; analogy of the moon, 191; Divine command to ask the
scholars, 9 ; heirs of the prophets/
43, 44, 47, 48, 49; analogy of the
stars, 49 ; bearing witness to God’s Prophet, 43-4, 49-50, 57, 157 ;
Oneness, 6-8 ; Day of Resurrec- importance of, 124, 137-8, 168-9 ;
tion, 12 ; as doctor of the heart, the most knowledgeable, 64,
137 ; entrusted to preserve and de- 79-80, 123 , 230 ; superiority over
fend the Divine message, 234 8 ;
faith of, 9; God protects those
— a martyr , 77, 78 ; superiority over
those who wage battle, 57, 154,
who pursue knowledge, 162, 166 ; 155 ; superiority over a worship-
—
Iblis, 54 6 ; intercession by, 48 ; per, xix , 42, 43 , 47—8, 49, 54-6,
opposition to, 184; Paradise, 43 , 163, 164; see also scholar
44, 55 » 59 » 260; prayers for, 42, 43, senses, 89, 118-19, 165 ; see also body ;
—
46-7, 69 ; Prophet , 64 5, 68-9; hearing/listening ; vision
al-ShaficI, Muhammad b. Idris, 27, 157,
punishment , 261 ; Qur’an , 10, 13 ;
rabbani, 167, 171-2 ; reward , 80, 229, 241, 243, 270
166 ; the scholar always remains in shahada , see testimony
prayer, 264; scholar who derived shahid, see witness
no benefit from his knowledge, shari a , see Divine Law
147 ; scholar without knowledge, shaykh, 243 ; qamara shaykh, 243
—
82 3 ; self-interest, 43 ; sins, xx ,
69-70, 163, 164, 260-1, 263-4;
Shaytan, see Satan
al-Shibli, Abu Bakr, 251
willpower, 147 ; see also the en- Sibawayh, 171
tries below for scholar ; knowers ; siddiqiin, see the truly faithful
student of knowledge sifla, see riff-raff
scholar, death of, 59, 162, 168, 189, 200- sin , xx, 75, 199 ; Adam, xviii ; Divine
202, 241 ; death of a scholar is a Law, 261, 262 ; ignorance and,
calamity, 44, 48, 53-4; knowledge 98-9, 116—17, n8, 261, 264; macsiya,
fades away with scholar’s death, —
116 ; righteous deeds and , 262 3 ;
—
168, 200 201; see also scholar scholar’s sins, xx , 69-70, 163, 164,
scholars and angels, 42, 43, 44, 45, 46, — —
260 1, 263 4; the upright and
69 ; angels/scholars similarities, trustworthy, 238 ; waging battle
—
44 5 ; lowering their wings in ap- and forgiveness of sins, 262
proval of scholars, 43 , 44, 45-6 ; sincerity, 60, 61-2, 82, 100, 172, 265
see also scholar al-Sirafl, Abu Sacld, 228
302
Index
Sirrl, Abu al-Hasan , 224 ta’ammul, see deep reflection

sleep, 212, 216, 232 al-Tabari, Muhammad b. Jarir, 235
—
Sliti, Abdullah, xx xxi
Solomon , 29, 51-2 , 253-4, 255
tadabbur, see pondering
tadhakkur, see recollection
speech , 32, 47, 58, 128, 138 , 221, 270 tafakkur, see contemplation
-
spirit , 214, 216 ; body /spirit rela al-TahawI, Abu Jacfar, 244-5
tionship, 214, 215 , 216 ; greatest Talha, 262
punishment for, 215 al-Taliqanl, cAbd Allah b. Bishr, 66
spiritual life, 20, 21, 89, 179, 189 ; Tammam, 214
evilness is due to privation of tazkiya, see purification
spiritual life, 20 teaching, xix ; Abraham, 257; excel-
stations of the travellers (manazil lence of, 24, 27, 37, 39 ; follow-
-
al sairxn) , xiv, 224, 273 , 280 ; ing the prophets’ guidance and
-
Manazil al sa’ irin, xiv — xv methodology, 50; a form of
striving ( jihad) [for God’s sake ] , xxv, worship, 264; Gabriel, the most
xxvi, 57 ; against disbelievers distinguished instructor, 175 ; im-
—
and hypocrites, 57 8 , 151-2 ; portance of, 30, 176 ; importance
of conveying the hadiths, 59-61,
Qur’an , striving by using the
evidence of, 57, 58 ; seeking 63 —
4; learning and teachingJiqh
is better than supplication alone,
knowledge is a form of, 57, 58 ,
132-3 , 165, 182, 185 ; see also 70; punishment for not teaching
waging battle or spreading knowledge, 252 ;
student of knowledge , 167, 169, 171, Qur’an , xix, 65 ; reward for teach-
172 , 200 ; see also scholar/stu - ing, 155, 176, 258, 260-1
dent of knowledge temptation , xxiv, no, 123 , 168, 199,
subjugation of people, 142, 143-4 211 , 261; contemplation , 275 ;
Successors, 45 , 98, 105 falsehood , 196 ; heart , 136, 196 ;
successors , see the truly faithful see also Satan
al-Suddi, Isma il b. cAbd al-Rahman , testimony (shahada), 251, 252
99 , 103 Thamud , 86, 87, 100
Sufism, 94 ; Ibn al-Qayyim, xiv, xv ; theology, xiv; al-Ghazall, Abu Hamid
Madarij al-salikin, xiv ; Tariq al- Muhammad, xxiv, 205-206 ; Ibn
hijratayn, xiv, xv —
Taymiyya, xv xvi, 228; specu-
Sufyan al-Thawri, 98-9, 157, 241 —
lative theology, xv xvi, xxiv,
Sufyan b. cUyayna, 59, 156, 258, 269 205-206, 207-208, 228-9
Sulayman b. cAbd al-Malik , 240 timidity, 164, 244; avoiding timidity
Sunna, ix , xxii, 82, 238, 243 ; Ibn when pursuing knowledge, 246-8
al-Qayyim, ix, x ; importance of -
al Tirmidhi, Abu Isa Muhammad b.
—
reviving it , 67 8 ; importance of cIsa, 23, 68, 71, 128
Torah, 25 , 28, 29, 120, 255
teaching it , xix ; knowledge of,
xix , 64 —
the truly faithful (.siddiqun), xxv xxvi,
suqut al-taklif , see antinomianism 73 ; the best of God’s creation , 17,
303
73, 78 ; al-Ghazall, Abu Hamid waging battle [for God’s sake], 26, 57,
Muhammad, xxvi; see also saint 58, 91; acquiring knowledge/wag-
al-Tustarl, Sahl b. cAbd Allah, 157, ing battle comparison, 26, 166 ;
224, 243 forgiveness of sins, 262 ; naftr , 26;
Twelver Shici, belief of occultation, scholar’s superiority over those
202-203 who wage battle, 57, 154, 155 ;
superiority of, 12, 80-1, 159; see
cUbayd Allah b. cAbd Allah b. cUtba, also striving
249 Wahb b. Munabbih, 270
Ubayy b. Kacb, Abu Mundhir, 22 wahdat al-wujud, see monism
cujb, see pride al-Wahidl, Abu al-Hasan, 171-2
cUmar b. cAbd al-cAz!z, 270 al-Wasifl, Imad al-Dln Abu al-cAbbas,
cUmar b. Abi Rablca, 242 xi, xiv
—
cUmar b. al-Khattab, 69 70, 159,162, wealth, no, 116, 143 , 267-8; death,
163, 239, 262 ; death of, 201 189 ; extrinsic bliss, 130, 131 ;
Umayya b. Abi al-$alt, 104, 109 ‘giving charity does not dimin-
Umm al-Darda , 269 ish wealth’, 177; harm caused by,
understanding, 36, 90, 249, 275 ; impor- 183-4, 190, 268; king, 177, 178 ;
tance of understanding the hadiths , only pursue as much as needed
59-61; Qur’an, 37, 280, 281 for sustainment, 190; pious deeds
the Unseen, 18, 83, 85, 269 and , 267; pleasure from wealth,
the untrustworthy, 168, 194 5 — 179, 180, 182, 185 ; seduced with
upright (hanij), 151, 232, 256, 257 ; up- gathering wealth, 200 ; superiority
right and trustworthy, 7, 237, 238 of knowledge over wealth, xix,
cUrwa b. Ruwaym, 116, 141 15 , 52-3 , 130, 167-8, 175 , 177-90,
cUrwa b. al-Zubayr, 249
usulal-Jiqh, see jurisprudence
—
192 3 , 244-5 ; those who hoard
wealth are spiritually dead, 168,
cUtba, 242 189-90, 193
cUthman b. cAffan, 65, 262 willpower, xxv, 1, 2 ; eminence of,
cUyad b. Himar, 176 3 ; knowledge and, 3, 78-9, 142 ;
laziness, 142 ; as means to attain
viceroy of God ( khalifat Allah ) , 169, Paradise, xviii, xx ; patience, xviii;
216-20, 236 perfection and, 144, 147 ; scholar,
vision, 34, 124, 125, 129, 161 ; blind - 147; weakening of one’s willpow-
ness of the heart , 138-9 ; hearing / er, xxiii, xxiv
—
vision comparison, 125 6, 127 ; wisdom (hikma), xix , 66-7, 246, 274;
creation of Adam, 17 ; definition ,
heart /vision relationship, 126-7 ;
ignorant /disbeliever, described 15 ; God’s wisdom, ix, xvi, xxii,
as blind, 8-9, 34, 86, 95 , 96, 100, xxiii ; humanity, wisdom in the
118-19, 138, 140, 173 , 212, 275 ; vi- creation of, xviii, 16-17; the lost
sion as a blessing, 128-9, 275 ; see property of the believer , 67; the
also senses Prophet, 15-16
304
Index
the wise/sage, 38, 96, 179-80, 185, 186, 157-8, 159-60, 161, 165 ; superior-
188 , 198-9 ity of knowledge over worship,
witness ( shahid) , 251-2 xix , 42, 43, 47-8, 49, 54-6, 163 ,
women, 136, 217, 261 ; wives of the 164, 201, 211, 264; teaching as
Prophet, 136-7, 261 a form of, 264; worship by the
this world , xix , 213 , 271-2 ; as a bridge worst of humanity, 145 ; worship-
to the Hereafter, 56 ; a stranger per, 54—6, 134; see also contem-
in this world , 215-16 ; a transient plation ; prayer
abode, 212, 214, 215
worship ( Hbada), x-xi, 57; Ibn al- Yahya b. Abi Kathlr, 132, 198
Qayyim, x-xi ; ignorant worship- Yahya b. Aktham, 240-1
per, 200, 233 ; knowledge and , Yunus b. Habib, 178-9
81, 83 , 92, 156, 158-9, 160, 225,
245-6 ; knowledge as one of the Zachariah , 52
best forms of worship, 265 ; learn- al-Zajjaj, Abu Ishaq Ibrahim, 96, 102, 103
ing as a form of, 264 ; supereroga- al-Zamakhshari, Mahmud b. cUmar, 251
tory worship, 232 ; superiority of Zayd b. cAmr b. Nufayl, 257
jiqh over worship, 153-4, 156-7 ; Zayd b. Aslam, Abu Usama, 14
superiority of knowledge over
supererogatory worship, 154-6,
305
The renowned theologian and jurist Ibn Qayyim al-Jawziyya wrote
numerous titles, many of which are still popular today. Amongst
these is Key to the Blissful Abode (Miftah dar al-sa ' ada ). The present
work is an abridgement of the first volume of Key to the Blissful
Abode. In it , Ibn Qayyim focuses on the importance of knowledge
and willpower, as means through which a person may attain
—
Paradise. Willpower is the door and knowledge in particular
knowledge which pertains to God and His Attributes, the Qur’an
—
and the example of the Prophet is the key . Ibn Qayyim discusses
the virtues and benefits of knowledge over wealth and worldly
matters ; the path to knowledge ; the importance of pursuing
knowledge and applying it in order to achieve guidance from God
and protect oneself from doubts; the superiority of the scholar over
the worshipper ; the necessity of using knowledge and willpower as
the bases for all actions if one is to achieve spiritual bliss. Ibn Qayyim
then concludes by discussing the importance of contemplation and
reflection in order to attain further knowledge and guidance.
Ibn Qayyim al-Jawziyya was born in 1292 near Damascus where he
obtained a classical Islamic education and specialised in jurisprudence.
In 1312, he met the Hanbalite reformer Ibn Taymiyya and remained
his disciple until the latter ’s death in 1327. Ibn al-Qavyim died in
1350 in Damascus. Among his other works translated by the Islamic
Texts Society are Medicine of the Prophet and Ibn Qayyim al-Jawziyya
The Invocation of God .
Tallal M. Zeni is a medical doctor who has studied traditional Islamic
culture. This is his first translation.
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) L ..

Medicine of the Prophet

from Key to the Blissful Abode

THE ISLAMIC TEXTS SOCIETY

This edition published 2016 by

British Library Cataloguing-in-Publication Data.

ISBN : 978 1903682 968 cloth

All rights reserved . No part of this publication may be reproduced ,

The Islamic Texts Society has no responsibility for the persistence

Front cover Arabic calligraphy by Arabiccalligraphy 4you.

CHAPTER ONE : Attesting to God’s Oneness is One of the Greatest

CHAPTER ELEVEN: God Commended Muhammad , Abraham, the

This Publisher have books from both Authentic and

Ibn al-Qayyim was one of the most important scholars of the

the inadequacies of others nor harboured envy of them. I was one of

Ibn al-Qayyim’s Relationship with Ibn Taymiyya

1 Ibn al-Qayyim, Madarij, vol. 11, pp. 458-459.

(may God sanctify his spirit) in a dream. I mentioned to him some

Ibn al- Qayyim’s Writings

and al-Turuq al-hukmiyya ) , Sufism ( Madarij al-salikin ) and Prophetic

1 Abdul-Rahman Mustafa. On Taqltd : Ibn al-Qayyim s Critique of Authority in Islamic

he endeavours to reconcile the text of Manazil al-sairxn with those

1 Ibid., p. 166. Of note, Dr Anjum is currently working on a complete translation

al-Qayyim refers to Ibn Taymiyya’s philosophical writings al- Radd

Miftah dar al-sacada wa-manshur wilayat al- cilm wal-irada

3 Penelope Johnstone (trans.), Medicine of the Prophet (Cambridge: Islamic Texts

3 Bell, Love Theory, p. 101.

1 Ibn al-Qayyim, Madarij, vol. n, p. 395.

not be guided despite having knowledge. In the end , he emphasizes

so that he may differentiate between good and evil’.1 On the other

1 Abdullah Sliti, ‘A LostLegacy of Critical Engagement : Ibn al-Qayyim on Divine

( al-salah wa’ l-aslah ). Ibn al-Qayyim enumerates eighteen necessary

Ibn al- Qayyim and Ghazali

About the Truly Faithful or Saints (Siddiqun)

3 Ibn al-Qayyim, Madarij, vol. 1, p. 241.

The Methodology of this Translation

1 See below, p. 73.

al-Rahman b. Qa’id and published by Dar cAlam al-Fawa’id in 2015

collector’s name and the number of the tradition ; however, in other

there are many instances of repetition, which Ibn al-Qayyim himself

Hajar, al- Duraral-katninahfi-ayan al-maata al-thaminah (Hyderabad : Matbacat

In the Name of God , Most Compassionate and Merciful

i Ibn al-Qayyim gives a detailed explanation of this analogy in Chapter Nine.

This book’s intent is to reveal the eminence of these two princi-

1 Since love of God leads to a stronger willpower, Ibn al-Qayyim discusses it at

propriate to act to the contrary. We will also respond to those who

Now, when journeying on this path, one should only accom-

Attesting to God’s Oneness is One of the Greatest

[POINTS I-IO: THE IMPORTANCE OF KNOWLEDGE ACCORDING TO

3. Linking their testimony to that of His angels.

1 Q. HI.18 (Yusuf Ali translation).

others, while the knowledgeable bear witness by affirming, know-

[POINT II : GOD NEGATED ANY EQUIVALENCE BETWEEN THE

The Sublime negated equivalence between the knowledgeable and

[POINT 12: THOSE WHO ARE IGNORANT ARE DESCRIBED IN

[POINT 13 : GOD COMMENDED THOSE WHO ARE KNOWLEDGEABLE.]

[POINT 14: GOD COMMANDS US TO REFER BACK TO THE SCHOLARS.]

[POINT 15: GOD ATTESTED TO THE GREATNESS OF THOSE WHO