Knowledge That Benefits…

An Excerpt from Sayyid Qutb’s ‘al-Mustaqbal li-hadha al-din’

“Every System or Order of Life is a ‘Religion’…”

“Growth and evolution, being phases of the correlation between the ideological ideal and the social order, may be generalized to comprise principles for a complete system of life which would include man’s emotions, morals, forms of worship, rituals, traditions and every terrestrial human activity. Now, since revealed religion comprises a system of life, it becomes a convincing concept that includes the social order which derives from it to administer all human activities.

We may equally contend that each system of life is a ‘religion’ in the sense that religion functions in society as the philosophical mooring that determines the fiber of life in that society. If the system derives from a Divine ideal, then the society would be adhering to a Divine religion. If it is instituted by the ruler or the tribe or the people (that is, if it derives from a human doctrine, concept of philosophy), then this society would be practicing a ‘ruler’s religion’, or a ‘clan’s religion’ or a ‘people’s religion’. [See: Syed Abul-Ala Maududi's - Four Basic Quranic Terms]

The contemporary exponents of social doctrines, theories and philosophies do not hesitate to express the fact that they formulate creeds to mold the life-styles of people in their own image. In this fashion they substitute for Divine religions their individualistic social, patriotic or national doctrines.

Communism is not a mere social system. It is an ideological ideal, expressed in term of ‘dialectical materialism’, based on the material contradictions which cause world evolution and revolution. This dogma promulgates a purely economic interpretation of history, ascribing all evolutions in human life to the means of production. Therefore, it is not a mere social order; it is a creed that gives rise to (or allegedly leads to) a social order, even though there is conspicuous incongruity between the origin of the theory and the reality of the system derived from it.

Similar is the situation with other systems and orders of life. Their authors call them creeds and speak about ‘our social creed’ or ‘our patriotic belief’ or ‘our national creed’. All such designations express a religious bias. In fact, every system or order of life is a ‘religion’ for that life. The religion of those who live such a life becomes that system which orders their manners of living. If people adopt the system which God has revealed, they would be following God’s religion; if they adopt another system they would be following someone else’s religion. This matter is so obvious that we believe further clarification to be unnecessary.”

[From: Sayyid Qutb's - 'al-Mustaqbal li-hadha al-din', Chapter 2: Religions Are Systems of Life]

Shaykh Abu ‘Abdullaah ‘Abdur-Rahmaan Ibn Naasir As-Sa’dee wrote:

“Since, in relation to eemaan, just as one must enact all the causes that strengthen and develop eemaan, then likewise, in addition to this, one must repel the preventive matters and obstacles (towards the attainment and increase of eemaan). Repelling these are accomplished by the abandonment of disobedience; being repentant of the disobedience one does commit; safeguarding the limbs from the unlawful issues and opposing the trials and afflictions of misconceptions that weaken the desires of eemaan, which are in essence, the desire and love for good. Endeavoring after this can only be accomplished by abandoning desires that (would otherwise) negate those desires (of eemaan), such as the desire of the soul for evil and by opposing the soul that constantly commands evil.

When the servant preserves himself from falling into the trials and tribulations of misconceptions and desires, his eemaan will become complete and his certainty will become strong.”

[From: Ibn Sa'dee's; At-Tawdeeh wa al-Bayaan, page 37. As quoted by 'Abdur-Razzaak al-'Abbaad in 'Causes Behind the Increase and Decrease of Eemaan']

Imaam Ibn al-Qayyim Rahimahullah says:

“For the tongue does not keep quiet at all. It is either a tongue that remembers or a tongue that is frivolous and it has to be one of these two.

It is the (nature of the) soul; if you do not preoccupy it with truth, it will occupy you with falsehood. It is the (nature of the) heart; if you do not accommodate it with love of Allaah, it will dwell with love of creation and this is a certain reality. It is the (nature of the) tongue, if you do not preoccupy it with remembrance, it will most definitely occupy you with frivolity.

Thus, choose for your own self one of the two courses and confer upon it one of the two standings.”

[From: Imaam Ibn al-Qayyim al-Jawziyyah's; Al-Wabil al-Sayyib min al-Kalim al-Tayyib]

Ibn al-Qayyim, may Allaah have mercy upon him, said:

“The first observation of the traveler to Allaah and the home of the hereafter, is that there exists in his heart an observation of this world and its insignificance, its trivial fulfillment, extensive futility, vile participants and rapid demise… Thus, if the servant undertakes this observation of the world, his heart will migrate from this world and it will travel to seek the home of the hereafter.

At this moment, an observation of the hereafter and its continuity is enacted in his heart. That it is in all truth, the real life. Its inhabitants will never migrate or depart from it. Rather, it is the place of settling, the last stopping point of all travelers and the end of the journey…

Thereafter, an observation of the Fire is made in his heart, of its combustion, blaze and the depth of its pit; its intense heat and the immense torment of its inhabitants. He observes them as they are brought forth to it with blackened faces, blue eyed with iron chains and fetters around their necks. When they reach the fire, its doors will be opened in front of their faces and they will witness that abominable sight, whereupon their hearts will be become severed out of regret and sorrow…

Consequently, if this observation is accomplished in the heart of the servant, he will be stripped of sins, disobedience and of following desires and will instead don the guise of fear and caution… How distant he will actually be from disobedience and violations is dependent on the strength of this observation.

This observation will melt away, roast through and expel the destructive remnants and elements within his heart and thereupon, the heart will find the sweetness of well being and its pleasure.

Thereafter, an observation of Paradise is established in the heart and of what Allaah has prepared in it for its inhabitants: things that no eye has ever seen, no ear has ever heard and no imagination of has ever been made within the heart of a person. This is besides the detailed types of bliss Allaah has portrayed to His servants upon the tongue of His Messenger, guaranteeing the loftiest types of pleasure concerning foods, drink, clothes, palaces, delight and happiness. So, enacted in his heart is an observation of an abode, within which Allaah has placed everlasting bliss in its entirety.

Its ground is musk and its pebbles are pearls. Its structure is made up of bricks of gold and silver and of pearly embroidery. Its drink is sweeter than honey, possesses a fragrance more pleasant than musk, is cooler than camphor and tastier than ginger. In relation to its women, if the face of one of them were to be revealed to this world, it would overpower the radiance of the sun. The clothes of the inhabitants are made of the silk of sarsenet and brocades. Their servants are youths looking like scattered pearls. Their fruit will be everlasting, whose season is not limited and supply not cut off Therein are thrones raised high. Their food is the flesh of the fowls they desire. They will have drink of wine, there being no harmful effect within it and they will not suffer intoxication. Their vegetation is the fruit that they desire. Their view will be of fair females possessing wide lovely eyes like preserved pearls. They will be reclining upon thrones and in that Garden being made happy. In it are what the souls covet, what gratifies the eyes and they will abide in it forever.

If one adds to this observation, the observation of the day of Mazeed, looking at the face of the Lord and listening to His speech without an intermediary… If this observation is attached to the ones before it, there and then, will the heart race towards its Lord faster than the procession of the wind moving in its direction and the heart will not on its way bother to glance, neither left nor right…”

[Madaarij as-Saalikeen, 3/250-252]

…Worship Him and be constant and patient in His worship.

(Surah Maryam:65)

Sayyid Qutb (Rahimahullah) writes the following in his commentary on this part of the verse:

“Worship in Islam is not the mere religious practices. It subsumes all activities: every single move, feeling, intention, and orientation. It is such a toil that man would, in all this, have as his sole aim Almighty Allah alone. A toil that needs perseverance so that the heart, in every single activity on earth, would aspire higher to the Heavens; pure and free from life distractions and human desires. It is a comprehensive life system whereby man lives with a constant feeling, that he is worshiping Allah in all deeds, small or big, as long as he is alive. In all his activities, he is elevated to the horizon of pure, clean worship. It is a system that needs patience, strain, and pain. So worship Him and be patient in your worship to Him. He is the Only One worthy of worship in this universe and toward Whom the hearts aspire: Do you know of any who is worthy of the same Name as He? Do you know of any equal to Him? Too exalted is He to have one with the same Name as He or one who is equal to Him.”

[ Sayyid Qutb's; 'Fi Dhilal al-Qur'aan', Tafseer of Suraah Maryam]

The following is written in the ‘Munajat of Dawud Allayhis Salaam’:

“(Allah says), Do you know what I do with those ‘Ullama‘, who give preference to their desires over My love? They are deprived of the pleasures of secretly conversing with Me. O Dawud! Do not ask Me in regards to such an ‘Aalim‘ who has become intoxicated with the love of this world. Such a person will drive you away from the path (that leads) to my love. These (scholars) are those very individuals whom loot and plunder the people. O Dawud! When you see a student of knowledge, serve him. O Dawud! He who brings back one that has gone astray from My path, I write his name amongst the martyrs. And he whom I write off as a martyr, I do not embroil in the anguish of the Fire.”

And similarly, Hassan (Radhi’Allahu anhu) has stated that, “The punishment of the scholars is the death of the heart. And, the death of the heart is the pursuit of this world instead of working for the Hereafter.”

[As quoted by Akbar Shah Khan Najeebabadi, in his book: ‘Meyaar ul Ullama’]

Abu Darda’ (Radhi’Allahu anhu) said to his wife, “If you see that I am angry, then appease me; and if I see that you are angry, I will appease you - otherwise why should we keep company with one another?”

When this saying reached Imam Zuhri, he said, “That is how companionship should be.”

[As quoted by Abdul Malik Mujahid, in his book: 'Gems and Jewels' (Wise Sayings, Interesting Events & Moral Lessons from the Islamic History)]

The following is found in Imaam al-Ghazali’s ‘Suhaf al-Ghazali‘:

“To give advice, and to request counsel are both very easy, but to accept admonition, and to be observant in regards to it is quite laborious. Especially for those who constantly busy themselves with the task of acquiring knowledge. Due to the fact that such people generally tend to believe that their acquisition of knowledge alone will suffice for their absolution. Even though these people are usually from those who are unconcerned and careless when it comes to their actions. Although this (action) is what is required more from them, because due to their knowledge a strong and clear proof is established against them. (Know, that) the one to receive the severest punishment on the Day of Reckoning will be the scholar who did not benefit from his knowledge. So, if you are hopeful for the blessings of the Hereafter… then let there not be an instance in which your knowledge becomes a proof against you.”

[As quoted by Akbar Shah Khan Najeebabadi, in his book: ‘Meyaar ul Ullama’]

Note: I translated this from Urdu to the best of my ability, and insha’Allah there should not be any mistakes… but if there are any errors, then they are from myself alone and I seek Allah’s forgiveness.

Shaykh-ul-Islam Imaam Ibn Taymiyyah (RH) wrote the following in regards to the fighters who refuse to go out in Jihad when it is Fardh Kafayah:

“…For the fighting men to abandon the Jihad on behalf of the Muslims is therefore one of the greatest wrongs possible, in contrast to the harm attaching to one of them, since that is wrong done to himself. Likewise any private offence he commits, such as drinking wine or an act of immorality, for this is wrong done to himself and affecting only him. Therefore his punishment for neglecting the Jihad, and the blame he incurs, is greater by far than the other offences.

If it is not possible to combine the two punishments, the penalty for neglecting the Jihad must take precedence over that for any other offences, just as the benefit of the Jihad to him and all the Muslims would be far greater than the benefit of deterring him from wine drinking and immorality, if he kept this secret and did not wrong others by it. In this case the greater corruption should be guarded against by tolerating the lesser. Concerning this kind of thing the Prophet (Sallalahu Alayhi Wa’ Salam) said: “God will support this religion with the aid of the dissolute and people who have no morals.” This kind of person is rebuked or rewarded, according to his slackness or extravagance in the Jihad, differently from others who are not equiped for the Jihad.”

[Taken from: al-Risala fi'l-hisbah (English version); Under the heading, 'Jihad: Its Rationale']

Akbar Shah Khan Najeebabadi writes:

“Scholars and preachers constantly warn people about the dangers of eating and earning haraam by repeatedly relating to them various ahadeeth on this topic. But never once do they (the scholars) themselves consider that the fee they request from people for their preaching is (in its self) absolutely and surely haraam, nor do they fear their outcome on the Day of Judgment. They make the Shari rulings (look) worthless on one hand. And on the other hand, by making what is haraam appear to be halaal in people’s eyes, they give them an example (to follow) on how to eat (and earn) haraam. While such scholars eventually pass away, their evil (sinful) genealogy remains. Even if these people were to repent from and ask forgiveness for their ways (i.e. earning haraam) on their deathbed, this would not be of much benefit to them, because their tawbah will not put an end to the evil which they have started and (mis)led the people towards. The word ‘athar’ in verse number 12 of Suraah Ya Seen refers to this sort of evil deed.”

He goes on to say (after mentioning a few ahadeeth):

“All the ayaat and ahadeeth on this topic point towards the same conclusion that it is essential for a scholar to be pure from avarice, and love of wealth. If he remains enslaved by his avarice for this world, and his love of wealth, he can never perform his obligation of enjoining good and forbidding evil. Such a person can neither advise the rich – for they are usually more disobedient (towards Allah), nor can he guide the poor towards the right path. The Scholars of Truth; who are free from avarice, and who are hopeful of Allah’s acceptance, (they) are the only ones who can properly fulfill the right of giving advice and being guides.”

[Taken from: Akbar Shah Khan Najeebabadi’s: Meyaar ul Ullama]