THE STATE OF THE BELIEVERS IN THIS WORLD
In this, the believers fall into various categories: those whose hearts are attached to Paradise and those whose hearts are attached to their Creator, these are the Gnostics. It is well possible that the Leader of the Believers alluded to this latter category with his words for the body of the Gnostic is in this world and his heart is with the Master.
44. In a mursal report from al-Hasan, the Prophet (pbuh) said, while relating from his Lord, Most High, “The sign of purity is that the servant’s heart be attached to Me. If he is like this, he will never forget Me. If this is his state,I will grace Him by conferring devotion to Me upon him such that he will not forget Me. Since he will not forget Me,I will move his heart: when he talks, he talks for My sake and when he is silent, he is silent for My sake. This is the person who receives My support and assistance.”
The people of this latter category are strangers amongst strangers, and their strangeness is the rarest type. Strangeness is, in the view of the pietists, of two types: outer and inner.
The outer is the strangeness of those who correct themselves and others whilst living amongst the corrupt, they are the truthful amongst the ostentatious and hypocrite, the scholar amongst the ignorant and uncouth, those who desire the Hereafter amongst those who know nothing save this world, having lost fear and desire, and the ascetic amongst those who hanker after the ephemeral.
The inner is the strangeness of intent and purpose; this is the strangeness of the Gnostic amongst the whole creation, even the scholars, the worshippers and the ascetics. This is because these latter people are standing by their knowledge, their worship and their asceticism, whereas the Gnostic is standing with his Lord, his heart never deviating from Him.
Sulayman would say when describing them, ‘Their intent is not the same as the rest of man, their desire for the Hereafter is not the same as the rest of man, and their supplications are not the same as the rest of man.’ (Abu Nu’aym, vol. 9, pg. 256) He was once asked about the greatest deed at which he wept and said, ‘That He looks at your heart and finds it not desiring anything save Him of this world and the Hereafter.’ (Abu Nu’aym, vol. 9, pg. 257)
Yahya ibn Mu’adh said, ‘The ascetic is the stranger of this world and the Gnostic is the stranger of the Hereafter,’ (Abu Nu’aym, vol. 10, pg. 60) meaning that the ascetic is strange amongst the people desiring this world and the Gnostic is strange amongst the people desiring the Hereafter; he will not be recognised by both the previous types of people, only by those like him.
It is possible that the Gnostic combines in himself all the different types of strangeness, or some of them, in which case do not even ask about his strangeness! The worshippers are known to the people of this world and the Hereafter, but the Gnostics are concealed from both. Yahya ibn Mu’adh said, ‘The worshipper is well known whereas the Gnostic is hidden.’
It is even possible that the state of the Gnostic is unknown even to himself due to its subtleness and his poor opinion of himself. Ibrahim ibn Adham said, `I have never seen this except in one who was not aware of it and neither were the people aware of it.’
45. In the hadith reported on the authority of Sa`d, the Prophet (pbuh) said, “Allah loves the pious servant who remains unknown.”
46. In the hadith reported on the authority of Mu`adh, the Prophet (pbuh) said, “Allah loves those pious servants of His who remain unknown. Those who, when present, are not recognised and when absent, are not missed. They are the Imams of guidance and niches of knowledge.”
`Ali said, ‘Tuba is for every servant who knows the people yet they do not know him, whom Allah knows and is well-pleased with. These are the niches of guidance and they emerge unscathed from every dark, blinding tribulation.’ (Ibn Abi Shaybah, vol. 8, pg. 155 and Abu Nu’aym, vol. 1, pg. 77)
Ibn Mas`ud (radiyAllahu `anhu) said, ‘Be people who are constantly reviving their hearts, wearing shabby garments, lights that illuminate the darkness, unknown to those on earth yet known to the inhabitants of the heaven.’ (Darimi #256 and ibn Abi al-Dunya, al-’Uzlah #76)
These are the elite of the strangers, the ones who flee from tribulation in order to safeguard their religion, the ones who have departed from the tribes, and those who will be resurrected along with Isa ibn Maryam (`alayhis-salam). Amongst the people who desire the Hereafter, they are rarer than red gold, so what would their state be amongst those who desire the world?! For the most part their condition is unknown to both groups, the poet said,
I concealed my life under the shade of times wings.
My eye sees my life yet time does not see me.
Were you to ask the days what my name was,
they would not know;
Where is my place? They would not know.
Those of them who are known accompany the people with their bodies but their hearts are attached to heavenly matters as was depicted of them by the Leader of the Believers.
My body is with me but the soul is with You,
The body is a stranger, the soul has come home.
Rabiah al- `Adawiyyah (radiyAllahu (anha) would say the following ode,
In my heart, it is with You I discourse.
My body I have left to my companions.
The body comforts those sitting around it,
My hearts’ beloved is my true comfort.
Many of them would not have the strength to interact with the creation and, as a result, would flee so that they could be alone with their beloved; this is why many of them would spend long periods of time in seclusion. When one of them was asked, ‘Do you not feel the bite of loneliness?’ He replied, ‘How can I when He has said that He is the companion of those who remember Him?’ (Abu Nu‘aym, vol. 8, pg. 217 from Muhammad ibn al-Nadr al-Harithi) Another Said,‘How Can one feel the bite of loneliness when he is with Allah?’Yet another said, Whoever feels the bite of loneliness when alone does so because of his lack of solace with his Lord. ‘ (Ibn Abi al-Dunya, al-`Uzlah #49 from Malik ibn Mighwal)
Yahya ibn Mu’adh would frequently seclude and isolate himself. His brother censured him, ‘If you are a man amongst men, you need the company of men!’ he replied,‘If you are a man amongst men, you are in need of Allah.’ It was once asked of him,‘You have migrated from people, with whom do you live?’ He replied, ‘With the One for whose sake I migrated.’
Ibrahim ibn Adham said the following ode,
I migrated from all people for the love of You.
I bereaved my dependents that I may see You.
If You tore my limbs apart, in my love
The heart would still long for You.
Ghazwan was once censured for his seclusion to which he said, ‘I attain relief in my heart by sitting with Onewho meets my needs.’
Because they are regarded to be strange, it is possible that some of them be accused of insanity just as Owais was accused. Abu Muslim al-Khawlan!would frequently perform dhikr, his tongue would always move in the remembrance of Allah and so a man asked one of his colleagues, ‘Is your friend mad?’ Abu Muslim replied,‘My brother, no, rather this is the cure for madness!’ (‘Abdullah ibn Ahmad, Zawa’id al-Zuhd, pg. 384)
47. There is a hadith in which the Prophet (pbuh) said , “Remember Allah until they say, ‘He is mad!”’
al-Hasan said,while describing them,When the ignoramus looks at them, he thinks them are ill, yet far removed from illness! He would say they have lost their minds; yes, they have lost their minds, but to a matter far greater than their suspicions. By Allah, in the pursuit of it they have no time for your worldly lot!’
48. In a hadith it is mentioned that the Prophet (pbuh) advised a person by saying, “Be ashamed before Allah as you would be ashamed before two righteous people of your family who never leave you.”
It is in this regard that the poet said,
By love’s sanctity! I find none to replace You,
O Master! I have no objective save You.
Talking about You makes them say, ‘He has a malady!’
I say, ‘May that malady never leave me!’
49. In another hadith, he (pbuh) said, “The best and most superior quality of faith is that you know that Allah is with you wherever you be.”
50. In another hadith, he (pbuh) was asked how a person could purify his soul to which he replied, “That he knows that Allah is with him wherever he be.”
51. In another hadith, he (pbuh) said that there were three who would be shaded in the shade of Allah on the Day when there is no shade but His shade, and mentioned the person who knows that Allah is with him amongst them.
52. It is established that he (pbuh) was asked about ihsdn to which he replied, “That you worship Allah as if you see Him, for even though you do not see Him, He sees you.”
In this regard, Abu `Ubadah al-Bukhtan composed some fine verses, but unfortunately they were directed to an object of creation. I have corrected some places of the poem so that it bears relevance here,
It is as if a watcher is scrutinising my thoughts,
And another, my sight and my tongue.
Hence my eyes have not set on anything, after You,
That would anger You, except that I said,
They have seen me!’
My mouth has not spoken a word, after You,
For other than Your sake except that I said,
They have heard me!’
Not a thought, in mention of other than You,
Has crossed my heart except that they stopped
it in its tracks.
When the sitters take comfort in their base desires,
Speaking about so-and-so and what so-and-so said,
I find their company inculcating in me a desire
For Your closeness, so much so that I
cannot sit there any longer.
My truthful brothers, I am tired of their company,
I lower my sight from them and withhold
my tongue:
It is not that I find others better company than them,
Rather I believe that You see me from every direction.
This is the end of what the Shaykh mentioned.
All Praise and thanks are due to Allah Alone. Abundant peace and blessings be upon our master, Muhammad, his family and his Companions.
By Ibn Rajab Al-Hanbali & Imam Al-Ajurri
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