Part 27

However, there is no doubtful matter in the truth, so how can wrong doers dare to oppose it openly, assuming that they will be able to repent afterwards. Such behavior is mentioned in a Quranic verse in which Allah says,

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which means, "Then, there has succeeded them a posterity who have given up As-Salat (the prayers) [i.e. made their Salat (prayers) to be lost, either by not offering them or by not offering them perfectly or by not offering them at their proper fixed times, etc.] and have followed lusts." (Mariam, 19:59)

They were also mentioned in another verse, in which Allah says,

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which means, "Then after them succeeded an (evil) generation, which inherited the Book, but they chose (for themselves) the goods of this low life (evil pleasures of this world) saying (as an

excuse): "(Everything) will be forgiven to us." And if (again) the offer of the like (evil pleasures of this world) came their way, they would (again) seize them (would commit those sins). Was not the covenant of the Book taken from them that they would not say about Allah anything but the truth? And they have studied what is in it (the Book). And the home of the Hereafter is better for those who are Al-Muttaqtin (the pious). Do not you then understand?" (AI-A'raf, 7:169)

Allah, the Exalted, informs us that those wrong doers have chosen the goods of this low life (the evil pleasures of this world) despite being aware of its unlawfulness. Moreover, they say, aS an excuse, "(Everything) will be forgiven to us." And if (again) the offer of the like (evil pleasures of this world) came their way, they would (again) seize them (would commit those sins), so they are insistent upon that, and that is the reason why they dare to utter falsehood against Allah, assuming that the judgment and the religion of Allah are implied therein.

Either they know the fact that the religion and the judgment of Allah contradict their claims, or they do not know. The result is that sometimes they utter falsehood against Allah, or else they say what is unlawful.

On the other hand, the pious know quite well that the Hereafter is better than this worldly life, so loving leadership and following one’s desires would not be a temptation to them, so they would never prefer this worldly life to the Hereafter. They have only one path, which is abiding by the Glorious Qur'an and the Sunnah. Besides, they seek help in patience and prayer, think deeply about this worldly life, its transient nature and its inferiority, and they compare it with the Hereafter, its greatness and the fact that it is eternal.

Following one's desires can blind the heart in a way that makes it confused between the Sunnah and innovation in religion. Sometimes, one may be confused whether or not an action is

based on the Sunnah or on an innovation in religion. In fact, when misunderstandings like this occur, it is the fault of religious scholars as they prefer this worldly life and follow the rulers, and their vain desires. They are mentioned in these verses in which Allah says,

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which means, "And recite (O Muhammad) to them the story of him to whom We gave Our Ayat (proofs, evidences, verses, lessons, signs, revelations, etc.), but he threw them away, so Shaitan (Satan) followed him up, and he became of those who went astray. And had We willed, We would surely have elevated him therewith but he clung to the earth and followed his own vain desire. So his description is the description of a dog: if you drive him away, he lolls his tongue out, or if you leave him alone, he (still) lolls his tongue out." (Al-A'raf, 7:175176)

So, this is the likeness of the devious scholar of religion whose deeds contradict his knowledge.

The previous verses dispraised this behavior as follows:

One: He has gone astray after having been knowledgeable, and he has knowingly chosen disbelief over faith.

Two: He abandoned faith entirely with no return, so, he threw away the Ayat (proofs, evidences, verses, lessons, signs, revelations, etc.), like the serpent which throws away its skin.

164 * AL-FAWA'ID: A Collection of Wise Sayings

So, if there was any remnant thereof, he could not throw it away.

Three: Satan controlled him and so he tempted and seduced him, and that is why Allah says, "So Satan followed him up," and He did not say, "pursue him", because following up means reaching and attaining him, which is much more eloquent than saying, "pursue him," as far as meaning and expression are concerned.

Four: He has erred after having been guided, which means that he has gone astray in knowledge and in intention, which is related to the corruption of his intention and deeds. Going astray is related to the corruption of knowledge and belief, and the corruption of one side entails the corruption of the other.

Five: If Allah, the Exalted, had so willed, He could have elevated him with knowledge, which would have prevented his destruction. In other words, if he was not knowledgeable, it would have been much better for him, and would have meant a lesser torment for him.

Six: Allah, the Exalted, informed us about his wicked intention, mentioning that he has preferred inferiority rather than the most honorable and the most righteous.

Seven: His inferior choice was not chosen because of an idea that crossed his mind, on the contrary, it was chosen due to his desire to cling to the earth. Clinging means permanent adherence, as if it was said, "He is sticking to the earth." The Quranic expression described his inclination to this worldly life by referring to his clinging to the earth, because the worldly life is the earth, and those who are living therein, and everything that can be extracted thereof, either for adornment or enjoyment.

AL-FAWA'ID : A Collection of Wise Syaings * 165

Eight: He deviated from the right path following his vain desires, so his own desire resembles a leader who should be followed.

Nine: He, the Almighty compared him to a dog, which is the most low amongst creatures, because of its greed.

Ten: He compares his covetousness to this worldly life and his impatience thereto and his grief of being deprived thereof by the lolling out of the dog's tongue, whether it is left alone or driven away. Accordingly, if that person is left alone, then he will be covetous of this worldly life, and if he is advised he will still be covetous of this worldly life. He clings to covetousness like the dog with its tongue lolling out. Ibn Qutaibiyah said, "Surely everyone pants because they are exhausted or thirsty, except dogs, for it is their habit to pant while lolling their tongues out in all cases, whether they are exhausted or not, and whether they are thirsty or not, and that is why the Qur'anic expression compared it to the disbeliever, asserting that he has gone astray whether he is advised or left on his own. This is like the dog whether it is left alone or driven away.

A Precious Gem: The Ignorant Worshipper and the Immoral (Religious) Scholar

We have previously mentioned the case of the religious scholar who prefers this worldly life rather than the Hereafter. However, the mistake of the ignorant worshipper is rejecting knowledge, its verdicts, and his adherence to imagination and vain desires.

Sufyan bin 'Uyainah and others said, "Beware of the trial of the immoral (religious) scholar and that of the ignorant worshipper, for both are apparent trials. The latter avoids knowledge out of ignorance, and the former calls for wrong doings out of immorality.

166 * AL-FAWA'ID: A Collection of Wise Sayings

Allah, the Exalted, sets the example of the ignorant worshiper in the Qur'anic verse by saying,

which means, "Their allies deceived them) like Shaitan (Satan), when he says to man: "Disbelieve in Allah." But when (man) disbelieves in Allah, Shaitan (Satan) says: "| am free of you, | fear Allah, the Lord of the 'Alamin (mankind, jinns and all that exists)! So the end of both will be that they will be in the Fire, abiding therein. Such is the recompense of the Zalimtn (i.e. polytheists, wrong-doers, disbelievers in Allah and in His Oneness, etc.)." (Al-Hashr, 59:16-17)

His story is well known, for he has based his life on worshipping Allah unknowingly, so Satan seized the opportunity and seduced him causing his disbelief. So, this is the end of every ignorant worshipper who unconsciously disbelieves, and the other one is the final end of every immoral scholar who prefers this worldly life rather than the Hereafter.

Allah, the Exalted, made His servant's pleasure and satisfaction with this worldly life, besides his heediessness of knowing the Ayat (proofs, evidences, verses, lessons, signs, revelations, etc.) of Allah, and acting thereupon, as a reason for the servant's misery and destruction. Those two attitudes (i.e. satisfaction with this worldly life and heedlessness of the Ayat of Allah) will not be found except in a heart, which disbelieves in the Hereafter, and does not yearn for the meeting with Allah.

If anyone sincerely believes in the Hereafter, he would never be satisfied with this worldly life nor would he be heediess of the Ayat of Allah.

ALFAWA'ID : A Collection of Wise Syaings * 167

If you think deeply about the human condition, you will find this trend prevalent amongst them; verily they are the inhabitants of the world. However, only a few of them contradict this trend, and that is why they are alienated from the majority. Every side has its own business, different knowledge, intentions and ways of life. Allah says,

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