Independence of a Scholar from People’s Wealth is an Honor to the Sacred Knowledge & its People

Curated from the book of Ibn Al Jawzi (RA) named Captured Thought .

There is nothing better for a scholar than having enough wealth to not be in need of people. Once wealth is added to knowledge (‘ilm), then perfection is attained. – Ibn Al Jawzi

Most scholars were too occupied with seeking knowledge to the point of not earning (a living). Therefore, when they became in need of what their life could not be sustained without, and as their patience (sabr) ran out; they unwillingly had to be involved in matters that degraded their rank, even if their involvement was due to a valid interpretation they followed at that time—because avoiding that would have been better for them!

Now I am completely writing the chapter 152 as Ibn Jawzi (R) stated –

We attended a few invitations of wealthy people and we found that the scholars (‘ulama) were the most humiliated people in their presence. They degrade in places of their greed for them, whereas the wealthy do not have any regard for them for they know that it is they who need them.

I saw this as a defect ( ’ayb) in both parties:

As in the case of the worldly men (ahlal-duniya), the cause of defect is that they were ought to magnify the knowledge (ta’zeem al-‘ilm), but unfortunately, due to their ignorance (jahl) of its worth, they missed out on that opportunity. They ended up giving preference of earning wealth to acquiring knowledge (‘ilm). Therefore, ultimately, there is no reason to seek their regard for that which they do not even acknowledge its worth.

In conclusion, I turn my criticism to the scholars and tell them,

It is important to protect yourselves, who have been endowed with knowledge, from being humiliating (dhul) before these scoundrels.

If you are truly independent from them, then your servility to them and begging from them would be prohibited for you.

And if you are self-subsistent, then why do you not prefer refraining
from humiliation, by showing satisfaction and independence from acquiring favors and degrading oneself.

Otherwise, I think I have acknowledged the self’s impatience (sabr al-nafs) with becoming self-subsistent and disinclining from luxuries. If this attitude is found in the self at a time, then it is not found in it continuously.

It is therefore better for the scholar to try his best in acquiring wealth and earning his living, even if this makes him lose plenty of time that would otherwise be spent in acquiring knowledge. This will eventually help him protect his honor and integrity through his wealth.

Sa’ld Ibn al-Musayyib used to trade in olive oil and he left behind wealth.

Sufyan al-Thawri left wealth behind and used to say: ‘If it were not for you [oh wealth], they would use me as a handkerchief.’

It has already been mentioned in one of the chapters of my book about the privilege of having wealth (sharf aI-mal) and the accounts of scholars and the Companions (radiyAllahu ’anhum) acquiring it. (I am mentioning related paragraphs here for your reading)

The secret (sirr) in this and in my encouragement for my students in doing so, is that the self cannot remain steadfast on abstinence and remain patient on renunciation (tahazzud) for too long

How many times have we seen someone whose confidence has been strengthened in seeking the Hereafter. He used up his wealth, then after his strength weakened he resorted to earning wealth in a more humiliating manner.

It is better then, to save wealth and become independent from people. Greed will be removed from the heart and the spreading of knowledge becomes purer from the defect of desire.

One who ponders over the lives of the best among the learned, will find them on this path.

Only the one who has lackluster approach to earning has not considered the importance of saving the nobility of his religion and honor. So he sought comfort— which in a way— turned out to be exhaustion, just as some ignorant ascetics did by spending what they possessed and then claiming reliance of Allah.

They did not realize that earning does not conflict with true reliance on Allah. They sought thereby only to obtain comfort and they ultimately took to begging as a means of earning.

This way comprises of two things: decrease in self-esteem and knowledge.

This section mentioned on Chapter 114 Ibn al Jawzi Ra stated –

I addressed some of them, ‘Woe to you! What happened to the pride you once had that made you refuse to be ignorant and because of which you stayed awake all nights and fasted all days just to gain knowledge (‘ilm)?

How is it that after gaining a high noble status, you sunk to the lowest level?

Ibn Al Jawzi (R) mention two ways to get out of this humiliation and protect honor of knowledge and its scholars.

This section mentioned on Chapter 152

I found many from the wealthy people use the scholars and try to humiliate them by giving them pittance from their charitable wealth.

If someone has khatamah (an event when recitation of the Qur’an is completed), he says: ‘so and so scholar did not turn up.’ If someone among the wealthy becomes ill, he says: ‘so and so scholar did not pay a visit.’ Every favor upon him is a small thing which entails giving him back the same. The scholars have become satisfied here because of the necessity.

I saw this is ignorance on part of the scholars because it is compulsory for them to protect the status of knowledge (siyana al-‘ilm). The remedy for this is of two kinds.

The first kind requires one to be satisfied with the little (qanaa bi’l-yasir), as it is said that one who is content with vinegar and vegetables, then no one can enslave him.

Like those who had great level of patience (sabr) and were content even if the money they had were insufficient such as Bishr Al-Hafi and Ahmad Ibn Hanbal.

The second kind is to divert some of the time engaged in the service of knowledge (khidma al-‘ilm) to earning wealth instead. This will be a means of honoring the sacred knowledge (i”zaz al-ilm). This is better than spending the whole time in acquiring knowledge, accompanied with forbearing this humiliation.

Like those who had wealth such as Sa’ld Ibn Al-Musayyab who was a merchant buying and selling oil and other types of merchandise. Sufyan Al-ThawrI and ‘Abdullah Ibn Al- Mubarak who were also merchants.