A practicing scholar (‘Alim) is superior to a thousand worshippers
“Read in the name of your Lord Who created.
He created man from a clot.
Read and your Lord is Most Honourable,
Who taught (to write) with the pen,
Taught man what he knew not” (Al-Alaq: 1-5).
From the above verses it is evident that the purpose of human creation is to acquire knowledge. The Apostle of Allah said, “I was sent (as a Prophet) to teach.” In another tradition, Imam Musa Qasim (peace be upon him) said that jurisprudent (faqih) who teaches an orphan from among our orphans (who is devoid of knowledge), that scholar who teaches is harsher for Satan (Iblis) than worshippers. The reason is that all of a worshipper’s efforts are for his own salvation (being saved); while a jurisprudents effort are not only for his own salvation, but also for Allah’s servants, in order to remove them from Satan’s trap. Thus, in Allah’s view, one scholar is superior to a thousand worshippers. It is the Apostle of Allah’s saying that if someone nourishes (feeds) an orphan, then he will be as close to me in Heaven like (the closeness of) two fingers.
The Real Orphan
It is in the Koran,
“And when We made a covenant with the children of Israel: You shall not serve any but Allah and (you shall do) good to (your) parents, and to the near of kin and to the orphans and the needy” (Al-Baqarah:83).
In the commentary of this verse, Imam Hasan Askari (peace be upon him) says that the Apostle of Allah says whoever protects his parents, Allah will protect him; whoever honours them, Allah will honour him. Whoever, out of love, places his hand over the head of an orphan, for every hair Allah will prepare a palace in Heaven (for him) and that palace is more magnificent than this world and all that is in it. Yet, after this tradition, the Imam states,
“A greater orphan than that orphan is he who is distanced from his Imam (Divine Leader), cannot reach him, does not know the laws of religion, and is ignorant of Islamic law (Shariah). If someone teaches that orphan Islamic law and religion then he will be with us in Paradise.”
One group obtains knowledge in order to fight and quarrel; in another words, the purpose of attaining knowledge is for their own superiority. However, the characteristics of a true student are as follows: his heart is always humble and sorrowful, he prays the Midnight Prayer, always remembers death, always awakens in the darkness of the night, is always busy in his work, his heart trembles from the fear of Allah, he is occupied with supplications, and he possesses political insight.
Three Types of Scholars
The Apostle of Allah says that there are three types of scholars.
1. ‘Alim billah wa ghayr ‘Alim bi’amrillah— the scholar who has knowledge of Allah, loves Him and is a practicing scholar, but is unaware of Divine orders.
2. ‘Alim bi’amrillah wa ghayr ‘Alim billah—the second type of scholars are those who are aware of Divine commands but lack knowledge and love of Allah. They are unaware of Divine secrets, glory, splendour, and beauty.
3. ‘Alim billah wa ‘Alim bi’amrillah—The third type of scholars are those who are aware of both Allah’s commands and also have knowledge of Allah. Thus, they are scholars of Allah as well as scholars of Allah’s commands.
Some Conditions for Seekers of
Knowledge and Teachers
The first and foremost (principal) thing that is obligatory upon teacher and student is to make the intention in giving and receiving knowledge sincere/pure. The purpose of the giver and receiver of knowledge should be nothing but Allah’s pleasure. If the giving and receiving of knowledge is for wealth, mansion, fame, and superiority, then the intention is not sincere. The Koran declares,
“and whoever desires the gain of this world, we give him of it, and in the Hereafter he has no portion” (Ash-Shura: 20).
The Apostle of Allah says in Usool-e-Kafi about the knowledge that is acquired for this world, “Whoever desires our knowledge for worldly benefit gets nothing in the Hereafter and whoever acquires our knowledge for the Hereafter, Allah gives him both this world and the Hereafter.” It is also a tradition of the Holy Prophet (peace be upon him and his progeny ) that if, due to someone’s gain in knowledge, love of the world increases, then the distance between Allah and that person also increases as much. This tradition is warning us that if our intention is not sincere, then instead of bringing us closer to Allah, knowledge will distance us from Him. “Knowledge is the greatest veil.” If, instead of Allah’s pleasure, someone’s intention is fame, wealth, or government, as his knowledge increases, without verification of soul this knowledge increases the seed of hypocrisy in his heart. However, love of fame is hypocrisy and hypocrisy is polytheism; polytheism is unclean and impure. Therefore, an unclean heart is distanced from Allah.
It is narrated from Imam Sadiq (as), “The heart is the house of Allah; therefore, do not let anything dwell (settle) in the house of Allah beside Allah.”
The True Seeker of Knowledge
It is narrated from the Apostle of Allah (peace be upon him and his progeny), “If a seeker of knowledge dies, and the purpose of that seeker of knowledge was to revive Islam with his knowledge, then his station in Heaven will be equal to the station of prophets, provided his intention and actions were sincere.”
Imam Khomeini says that the condition for a sincere act is to understand Oneness of Allah (Tawheed) correctly and internalize (make it a behaviour) it in the heart. True (belief in) Oneness of Allah is that there is no power in the world which can cause an effect except Allah. No being or force affects anyone’s existence—be it my existence or someone else’s—no force can affect anyone, meaning cause benefit or harm, unless Allah wills. Man’s actions cannot be sincere unless his (belief in) Oneness of Allah is correct. If someone does not realize that Allah is the Master of benefit and harm, then his deed is not sincere. In order to make actions sincere, it is necessary to correct (belief in) Oneness of Allah. Although this is a Gnostic statement (that no one can control/cause an effect in existence except Allah), if this statement gets through to someone’s heart, and his action shows (his belief) that no one control/cause an effect in (my) existence except Allah, then his (belief in) Oneness of Allah is correct. However, if these are just words limited to the tongue, and in the field of action we believe someone else to be effective (cause benefit or harm), then in this situation our (belief in) Oneness of Allah will not be correct.
Two Tales of Imam Khomeini
Once, in his presence, Imam Khomeini's followers and students said, mentioning a certain speaker, that Agha Sir, such-and-such person is a great speaker. His speech is very effective; you should come with us to him and make him your supporter. He will be very influential for the Revolution. However, Imam Khomeini tried to avoid doing so. When the Imam’s companions pressed him further, the Late Imam Khomeini said (my not going) does not mean that my health is so poor that I cannot go there, but you people, first of all, made the mistake of thinking this speaker to be effective. When, in reality, no one except Allah can be effective (in control). Therefore, it is a mistake to think that this speaker will be effective for the Revolution. In another words, the Imam is saying, “no one can control/cause an effect in existence except Allah.”
Similarly, when the Imam was in Paris, his companions arranged the Paris Conference. Famous and influential people gathered; the Imam also participated (took part) in the Paris Conference. However, only one question had been answered, and the second was being asked, when Imam Khomeini got up and left. Everyone was surprised that where could the Imam be going, leaving such a grand conference. It happened to be time for the Evening Prayer. The Imam’s companions persisted that this conference is very important and you can pray later; however, the Imam replied (that no one can control/cause an effect in existence except Allah) until man’s belief does not become strong, his deed will never be pure.
It is necessary to eliminate
Love of the Self
The second fundamental pillar for making deeds pure is to uproot love of the self from one’s heart through Gnostic (mystical knowledge) and ethical deeds. Some people, due to love of the self, promote and defend themselves, whether or not they are right or wrong. If one is in the right, then there are two situations. If he supports the truth, then it means that his self is bound (confined) to the truth. Yet, if his self is not bound to the truth, then he will not support the truth; in fact, he will support his self. Furthermore, supporting and befriending those people who are not connected to him, is also love of the self. An example is supporting one’s children, parents, and other relatives. Any level of love of the self is forbidden. Love of the self distances man from justice, like nationalism is considered to be forbidden and to be unbelief. This is the second stage that does not allow man’s actions to be pure. An example is performing deeds in order to obtain Heaven, like praying, fasting, giving alms (zakat) with the intention that I will go to Heaven. Heaven is lower and Allah is the Most High. If anyone makes Heaven his purpose, then he made a lowly thing his purpose and this is not a correct belief. The man's intention is paradise and he is praying for heaven because all eternal pleasures are in Paradise.
Praying for paradise is not a sin according to the Islamic law, but it reduces the level of faith and piety.
In order to make his actions pure, man needs to eradicate love of the self. If he does not eliminate (removes) love of the self, then his worship will in fact be for his own self. Until the love of Allah will be more powerful than love of self, then your actions will be pure. When love of the self submerges in the love of Allah then man’s worship will not be for the greed of Heaven or from the fear of Hell. Indeed, his purpose will be only to attain Allah’s love. This belief will be according to saying of Hazrat Ali (peace be upon him) in Dua-e-Kumayl,
“Though I shall patiently endure the burning heat of the fire, how will I endure the pain of being separated from you
Love of the self is forbidden; it makes man an unbeliever. When love of the self exceeds compared to the love of Allah and the Prophet, it is forbidden. For example, Satan possessed love of the self, evident (obvious) though Satan was an ordinary Jinn (jinni), when he performed plentiful of worship so God increased his rank. As his rank increased he worshipped more. In reality his worship was not for Allah but for himself. This became apparent when Allah commanded him to prostrate before Adam, he refused. If his prior worship was purely for the love of Allah then he would never have refused the command of Allah. He did many thousands of prostrations before Allah now he is refusing to do one prostration. Since he was thinking that by the previous prostrations I had advanced to a high rank, but now if I prostrate before Adam my rank would decrease, this will not be any advancement, rather it will be my demotion. The reason for Satan’s not prostrating before Adam was love of the self; that I am made of fire and he is made of mud. As a result of which, that accursed being opposed Allah. If his worship was only for the pleasure of Allah then he would not have disobeyed Allah at all, and surely would have prostrated before Adam; thus, eliminating his self to attain Allah’s pleasure.
Besides Satan, many other people are hypocrites because of this love of the self. It is narrated that during the time of the Apostle of Allah two men came to him to resolve some matter. The Apostle of Allah decided in favour of one of them, that he was in the right, and that the other person was wrong. Since the one who was wrong loved his self very much, he thought that the Apostle of Allah has disgraced me before such a large gathering. Due to thinking that this was humiliation (disgrace), he opposed the Apostle of Allah and became a hypocrite.
It can be concluded from this tradition that whoever possesses love of the self will oppose the Apostle of Allah, Muhammad and the Progeny of Muhammad (peace be upon them) Like Satan doubted Allah’s justice and became rejected, this person doubted the Holy Prophet’s justice and became a hypocrite worship will be rejected or he becomes a transgressor (fasiq). Allah, the Most High, declares in the Holy Koran that one cannot in fact be a believer until he accepts all of the decisions made by the Apostle of Allah [Al-Ahzab:36]. To sum up, until one eradicates (wipes) love of the self, his actions will not be pure. As long as love of the self remains, his faith is in serious danger. Because of love of the self, he does not consider what is right as right and what is wrong as wrong. If we do not eliminate this sickness of love of the self from our hearts, it is possible that when the Leader of the Time (Imam-e-Zaman appears, we ourselves would, Allah forbid, stand to oppose the Leader of the Time. Therefore, it is crucial to root out this dangerous sickness from our hearts. The purpose of all worship, supplications, abstinence (self-denial), and invocations is to remove the love of life and increase the love of Allah. When man submerges his self in Allah’s pleasure, love of the self will be eliminated.
Knowledge and Practice in the
View of Shaheed-e-Thani
After love of the self, the next important matter is of knowledge and practice. Shaheed-e-Thani says that knowledge is like a tree and its action is the fruit of that tree. Meaning, if a tree does not bear fruit, then it is useless; similarly, knowledge without action is useless. For example, a person is ill and he knows the cure of his sickness, but, because of laziness and indolence he does not treat himself. Such a person is foolish and imprudent (rude). Knowledge of the medicine and treatment will not benefit him. Similarly, if someone has knowledge but does not act upon it, then his knowledge cannot benefit him. The main reason for not acting is man’s own laziness and indolence. As long as this sickness of laziness and indolence is found in man, he will be deprived (lack) of thousands of virtues, such as not praying the Midnight Prayer. Even though he is aware of it, because of laziness (indolence), he does not perform it. Thus, he is deprived of its merit. Laziness and indolence are a serious disease. It is very important to strive (perform jihad) against it. If man does not root out this sickness, he cannot act upon his knowledge. The Holy Koran harshly addresses the non-practicing scholar with severe words. Allah declares,
“The likeness of those who were charged with the Taurat, then they did not observe it, is as the likeness of the ass bearing books” (Al-Jummah: 5).
Thus, Allah says that a non-practicing scholar is similar to an ass, which bears knowledge, but fails to act upon it. This laziness will not only prove harmful in this world, but also in the Hereafter.
It is a tradition of the Apostle of Allah, “The severest punishment to befall mankind on the Day of Judgement will be upon that scholar who did not cause [others] benefit from his knowledge.” What can be more disgraceful and sorrowful for a non-practicer than that Allah, the Most High likens him to a dog or ass. Knowledge can benefit one when it is constantly acted upon. The second thing that is essential for a student is purification of the self, which means to purify your self of bad characteristics, cruelty, filthiness, un-cleanliness and other sicknesses, so that not even an atom’s worth of un-cleanliness remains. Then you can become worthy of being called a true student. About this, the Almighty declares,
“He will indeed be successful who purifies it” (As-Shams: 9).
Whoever gave speeches on purification of the soul and published books on it is not only enough but he has to perform a great struggle to remove all the bad habits and increase the good habits. The meaning of this verse is that action is necessary along with knowledge. It should not be the case that we keep enjoining others to purify their souls, but do not act upon it ourselves. Hence, apparently our likeness is also then of that ass or dog.
Seekers of Knowledge and Seekers of
Truth should also refrain
from discouraged acts (makruh)
The most important criterion (standard) for all seekers of knowledge is to refrain from sins. Shaheed-e-Thani writes in a letter that the benefit I have received from intellect and imitation (naql) is that the most important thing that grants nearness to Allah is refraining from sins. Then he says that no recitation or thought will be beneficial if man does not refrain (stay away) from sins. It is confirmed from traditions that if acts of worship or good deeds are performed without refraining (abstaining) from sins, then it is like constructing a building without a foundation. However high you raise the building, one day it will become nonexistent. Performing good deeds without refraining from sins is like erecting a baseless building. However, this does not mean that man should not worship at all unless he refrains from sins. If all acts of worship are performed along with inner conditions, then they are the best help in avoiding sins. For example, it is not even permissible (allowed) for scholars, jurisprudents, and seekers of knowledge to perform discouraged acts. Thus, it is obligatory to avoid sins; yet, a seeker of knowledge should not even perform the discouraged acts.
Shaheed-e-Awwal state in Kitab-e-Qawwaid that performing those acts that are permissible (mubah), but have no reward in them, is nothing but a waste of life. Then he says that even though these actions are permissible but not rewarded performing these actions lowers man’s rank. Late Abdullah Shustari advises his son, “O son! From the time when my teacher gave me permission for jurisprudence (ijtihad) to today, I have not performed permissible or discouraged actions. I acted upon this even for sleeping, eating, and drinking.” It is said about Ayatollah Muqaddis Ardibayli that for forty years he did not even perform permissible actions, then how far he must have been from forbidden and discouraged acts! Muhaddith Qummi Mir Damad did not perform permissible actions for twenty years. Late Al hajj Salih Qazwani saw the Apostle of Allah in a dream and asked him a few questions. They were that the scholars of the past were Possessors of Wonders (Sahib-e-Kiramat), but why are those door closed today? The Apostle of Allah replied that the reason is because the past scholars considered actions to be of two types. Although there are obligatory (wajib) actions and recommended (mustahab) actions, the past scholars considered these two types to be one. Thus, they performed recommended acts like they performed obligatory ones. Furthermore, they considered discouraged (makruh) and forbidden (haram) as one; hence, they did not perform them. Similarly, they did not perform permissible (mubah) acts. Yet, you people perform obligatory acts and abandon (leave) recommended actions, and you forsake the forbidden acts but perform the discouraged and permissible acts. Sheikh Buzurg Tehrani says about Ayatollah Sheikh Muhammad Bihari Hamdani that he used to say that all discouraged acts are permissible, but although he established discouraged acts as permissible it is possible that abandoning one discouraged act may become the best action in the eyes of Allah and be the cause for nearness to Allah. Then he says or it may be that a small recommended act may bring us closer to Allah.
It is crucial for the Seeker of
Knowledge to eliminate Love of the Self
“O you who believe! Be careful of (your duty to) Allah and be with the true ones” (Al-Taubah: 119).
A main reason for the impurities within man is love of the self; i.e. to love oneself. Because of this love of the self, man supports and defends his self, regardless of whether he is right or wrong. Due to love of the self, man becomes distanced from what is right. Love of the self causes man to become blind and deaf. He does not see the truth, nor is he ready to hear what the truth is. The man who possesses love of the self searches for faults in other people; yet, he cannot see his own shortcomings (defects). Thus, on one hand he is overcome with pride, while on the other hand he becomes very quickly suspicious (doubtful) of the believers and Muslims. Due to love of the self, even if he has said something wrong, he debates and argues with the people in order to uphold his self. The one who possesses love of the self[1] desires hence his speech be accepted as correct. Hence, he debates in the wrong way with wrong people, creating hatred in the hearts. Furthermore, due to this love of the self, man is loyal to those people who are concerned with his own self, whether that connection is because of relation he supports them. If this support and loyalty is because of the self, then it is wrong. An example is supporting and favouring (taking side) your daughter or supporting people who speak a particular language even though they may be wrong or oppressors. This kind of supports makes man an oppressor himself.
Love of the self is an extremely wicked and blameworthy (to blame) trait (characteristics). Even if this support and loyalty is for the truth, it is wrong because the intention will not be to support the truth; rather, the purpose will be to support and be loyal to what concerns the self. The tradition (Sunnah) of the Prophets and Saints (awliya) is to support whoever is in the right, even if the right may not be in favour of our relatives. Regardless of whether the relation is due to language, faith, or religion, we have to see what the truth is, not what the relation is to ourselves. If the truth is with those who have no relation to us, even then we should be likewise supportive. The lover of the self[2] cannot create the light of justice within himself; on the contrary, the filthiness of oppression will forever remain; even though Allah curses the oppressors. Thus, until this evil characteristic is eliminated, man cannot leave the punishment of the curse and enter the light of Allah’s mercy.
Love of the Self and Nationalism
Man becomes a nationalist due to love of the self. Worship of the self and nationalism are the same things. Worship of the self, i.e.
supporting and defending the self, though it may be wrong, is the same as nationalism, i.e. that I should support the nation that is related to myself, regardless of whether it is right or wrong. Man then gets involved in a satanic sickness like devotion to a party. It is found in traditions that Satan committed the first act of prejudice; Adam is made of mud and I am of fire, differentiating between Allah’s creation that he is of mud and I am of fire. Distinguishing (differentiate) between mud and fire was a satanic act; similarly, differing between languages and nations is a satanic characteristic. Due to this satanic trait (characters), all of the worship man performed in his lifetime may be rendered (made) useless. Thus, first of all human beings should eliminate the filthiness of the love of the self from its roots and trash it.
According to Imam Ja’far Sadiq (peace be upon him), “Whoever committed an act of prejudice, removed the rope of faith from his neck.” Imam Khomeini says that all differences are due to love of the self. The Apostle of Allah said to his companions, “I do not perceive (observe) the sweetness of worship in you.” The companions asked, “O Apostle of Allah! What is the sweetness of worship?” He replied, “The sweetness of worship is in humbleness (meekness, lowliness).”
Faith is a light from Allah, but that light cannot come where devotion (loyalty) to the self exists. Man becomes involved with devotion to the self on account of love of the self. He only worries about himself and those connected with his self. However, he does not worry at all about the Islamic nation (ummah). Owing to this love of the self, he is prepared for the destruction and ruin of hundreds of thousands of Muslims for his own selfish gains. All the Prophets and Saints (awliya) came so that man could eliminate the love of the self within him and create the light of love of Allah. As a result of the love of the self, man’s whole life passes in circumambulation of the self. Such a man is devoted to his self, to his environment, wealth, and fame, destroying his life in un-cleanliness. Whereas the man who loves Allah illuminates himself with celestial (divine) characteristics such as surrender [give up (aysar)], devotion, sacrifice, service of creation, loyalty to the Islamic nation, and support of truth. Thus, his circumambulation is around the existence of Allah. Hence, scholars emphasize (stress) that it is extremely crucial to eliminate love of the self.
How to eliminate Love of the Self?
One way is service of creation. The scholars of ethics (Akhlaq) say that every night before going to sleep, man should definitely ponder if today I was of use to anyone, did I help anyone, did I guide anyone or because of me did anyone receive spiritual or celestial help or not? If we live within the limits of Islamic law, and do not help someone, according to Allah’s order, we have then degraded our self from the level of humanity (mankind) and are not worthy of being called human. The basic difference between man and animal is that an animal is only concerned about its being. It does everything for its own self and nothing for others. Animals only do things for those animals that are concerned with their beings, such as their offspring. However, a human being is one who can be helpful to another. The scholars of ethics say that if the whole day I did not feed a hungry person, then I should search for an animal to feed in order to save my humanity. If one cannot find an animal, then even by the act of watering a tree one can announce that someone is benefiting through his existence.
Love of the World
If a seeker of knowledge does not eliminate love of the world, then the risk of being a scholar for the self is always present. Love of the world is the cause of all spiritual and ethical disruptions (disturbances). Furthermore, love of the world is the cause of all sins. Due to love of the world, man becomes heedless of Allah and the Hereafter.
As the pleasures of this world increase, love of the world increases. The more enjoyment and comfort, the stronger and firmer man’s attachment to the world will become, and man’s self will become that more attached to the world. Consequently, however much attentive his self is toward the world; to that extent man's love of the world will increase. When man becomes drowned (sunk) in the pleasures of the world, and then he is consumed (possessed) with love of the world and hates anything besides it. In other words, he will be more attentive towards the material world and will become distanced from the spiritual world. However, when he faces calamity (disasters) and hardship, his inner self will begin to hate the world. The more hardships there will be, the extent and strength of hate will increase and man will want to quickly leave this world. For example, if you go to the city and become afflicted (tortured) by illnesses, then you will want to go somewhere else from there. Thus, when there will be more calamities, love of this world will decrease and love for Allah will increase.
source : seeker of solace/ syed jan ali kazmi
