Imam Ibnul Jawzi RH

Imam Ibn al-Jawzi makes this remarkable entry in his book, ‘Sayd al-Khatir’: 

“I met many scholars whose circumstances and depths of knowledge were very different. I found the most beneficial of them to be the one who acted upon his knowledge even if others were more knowledgeable than him.

I met a group of people from the scholars of hadith who memorised and knew narrations but they used to permit backbiting under the guise of Jarh and Ta’dil (critique of narrators), and they used to charge money for the narration of hadith. They would also hasten to answer questions even if that made them fall into error, because they feared losing status (in the eyes of people).

I met ‘Abd al-Wahhab al-Anmati and he was upon the manner of the predecessors. No backbiting was heard in his gathering and he never sought a wage for listening (and narrating) hadith. If I read a heart-softening narration to him, he would cry profusely. It used to affect my heart and built it up, and I was very young at the time. He was just like those scholars whose descriptions we’ve heard about from (classical) texts.

I met Shaykh Abu Mansur al-Jawaliqi; he was known for his increased periods of silence, his extreme caution over what he said, and his precision and authenticity (in knowledge). Perhaps he would be asked a question and the answer was clear to even children, but he would hold back until he was certain (of its correctness). He used to fast a lot and observed silence a lot.
So I benefited from these two men more than I benefited from others. I came to understand that guiding people by one’s actions is greater and more inspiring than guiding them by just words. I saw scholars whose moments of seclusion was mere joking and play so they turned hearts towards this and the knowledge they had gathered was thus ruined. The people did not benefit from them in their life except a little, and after their death, they were forgotten and hardly anyone looked to their works and writings.

So fear Allah when it comes to acting upon knowledge for it is the greatest of foundations. The impoverished one is truly the only who wastes his life in seeking knowledge that he does not act upon and so he misses out on both the delight of this world and the goodness of the Hereafter, so he goes forth (into the Hereafter) as a bankrupt one burdened with evidences against him.

‬: قال ابن الجوزي رحمه الله :

لقيت مشايخ ؛ أحوالهم مختلفةٌ، يتفاوتون في مقاديرهم في العلم.

وكان  أنفعهم لي في صحبةٍ : العاملُ منهم بعلمه، وإن كان غيره أعلم منه.

ولقيت جماعةً من أهل الحديث يحفظون ويعرفون؛

ولكنهم كانوا يتسامحون في غيبةٍ يخرجونها
مخرج جرحٍ وتعديلٍ ،

ويأخذون على قراءة الحديث أجراً، ويُسرعون بالجواب لئلاَّ ينكسر الجاه، وإن وقع خطأ!

ولقيت عبدالوهَّاب الأنماطي؛ فكان على قانون السلف ؛ لم يُسْمَع في مجلِسهِ غيبةٌ ، ولا كان يطلبُ أجراً على إسماع الحديث ، وكنتُ إذا قرأتُ عليه أحاديث الرقائق بكى ، واتَّصل بكاؤه!

فكان – وأنا صغير السنِّ حينئذٍ- يعملُ بكاؤه في قلبي، ويبني قواعد.

وكان على سمت المشايخ الذين سمعنا أوصافهم في النقل.

ولقيت أبا منصور الجواليقي ؛ فكان كثير الصمت ، شديد التحرِّي فيما يقول ، متقناً محقِّقاً، ورُبَّما سُئل المسألة الظاهرة ، التي يبادر بجوابها بعض غلمانه ، فيتوقَّف فيها حتى يتيقَّن ، وكان كثير الصوم والصمت.

فانتفعت بهذين الرجلين أكثر من انتفاعي بغيرهما.

ففهمتُ من هذه الحالة : أنَّ الدليل بالفعل أرشد من الدليل بالقول…

فالله.. الله في العمل بالعلم ؛ فإنه الأصل الأكبر ، والمسكين كل المسكين من ضاع عمره في علمٍ لم يعمل به ؛ ففاتته لذَّات الدنيا، وخيرات الآخرة؛ فقَدِم مفلساً مع قوَّة الحجَّة عليه .

(صيد الخاطر 138)

10 Dhul Qa’dah 1437

Pearls of Ramadān (2)

Guidance and advice for the Blessed Month from Hadrat Mawlānā Muhammad Saleem Dhorat hafizahullāh

Time for Taqwā

The common definition of taqwā is to abstain from the disobedience to Allāh ta‘ālā, be it minor or major. In the initial stages, this may seem difficult to carry out.

However, when one strives and compels his nafs to obey Allāh ta‘ālā, then as a result he will achieve the actual taqwā wherein Allāh ta‘ālā will enlighten the heart with the light of taqwā. Once this happens, one will no longer have to struggle to the same extent to avoid sins as before; rather the heart will develop a disliking for them. 

It is like the prospect of walking through a narrow alleyway with damp and filthy walls. You will be repulsed at the very thought, but even if you were compelled to walk through it and some filth touches your clothing, you will not be able to rest until it is washed off. Similarly, the person whose heart is enlightened with taqwā will have an aversion to sins, and even if he were to slip and commit a sin, he will not be able to rest until he repents and purifies his heart from the filth of sin.

There is no better time to adorn the heart with true taqwā than the precious moments of Ramadān. If you truly value Ramadān, inshā’allāh, you will become a true muttaqī.

Precious, Precious Moments

Every moment of our life is very precious, as each second can potentially be used to acquire the pleasure of Allāh ta‘ālā and earn great reward.

However, during Ramadān these moments become even more precious. This is why we should take great care to use the very precious moments of Ramadān wisely.

Value Time

The last ten days of Ramadān are the cream of Ramadān. Make the most of them. Value every moment; for who knows, you may not be here next year. In order to make these days more productive follow these simple advices:

• Perform as much ‘ibādah as possible.

• Spend as much time in the masjid as possible.

• Avoid every sinful activity. A large tank full of milk with a few drops of urine or alcohol mixed in is completely useless. Similarly, a tank full of ‘ibādah mixed with a few ‘drops’ of sin will have no value.

• Stay away from the internet. Many people use the internet with good intentions and for good reasons, and end up on sites that cause them to sin. We move from site to site without even realising that we are committing sins. For example, how often do we see an image of a non-mahram on the internet? Even that is a sin. Furthermore, the internet is such a “time waster” that we log on for only a few minutes, but hours pass by without us even realising.

• Emails can also waste time. Stay away from answering unnecessary emails; they can wait until after Ramadān.

• Try to minimise mixing with people.

Overtime in Ramadān

When we have the opportunity to do overtime at work and earn time and a half or double pay, we ensure we do not miss out on the additional income.

In Ramadān, a fard action is worth seventy times its value and a nafl action is worth the same as a fard action on a normal day. Despite the huge increase in rewards, we do not find the zeal to do anything extra for our ākhirah; in stark contrast to our readiness to do overtime for financial gain.

Ramadān Festivals

Sometimes, Ramadān or ‘Īd festivals are organised during the last ten days of Ramadān. As a result, people waste precious moments and lose out on the blessings of the last ten days of Ramadān. Often these events take place at the time of tarāwīh and are for sisters only, resulting in them missing tarāwīh and also the opportunity to find Laylat-ul-Qadr. We should refrain from such events as they are nothing but a deceit of Shaytān in order to divert us from our true goal. 

Special Offers

Some people frequent restaurants and takeaways during the night, attracted by special offers. Such offers deprive them of the great treasures offered by Allāh ta‘ālā for performing tarāwīh and tahajjud. In addition, many involve themselves in sin and lā ya‘nī (futile activities) and waste any spiritual benefits they had gained that day.