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Tag: Salaf

[1] Excerpts From Al-Bidaayah Wan Nihaayah – [Some Amazing Qualities of Umar Bin Abdil Azeez (rahimahullaah)]

In The Name of Allaah, The Most Merciful, The Bestower of Mercy.

  • He once wept when he was a child, so when that reached his mother, she sent for him and asked, “What made you weep?” He said, “I remembered death”, so his mother also wept.

 

  • Az-Zubayr Bin Bakkaar said, “The first affair that manifested from Umar’s uprightness was his fervent desire for knowledge and good manners. He was very young when his father was appointed as the governor of Egypt, so his father wanted to travel with him from Syria to Egypt, but he said to his father, ‘O father! Perhaps something else might be more beneficial for me and you!’ His father said, ‘What’s that?’ He said, ‘Take me to Madeenah to sit with the Fuqahaa and learn from their manners’. So, his father sent him to Madeenah together with a servant. He sat with the Mashaayikh of Quraish and avoided their youth, and he did not cease doing so until he became well known”.

 

  • Anas Ibn Maalik [may Allaah be pleased with him] said, “I have not prayed behind an Imaam whose prayer resembles that of Allaah’s Messenger [peace and blessings of Allaah be upon him] more than this young man [Umar Bin Abdil Azeez]”.

 

  • Ismaa’eel Bin Ayyaash said that Amr Bin Muhaajir said, “When Umar Bin Abdil Azeez  became the Khaleefah, he stood in front of the people, praised Allaah and then said, ‘O people! Verily, there is no Book after the Qur’aan and no Prophet after Muhammad [peace be upon him]. Indeed, I am not a judge, rather I am one upon whom it is obligated to comply with commands and prohibitions. Indeed, I am not an innovator in religious affairs, but rather I am one who adheres to the Sunnah. Verily a man who flees from an oppressive leader cannot be a wrong doer, but that oppressive leader is the disobedient one. Indeed, there is no obedience to the creation in disobedience to the Creator [The Mighty and Majestic]’”.

 

  • Az-Zubayr Bin Bakkaar said, “Muhammad Bin Sallaam informed me that Sallaam Bin Saleem said, ‘When Umar Bin Abdil Azeez became the Khaleefah, he climbed the Minbar – and that was the first Khutbah he delivered, then he praised and exalted Allaah, and said, ‘O people! Whoever accompanies us, then let him accompany us with five affairs otherwise let him disassociate from us: Let him inform us of the needs of those who are not able to inform us, help us to do good by his guidance, direct us to good by way of that which he guides himself, refrain from backbiting anyone in our presence and not engage in that which does not concern him’. After this speech of his, the poets and sermonisers disassociated from him, but those who abstained from the unnecessary worldly pleasures and the jurists kept close company with him and said, ‘We cannot disassociate from this man until he opposes what he has stated’”.

 

  • Sufyaan  Ibn Uyaynah said, “When Umar Bin Abdil Azeez became the Khaleefah, he contacted Muhammad Bin Kab, Rajaa Bin Haywah and Saalim Bin Abdillaah and said to them, ‘You have seen that which I have been put to trial and indeed it has fallen upon me, so what advice do you have?’ Muhammad Bin kab said, ‘Consider the old man a father, the young person a brother and the little one as your child, so be good to your father, keep ties with your brother and be kind to your child’. Rajaa said to him, ‘Wish for the people what you wish for yourself, hate for them what you hate for yourself and do not approach them except in manner you would like them to approach you’. Saalim said, ‘Concentrate on one affair by degrading the lusts of the worldly life and let your innate disposition be directed towards reflecting upon death’. Umar said, ‘Laa Hawla Walaa Quwwata illaa Billaah’”.

 

  • Whenever he faced a difficult matter, he would gather the jurists of Madeenah, particularly ten of them and would not firmly decide on an affair without them or some of them, and they were Urwah, Ubaydullaah Bin Abdillaah Ibn Utbah, AbuBakr Bin Abdir Rahmaan Ibn Al-Haarith Ibn Hishaam, AbuBakr Bin Sulaymaan Ibn Khaythama, Salaymaan Bin Yasaar, Al-Qaasim Bin Muhammad Ibn Hazm, Saalim Bin Abdillaah, Abdullaah Bin Aamir Ibn Rabee’ah and Khaarijah Bin Zayd Ibn Thaabit. He never used to hold a view that was different from that of Sa’eed Ibnul Musayyib, and Sa’eed did not use to visit any of the caliphs besides Umar Ibn Abdil Azeez in Madeenah.

 

  • Maymoon Bin Mehraan said, “The scholars were students in the presence of Umar Bin Abdil Azeez”.

 

  • One day he was sitting in his place of prayer with his hand on his cheek and his tears flowing, so his wife – Faatimah- entered and said, “What is the matter with you?” He replied, “Woe to you O Faatimah! I have taken the responsibility of looking after the affairs of this Ummah, so I pondered upon the affair of the poor and hungry person, the sick and miserable person, the one without appropriate clothing and is making strenuous efforts, the helpless orphan, the lonely widow, the subjugated oppressed person, the stranger, the war captive, the old man, the one who has numerous dependants and little wealth and those similar to them in the various regions of the earth and the different countries, so I knew that my Lord [The Mighty and Majestic] will question me about them on the day of judgement, the one who will argue on their behalf against me will be Muhammad [peace and blessings of Allaah be upon him] and I feared that I will not have strong proof in the presence of his arguments, so I felt sorry for myself and wept”.

 

  • Every day, he used to announce, “Where are those in debt? Where are the married people and where are the orphans so that I can  give them sufficient provision”.

 

  • He said, “It is obligated on you to fear Allaah, because indeed fear of Allaah does not accept anything else to interfere with it. None shows mercy except the people who fear Allaah and no reward is given except for it. Those who admonish people about it are many, but those who act upon it are few”.

 

  • He said, “The one who knows that his speech is part of his deeds, his speech will not be related to anything except that which concerns and benefits him”.

 

  • He said, “The one who does not consider his speech to be part of his deeds, then his mistakes will be many and whoever worships Allaah without Knowledge will corrupt more than he rectifies”.

 

  • Maalik Bin Deenaar said, “The people say that Maalik is a one who abstains from unnecessary worldly pleasures”, but what type of abstentious person am I; rather Umar Bin Abdil Azeez is the one who truly abstains from the unnecessary worldly pleasure, because the worldly wealth came to him and he abandoned all of it”.

An Excerpt from Al-Bidaayah Wan-Nihaayah. Vol 9. Pages 193-202. Publisher: Maktabah Al-Ma’aarif and Daar ibn Hazm. 9th Edition. 1414 AH (1994)

 

Last Words of Ameerul Mumineen – Haaroon Ar-Rasheed – at The Time of Departure From This World

In The Name of Allaah, The Most Merciful, The Bestower of Mercy.

When Ameerul Mumineen Haaroon Ar-Rasheed [may Allaah have mercy upon him] was about to depart from this world, he said: “O Allaah! Benefit us with kindness and overlook our wrong doings. O the One Who will never die, have mercy on the one who will die”.

Al-Bidaayah Wan-Nihaayah 14/28

Why do Some Scholars Refute by Name and Why do Others Refute Generally – Explained and Answered by Shaykh Rabee with Additional Benefits from Shaykhs Uthaymeen, Ahmed An-Najmi & Shaykh Fawzaan

We want to understand the following issue, It is well known that the scholars of Ahlus Sunnah wal Jamaa’ah are united upon (the importance) of refuting the people of innovation – All Praises belong to Allah – however some scholars refute specific individuals by name and some refute the people of innovation generally (without names).(1)

Shaykh Rabee (hafidahullah) responds,

Is there anyone from the Salaf who made it binding not to refute individuals by name and would rebuke those who do refute individuals by name?! This is worthless empty speech, the Scholar will sometimes refute generally, if he sees there is a benefit in doing so, and if he sees that he should specify and name this individual and expose his condition and clarify (2) his deviations, then he warns against him, with writings (written refutations) and sermons (oral refutations) etc.

Therefore, this categorisation is an error, i.e. that we claim the Salaf did not refute specific individuals without exception; never throughout their lives; nor did they mention specific individuals; this is not the case, this is a lie upon the Salaf from this view point. Yes this (refutation upon a) specific individual sometimes it is general and sometimes it is specific in accordance to the need and the over riding benefit in doing so. (3)


Fataawa fee Al-Aqeedah wa Al-Manhaj of Shaykh Rabee Dar Al-Minhaaj pgs. 25-26

(1) Shaykh Fawzaan (hafidahullah): The principle related to this [i.e. mentioning names] is about warning against mistakes and deviation, after identifying it as such. If the affair requires making known the name of an individual among the obstinate opponents so that beguilement does not occur through their [affair] – especially those individuals with deviated views or deviation in behaviour and methodology, and they are well known among the people and the people have a good opinion of them- then there is no harm in mentioning them by their names and their methodology warned against… The people must be warned, because [employing] silence will be harmful to the people. His affair has to be unveiled

(2) Shaykh Uthaymeen (rahimahullah): If we see an individual who has an ideology/concept opposing that which the Salaf were upon, then it is obligatory for us to clarify that so that people are not deceived by him.

(3) Shaykh Ahmed An-Najmee (rahimahullah): When something happened the Prophet (sallal-laahu-alayhi-wasallam) used to say: “What is wrong with a people (who did or say such and such)?! This is correct; but is this said about the leaders of misguidance – those who call the people to affairs of misguidance and the people are put to trial through them; is this said about them? No, these ones must be mentioned; they must be made known and they must be known, so that the people are cautious about them.

Daily Ramadhaan Reminder Day 4 – How the Salaf were with the Quran in Ramadhan – Shaykh Fawzaan

“The guidance of the Prophet ﷺ with the Quran, is that he use to obtain it from Jibreel (alayhis salaam), Jibreel would convey it onto him from his Lord. So the Prophet ﷺ would begin with acting upon it and teaching it to the people, this is how his guidance was with the Quran.”

The Perfect Example, The Most Devout And Generous Person at All Times- During Ramadhaan and Other Than It

In The Name of Allaah, The Most Merciful, The Bestower of Mercy.

Narrated Ibn Abbaas [radiyallaahu-anhumaa], “The Prophet [sallal-laahu-alayhi-wasallam] was the most generous amongst the people, and he used to be more so in the month of Ramadaan when Jibreel visited him, and Jibreel used to meet him on every night of Ramadaan till the end of the month. The Prophet [sallal-laahu-alayhi-wasallam] used to recite the Noble Qur’aan to Jibreel, and when Jibreel met him, he used to be more generous than the fair wind [sent by Allaah with glad tidings (rain) in readiness and haste to do charitable deeds]”. [Saheeh al-Bukhaari 1902]

Few Reminders From This Hadeeth

Zain Ibnul Muneer [rahimahullaah] said, “The intent behind the likeness [or comparison] between the Prophet’s [sallal laahu alayhi wasallam] generosity and the fair wind, is that the wind is one of mercy which Allaah [The Exalted] sends and sends down rain that falls everywhere- both on a dead land [i.e. falls on a dry land and revives it] as well as the land that is not dead; [likewise] the Prophet’s [sallal laahu alayhi wasallam] good conduct and benevolence benefits everyone – the poor, the wealthy and the one who has enough – more than the rain that falls [after the arrival of that] fair wind”. [An Excerpt from Fat-hul Baari Sharh Saheeh Al-Bukhaari. Vol 4. Page 150. Hadeeth 1902. Publisher- Daarus Salaam 1421 (Year 2000). 1st Edition). Slightly paraphrased]

Imaam Abdul Azeez Bin Baaz [rahimahullaah] said:

He [sallal-laahu-alayhi-wasallam] was the most generous amongst the people with regards to wealth and giving to the people, and not that he was (only) generous after being asked.  And in the final year [of his life], Jibreel met him twice and he finished the recitation of the [Qur’aan] twice. And from the benefits of [this hadeeth] is that it is more virtuous to study and recite the Qur’aan at night- studying it with the righteous people, the scholars and the good people. The Prophet [sallal-laahu-alayhi-wasallam] recited [the Qur’aan to Jibreel] to receive Allaah reward. [An Excerpt from Al-Hulalul Ibreeziyyah Min Ta’liqaat Al-Baaziyyah Alaa Saheeh Al-Bukhaariy. 2/121. Footnotes numbers: 1, 2 &3]

 

 

The Fear of Abdullah Bin Mas’ood [radiyallaahu-anhu]

In The Name of Allaah, The Most Merciful The Bestower of Mercy.

A man said to Abdullaah Bin Mas’ood [may Allah be pleased with him], “I do not want to be amongst the companions of the right, I want to be amongst those foremost in faith; so, Abdullaah Bin Mas’ood said to him, ‘But there is a man right here [meaning himself] who wishes that he is not resurrected after he dies [i.e. due to fear of the hereafter]’”.

One day, he [Abdullaah] came out and the people followed him, so he said to them, “Do you have a need?” They said, “No, but we want to walk along with you.” He said, “Go back, for indeed it is humiliation for the one following and a trial for the one followed”.

He said, “Had you known what I know about myself, you would have hurried to cover my head with dust”.


[Source: Az-Zuhd of Imaam Ahmad: page: 195, 198, 265]

 

Some Admonitions of Abdullaah Bin Mas’ood [radiyallaahu-anhu]

In The Name of Allaah, The Most Merciful The Bestower of Mercy.

He [radiyallaahu-anhu] said: “Indeed, you see an unbeliever with the healthiest body amongst the people and with the sickest heart; and you will come across a believer with the most upright of hearts and the unhealthiest body [i.e. physical illness]. I swear by Allaah, if your hearts were sick and your bodies healthy, you will be more insignificant to Allaah than dung beetles”.

He [radiyallaahu-anhu] said: “’Search for your heart in three situations [i.e. how you respond]: When the recitation of the Qur’aan is heard, in the gatherings where Allaah is remembered and in times of seclusion. If you do not find your heart in these situations, then ask Allaah to grant you a heart, for indeed you do not have a heart’’.

He [radiyallaahu-anhu] said: “Sins take control over the heart”.

He [radiyallaahu-anhu] said: “Indeed, the people make their speech very good and appropriate; the one whose speech is in conformity with his actions is that one who has achieved his portion of [goodness]. And the one whose speech is in opposition to his actions, then he is that one who has rebuked himself’’.

He [radiyallaahu-anhu] said: “There is not anything on the face of the earth more needed than a prolonged imprisonment of the tongue [i.e. speak good or remain silent]’’.


[Source: Al-Fawaa-id by Imaam Ibnul Qayyim [rahimahullaah]. page 213-221]

The Prophet’s Supplication for Ibn Abbaas- [By Shaikh Rabee]

In The Name of Allaah, The Most Merciful, The Bestower of Mercy.

قال: حدثنا موسى بن إسماعيل. قال: حدثنا وهيب، عن خالد، عن عكرمة،

 عن ابن عباس قال: ضمني إليه النبي ﷺ وقال: “اللهم علمه الكتاب

Imaam Al-Bukhaaree (May Allaah have mercy upon him) said: Moosaa Ibn Isma’eel narrated to us, from Wuhayb who narrated to him, from Khaalid, from ‘Ikrimah, from Ibn Abbaas who said: The Messenger ﷺ embraced me and said: “O Allaah, Teach him (the knowledge of) the Book (of Allaah)”. [Ref 1]

Shaikh Rabee [hafidhahullaah] said: This is a tremendous supplication. If Allaah teaches a person His Book (i.e. the Qur’aan) and grants him (sound) understanding regarding it, then there is no blessing greater than this blessing after being blessed with Islaam.  The Messenger of Allaah ﷺ supplicated for him with this supplication, then Allaah answered the supplication of His Messenger on his behalf (i.e for Ibn Abbaas). He came to be from the most knowledgeable of the people concerning the book of Allaah and the people named him Hibr Al-Ummah (The Learned one of the Ummah) due to his knowledge of the Book of Allaah.  Ibn Mas’ood – May Allah have mercy on him – said about him (i.e. Ibn Abbaas): ”If Ibn Abbaas was alive, we would not be a tenth of his knowledge – Meaning: We would not equate to a tenth of his knowledge–He (Ibn Mas’ood) recognised Ibn Abbaas for his understanding and knowledge regarding the religion of Allaah and his (sound) understanding of the Book of Allaah and the Sunnah of the Messenger ﷺ.

And he (Ibn Abbaas) was from the most knowledgeable of the people regarding the book of Allaah, and he was the one who was returned to for the Tafseer of the Qur’aan regarding the difficult matters, as he was from the most intelligent and knowledgeable of the people concerning the Book of Allaah, because Allaah answered the supplication of the Messenger of Allaahﷺ on his behalf. This understanding and the knowledge did not reach him except due to Allaah answering this tremendous supplication of His Messenger ﷺ.  This shows the importance of the Book and the Sunnah, for he ﷺ did not supplicate for him (to be granted) a lot of wealth, children, (high) status and authority; rather he chose this  tremendous supplication, and that is that Allaah grants him understanding of the religion, and understanding of the Qur’aan. And in another narration, the Messenger supplicated: (O Allaah, teach him the interpretation (of the Qur’aan). Meaning: The explanation of the Qur’aan and understanding of it.


[Ref 1. Al-Bukhaari ‘kitaab al-I’tisaam’ Hadeeth Number 6842]. [Ref 2. Source: Bahjatul-Qaaree p.12-13. slightly paraphrased]

Why Did Salaf Author Summarised Books of Aqeedah? – By Shaikh Abdur Razzaaq Al-Badr [hafidhahullaah]

In The Name of Allaah, The Most Merciful, The Bestower of Mercy.

Shaikh Abdur-Razzaaq Al-Badr [may Allaah preserve him] stated as well as quoted a statement of Shaikhul Islaam Ibn Taymiyyah [rahimahullaah] regarding why the Salaf [pious predecessors] and those who followed their path wrote summarised books on Aqeedah- that they did so in order to briefly present the foundation of what distinguishes the Aqeedah of Ahlus Sunnah Wal Jamaa’ah from the Aqeedah of the unbelievers, and the Mubtadi’ah, such as the Jahmiyyah, the Mutazilah, the Qadariyyah, the khawaarij, the Mur’ji’ah, the Raafidah etc.

These summarised books of Aqeedah are a beginning for the student and paves the way for him to study the books of Aqeedah that are more detailed. Therefore, after knowing this, it not befitting [or appropriate] for a person to say that such and such scholar fell short in mentioning such and such in this or that summarised book. Those who utter this statement do not know the aim of the Salaf behind these summarised books of Aqeedah. That is because these summarised books of Aqeedah were written to make a brief distinction between the Aqeedah of Ahlus Sunnah and the Aqeedah of Ahlul bidah – accompanied by few examples in the subject matter. For example, when writing about the Attributes of Allaah in these summarised books of Aqeedah, they [i.e. Salaf and the scholars who followed their path] only mentioned some of the Attributes of Allaah, quoted their evidences and the principles regarding how to approach this subject matter, because the same principle applies to the rest of the Sifaat [i.e. the Attributes of Allaah]. Therefore, these summarised books of Aqeedah are very beneficial for the student of knowledge regarding the Aqeedah of Ahlus Sunnah Wal Jamaa’ah based on the Qur’aan and Sunnah as opposed to what ahlul bidah wal ahwaa are upon.


[Source: An Excerpt from Sharh Al-Aqeedah At-Tahaawiyyah. Lesson 1]

The Idle Person; Two Destructive Affairs; Acquire Knowledge Before It Is Taken Away: [Admonition By Abdullah Bin Mas’ood]

In The Name of Allaah, The Most Merciful, The Bestower of Mercy.

Ibn Mas’ood said:

“I dislike to see a man being idle- neither (occupied) with beneficial affairs of the dunya, nor deeds of the Aakhira”. [Ref 1]

He [radiyallaahu-anhu] said:

“[There] are two affairs that are destructive- Self-amazement and despairing of Allaah’s Mercy”. [Ref 2]

He [radiyallaahu-anhu] said:

“Acquire knowledge before it is taken away and it being taken away is the departure of its people (i.e. the death of the scholars). Indeed, beware of [التنَطُّع  (i.e. going beyond what Allaah has legislated with regards to one’s practice of the religion); التعمُّق (i.e. looking too deeply into affairs in a manner that leads a person to overstep the boundaries of the legislation) and  بدع  (innovation in religion). And upon you is (to hold onto the) ancient affair (i.e. the way of the Salaf)”. [Ref 3]


Ref 1: Al- Fawaaid page 213; Ref 2: Hilyatul Awliyaa 7/298; Ref 3: Reported by Bayhaqiy (rahimahullaah) in Al-Madkhal Ilaa As-Sunan Al-Kubraa Number: 387; Ad-Daarimiy (rahimahullaah) in As-Sunan 1/54; Ibn Abdul Barr (rahimahullaah) in Jaami Bayaan al-Ilm 1/152; Al-Khateeb (rahimahullaah) in Al-Faqeeh Wal-Mutafaqqih 1/43