Knowledge of the Tongue and the Heart- Imam Ibn Rajab

Knowledge of the Tongue and the Heart

Sacred knowledge, says Hasan al-Basri, is of two types: "Know­ledge of the tongue, which is the proof of Allah against the son of Adam, and knowledge of the heart, which is beneficial know­ledge."

 Hasan attributes this narration to the Prophet, as Ibn Masud relates in Sahih Muslim, "People will recite the Quran, and it may fail even to go past their clavicles. Whereas, if it reaches their hearts and becomes rooted therein, it will be of tremendous benefit".

 In this manner does beneficial knowledge touch the heart and impress upon it experiential knowledge of Allah, awareness of His sublimity, and humility towards Him. It bestows upon the heart exaltation, glorification, and love for Allah. When these characteristics settle into the heart, it is humbled; and the limbs, similarly affected, then follow in humility.

As related in Sahih Muslim, the Prophet used to say, "I seek refuge in Allah from knowledge which is of no benefit and from a heart which is not humble." 

This indicates that knowledge which fosters no humility is of no benefit. 

It is related that the Prophet used to ask Allah for beneficial knowledge.

In another hadith, he said, "Ask Allah for beneficial knowledge, and seek refuge in Him against knowledge which is of no benefit." 

As for knowledge on the tongue, it is a proof of Allah against people. The Prophet, said, "The Quran is the proof of Allah for you or against you."

When inner knowledge departs, outer knowledge remains on people's tongues as a proof against them. This knowledge then leaves the possession of the scholars. Nothing then remains of religion except its name, and nothing of the Quran except its script. As for the Quran, it will remain in the books containing it, then at the end of time it will be raised from the books, and nothing will remain in the books or in the hearts.

Inner and Outer Knowledge

Scholars who categorize knowledge divide it into inner and outer knowledge. Inner knowledge is that which touches the hearts and instils in them fear, humility, awareness of Allah's sublimity, exaltation, love, intimacy, and yearning. Outer knowledge is that which remains on the tongue as a means for establishing the proof of Allah against people.

Wahb ibn Munabbih (theTaba'ii) wrote to Makhul, "Surely, you are a man who has attained the outer knowledge of Islam and thereby gained honour. So seek the inner knowledge of Islam and gain the love of Allah and nearness to Him."

 Another version relates that he wrote, "Because of your outer knowledge, you have gained sta­tus and honour with the people. So seek inner knowledge to seek status with Allah and nearness to Him. You should know that each of these are separate stations." 

Wahb indicates that outer knowledge is the knowledge of religious verdicts and legal rulings, the lawful and the unlawful, stories and admonitions, that which the tongue manifests. This knowledge gives its possessor love and veneration. 

In his letter, Wahb warns against stopping at what peo­ple give out and thus becoming spiritually stagnant and trapped into seeking people's love and glorification. One who stops at this has been cut off from Allah and deluded by people from pursuing Allah's pleasure. 

By inner knowledge, he means that knowledge which touches the hearts and instills fear, exaltation, and glorification. Wahb urged him to use that knowledge to seek the love of Allah and His nearness.

Categories of Scholars

Many of the righteous forebears [salaf], such as Sufyan al-Thawri and others, categorized scholars into various groups. The best of these groupings is epitomized by the scholar who knows both Allah and His commandments. 

By this expression, Sufyan refers to those who combine inner and outer knowledge. These are the most distinguished scholars. They are praised by Allah: Indeed, among His servants, it is but the learned who fear Allah (Quran, 35:28). He also says: Indeed, those who were given knowledge beforehand, when Our signs are recited to them, they fall down prostrate on their faces, saying, "Glorified is our Lord. Indeed, the promise of our Lord will be fulfilled. " They fall down prostrate on their faces, weeping, and it increases them in humility. (Quran, 17:107-9)

Many of the righteous forebears used to say, "Religious knowl­edge is not an abundance of memorized texts. Rather, knowledge is humility."' 

One of them said, "Fear of Allah is sufficient knowl­edge, and being deceived concerning Allah is sufficient ignorance." 

They further said, "One who knows Allah experien­tially does not necessarily know the commandments of Allah." Such are the possessors of inner knowledge who lack adequate comprehension of juridical matters. 

The righteous forbears similarly said, "One who knows the commandments of Allah does not necessarily know Allah experientially." Such are the possessors of outer knowledge who have no inkling of inner knowledge; they neither fear Allah nor possess humility. They were deemed blame worthy by the righteous forebears. One of them said [concerning such a scholar], "This [type] is corrupt."'

They stop at outer knowledge, while beneficial knowledge fails to reach their hearts. They will never savour its fragrance. They have been overwhelmed by their negligence, their hardness of heart, and their aversion of the Hereafter. They vie for the world, seeking exaltation in it, and are vainglorious.

Taken from the book: 'The Heirs of the Prophets' by Imam Ibn Rajab Al-Hanbali (RA) 

May Allah give us beneficial inner and outer knowledge. Ameen.

Advices for a Dai'ee (preacher)- Shaikh 'Abd Al-Qadir Al-Jilani

Advices for a Dai'ee (preacher)-

Shaikh 'Abd Al-Qadir Al-Jilani R.A.
Source: Purification of the Mind (Jila' Al-Khatir)

* After reading books you got up to the preaching platform to preach to people! After the blackness of the ink has smeared your clothes and your hand, you got up to speak to people! This is a business that requires commanding the outward and inward, and then attaining extinction in Him (Allah) to the extent of being non‑existent in relation to everything else. O you who are unaware of what will be done to you! Remember the private resurrection and the universal resurrection. The private resurrection is the death of each one of you, whereas the universal resurrection is what is promised by Allah (mighty and glorified is He).

O young man, while your faith is still weak you have to be concerned with your own affairs. Do not be concerned with your family, your neighbors, and the people of your town and county. When your faith has strengthened, come out to your family and children and then to the creatures. Do not emerge to them before protecting yourself with the armor of piety, covering the head of your heart with the helmet of faith, having in your hand the sword of the oneness of God and in your quiver arrows of answering the Caller, riding the horse of good guidance, and learning the art of attack and retreat, fight and thrust. If you attack the enemies of the True One (mighty and glorified is He) at this point, support and aid will come to you from your six directions: right and left, above and below, and in front and behind. You will snatch creatures from the hands of Satan and carry them to the door of the True One (mighty and glorified is He). The person who attains to this spiritual station will have the veils removed from the eyes of his heart. Whenever he turns to one of his six directions, his sight penetrates the veils and nothing remains screened from it. When he raises the head of his heart, he sees the Throne and the heavens, and when he lowers his head in reflection, he sees the levels of the earth and all its inhabitants of jinn, human beings, and wild beasts. Once you have attained to this spiritual station, you can summon the creatures to the door of Allah (mighty and glorified is He). Before this happens, you can achieve nothing. If you call the creatures when you are not at the door of the Creator, your call to them will be disastrous to you. Whenever you move, you go down; whenever you seek promotion, you get demoted. You have no clue about the righteous. You are tongue‑wagging with no heart, an outward with no inward, a public life with no private life, and a tour with no attack. Your sword is made of wood and your arrows are matchsticks. You are a coward with no courage. The smallest arrow can kill you and send you to the Day of Resurrection. O Allah, strengthen our practice of religion, faith, and bodies with your nearness and “give us good in this world and good in the hereafter and protect us from the torment of the Fire.”

Acquire faith, knowingness of Allah (mighty and glorified is He), and strength of nearness first and then open up a clinic and be a physician for the creatures, acting on behalf of the True One (mighty and glorified is He). Woe to you! How can you touch and handle snakes when you have no expertise in snake handling and have not taken the antidote? You are blind, so how can you cure the eyes of people? You are mute, so how can you teach people? You are ignorant, so how can you practice religion? How can the person who knows no usher bring people to the door of the king? You have no right to utter a single word until you experience a resurrection and witness wonders.