The Quiet Eminence of Character That Owes Nothing to Borrowed Status and Shadow Influence

بسم الله الرحمن الرحيم

Sahl, may Allāh be pleased with him, narrated: A man passed by Allah’s Messenger, and Allah’s Messenger asked (his companions), “What do you say about this man?” They replied, “If he asks for a lady’s hand, he ought to be given her in marriage; and if he intercedes (for someone), his intercession will be accepted; and if he speaks, he will be listened to”. Allah’s Messenger kept silent, and then another man from the poor Muslims passed by, and Allah’s Messenger asked (them), “What do you say about this man?” They replied, “If he asks for a lady’s hand in marriage, no one will accept him, and if he intercedes (for someone), his intercession will not be accepted; and if he speaks, he will not be listened to”. Allah’s Messenger said, “This poor man is better than so many of the first to fill the earth”. 

Imaam Abdul Azeez Bin Baaz, may Allah have mercy upon him, said: This clarifies that what matters is the religion (of a person) and not wealth and status……and all those (men) were from the Sahabah.[1]

Abu Huraira reported: A black woman, or a young man, used to clean the mosque and one day the Messenger of Allah, peace and blessings be upon him, missed her and asked about her. They said, “She has died.” The Prophet said, “You would not announce it to me?” It was as if they considered her insignificant. The Prophet said, “Show me to her grave.” They led him to it and he prayed over her, then the Prophet said, “Verily, these graves are filled with darkness over their inhabitants. Allah Almighty illuminates them by my prayers over them.” [2]

Abu Barza, may Allah be pleased with him, reported that Allah’s Messenger, peace and blessings of Allah be upon him, was in a battlefield where Allah bestowed upon him war booty. He said to his Companions: “Is anyone missing amongst you?” They said: “So and so and so”. He again said: “Is there anyone missing amongst you?” They said: “So and so and so”. He then said: “Is there anyone missing amongst you?” They said: “No”. Then he (the Prophet) said: “But I am missing Julaybib”. They (his Companions) searched him amongst those who had been killed and they found him by the side of seven (dead people) whom he had killed and he had been killed (by the opponents). Allah’s Messenger came there and stood (by his side) and said: “He killed seven. Then (his opponents) killed him. He is mine and I am his”. He then placed him upon his hands and there was none else to lift but Allah’s Messenger”. Then the grave was dug for him and he was placed in the grave and no mention is made of a bath. [3]

Ataa Bin Abee Rabah [may Allah have mercy upon him] narrated: Ibn Abbas [may Allah be pleased with him and his father] said to me, “Shall I show you a woman of the people of Paradise?” I said, “Yes.” He said, “This black lady came to the Prophet [peace and blessings of Allah be upon him] and said, ‘I get attacks of epilepsy and my body becomes uncovered; please invoke Allah for me.’ The Prophet said (to her), ‘If you wish, be patient and you will have Paradise; and if you wish, I will invoke Allah to cure you.’ She said, ‘I will remain patient,’ and added, ‘but I become uncovered, so please invoke Allah for me that I may not become uncovered.’ So he invoked Allah for her.” [Sahih Al-Bukhaari 5652 & Sahih Muslim 2576]

Let us ponder this remarkable woman’s narrative [may Allah be pleased with her]. She possessed faith, integrity, sincerity, purity, devotion, and humility. Despite facing the challenging ordeal of epilepsy, which caused her distress, anxiety, and restlessness, she approached the Prophet [peace and blessings be upon him] seeking his supplication to alleviate the affliction and calamity she was enduring. The Prophet guided her towards a greater thing than what she initially desired. He advised her to maintain patience in the face of hardship, trial, and tribulation, assuring her that the outcome would be Paradise. Consequently, she chose the virtuous ending and a blissful abode- to become one of the inhabitants of Paradise, with the assurance of Allah’s Messenger [peace and blessings of Allah be upon him] if she remained patient. Despite her decision to remain patient, she couldn’t help but feel anxious about the accidental exposure of certain body parts during an epileptic seizure. Even though she was excused due to her uncontrollable illness, her deep sense of modesty, unwavering faith, and pure heart caused her the most concern regarding this exposure. She decided to have patience to achieve Paradise, yet she informed the Prophet, “I become uncovered (during the epileptic fit)” – indicating that she could not bear this situation even though it was beyond her control. The Prophet supplicated for her, and as a result, she continued to experience epileptic fits but never became uncovered due to his supplication.

The narrative of this remarkable woman is conveyed through discussions on noble conduct, beautiful traits, good values, the beauty of modesty, and the purity of a heart. She said, “But I become uncovered, so please invoke Allah for me so that I may not become uncovered”. This unveiling, which happened involuntarily and without consent, does not hold her accountable in such circumstances, yet it continued to trouble and worry her. This was her situation – a truly dignified situation, so what about a woman who willingly and openly showcases her beauty to non-Mahrams, flaunting her charms without any hesitation or regard, showing no modesty or concern for this aspect of her faith?! Despite hearing the verses of the Qur’an and the teachings of the Prophet, as well as the severe consequences of unveiling, she remains indifferent and unmoved by any of it. As for that lady, who hails from the inhabitants of Paradise, she was pardoned due to her epilepsy and she strongly disliked exposing herself.

However, when it comes to the actions of many women in terms of revealing, uncovering, and flaunting body parts that should remain concealed from non-mahrams, this constitutes a different kind of affliction and they are not excused because it stems from a sickness of vain desires caused by a weak faith, weak adherence to the religion, and a lack of modesty resulting from being consumed by forbidden pleasures. Consequently, they neither concern themselves nor fret over whether their actions please or anger Allah. This particular illness has surged in prevalence nowadays because of the multitude of temptations, diverse desires, and motivations in people’s lives. Imam Ibnul Qayyim [may Allaah have mercy upon him] addressed this illness in his renowned book, Zaadul Ma’aad, discussing the impact it has had on individuals, the challenges faced due to intense temptations, and the disruption it has caused to faith, certainty, morals, and modesty. He was speaking about the state of the people of his era, so what would he have stated if he had witnessed the people of a later era succumbing to the allure of numerous temptations?! He said: “Should Allah unveil what is concealed, one would discover that a great number of human souls have fallen prey to the malevolent devils – ensnared and controlled by them, obedient to their every whim, with no power to resist or defy their influence. The cure for this affliction is achieved by connecting a sound mind to faith in the teachings of the Messengers – reflecting on paradise and hell as undeniable truths and as the focus of one’s heart, contemplating the situation of the inhabitants of this world, the descent of retribution and calamities upon them, and its proximity to their dwellings like raindrops, a form of seizure from which there is no escape. This malady is truly severe, yet when it spreads so extensively that one can only see others affected by it, it no longer surprises or elicits disapproval. Instead, for many of those afflicted, it becomes odd to express disapproval towards it. If Allah wishes good for a person, He blesses them with insight into the true nature of this ailment. Thus, this person shall observe the multitude of sick souls surrounding them, each in their unique state of illness. Amongst them, there exists one who is perpetually trapped in the clutches of delusion. Another endures a cycle of temporary recovery, only to be plunged back into the depths of delusion. Lastly, there is one who experiences a single moment of respite, only to be cruelly thrust back into the realm of delusion once more. During their moments of lucidity, they perform virtuous deeds similar to those of the sensible. However, the ailment returns and they stray. [4]

Aa’isha, may Allah be pleased with her, narrated: There was a black slave girl belonging to an Arab tribe and they freed her but she remained with them. The slave girl said: “Once one of their girls (of that tribe) came out wearing a red leather scarf decorated with precious stones. It fell from her or she placed it somewhere. A kite (i.e. a medium to a large long-winged bird of prey) passed by that place, saw it lying there and mistaking it for a piece of meat, flew away with it. Those people searched for it but they did not find it. So they accused me of stealing it and started searching me and even searched my private parts.” The slave girl further said: “By Allah! While I was standing (in that state) with those people, the same kite passed by them and dropped the red scarf and it fell amongst them. I told them, ‘This is what you accused me of and I was innocent and now this is it.”

Aisha added, “That slave girl came to Allah’s Messenger, peace and blessings of Allah be upon him, and submitted in Islam. She had a tent or a small room with a low roof in the Masjid. Whenever she visted me, she had a conversation with me and whenever she sat with me, she would recite the following, ‘The day of the scarf (band) was one of the wonders of our Lord, verily He rescued me from the disbelievers’ town’ Aisha added, ‘Once I asked her, what is the matter with you? Whenever you sit with me, you always recite these poetic verses.’ So she told me the whole story’”. [al-Bukhari 439]

Al-Hafidh Ibn Hajr, may Allah have mercy upon him, stated: 

In the hadith is that it is permissible to stay overnight and sleep in the Masjid for those Muslims – whether a man or woman – who do not have a place to live if that would not lead to trouble.

The permissibility of placing a covering in the Masjid by way of a tent and the like.

To leave the land where a person is put to trial in the hope of relocating to a better place for oneself just as what happened to this woman.

The virtue of migrating from the land of disbelief.

Allah’s response to the supplication of an oppressed person even if he (or she) is a disbeliever because the context of this hadith shows that she became a Muslim after arriving in Medinah. Allah knows best. [5]

Imam Abdul Azeez Bin Baz, may Allah have mercy upon him, stated:

This oppressed woman was aided by Allah, for indeed Allah aids a person (even) an unbeliever. Exit the Masjid if menses begin in the Masjid or stay out of necessity.  There is no harm in erecting a tent for a woman who is in need until a safe place is found. There’s no harm in sleeping in the Masjid if that would not lead to harm. [6]

The prophet, peace and blessings of Allah be upon him, said: “Many a person with dishevelled hair and covered with dust is turned away from the doors (whereas) were he to swear by Allah (about something), Allah will fulfil it”. [7]

Imam An-Nawawi, may Allah have mercy upon him, said:

This type of person is one whom the people drive away from their doors in humiliation, but he is someone that if he were to swear by Allah about something, Allah will make it happen as an honour for him- by answering his request and safeguarding him from sin with regards to his oath. This is due to his great station in the sight of Allah [The Exalted], even though he is someone despised in the sight of the people. It is said that the meaning of [الْقَسَمِ in this hadeeth is (الدُّعَاءُ – supplication) and (إِبْرَارُهُ ) means (إِجَابَتُهُ -the response to the supplication)]. [8]

Al-Allamah Salih al-Fawzan, may Allah preserve him, said:

This person is a close friend among the close friends of Allah and were he to swear by Allah (about something), Allah would make it happen due to his high status in the sight of Allah, even though he is driven away from the doors. If he intercedes (for someone), his intercession will not be accepted; if he is absent, he is not missed, but he is a great one in the sight of Allah. Do not scoff at a believer whatever his status is, for indeed a believer is noble in the sight of Allah, Glorified be He, free from all imperfections, The Most High. A believer has a station, rights and status in the sight of Allah. [9]

Uways ibn Āmir ibn Juzʾ ibn Mālik al-Qaranī al-Murādī al-Yamānī – may Allah have mercy upon him 

Umar Ibn Al-Khattab Khattab, may Allah be pleased with him, said, “I heard Allah’s Messenger, peace and blessings of Allah be upon him, saying: “Indeed, the best of the Tabi’in [i.e. followers of the companions] would be a person who would be a man called Uways. He would have his mother (living with him) and he would have (a small) sign of leprosy (on his skin). If you meet him, ask him to seek Allah’s forgiveness for you”.

Usair Bin Jabir, may  have mercy upon him, reported that whenever the people from Yemen came to help (the Muslim army at the time of jihad), Umar would ask: “Is Uways ibn Āmir among you?” When he found Uways, he said: “Are you Uways ibn Āmir?” He said: “Yes”. He said: “Are you from Murad then from Qaran?” He said: “Yes”. He said: “Did you have leprosy, then you recovered from it except for a spot the size of a dirham?” He said: “Yes”. He said: “Do you have a mother?” He said: “Yes”. He said: “I heard Allah’s Messenger, peace and blessings of Allah be upon him, saying:

“There will come to you Uways ibn Āmir with the reinforcements from Yemen, from Murad then from Qaran. He had leprosy but he recovered from it except for a spot the size of a dirham. He has a mother and he honours her. If he were to swear in the name of Allah that something should happen, Allah would cause it to happen. If you can ask him to supplicate for forgiveness for you then do so”. Seek forgiveness for me. So, he supplicated for forgiveness for him. Umar said to him: “Where are you headed?”  He said: “Kufa”. He said: “Shall I write to the governor for you?” He said: “Being among the common folk is dearer to me”.

The following year, a man from among their nobles performed Hajj and he met Umar, who asked him about Uways. He said: “I left him in a shabby house with meagre provisions”. He said: “I heard Allah’s Messenger, peace and blessings of Allah be upon him, say: “There will come to you Uways ibn Āmir with the reinforcements from Yemen, from Murad then from Qaran. He had leprosy but he recovered from it except for a spot the size of a dirham. He has a mother and he honours her. If he were to swear in the name of Allah that something should happen, Allah would cause it to happen. If you can ask him to pray for forgiveness for you then do so”. So he went to Uways and said: “Supplicate for forgiveness for me”. He said: “You have just come from a sacred journey, supplicate for forgiveness for me”. He said: “Supplicate for forgiveness for me”.  He said: “You have just come from a sacred journey, supplicate for forgiveness for me”. He said: “Did you meet Umar?” He said: “Yes”. Then he supplicated for forgiveness for him, and the people came to know of his piety, so he left. Usayr said: “His garment (allocated annually by the state) was a cloak (burdah) and every time anyone saw him he would say: ‘From where did Oways get this cloak?’” [Sahih Muslim 2542]

Imam An-Nawawi, may Allah have mercy upon him, said:

This story of Uways is a clear miracle of Allah’s Messenger, peace and blessings of Allah be upon him. The Messenger’s statement “If you meet him, ask him to ssupplicate for Allah’s forgiveness for you” is a manifest virtue of Uway’s, and this hadith shows that it is desired for one to ask for the supplication of the righteous people, even if the one who is asking is more virtuous than the one who is asked to supplicate.

The statement of the Messenger “The best of the Tabi’in is a man called Uways” is very clear regarding the fact that he is the best of the Tabi’in. But if it is said, “Indeed, Ahmad Bin Hanbal did say that the best of the Tabi’in is Sa’eed Ibn Al- Musayyib”, so the response to this is that what they intended is that Sa’eed Ibn Al- Musayyib is the best in the Shariah sciences, such Tafsir, hadith and other than it, but not the best with regards to being virtuous in the sight of Allah, The Most High.

When Umar Ibn Al-Khattab Khattaab met Uways, he said to him, “Where are you headed?” Uways said, “Kufa”. Umar said, “Shall I write to the governor for you?” He said, “Being among the common folk is dearer to me”. This is preferring to be unknown and hiding one’s state of affairs. [10]

Imam Ibn Al-Jawzi, may Allah have mercy upon him, said:

I have met the Mashayikh; their circumstances were different and their stations of knowledge varied. The most beneficial of them for me in companionship was the scholar who acted upon his knowledge, even though there were others more knowledgeable than him. [11]

[1] Al-Hulal Al-Ibreeziyyah Min at-Taleeqaat Al-Baaziyyah Alaa Saheeh Al-Bukhari. Vol 4/ Hadith Number:5091 Footnote Number 3]

[2] S‌ah‌i‌h‌ Muslim 956

[3] Sahih Muslim 2472

[4] An excerpt from “Maw’idah An-Nisaa pages 28-31 By Shaikh Abdur Razzaq Al-Badr, may Allah preserve him. 

[5] Fath Al-Bari Sharh Sahih Al-Bukhari 1/692. Publisher: Dar As-Salam. 1st Edition 1421AH (Year 2000)]

[6] Al-Hulal Al-Ibreeziyyah Min at-Ta’leeqaat Al-Baaziyyah Ala Sahih Al-Bukhari 1/141-142

[7] Sahih Muslim. Number 2662. Kitaab Al-Bir Was-Silah Wal Aadab

[8] An Excerpt from “Sharh Saheeh Muslim” 15/144’ publisher: Dar Kutub Al-Ilmiyyah’ 1st ed. (1421AH- Year 2000)

[9] An Excerpt from “It’haaf at-Tullaab Bi-Sharh Mandhumah Al-Aadab. 101-102

[10] An Excerpt from Sharh Sahih Muslim by Imam An-Nawawi. Vol 15. Pages 76-78.

[11] Saydul Khaatir. page 138