Ibn al-Qayyim – rahimahullâh – said: “There are six stages to knowledge
Firstly: Asking questions in a good manner.
Secondly: Remaining quiet and listening attentively.
Thirdly: Understanding well.
Fourthly: Memorising.
Fifthly: Teaching.
Sixthly – and it is its fruit: Acting upon the knowledge and keeping to its limits.
Ibn al-Qayyim – rahimahullâh – said:
“Indeed a servant commits a sin by which he enters Paradise; and another does a good deed by which he enters the Fire.’ It was asked: ‘How is that?’ So he replied: ‘The one who committed the sin, constantly thinks about it; which causes him to fear it, regret it, weep over it and feel ashamed in front of his Lord – the Most High – due to it. He stands before Allâh, broken-hearted and with his head lowered in humility. So this sin is more beneficial to him than doing many acts of obedience, since it caused him to have humility and humbleness – which leads to the servant’s happiness and success – to the extent that this sin becomes the cause for him entering Paradise. As for the doer of good, then he does not consider this good a favour from his Lord Upon him. Rather, he becomes arrogant and amazed with himself, saying: I have achieved such and such, and such and such. So this further increases him in self adulation, pride and arrogance – such that this becomes the cause for his destruction.”
Ibn al-Qayyim – rahimahullâh – said:
“There is no doubt that the heart becomes covered with rust, just as metal dishes – silver, and their like – become rusty. So the rust of the heart is polished with dhikr (remembrance of Allâh), for dhikr polishes the heart until it becomes like a shiny mirror. However, when dhikr is abandoned, the rust returns; and when it commences then the heart again begins to be cleansed. Thus the heart becoming rusty is due to two matters: sins and ghaflah (neglecting remembrance of Allâh). Likewise, it is cleansed and polished by two things: istighfâr (seeking Allâh’s forgiveness) and dhikr.”
Jihâd Against the Self
“Jihâd (striving) against the soul has four stages:
Firstly: To strive in learning guidance and the religion of truth, without which there will be no success. Indeed, there can be no true happiness, nor any delight in this world and in the Hereafter, except through it.
Secondly: Striving to act upon what has been learnt, since knowledge without action will not benefit, rather it will cause harm.
Thirdly: Striving to invite others towards it and to teach those who do not know, otherwise he may be considered from those who hide what Allâh has revealed of guidance and clear explanation. Such knowledge will neither benefit, nor save a person from the punishment of Allâh.
Fourthly: Striving to be patient and persevering against those who oppose this da‘wah (call) to Allâh and those who seek to cause harm – patiently bearing all these hardships for the sake of Allâh.
When these four stages are completed then such a person is considered to be amongst the Rabbâniyyûn. The Salaf were agreed that a Scholar does not deserve the title of Rabbânî until he recognises and knows the truth, acts upon it, and teaches it to others. So whosoever has knowledge, acts upon it, and teaches this knowledge to others, is considered from the Rabbâniyyûn.”
About Ibn al-Qayyim – rahimahullâh
He is Abû ‘Abdullâh, Shamsud Dîn Muhammad ibn Abu Bakr (better known as Ibn al-Qayyim (or ibn Qayyim al-Jawziyyah). He was born in the year 691H in the city of Damascus. From an early age he set about acquiring knowledge and studied under many prominent teachers, the most notable of whom was Shaykhul-Islâm Ibn Taymiyyah. His students include the likes of Ibn Kathîr, adh-Dhahabî, Ibn Rajab, Ibn ‘Abdul-Hâdî and others.
He authored over ninety books and booklets – all of them being characterised by their touching address to the soul and the heart, as well, as their accuracy, precision and depth of research. Ibn al-Qayyim died on the night of Thursday 13th Rajab at the time of the ‘Ishâ adhân in the year 751H.
Testaments about his comprehensive knowledge, firm adherence to the way of the Salaf; excellent manners, worship and zuhd have been given by Al-Hâfidh Ibn Hajar in ad-Dururul-Kâminah (3/400), Al-Hâfidh Ibn Rajab in Dhayl Tabaqâtul-Hanâbilah (2/447), ash-Shawkânî in al-Badrut-Tâli’(2/143-146) and also Al-Hâfidh Ibn Kathîr who said about him in al-Bidâyah wan-Nihâyah (14/246): “He attained great proficiency in many branches of knowledge, particularly knowledge of Tafsîr, Hadîth and Usûl.
When Shaykh Taqiyyud-Dîn Ibn Taymiyyah returned from Egypt in the year 712H, he stayed with the Shaykh until he died, learning a great deal of knowledge from him; along with the knowledge which he had already occupied himself in obtaining. So he became a singular Scholar in many branches of knowledge. He also continued to seek knowledge greatly day and night and was constant in humbly calling upon his Lord. He recited well and had fine manners.
Ibn al-Qayyim – rahimahullâh had a great deal of love and did not harbour any envy for anyone, nor harm anyone, nor seek to find fault with anyone, nor bear any malice towards anyone. His Salâh (Prayer) used to be very lengthy, with prolonged rukû’ (bowing) and sujûd (prostration). His companions would often reproach him for this, yet he never retorted back, nor did he abandon this practice – may Allâh shower His Mercy upon him.”
Sources:
[1] Miftâh Dârus-Sa‘âdah ( p.283).
[2] Al-Wâbilus-Sayyib minal-Kalimit-Tayyib ( p. 15).
[3] Zâd ul-Ma‘âd fî Hadî Khayril-‘Ibâd (pp. 9-11).
[4] Related by Muslim (no. 144), from Hudhaifah, radiallâhu ‘anhu.