15. ORGANISING THE TIME OF THE PEOPLE OF KNOWLEDGE AND VALUING IT
I observed with a right opinion that benefit from compilations of books is more virtuous than teaching in front of the students. That is because I am only able to encounter a certain number of students in my lifetime. Whereas with compiled works, I can encounter a huge number of people who have not yet been born.
The evidence is that people benefit (continually) from the compilations of the scholars who have passed away, more than what they benefit from their living scholars and teachers.
It is thus important for a scholar to compile as many books as he can, if he has been granted the ability to write beneficial works. Because not all of those who have compiled books have really compiled useful works, neither the objective is to compile a work in whatever manner for the sake of it.
In reality, they are the secrets (asrar) that Allah reveals upon whom He wishes among His servants and gives the ability to reveal them.
Therefore, he is able to compile that which is dispersed, provide order to what is disorganised, and elucidate what is ambiguous and so on. That is what is meant by a useful compilation (al-tasnif al-mufid).
It is important to take advantage of writing works in the period of midlife since the beginning part of one’s life is all about seeking the knowledge {‘ilm) and the latter part is when the human faculties are weak.
Many a time, intellect (‘aql) and understanding (fahm) beguile one who tries to calculate his life because no one knows the unseen. So the period of seeking knowledge (zaman al-talab), memorising {hifz) and pretension to be busy (tashaghul) is up to forty years of age. Thereafter, one starts teaching (talim) and compiling works (tasanif).
That is only if one has reached the necessary requirement in terms of accumulating the knowledge base, memorising it, and has been divinely assisted in reaching the milestones.
On the other hand, if one has less such tools like books, or is young in age or was weak in acquiring knowledge failing to attain its requirements during that period, his compilations will have to be delayed until he reaches fifty years of age.
He will compile and teach until he reaches sixty years of age. After hitting the age of sixty, he increases in teaching, delivering the knowledge of hadith and other sciences. Sometimes pauses to compile works, unless there is the need until he attains the age of seventy.
Upon crossing the age of seventy, mentioning the Hereafter and preparation for departure become the most important issues for him, thus he starts offering more to himself; apart from some teaching with the intention of attaining reward thereby or compiling some works which he is in need of. This is the best preparation for the Hereafter.
His effort should be directed to purify himself, rectifying his character, in all attempts at repairing his faults. If he is taken away from this world during the period of what we mentioned, then the main thing to remember is that a believer’s intention is better than his action. If he attains all these phases, then we have already mentioned what ought to be done in each stage of them.
Sufyan al-Thawri has mentioned, ‘One who reaches the age of the Prophet, then he should prepare a shroud for himself.’
A group of scholars attained the age of seventy seven such as Ahmad Ibn Hanbal. If he reaches that age, let him note that he is at the edge of the grave and that every day granted to him is a bonus.
If he reaches the age of eight}’, he should spend all his effort in purifying his character and preparing his provision [for the Hereafter], thus begging for forgiveness (istighfar) is his ally and the remembrance of Allah is his companion. He should also become delicate in assessing himself (muhasaba al-nafs), delivering his knowledge and socialising with people, because ‘the proximity of review of the army must compel one to be cautious of any impediment.’
He should try his best in preserving his legacy before his departure, such as publicising his knowledge, distributing his works and spending some of his wealth.
After all this advice, whoever Allah befriends, He teaches him the wisdom and whoever Allah wants, He inspires him.
We beg from Him that he befriends us and does not turn away from us. He is surely close to us and answers our prayers.
(Source: al-Hafiz Abu’l-Faraj ibn al-jawzl [d. 597AH] “CAPTURED THOUGHTS being” a translation of his masterpiece ‘Sayd al-K hatir)
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