THE QUALITIES OF THE BEARERS OF KNOWLEDGE
The Leader of the Believers, `Ali (radiyAllahu `anhu) described the third category of the bearers of knowledge with a number of characteristics: through them knowledge launches forward and unveils the true state of affairs, meaning by this that knowledge guides them to attain their greatest objective which is the cognisance of Allah,Most High. They fear Him and love Him, and this in turn allows them to bear with ease what others would have born with difficulty: those who are deceived by the world and have fallen victim to its allure, those whose hearts have not experienced the cognisance of Allah, His greatness and magnificence. This is why he said,‘They are then able to bear with ease what the opulent find burdensome,’ meaning that the person accustomed to a luxurious life will find it difficult to leave the comforts and lusts of this world.This is because he has nothing to replace his worldly life were he to abandon it and as such cannot bear the thought of losing it.
But these people have found the greatest substitute in their hearts, having attained the delight of knowing Allah, loving Him and magnifying Him. al-Hasan used to say, `The lovers of Allah are the ones who inherit a good life and relish its delight. This is by virtue of their discourse with their Beloved and the delight they have found in loving Him.’ This is a lengthy topic and will not be dealt with here.
These people take comfort in what causes the ignorant consternation. Those ignorant of Allah are disturbed by the thought of abandoning this world and its delight, being oblivious to anything else. The world is their source of solace but it is a source of consternation to the true bearers of knowledge because they take comfort with Allah, His remembrance, knowing Him, loving Him and reciting His Book. Conversely, these matters constern the ignorant and they find no delight or comfort in them.
One of their characteristics is that they live in this world in body but their souls are attached to heavenly matters,in this lies an indication that they have not taken this world as a permanent abode and are not content to remain on it,instead they regard it as something to pass through. All of the Books and Messengers advised with this; Allah informs us that one of the believers from the people of Pharaoh exhorted his followers by saying, amongst other things,
“My people! The life of this world is only fleeting enjoyment. It is the Hereafter which is the abode of permanence.” (Ghafir (40): 39)
43. The Prophet (pbuh) said to Ibn `Umar, “Be in this world like a stranger or somebody passing on his way,” and in another narration, “…count yourself amongst the inhabitants of the grave.”
One of the pieces of advice reported from the Messiah (‘alayhis-Salam) is that he would say to his companions,‘Pass through it and do not make it a place of living.’ He (alayhis-salam) would also say, “Who would build a house upon the waves of an ocean? That is the world, so do not take it as an abode of permanence.’ (Ahmad, al-Zuhd, pg. 76)
In this world, the believer is like a stranger passing through a land that he does not live in, his goal is to go home and his concern is to return to it.With this in mind, he takes only that amount of provision as would allow him to reach his destination, he does not compete with the people living in that land for nobility or honour and neither does he despair at any humiliation he faces from them.
Fudayl ibn Iyad said, ‘In this world, the believer is concerned and sombre, his only concern is to make good his passing [through this world].’ (Abu Nu’aym, vol. 8, pg. 110)
al-Hasan said, Tn this world the believer is like a stranger, he does not despair when it humiliates him and neither does he vie in chasing after its grandeur.The people are in one state and he is in a totally different state.’ (Ahmad, al-Zuhd, pg. 321 and ibn Abi Shaybah, vol. 8, pg. 257 with a sahih isnad)
So in reality, the believer is a stranger in this world; this is because his father, [Adam], resided in the Abode of Eternity and was then ejected from there, his only concern is to return to his original home and as such he is always desirous of, and missing, his true home. The saying goes, ‘Love of one’s home is part of faith.’ (This is also reported as a hadith of the Prophet(pbuh) but is mawdu’. Cf. Sana‘ani, al-Mawduat #81 and Albani, al-Daifah #36. Refer also to Sakhawl, al-Maqasid al-Hasanah #386 and ‘Ijluni, Kashf al-Khafa #1102) It is also said,
A young man adapts to many-a-home,
Yet ever does he ache for his first home.
One of our teachers (i.e. ibn al-Qayyim, Hadi al-Arwah ila Bilad al-Afrah, pg. 15 and it follows in the Appendix inshaAllah.) said concerning this,
To the Gardens of Eden press forward
They are your first homes, there shall you rest.
Yet we are captives of the enemy, do you not think
That we should return to our homes and hence be safe?
They think that when the stranger travels afar
And his lands disappear from sight, he is homesick.
But what strangeness is greater than ours
In which the enemies have rule over us?
By Ibn Rajab Al-Hanbali & Imam Al-Ajurri
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