I understood that guiding people by action is more inspiring..
Imam Ibn ul Jawzee
From “Sayd Al-Khaatir” (138)
I have met many mashaaykh and the affair of one was different from that of the other, and their knowledge capacity were of varying levels. And the one whom I benefited from his company the most was the one who used to apply what he knew, even though there were those who were more knowledgeable than him.
I met a group from the people of hadeeth who memorized and knew a lot, however they would permit backbiting under the guise of jarh wa ta’deel (ed.: “accreditation and disreputation”, science of criticism of narrators), they would take monetary payment in return for narrating hadeeth, and they would be hasty in giving answers, even if they are wrong, lest their status diminishes.
I met Abdulwahaab Al-Anmaatee, he used to be upon the methodology of the salaf. One would never hear backbiting in his gatherings nor would he take payment for teaching hadeeth. Whenever I read a hadeeth that contained in it a heart-softener, he used to cry continuously. I was very young at that time, (but) his crying affected my heart. He had the calm of those whose description we hear about from the narrations.
I met Abu Mansur Al-Jawaaliqee, he was very quiet, very careful about what he said, precise, and scholarly. Sometimes he would be asked a question, which may seem easy; one that our young ones would rush to answer, however he would withhold from answering until he was certain. He used to fast a lot and remain quiet often.
Thus, I benefited from these two more than I benefited from the others, and I understood from this that: guiding people by one’s action is more inspiring than doing so by words. So by Allah, one should implement what he knows for it is indeed the greatest foundation. And the miskeen, the true miskeen is the one who wasted his life learning what he does not practice, thus he looses the pleasures of the dunyah and the goodies of the akhirah. (In addition to) Coming forth bankrupt (on the day of judgment) with strong evidences against himself.”
Talha Shahid
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Assalamu Alaikum Wa Rahmatullaahi Wa Barakatu
JazakAllaahu Khayr. Very beneficial and very relevant.
Backbiting has become a sport of sorts, as many delude themselves into thinking they are engaging in it with a good intention. And truly, we wonder how one say things the weight of which would destroy a person, without themselves having sound knowledge on the topic. Would it not be safer for their akhirah to refrain?
This, along with the utter haste many have in answering questions and pronouncing verdicts, is of the most harmful of actions. Conversely, one looks to the Salaf who displayed dislike in giving fatawaa. `Amr ibn Deenaar said to Qataadah when he sat to give religious verdicts, “Do you realise the affair that you have fallen into? You have come between Allaah and His worshippers and say, ‘This is correct and this is not correct.’” Also, Ibn `Umar, radiallaahu `anhu, said, “You ask us for religious verdicts in such a manner that it is as if we are people who are not going to be questioned about the verdicts that we give you.” If this was their affair, then how much more so should it be ours, for are we not in more need to adopt this outlook?
MashaAllaah, this post combines many amazing lessons for the believer: having a soft heart, crying often, being quiet, precise and very careful with one’s words. If such qualities are found in a person, surely they will not engage eating the flesh of their brother nor would they speak with haste in giving answers or pronouncing decisive judgments upon people.
May Allaah ta’ala protect our tongues from uttering that which displeases Him.
Wa Salamu Alaikum Wa Rahmatullaahi Wa Barakatu
A very important point from Br. Owais al-Hashimi regarding Sayd Al-Khatir of Ibn Al-Jawzi.
—————
It’s important to note that scholars have warned about some of the mistakes in this book as well as in general the issues with Ibn Al-Jawzi – Allah have mercy on him, in particular his erring on the issue of Allah’s Names and Attributes.
Shaykh Salih Al-Fawzan explained that there is good and a lot of bad in Sayd Al-Khatir. He therefore advised that only someone well-grounded in knowledge should read it.
Here is part of an article I once started on this, it includes a fatwa from Al-Allamah Abdul-Rahman Al-Sa’di – Allah’s mercy be upon him:
Scholars have warned about significant errors in the works of Ibn Al-Jawzi, and have advised that only well-informed students of knowledge should read some of his books. We can benefit from what the scholars of Ahl Al-Sunnah quote from his works, but we have to be careful about reading and quoting some of his books independently if we are not well-grounded in our studies.
The most serious of his errors was his violation of the manhaj of Ahl Al-Sunnah concerning Allâh’s Names and Attributes.
Shaykh Abdur-Rahman b. Nasir Al-Sa’di – Allâh have mercy on him – was asked:[i]
There are some reservations about the first few sections of Sayd Al-Khatir; please tell us about this.
He replied:
The response to this – and success is from Allâh – is that Ibn Al-Jawzi – Allâh have mercy on him and forgive him – was a leader in the fields of exhortation, tafsir and history, and likewise he was a Hanbali associate who authored in Hanbali fiqh. However, he was seriously confused on the subject of the attributes [of Allâh] and in this regard followed the Jahmiyah and Mu’tazliah. He took the same approach as them in distorting many [of the attributes of Allâh], contradicted the Salaf in regards to taking the attributes plainly and according to their literal meaning, disparaged those who affirm the attributes and accused them of simple-mindedness. This was one of his most serious mistakes.
Therefore, the scholars criticized him for this; the Hanbalis disassociated themselves from him in this matter and cleared the madhab of Imam Ahmad of his opinions and confusion. But he also has a work called ‘Al-Madhab’ about the Hanbali madhab, and he compiled many other good works in which there is abundant knowledge and much benefit, and he is considered one of the great and virtuous men. However, everyone’s statements are liable to be taken from or rejected, except the Prophet – peace and blessings of Allâh be upon him.
Thus, it is incumbent to beware and warn about what [Ibn Al-Jawzi] said in ‘Kitab Al-Ta`wil’ and the first parts of ‘Sayd Al-Khatir’ as you alluded to. If it were not for the fact that these books are amongst the people, one would have been at liberty not to talk about him, because he is one of the great and virtuous scholars. He was known for his religiousness, prudence and benefit to others. But every noble man can fall. We hope in Allâh that he forgives us and him.
There are also [other] things in ‘Sayd Al-Khatir’ for which [Ibn Al-Jawzi] is to be criticized – albeit lesser in severity than his statements about the attributes [of Allâh], like his statements about the people of the Fire (Hell) and his delving into some issues of Fate and other matters the intelligent believer can recognize. It is very regrettable that these things came from such an eminent man.
Also, when it comes to reading Ibn Al-Jawzi’s reflections on himself and others, we keep in mind that scholars have observed that he thought highly of himself and tended to put others down. Some have observed that this is particularly evident in Sayd Al-Khatir.
Ibn Al-Qayyim notes in his biography of Ibn Al-Jawzi in Al-Bidâyah wa Al-Nihâyah after mentioning how he was a serious and determined character from a young age, and even as a child never played with other children, how he was a most eloquent and effective preacher, how he excelled in various sciences and compiled around 300 works including his famous Tafsir, his history and hadith collections, himself writing around 200 volumes, and how the kings, princes, ministers and scholars attended the gatherings in which he exhorted the people, who would number 10,000 and sometime go up to 100,000 plus, after mentioning this and more, Ibn Al-Qayyim states:
In summary, he was a teacher who was unique in his exhortation and other [pursuits], [but] he had a sense of magnificence about himself and raised himself above his station, and this is evident in both his poetry and prose…
[i] Al-Majmû’atu Al-Kâmilah li Mu`allafât Al-Shaykh ‘Abd Al-Rahmân b. Nâsir Al-Sa’dî Vol. 16 p57.
Very good reminders