17. A SCHOLARS INDEPENDENCE FROM PEOPLE AND LIMITED INTERMINGLING WITH THEM IS FROM HIS PLEASURE
I have never known a pleasure (‘ladha), honour (izza), nobility (sharf), nor comfort {raha) or safety (.salama) better (afadl) than solitude (uzla) and being aloof (from people). Because of it, one is able to attain safety and well-being of his body, religion, rank before Allah and the people.
Reason being those who intermingle (makhai) with people, are looked down upon since people do not magnify the position of those who mix with them. It’s because of this perception, the value of the Caliphs was ennobled for they remained concealed for the most part. When the lay people see a scholar acting upon the convenient in a permissible matter, he is regarded with contempt by them.
It is therefore compulsory to protect one’s knowledge (ilm) and establish the value of that knowledge before them.
A pious predecessor stated, ‘We used to joke and laugh, but when we became leaders, I do not see such an act can accommodate us any longer.’
Sufyan al-Thawri said, ‘Learn this sacred knowledge film), keep it under control, do not mix it with jokes, otherwise the hearts will relieve it.’
Taking people into consideration should not be negated. The Messenger told ‘A’ishah (radiy Allahu ‘anha), “If your people were not new [in Islam] and closer to disbelief (kuji), 1 would demolish the Ka’bah and rebuilt it (as it originally was) by placing two doors for it.”
Ahmad Ibn Hanbal stated about the two units of prayer before Maghrib prayer: ‘I saw people disliking them, so I gave them up.’
Do not listen to an ignorant man who sees this behaviour as a ‘show off (riya’) This is only for the protection (siyana) of the [sacred] knowledge (‘ilm).
The clarification (bayan) of this attitude can be understood from the fact that if a scholar came out bare-headed, or with a piece of bread he was eating, then he became degraded in their sight. Though such things are permissible, it becomes like mixing the doctor’s prescription with the diet.
A scholar should not become too relaxed with the people as this is to protect them (and their honour). When he needs to do anything permissible, he should do so away from their eyesight.
This is the integrity Abu ‘Ubaydah (radiy Allahu ‘anhu) took into consideration when he saw ‘Umar Ibn al-Khattab (radiy Allahu ‘anhu) arriving at the Levant (al-Sham), riding on a donkey, while both his legs were put to one side. He said, ‘O leader of the believers! There will be senior officials who will be meeting you.’ How beautiful was that which he noticed! However, ‘Umar intended to educate Abu ‘Ubaydah the preservation of a principle. He stated, ‘Allah honoured you through Islam, whenever you sought honour somewhere else, he degraded you.’
Meaning, your seeking of honour should be through the religion and not through the physicality and outward appearances of actions. Since the appearances are noticed; though a person could be naked at home alone, yet when he appears in public, he should dress up appropriately with a suit, turban and a robe.
Such an act should not be taken as pretension nor should it be attributed to boasting about oneself.
Imam Malik would take a shower, use perfume and sit down to deliver a lecture on hadith.
Do not pay attention to what you see, such as the scholars spending their time at the gates of rulers. For being aloof and in solitude are more protective for the scholar and the [sacred] knowledge. The loss scholars earn is many times more than the profit they make.
The leader of the jurists, Sa’id Ibn al-Musayyib would not visit the rulers, thus they remained pacified about him. This is an act of an assertive person.
If you want pleasure (ladha) and comfort (raba), then do so right inside your house, away from your family members in this way your living will be pleasurable. Apportion a time to meet your family members so that when they come to know about the time period of meeting, they will display mannerism when meeting you. Social living is managed in a much better way like this.
There should be a part in the house where you can confide in yourself alone, where you can talk and read the lines of your books, racing on the tracks of your thoughts. Avoid meeting people, especially the lay people. Try to earn a living which will protect you from being greedy (and needy of others). This is the ultimate pleasure for a scholar in this world.
Ibn al-Mubarak was asked, ‘What is the matter that you do not sit with us?’ He replied, ‘Rather 1 go to sit with the Companions and the Tabi’un’, indicating that he likes to spend time with his books.’
When a scholar is bestowed with independence (ghina) and solitude (khalwa)— if he has understanding— he compiles books, making his pleasure integrate.
If he is granted understanding, where he ascends to interact with the Creator and to entreat solemnly to Him, then he has hastily entered the Paradise before his death.
We ask from Allah to grant us an active zeal (himma ‘aliya) that ascends to perfection {kamal) and an ability to do good deeds (salih a I-a’mat).
Ultimately, those walking on the path of truth (tariq al-haqcj) are indeed few.
(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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