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[14] Some Extraordinary Personalities of The First Three Generations

Written by Abdullah Jallow on . Posted in History of Islam, Morals and Manners - 'Akhlaaq', Salaf As Saalih (Pious Predecessors), Scholars of Islam, The Salaf - Pious Predecessors.

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

Imam Sufyan Ibn Uyaynah, may Allah have mercy upon him.

He was born in Kufa in the year 107 AH. He pursued hadith while young — a boy. He met the great scholars and acquired abundant knowledge from them. He mastered and excelled in it, compiled and authored works, and lived a long life. People gathered around him and the highest chains of transmission reached him. People traveled to him from lands, and he connected the grandchildren with the forefathers.

He heard (Hadith) in the year 119 AH, the year 120, and after that. He heard from Amr ibn Dinar and narrated from him a lot, and from Ziya ibn ilaqah al-Aswad ibn Qays, Ubaydullah ibn Abee Ziyad Ibn Shihab Az-Zuhree, Āṣim ibn Abee al-Nujud, Abu Isḥaq al-Sabee’ee, Abdullah Ibn Deenaar, Zayd ibn Aslam, Abdul Malik ibn Umair, Muḥammad ibn al-Munkadir, Abu az-Zubayr, Ḥuṣayn ibn Abdur Raḥman, Salim Abu al-Naḍr, Shabeeb ibn Gharqadah, Abdah ibn Abee Lubabah, Ali ibn Zayd ibn Jud’aan, Abdul Kareem al-Jazree, ʿAṭaa ibn as-Saaʾib, Ayyoub As-Sakhtiyaanee, al-Alaa ibn Abdur Rahman, Qaasim Ar-Rijaal, Manṣur ibn al-Muʿtamir, Yazee ibn Abee Ziyaad, Hishaa ibn Urwah, Ḥumayd al-Ṭaweel, Yaḥya ibn Saʿeed al-Anṣaaree, Abu Ibn Ajlaan, Ibn Abee Layla, Sulaymaan al-Aʿmash, Musa ibn Uqbah, Suhayl ibn Abee Ṣaaliḥ, Abdullah ibn Abee Nujayḥ, Abdur rahman ibn al-Qaasim, Umayyah ibn Ṣafwaan al-Jumaḥee, Jaamiʿ ibn Abee Rasheed, Ḥakeem ibn Jubayr, Abdulah Ibn Abdir Rahman Ibn Abee Ḥusayn, Abu az-Zinaad, Abdullah ibn Dhakwaan, Abdul Azeez ibn Rufay, Isḥaq ibn Abdillah Ibn Abee Ṭalḥah, Ismaa’eel ibn Muḥammad ibn Saʿd…..And he was the sole narrator from a number of the great scholars.

Those who narrated from him include: al-Aʿmash, Ibn Jurayj, and Shuʿbah — and these were among his own teachers — as well as Hammam ibn Yaḥya, al-Ḥasan ibn Ḥayy, Zuhayr ibn Muʿaawiyah, Ḥammaad ibn Zayd, Ibraaheem Ibn Saʿd, Abu Isḥaq al-Fazaaree, Muʿtamar ibn Sulaymaan, Abdullah ibn al-Mubaarak, Abdur Rahmaan ibn Mahdee, Yaḥya al-Qaṭṭaan, Ash- Shaafi’ee, Abdur Razzaaq, al-Ḥumaydee, Saʿeed ibn Manṣur, Yaḥya ibn Maʿeen, Ali ibn al-Madeenee, Aḥmad ibn Ḥanbal, Abu Bakr ibn Abee Shaybah, Isḥaq ibn Raahawayh, Yunus ibn ʿAbdil A’la, Az-Zubair ibn Bakkār, and many others.

Among his senior students who narrated abundantly from him were: al-Ḥumaydee, Ash-Shaafi’ee, Ibn al-Madeenee, Aḥmad, and Ibraaheem ar-Ramaadee. Imam al-Shaafi’ee said: “Had it not been for Malik and Sufyaan ibn Uyaynah, the knowledge of Hijaz would have vanished”.

Ḥarmalah said: I heard Ash-Shaafi’ee say: “I have not seen anyone who possessed the tools of knowledge similar to Sufyaan ibn Uyaynah, and I have not seen anyone more reluctant to give legal verdicts than him”.

Abdullah ibn Wahb said: “I do not know anyone more knowledgeable in Tafseer than Ibn Uyaynah”.

Ali ibn al-Madeenee said: “Among the companions of al-Zuhree, there is no one more precise than Sufyaan ibn Uyaynah”.

Ibn Uyaynah said: “My father took me for Hajj while Aṭaa ibn Abee Rabaḥ was still alive”.

Mujaahid ibn Musa said: “I heard Ibn ʿUyaynah say: ‘I never wrote anything except that I memorised it before I wrote it'”.

Ibn al-Madeenee said: “Yaḥya al-Qaṭṭaan said to me: ‘None of my teachers remain except Sufyaan ibn Uyaynah and has been an imam for forty years'”.

Sa’need ibn Daawud reported from Ibn Uyaynah: “Whoever’s sin is from desire, forgive him; and whoever’s sin is from pride, fear for him. Adam sinned out of desire and was forgiven, but Iblees sinned out of arrogance and was cursed”

From Ibn Uyaynah’s sayings: “Zuhd is patience and awaiting death. Knowledge, if it does not benefit you, harms you”.

Uthman ibn Zaa’idah said: “I said to Sufyaan ath-Thawree: ‘From whom should we learn?’ He said: ‘Depend on Ibn Uyaynah and Zaa’idah'”.

Ibn al-Madeenee said: “I heard Ibn Uyaynah say: ‘I sat with Abdul Kareem al-Jazree for two years, and he would say to the people of his town: ‘Look at this boy asking me questions while you do not ask me anything'”.

Abu Ḥaatim ar-Raazee said: “Sufyaan ibn Uyaynah was an imam, trustworthy, and more knowledgeable in the hadith of Amr ibn Deenaar than Shu’bah. He and Malik were the most reliable among the companions of al-Zuhree”.

An Except from Siyar A’lam An-Nubula 8/455

To be continued InShaAllah

(1) Are There Three Monotheistic Religion On Earth at Present?

Written by Abdullah Jallow on . Posted in Aqeedah, Aqeedah (Creed & Belief), Contemporary Issues, Da'wah - Calling To Islam, Methodology - 'Manhaj', Monotheism - Tawheed, Morals and Manners - 'Akhlaaq', Purification of The Soul, Scholars of Islam, The Salaf - Pious Predecessors, Worship - 'Ibaadah'.

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

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Focus

Written by Abdullah Jallow on . Posted in Basics, Featured, Methodology - 'Manhaj', Morals and Manners - 'Akhlaaq', Pearls of Wisdom, Purification of The Soul, Salaf As Saalih (Pious Predecessors), Scholars of Islam, The Salaf - Pious Predecessors, Worship - 'Ibaadah'.

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

Allah [The Exalted] said:
وَٱلۡعَصۡرِ
إِنَّ ٱلۡإِنسَـٰنَ لَفِى خُسۡرٍ
إِلَّا ٱلَّذِينَ ءَامَنُواْ وَعَمِلُواْ ٱلصَّـٰلِحَـٰتِ وَتَوَاصَوۡاْ بِٱلۡحَقِّ وَتَوَاصَوۡاْ بِٱلصَّبۡرِ

By (the phenomenon of) time (which Allah manifests through His creation of night and day and in which the servants perform their deeds). Indeed, (all of) mankind is in loss. Except those who believe (in Allāh, His Angels, Books, Prophets, the Last Day and the Divine Decree) and work righteous deeds (which are sincere and correct) and mutually advise each other (in calling to and abiding by) the truth and mutually advise each other with patience (in facing the inevitable harms brought by calling to the truth).

https://salafidawahmanchester.com/2023/12/15/the-pinnacle-of-human-perfection-is-attained-through-four-qualities/

The Messenger, peace and blessings of Allah be upon him, said:

I have left you with two matters; you will not go astray as long as you hold fast to them: the Book of Allah and the Sunnah of His Prophet. [Al-Muwatta 2/899]

The Messenger of Allah, peace and blessings of Allah be upon him, said:

Indeed, the one who lives long amongst you will see a lot of differences, and beware of newly invented matters (in the religion) because it is misguidance. So whoever amongst you reaches that, upon him to adhere to my Sunnah and the Sunnah of the rightly guided khulafaa, and bite onto it with the molar teeth. [(a)]

Imam Ibn Ibn Rajab, may Allah have mercy upon him, said:

In this hadith is the command that when splitting and differing occurs, adhere to the Sunnah of the Messenger, peace and blessings of Allah be upon him, and the Sunnah of the khulafaa after him. The Sunnah is a path that should be adhered to and it includes that which the rightly guided khulafaa were upon in creed, actions and statements. This is the complete Sunnah”. [(b)]

Abdullah Ibn Mas’ud, may Allah be pleased with him, said:

Whoever wants to follow a path, let him follow the path of one who has passed away, for indeed the living are not safe from trial, and those (who have passed away) are the Companions of Muhammad, peace and blessings of Allah be upon him. They were the most virtuous of this Ummah, the purest in heart, the most profound in knowledge and the least the sophisticated. Allah chose them to accompany His Prophet and to establish His religion, so recognise their status and follow in their footsteps and adhere as much as you can to their manners and conduct, for they were upon upright guidance”. [(c)]

Imam Ibn Rajab, may Allah have mercy upon him, stated:

There is not to be found in the statements of those who came after the pious predecessors (any) truth, except that it is found in their statements with a more concise wording and a shorter expression. There is not to be found in the statements of those who came after them (any) falsehood, except that there is in their statements that which clarifies its falsity for the one who understands and contemplates. There are wonderful meanings found in their statements and precise observations, which those who came after them were neither guided to nor knew about it. The one who does not take knowledge from their statements will miss all that goodness, alongside the many falsehoods he will fall into due to following those who came after them. [(d)]

The Messenger, peace and blessings of Allah be upon him, said:

The devil has despaired of being worshipped in your land (i.e. The Arabian Peninsula); however, he is content to be obeyed in other matters that you may consider trivial in your actions. Therefore, be cautious. I have left with you that which, if you hold fast to it, you will never go astray: the Book of Allah and the Sunnah of His Prophet”. [Sahih at-Targhib 40]

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

Whoever ponders upon the state of affairs of the world will find that every affair of rectification is due to Tawhid, singling out Allah in worship and obedience to His Messenger (Muhammad). And every evil in the world, trial, affliction, scarcity (in livelihood), being overpowered by an enemy and other than that is due to (our) opposition to the Messenger and the call to other than (the way of) Allah and His Messenger. Whoever truly ponders upon this and examines the state of affairs of the world- since its beginning and until the time Allah will take it away and those upon it- he will realise this affair regarding himself and others, in general and specific (circumstances). And there is no Might or Power except with Allah –The Most High, The Most Great. [Badaa’i Al-Fawa’id 3/525-526]

Imam Abdullah ibn al-Mubarak, may Allah have mercy on him, stated:

“Know, my brother, that death is an honour for every Muslim who meets Allah while adhering to the Sunnah. Indeed, we belong to Allah and to Him we shall return. We turn to Allah to express our sorrow over the loneliness we feel, the departure of our companions, the scarcity of supporters, and the emergence of Bidah. To Allah do we complain about the grave situation that has befallen this Ummah with the passing of scholars and the followers of the Sunnah, and the emergence of Bidah.” [(e)]

Imam Al-Awza’i, may Allah have mercy upon him, said:

Adhere to the traditions of those who came before you, even if people reject you. Be cautious of the opinions of men, no matter how they may embellish them with persuasive words; for the truth will eventually become clear, and you will remain on the right path. [(f)]

Imam Al-Lalaka’ee, may Allah have mercy upon him said:

Indeed, the most obligated matter to a person is to understand the creed of the religion, and what Allah has imposed on His servants regarding the comprehension of His oneness and attributes, the affirmation of (belief) in His Messengers (and what they have conveyed) through evidence and certainty, and the means to access its paths, using them for proofs and evidences. The mightiest of statements and the clearest evidence is the Book of Allah, the unequivocal truth, followed by the sayings of Allah’s Messenger, peace and blessings of Allah be upon him, and his righteous companions, then that which the pious predecessors agreed upon (consensus) and then adherence to all of them until the Day of Judgment, while avoiding Bidah and not lending an ear to it which has been initiated by the misguided ones. These inherited and followed advices, preserved and transmitted narrations (on creed, worship, methodology, manners, dealings etc) established paths of truth, well-known and evident proofs, and compelling arguments that were acted upon by the companions and their successors, as well as by both the distinguished men of piety and their folk among the Muslims, they believed in them as proof between them and Allah, the Lord of the worlds. Furthermore, those who emulate them among the guided Imams and those adherents who followed in their footsteps, striving to follow the path of the pious, are counted among those who are truly righteous and the good doers. Those who embark on such a path and consistently adhere to these proofs in accordance with the path of the Shariah will find security in their religion in both this life and the hereafter, and will hold firmly to the trustworthy handhold -(none has the right to be worshipped except Allah) – that will never break. [(1)]

Imam Al-Hasan al-Basri, may Allah have mercy on him, said:

I swear by the One (Allah) besides whom there is no deity worthy of worship but Him! The Sunnah is between the extremes of those who are excessive and those who are neglectful. Therefore, be patient upon it (the Sunnah) – may Allah have mercy on you- for the people of the Sunnah were the fewest among the people in the past, and they remained the fewest among those who remained. Neither did they go along with the excessive ones in their excesses nor with the proponents of Bidah in their Bidah, while remaining steadfast in their adherence to the Sunnah until they met their Lord. Thus, if Allah wills, let it be the same for you. [(2)]

Imam Muhammad Ibn Sirin, may Allah have mercy upon him, said:

They (the pious predecessors) held as their belief that the right path is what is based on the authentic narrations of the Prophet and his companions. [(3)]

Imam Umar Ibn Abdul Aziz, may Allah have mercy on him, stated:

Allah’s Messenger, peace and blessings of Allah be upon him, and the leaders who succeeded him (Abu Bakr, Umar, Uthman and Ali) established matters based on the pure revelation; adhering to them is an affirmation of Allah’s Book (the Qur’an), complete obedience to Allah, and strength in the religion ordained by Allah. No one has the authority to alter or change these practices, nor substitute them in opposition. Whoever follows these practices is rightly guided, and he who seeks assistance will be assisted (through them). Whoever opposes them and pursues a path other than that of the believers (the companions of the Prophet), Allah will leave him to what he has chosen and cast him into Hell, and what an evil destination. [(4)]

Imam Az-Zuhri, may Allah have mercy on him, said:

Those who preceded us among our scholars used to say: “Adhering to the Sunnah is salvation and that knowledge is rapidly taken away. The presence of knowledge is the stability of both the religion and worldly affairs, and with the loss of knowledge follows the loss of all of that (i.e. the emergence of corruption).” [(5)]

Imam Malik, may Allah have mercy upon him, said:

Whoever introduces a bidah in Islam and considers it to be good, he has implied that Muhammad, peace and blessings of Allah be upon him, has betrayed his mission. This is because Allah says:[اليوم أكملت لكم دينكم – “This day I have perfected your religion for you]. Therefore, anything that was not part of the religion at that time cannot be considered part of the religion today. [(6)]

Imam Ahmad, may Allah have mercy upon him, said:

Whoever becomes acquainted with the path of truth, it has been made easy for him to follow. And there is no proof for adhering to the path of Allah except through emulating the Messenger, peace be upon him, in his conduct, statements, and deeds.” [(7)]

Ibn Ataa, may Allah have mercy upon him, said:

Whoever commits himself to the etiquettes of the Sunnah, Allah will illuminate their heart with the light of knowledge, and there is no status more noble than following the beloved (Prophet) in His commands, actions, and manners.” [(8)]

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

Acts of worship are to be based on the authentic Sunnah, neither vain desires nor Bidah”. [(9)]

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

Whoever adheres to the Book and the Sunnah, distancing himself from his vain desires and that of others, and turns to Allah with his heart, he is truthful and upon what is correct”. [(10)]

Shaikh Al-Islam Ibn Taymiyyah, may Allah have mercy upon him, said:

Whoever abandons the evidence will stray from the path, and there is no evidence except that which has been brought forth by the Messenger, peace and blessings of Allah be upon him”. [(11)]

Saudi King Abdul Azeez Bin Abdir-Rahman, may Allah have mercy upon him, said:

The foundation of the Islamic Creed is the Book of Allah, the Sunnah of His Messenger [peace and blessings of Allah be upon him] and that which the Sahabah were upon; then the pious predecessors after them, and then after them the four Imams of the Muslims- Imam Malik, Imam Shafi’i, Imam Ahmad and Imam Abu Hanifah. The creed of these people is one in the foundation of the religion and that is the three categories of Tawheed- the Oneness of Allah in His Lordship, the Oneness of Allah in that He (alone) has the right to be worshipped and His Oneness in His Names and Attributes”.

It is obligatory that we adhere to the Rope of Allah  [i.e. the Qur’an, Sunnah etc] and that which the Salafus Salih [pious predecessors] were upon. If we adhere to this, we will be callers to Allah  [i.e. Callers to Tawhid, the Sunnah and everything Allah has commanded], establish our affairs based on what Allah has revealed, speak and establish our economic affairs based on Taqwaa [i.e. fear of Allah by fulfilling everything Allah has commanded and keeping away from everything Allah has forbidden], so that Allah may show us kindness. However, if we do not do so and we are abandoned to our own selves, then we might become like what Ali  [may Allah be pleased with him] that Allah said: [نَسُوا اللَّهَ فَنَسِيَهُمْ – They have forgotten Allah, so He has forgotten them]”. [Al-Anfal. 67]

O Muslims! It is obligatory that we hold onto the Rope of Allah (i.e. the Qur’an), follow the Sunnah of Allah’s Messenger Muhammad [peace and blessings of Allah be upon him], follow the guidance of the Messenger, act on Allah’s orders and keep away from what Allah has forbidden. Indeed, every speech that is not followed by action is false. There can be no rectification for the Muslims except through their unity upon singling out their Lord in [His Lordship, Names and Attributes and worshipping Him alone and associate none to Him as a partner in Worship]. And during every differing that leads to splitting and division, the Religion commands us to hold onto Allah’s Shariah, enjoin one another with the truth and patience, just as Allah [The Most High] commanded us in the Qur’an. We should be truly acquainted with our Lord and seek His Aid and Assistance. We do not fear except the (consequences of) our sins and it is obligated on the Muslims to follow Allah’s Religion and obey all that Allah has ordered, practically. In this is the (means of) rectifying their worldly affairs and the upright establishment of all their (other) affairs”.

Deeds that are in opposition to the Shariah can never be beneficial for anyone and all harm (is found) in following other than the foundation brought by our Prophet Muhammad [peace and blessings of Allah be upon him].

Indeed, the progress and advancement of the Muslims is among those affairs we (pursue) – we call to it by the will of Allah. (However), there cannot be advancement for the Muslims without a return to their religion, adherence to their sound creed and holding onto the Rope of Allah (i.e. the Qur’an and the Sunnah). The path towards this is clear and provided for the one who wants to follow it, and that is to single out Allah in worship – to be free from shirk and bidah- and act on that which the religion has commanded us, for indeed there is no benefit in speech if not (accompanied) by action. [(12)]

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

The latter part of this Muslim nation will not be rectified except through that which rectified its early part”, just as the people of knowledge and sound faith have stated. This is a statement of Imam Malik [may Allah have mercy upon him]- the well-known scholar of sound understanding and piety. Many other people of knowledge reported this statement during and after his era and they all agreed that the latter part of this Muslim nation will not be rectified except by way of that which rectified its earlier part. This means that the path followed by its earlier generations -the Book of Allah and the Sunnah of His noble Messenger – is what will rectify its future generations until the Day of Judgement. The one who wishes to rectify an Islamic society or any other society in this worldly life through other than the path and practical steps that rectified those who have preceded, then such a person is mistaken and has spoken untruth. There is no path other than the path (of the Messenger and his companions). The only path of rectification and uprightness is the one that was followed by our Prophet and his noble companions, and then those who follow them exactly in righteousness till this era of ours. And this necessitates:

-To give close attention to the Great Qur’an and the authentic Sunnah of Allah’s Messenger and convey them to the people.

-To acquire understanding of the Qur’an and authentic Sunnah and convey both of them with knowledge and clear-sightedness.

-To clarify the rulings found in the Qur’an and the Sunnah, including – first and foremost – the sound creed and the views that must be accepted by the Islamic society. On the other hand, one should clarify the forbidden creeds and views that are to be avoided.

-To clarify the boundaries of Halaal and Haraam that have been legislated by Allah and His Messenger, so that they are not violated. Allah [The Mighty and Majestic] said: [تِلْكَ حُدُودُ اللَّهِ فَلَا تَقْرَبُوهَا – These are the limits (set) by Allah, so approach them not] [Al-Baqarah. 187]

These limits are the unlawful deeds forbidden by Allah because they lead to sins. And just as Allah forbade mankind from going beyond the boundaries of Halaal and Haraam, He also legislated acts of worship and rulings in the religion. [(13)]

Imam Abu Shamah, may Allah have mercy upon him, said: “When the command to adhere to the Jamaa’ah (the main body) is (mentioned), then the intent behind it is to adhere to the truth, even if those who follow it are few and those who oppose it are numerous. That is because the truth is that which the first Jamaa’ah was upon- the Prophet [peace and blessings of Allah be upon him] and his companions [may Allah be pleased with them]- and one does not give consideration to the numerous people of falsehood”. [(14)]

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

Let every Muslim be careful of being deceived by the great numbers [of people upon such and such idea, view, belief, way of life, etc], whilst saying, “Indeed, the people have become such and such, and have become accustomed to such and such, so I am with them”. This is a great calamity, for indeed many people of the past were destroyed due to this [i.e. blindly following the majority]. Therefore, O sensible one! It is obligated on you to examine yourself; take account of yourself and adhere to the truth, even if the people abandon it. Beware of what Allah has forbidden, even if the people do it, for indeed the truth is more worthy of being followed, just as Allah [The Most High] said:

[وَإِنْ تُطِعْ أَكْثَرَ مَنْ فِي الْأَرْضِ يُضِلُّوكَ عَنْ سَبِيلِ اللَّه ِ -And if you obey most of those on earth, they will mislead you far away from Allah’s Path. [Surah Al An’am Ayah 116]

And Allah [The Most High] said: [ وَمَآ أَڪۡثَرُ ٱلنَّاسِ وَلَوۡ حَرَصۡتَ بِمُؤۡمِنِينَ-And most of mankind will not believe even if you desire it eagerly]. [Surah Yusuf Ayah 103] [(15)]

Al-Allamah Muqbil Bin Hadi Al-Waadi’ee, may Allah have mercy upon him, said:

If numbers are the scale by way of which you judge, then the majority are mostly blameworthy; and if persuasive speech and eloquence is the scale by way of which you judge, then indeed Allah described the Munaafiqoon that they have tongues that utter beautiful speech. Allah said: [وَإِن يَقُولُواْ تَسۡمَعۡ لِقَوۡلِهِمۡ – And when they speak, you listen to their words]. [Al-Munaafiqoon. 4]

Therefore, what is given consideration is that one knows the people of truth by their characteristics – that they call to the Book of Allah and the Sunnah of Allah’s Messenger [peace and blessings of Allah be upon him, his family, and companions], and they neither desire reward from the people nor seeking to be thanked. [(16)]

Al-Allamah Salih Al-Fawzan, may Allah preserve him, stated:

A large number of people around a person is not proof that such a person is virtuous because some of the Prophets were only followed by a few people. “A Prophet will come on the day of judgment with a few followers and a Prophet will come with no followers”. [Bukhaari 5705]. Therefore, does this mean that such a Prophet is not virtuous? Absolutely not! A person does not look at the large number of people who are present because the Prophet [peace and blessings of Allah be upon him] said to Ali, “If Allah gives guidance to a single man through you, it is better for you than possessing red camels”. [Bukhaari 3009]

The Shaikh, may Allah preserve him, also stated, “Ahlus Sunnah Wal Jama’ah is not harmed by those who oppose them. If you are with them- all praise is due to Allah, they are pleased with this because indeed they want good for the people. If you oppose them, you cannot harm them and due to this the Messenger, peace and blessings of Allah be upon him, said, “There will not cease to be a group of my Ummah who will be manifest upon the truth- not harmed by those who forsake them until the command of Allah comes to pass (i.e. the day of judgment) whilst they are (still) upon that (truth)”. The one in opposition does not harm except himself. What is given consideration is not the great numbers; rather what is given consideration is to agree with the truth, even if a small number of people were upon it. And even if in some eras there is only one person (upon truth), then he is the one upon truth and he is the Jamaa’ah. The Jamaa’ah does not necessitate great numbers; rather the Jama’ah is what is in agreement with the truth – in agreement with the Book and the Sunnah, even if those upon it are few. However, if many come together and (upon) truth, then – all praise is due to Allah- this is strength. But if the majority oppose it (i.e. the truth), then we side with the truth even if only a few are upon it”. ([17)]

Al-Allamah Ahmad Bin Yahyah An-Najmi, may Allah have mercy upon him, said:

Know that the truth is that what (has been revealed by) Allah and (given to) His Messenger, peace and blessings of Allah be upon him in the Book and the Sunnah, even if its adherents and those who embrace it are few. What is conveyed in the Islamic legislation is the truth one is commanded to follow, even if the majority of the people free themselves from it and those who follow it are few. Allah stated:

ثُمَّ جَعَلْنَاكَ عَلَىٰ شَرِيعَةٍ مِنَ الْأَمْرِ فَاتَّبِعْهَا وَلَا تَتَّبِعْ أَهْوَاءَ الَّذِينَ لَا يَعْلَمُونَ
إِنَّهُمْ لَنْ يُغْنُوا عَنْكَ مِنَ اللَّهِ شَيْئًا ۚ وَإِنَّ الظَّالِمِينَ بَعْضُهُمْ أَوْلِيَاءُ بَعْضٍ ۖ وَاللَّهُ وَلِيُّ الْمُتَّقِينَ

Then We have put you (O Muhammad) on a plain way of (Our) commandment [like the one which We commanded Our Messengers before you (i.e. legal ways and laws of the Islamic Monotheism)]. So follow you that (Islamic Monotheism and its laws), and follow not the desires of those who know not. Verily, they can avail you nothing against Allah (if He wants to punish you). Verily, the Zalimun (polytheists, wrong-doers, etc.) are Auliya’ (protectors, helpers, etc.) to one another, but Allah is the Wali (Helper, Protector, etc.) of the Muttaqun (pious). [Al-Jaathiya. 18-19]

Therefore, O slave of Allah! Be eager to follow the truth, follow the straight path and the path of early pious predecessors- the companions of the Messenger, and do not feel lonely due to the small numbers of those who follow it and the large numbers of those who oppose it, for indeed Ibrahim, peace be upon him, was an Imaam on his own and with Allah lies all success. [(18a)]

The Prophet [peace and blessings be upon him] said, “Allaah will raise for this Ummah at the end of every hundred years the one who will revive its religion for it”. [(18b)]

“Allah will raise for this Ummah”– Meaning the Ummatul Ijaabah [i.e. the Muslims]. “At the end of every hundred years”– Meaning at the end of every hundred years when there is little knowledge of the Sharee’ah and the authentic Prophetic Tradition, whilst ignorance and religious innovation is rife. “One who will revive its religion for it”– Meaning a scholar who is alive and well known. He will clarify the authentic Prophetic Tradition and distinguish it from the religious innovations. knowledge will be abundant again and its adherents will be aided, and the proponents of religious will be overcome and degraded. This reviver is non else but a scholar who has sound understanding of the religious sciences that deal with acts of worship, the underlying wisdoms of the religion and the texts that deal with beliefs of the heart. [(18c)]

We ask Allah:

اللَّهُمَّ إِنِّي أَسْأَلُكَ الثَّبَاتَ فِي الْأَمْرِ، وَالْعَزِيمَةَ عَلَى الرُّشْدِ

O Allah! Indeed, I ask You for steadfastness in this affair (regarding sound adherence to the religion) and firm resolve to adhere to the path of guidance. [(19)]

اللّهُـمَّ رَبَّ جِـبْرائيل ، وَميكـائيل ، وَإِسْـرافيل، فاطِـرَ السَّمواتِ وَالأَرْض ، عالـِمَ الغَيْـبِ وَالشَّهـادَةِ أَنْـتَ تَحْـكمُ بَيْـنَ عِبـادِكَ فيـما كانوا فيهِ يَخْتَلِفـون. اهدِنـي لِمـا اخْتُـلِفَ فيـهِ مِنَ الْحَـقِّ بِإِذْنِك ، إِنَّـكَ تَهْـدي مَنْ تَشـاءُ إِلى صِراطٍ مُسْتَقـيم

O Allah! Lord of Jibraa’eel, Meekaa’eel, and Israafeel, Creator of the heavens and the Earth, The Knower of the seen and the unseen. You judge between Your slaves regarding in that which they differ. Guide me to the truth regarding that in which there is differing, by Your Will. Verily, You guide whomever you will to the straight path. [(20)]

اللَّهُمَّ بِعِلْمِكَ الْغَيْبَ وَقُدْرَتِكَ عَلَى الْخَلْقِ أَحْيِنِي مَا عَلِمْتَ الْحَيَاةَ خَيْراً لِي وَتَوَفَّنِي إِذَا عَلِمْتَ الْوَفَاةَ خَيْراً لِي، اللَّهُمَّ إِنِّي أَسْأَلُكَ خَشْيَتَكَ فِي الْغَيْبِ وَالشَّهَادَةِ، وَأَسْأَلُكَ كَلِمَةَ الْحَقِّ فِي الرِّضَا وَالْغَضَبِ، وَأَسْأَلُكَ الْقَصْدَ فِي الْغِنَى وَالْفَقْرِ، وَأَسْأَلُكَ نَعِيماً لَا يَنْفَذُ، وَأَسْأَلُكَ قُرَّةَ عَيْنٍ لَا تَنْقَطِعُ، وَأَسْأَلُكَ الرِّضِا بَعْدَ الْقَضَاءِ، وَأَسْأَلُكَ بَرْدَ الْعَيْشِ بَعْدَ الْمَوْتِ، وَأَسْأَلُكَ لَذَّةَ النَّظَرِ إِلَى وَجْهِكَ وَالشَّوْقَ إِلَى لِقَائِكَ فِي غَيْرِ ضَرَّاءَ مُضِرَّةٍ وَلَا فِتْنَةٍ مُضِلَّةٍ، اللَّهُمَّ زَيِّنَّا بِزِينَةِ الْإِيمَانِ
وَاجْعَلْنَا هُدَاةً مُهْتَدِينَ

O Allah! By Your Knowledge of the unseen and by Your Power over creation, let me live if life is good for me, and let me die if death is good for me; O Allah! I ask You to grant me (the blessing of having) fear of You in private and public, and I ask You (to make me utter) a statement of truth in times of contentment and anger, and I ask You for moderation when in a state of wealth and poverty, and I ask you for blessings that never ceases, and I ask You for the coolness of my eye that never ends, and I ask You (to make me pleased) after (Your) decree; and I ask You for a life of (ease, comfort, tranquillity, etc) after death; I ask You for the delight of looking at Your Face (i.e. in the Hereafter) and yearning to meet You without any harm and misleading trials (coming upon me). O Allah! Adorn us with the adornment of Iman, and make us (from those who are) guided and guiding (others). [(21)]

اللَّهُمَّ أَصْلِحْ لِي دِينِي الَّذِي هُوَ عِصْمَةُ أَمْرِي
وَأَصْلِحْ لِي دُنْيَايَ الَّتِي فِيهَا مَعَاشِي
وَأَصْلِحْ لِي آخِرَتِي الَّتِي فِيهَا مَعَادِي
وَاجْعَلِ الْحَيَاةَ زِيَادَةً لِي فِي كُلِّ خَيْرٍ
وَاجْعَلِ الْمَوْتَ رَاحَةً لِي مِنْ كُلِّ شَرٍّ

O Allah! Rectify my religion for me, which is the safeguard of my affairs; rectify my worldly [affairs], wherein is my livelihood; and rectify my Afterlife to which is my return; and make life for me [as a means of] increase in every good and make death for me as a rest from every evil. [(22)]

اللَّهُمَّ إِنِّي أَسْأَلُكَ فِعْلَ الْخَيْرَاتِ وَتَرْكَ الْمُنْكَرَاتِ وَحُبَّ الْمَسَاكِينِ وَأَنْ تَغْفِرَ لِي وَتَرْحَمَنِي وَإِذَا أَرَدْتَ فِتْنَةَ قَوْمٍ فَتَوَفَّنِي غَيْرَ مَفْتُونٍ أَسْأَلُكَ حُبَّكَ وَحُبَّ مَنْ يُحِبُّكَ وَحُبَّ عَمَلٍ يُقَرِّبُ إِلَى حُبِّكَ

‘O Allah! I ask of you the doing of the good deeds, avoiding the evil deeds, loving the Masakin, and that You forgive me, and have mercy upon me. And when You have willed trial among the people, then cause me to die without being put to trial. And I ask You for Your love, the love of whomever You love, and the love of the deeds that bring one nearer to Your love.’” Allah’s Messenger said: “Indeed it is true, so study it and learn it.” [Sahih at-Tirmidhi 3235] [(23)]

[(a)] Reported by Ahmad 4/126. Abu Daawud 4607. Tirmidhee 2676. Ibn Maajah 43

[(b)] Jaami-ul Uloom Wal-Hikam: page: 249

[(c)] Jaami Bayaan Al-Ilm Wa Fadlihi 2/947

[(d)] Fadl Ilm As-Salaf Alaa Ilm Al-Khalaf’ page 61

[(e)] Al-Bidah Wan-Nahi Anhaa 95 by Ibn Wadaah

[(f)] Siyar 7/120

[(1)] Sharh Usul Al-Ittiqad Ahl As-Sunnah Wal Jama’ah 1/7

[(2)] Ighatha Al-Lahfan 1/70

[(3)] Sunan Ad-Darimi 1/66

[(4)] Ighatha Al-Lahfan 1/159

[(5)] Al-Darimi 1/5

[(6)] Al-I’tisam 1/28

[(7)] Madarij As-Salikin 2/486

[(8)] Madarij As-Salikin 2/486

[(9)] Majmoo Al-Fatawa 4/170 (Ibn Taymiyyah)

[(10)] Madarij As-Salikin 2/487

[(11)] Miftah Dar As-Sa’adah 1/85

[(12)] An Excerpt from  “Haqeeqah Manhaj Al-Mamlakah Al-Arabiyyah As-Su’oodiyyah”. Pages 26-33]

[(13)] An Excerpt from ‘Awaamil Islaah Al-Mujtama’ah pages 1-2]

[(14)] Al-Baa’ith Alaa Inkaaril Bid’ah Wal-Hawaadith’ page 22

[(15)] An Excerpt from ‘Majmoo Al-Fataawaa 12/ 412

[(16)] قم المعاند – 2/547

[(17)] An Excerpt from ( لمحة عن الفرق الضالة )– pages 14 -15

[(18a)] An Excerpt from Irshaad As-Saaree Fee Sharh Sunnah Lil-Barbahaaree page: 47

[(18b)] Sunan Abee Daawud. Hadeeth Number 4291. Declared authentic by Imaam Al-Albaanee [rahimahullaah] in Saheeh Abi Daawud. Publisher, Maktabah Al-Ma’aarif.

[(18c)] An Excerpt from Awnul Ma’bood Sharh Sunan Abee Daawud. Vol 11. Pages 259-260. Publisher: Daaer Al-Kutub Al-Ilmiyyah. 1st Edition 1419AH (Year 1998)]

[(19)] Irwaa al-Ghaleel 1/115

[(20)] Saheeh Muslim 770

[(21)] As-Saheehah Number 1301

O Allaah! Let Me Live If Life is Good For Me And Let Me Die if Death is Good For Me

[(22)] Sahih Muslim. 2720]

O Allaah! Rectify My Religion For Me, Which The Safeguard of My Affairs – [A Tremendous Supplication]

[(23)]  https://salafidawahmanchester.com/2025/03/26/the-goal-is-to-leave-this-world-free-from-fitan/

Deeply Entrenched Profound Truthfulness and the Relentless Courage of Self-Scrutiny

Written by Abdullah Jallow on . Posted in Aqeedah, Basics, History of Islam, Methodology - 'Manhaj', Monotheism - Tawheed, Morals and Manners - 'Akhlaaq', Purification of The Soul, Salaf As Saalih (Pious Predecessors), Scholars of Islam, Shirk, Sin, The Salaf - Pious Predecessors, Worship - 'Ibaadah', Zuhd (Abstinence).

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

Husayn Bin Abdir Rahmaan narrated: I was with Sa’eed Bin Jubair when he said, “Who amongst you saw a shooting star last night?” I said, “I did”. Then I said, “I was not in prayer, but was stung by a scorpion”. He said, “Then what did you do?” I said, “I performed Ruqyah…” [1]

Question: Why did Husayn Bin Abdir Rahman mention that he was not in prayer after informing Sa’eed Bin Jubayr that he saw the shooting star last night?!

Answer:

Imam Sa’di, may Allah have mercy upon him, said, “This is because the pious predecessors were far removed from praising a person for something he does not possess”. [2]

Imam Muhammad Ibn Salih Al-Uthaymeen, may Allah have mercy upon him, said: He (Husayn) made this statement to prevent people from thinking that he was engaged in prayer, thus he is praised for what he did not do. This is the opposite of what some people do, as they rejoice when others think they were praying. This behaviour reflects a deficiency in one’s Tawhid. Husayn’s statement is not viewed as showing off, but rather as a virtuous deed. It is not comparable to someone who avoids acts of obedience due to the fear of showing off, as Shaytan manipulates them and convinces them to abandon good deeds due to fear of showing off. Instead, one should perform acts of obedience, but nothing should be in your heart that you desire to be seen by people. [3]

Al-Allamah Salih Aala Ash-Shaykh, may Allah preserve him, said, “He (Husayn) uttered these words due to his fear that those who were present may assume that he saw the shooting star during his prayer. Thus, he disclaimed any association with it. This highlights the virtue of pious predecessors, their eagerness for sincerity, distance from ostentation, and adorning oneself with something not possessed”. [4]

Al-Allamah Rabee Bin Hadi Al-Mad’khali, may Allah preserve him, said: O my brothers! Sincerity is a mighty affair. It is obligated to a Muslim to protect it and self-reflect at all times. One of the pious predecessors: “I used to think that the hadith required an intention [i.e. sincerity when seeking hadith in general], but then I realised that every hadith requires an intention.” So, when you convey or speak, do you desire praise from the people or do you desire the Face of Allah? Do you desire that it is said, “He is a scholar, intelligent, a jurist”, or do you seek the pleasure of Allah and fulfill the duty you bear? [5]

Read: https://abukhadeejah.com/chapter-36-concerning-riya-showing-off-ones-good-deeds-kitab-at-tawheed-ibn-abdul-wahhab/

[1] Saheeh Muslim 220
[2] An Excerpt from “Al-Qawlus Sadeed Sharh Kitaab At-Tawheed”. page 77
[3] An Excerpt from “Al-Qawlul Mufeed Alaa Kitaab At-Tawheed”. 1/97
[4] An Excerpt from “Al-Qawl Al-Mufeed Alaa Kitaab At-Tawheed”. 1/162
[5] An Excerpt from “Marhaban Yaa Taalibal Ilm” pages 53-55

[13] Some Extraordinary Personalities of The First Three Generations

Written by Abdullah Jallow on . Posted in Morals and Manners - 'Akhlaaq', Salaf As Saalih (Pious Predecessors), Scholars of Islam, The Salaf - Pious Predecessors.

In The Name of Allah, The Most Merciful, The Bestower of Merc y.

Rajaa Ibn Haywah, may Allah have mercy upon him

He was an Imam and one considered a role model, a just minister, Abu Nasr al-Kindi al-Azdi- and it is also said, al-Filastini (the Palestinian) and a jurist among the prominent of the Tabi‘in. It is said that his grandfather, Jarwal ibn al-Ahnaf, was a companion (of the Prophet).

Rajaa narrated from Mu‘adh Ibn Jabal, Abu Ad-Darda, Ubadah ibn al-Samit, and a group (of other people). He transmitted from these and others through Mursal reports and other than them. He also narrated from Abdullah Ibn Amr, Mu’aawiyah, Abu Sa’eed al-Khudri, Jabir, Abu Umamah al-Bahaili, Mahmud Ibn al-Rabee, Umm Ad-Darda, Abd al-Malik Ibn Marwan, his father Haywah, Abu Idrees, and many others. He was narrated from by Mak’hool, Az-Zuhri, Qatadah, Abdul Malik Ibn ‘Umayr, Ibraaheem Ibn Abee Ablah, Ibn Awn, Humayd at-Taweel, Ash’ath ibn Abee Ash- Sha’tha, Muhammad ibn Ajlaan, Muhammad Ibn Jahadah, Urwah Ibn Ruwaym, Rajaa ibn Abee Salamah, Thawr ibn Yazeed, and others.

Ibn Sa’d said: “He (Rajaa) was trustworthy, knowledgeable, virtuous, and possessed a lot of knowledge.” An-Nasaa’ee and other than him said: “He was trustworthy.”

It was narrated from Rajaa that he said: “Whoever befriends only those who have no faults will have few friends. Whoever is not satisfied with his friend unless he is completely committed to him, his displeasure will last forever. And whoever rebukes his brothers for every mistake will have many enemies”.

Whenever Abdullah Ibn Awn mentioned someone he admired, he would mention Rajaa ibn Ḥaywah. Al-Aṣma’ee said: I heard Ibn Awn say, “I have seen three men, and I have not seen anyone similar to them: Muḥammad ibn Seereen in Iraq, Al-Qaasim Ibn Muḥammad in the Ḥijaaz, and Rajaa Ibn Ḥaywah in Shaam.”

Al-Ansari narrated from Ibn Awn, who said: Ibraaheem, Ash-Sha’bee, and Al-Hasan (Al-Basri) used to convey ḥadeeth by meaning, while al-Qaasim, Ibn Seereen, and Rajaa used to do so to the letter”.

Abdur-Raḥmān ibn Yazīd ibn Jābir said: Once we were with Rajāʾ ibn Ḥaywah, then we began reminding one another about showing gratitude for (Allah’s) blessings, so he said: ‘There is no one who can truly fulfill gratitude (to Allah) due to blessings’. And behind us there was a man with a cloak over his head, who said: ‘Not even the Amīr al-Muʾminīn)?’ We said: ‘We said: ‘The Amīr al-Muʾminīn has not been mentioned (specifically) here, rather, we are speaking in general — about any person!’ He (Abdur Rahman) said: ‘Our attention was diverted from him, then Rajā turned to notice his presence but could not see him, so he said, ‘The one who was wearing the cloak came to you. If you are called to swear by Allah, swear by Allah (truthfully)’.

He (Abdur Rahman) said: ‘It was not long before a guard of his (i.e. the Amīr al-Muʾminīn) approached him’. He (the Amīr al-Muʾminīn) said: ‘O Rajā! The Amīr al-Muʾminīn is mentioned, and you did not defend him (or support him)?’ He (Rajā) said: ‘O Amīr al-Muʾminīn! What is the matter about?’ He said: ‘You mentioned showing gratitude for (Allah’s) blessings and said: ‘: ‘There is no one who can truly fulfill gratitude (to Allah) due to blessings’ and it was said to you, ‘Not even the Amīr al-Muʾminīn?’ And you said: ‘Amīr al-Muʾminīn is just a man like others!’ Rajāʾ replied: ‘That did not happen'(i.e. you were not specified as the one intended regarding this discussion). He said, ‘By Allah'(i.e. you did not mean this?)

Rajāʾ said: ‘By Allah’. So, he (Amīr al-Muʾminīn) commanded that the man who transmitted the (rumour) be whipped seventy lashes. Then I exited and the man was covered in his own blood. Then he said: ‘You are Rajā ibn Ḥaywah and this happens because of you?!’ He (Rajā) said: ‘Seventy lashes on your back are better than (spilling) a believer’s blood’. Ibn Jābir said: ‘Thereafter, whenever Rajā sat in a gathering, he would say while looking around, ‘Beware of the man who wore the cloak'”.

Yaḥyah Ibn Ma’een said: “Rajaa Ibn Ḥaywah lived to witness (the era of) Mu’aawiyah, and he died at the beginning of the rule of Hishām.” Abu Ubayd and Khaleefah ibn Khayyaat said: “He died in the year 112 AH”.

Siyar A’lam An-Nubulaa 4/558-561

[12] Some Extraordinary Personalities of The First Three Generations

Written by Abdullah Jallow on . Posted in Salaf As Saalih (Pious Predecessors), Scholars of Islam, The Salaf - Pious Predecessors.

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

Muttarrif Bin Abdillah, may Allah have mercy upon him

He was the Imam, the one followed as a role model, an authority in the realigion, Abu Abdillah al-Harashi al-Aamiri al-Basri, the brother of Yazid ibn Abdillah.

He narrated from his father — may Allah be pleased with him — and from Ali, Ammaar, Abu Dharr, Uthman, Aʾishah, Uthman ibn Abee al-As, Mu’aawiyah, Imran ibn Husayn, Abdullah ibn Mughaffal al-Muzani, and others. He also narrated from Abu Muslim al-Judhami and Hakim ibn Qays ibn Aasim al-Munqari. He transmitted mursal reports from Ubayy ibn Kaʿb.

Those who narrated from him include: al-Hasan al-Basri, his brother Yazid ibn Abdillah, Abu al-Tayyah Yazid ibn Humayd, Thabit al-Bunani, Saʿid ibn Abee Hind, Qatadah, Ghaylan ibn Jarir, Muhammad ibn Wasi, Abu Nadrah al-Abdi, Yazid al-Rishk, Humayd ibn Hilal, Saʿid al-Jurayri, his nephew Abdullah ibn Hani ibn ʿAbdullih ibn al-Shikh’kheer, Abdul Karim ibn Rashid, Abu Nuʿamah al-Saʿdee, and many others besides them.

Al-Ajlee said: He was trustworthy. None in Basra was saved the fitnah of Ibn al-Ashʿath except him and Ibn Seeree, and none in Kufa was saved except Khaythamah ibn Abdur Rahman and Ibraaheem An-Nakha’ee.

Mahdi ibn Maymun said: Ghaylan ibn Jarir narrated to us that there was a dispute between (Muttarrif) and another man, so the man lied about him. So he said, “O Allah! If he is lying, then cause him to die.” The man immediately fell and died on the spot. This matter was reported to Ziyad, who said, “Did you kill the man?” He replied, “No, rather, it a supplication that corresponded with his appointed time (of death).”

He used to say: “People’s intellects are in accordance with (circumstances) of their era”.

In Al-Hilyah al-Awliya, Abu Al-Ashhab narrated from a man that Mutarrif ibn Abdillah said: “To sleep through the night and wake up feeling regretful (i.e. missing the night prayer) is more beloved to me than to stand (in prayer) through the night and wake up while being self-amazed”.

Imam Adh-Dhahabi said: “I say, by Allah, the one who praises himself or is self-amazed will not be successful”.

Ja‘far ibn Sulayman narrated: Thabit said that Mutarrif said: If my heart was removed and placed on my left hand, and all good were brought and placed on my right hand, I would not be able allow any of that good enter my heart until Allah places it in it”.

Abu Ja‘far al-Razi, from Qatadah, from Mutarrif, said: “Indeed, this death has ruined the enjoyment of those live in enjoyment, therefore, seek after an enjoyment in which there is no death”. [An Excerpt from Siyar A’lam An-Nubulaa 4/188]

[10] Some Extraordinary Personalities of The First Three Generations

Written by Abdullah Jallow on . Posted in History of Islam, Morals and Manners - 'Akhlaaq', Pearls of Wisdom, Purification of The Soul, Salaf As Saalih (Pious Predecessors), Scholars of Islam, The Salaf - Pious Predecessors, Worship - 'Ibaadah'.

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

Ataa Bin Abi Rabah, may Allah have mercy upon him

He narrated from ʿAaʾishah, Umm Salamah, Umm Hani, Abu Hurayrah, Ibn Abbas, Ḥakim ibn Ḥizam, Zayd ibn Arqam, Zayd ibn Khalid al-Juhani, Ṣafwan ibn Umayyah, Ibn al-Zubayr, Abdullah ibn Amr, Ibn Umar, Jabir, Muʿaawiyah, Abu Saʿīd, and a number of other companions, may Allah be pleased with all of them.

Abu Dawud said: “His father was a Nubian, and he used to make baskets. Aṭaa was one-eyed, maimed in one hand, flat-nosed, lame, and dark-skinned.”

Khalid ibn Abee Nawf reported from Ataa who said: “I met two hundred of the companions of Allāh’s Messenger, peace and blessings of Allah be upon him.”

Imam Sufyan Ath-Thawree narrated from Umar ibn Saʿīd ibn Abee Ḥusayn, from his mother, that she sent (a question) to Ibn Abbas asking him about something. He said: “O people of Makkah! You gather around me while you have Aṭaa among you!” Qabeeṣah narrated from Sufyan the same, but attributed it to Ibn Umar.

Ibraheem ibn Umar ibn Kaysan reported: “I remember in the era of Banu Umayyah during the Hajj, they would appoint an announcer to announce: ‘No one should issue Fatwa to the people except Aṭaa ibn Abee Rabaḥ; and if Aṭaa is not present, then Abdullah ibn Abee Najeeḥ.’”

Ḍamrah reported from Uthman ibn Aṭaa who said: “Aṭaa was very dark-skinned, extremely black, with only a few hairs on his head. He was eloquent when he spoke, and whatever he said in the Arabian peninsula, it was accepted.”

Imam Sufyan Ath-Thawree reported from Salamah ibn Kuhayl, who said: “I have not seen anyone who sought the Face of Allah through this knowledge more than these three: Ataa, Taawoos, and Mujaahid.”

Al-Aṣma’ee said: Aṭaa ibn Abee Rabaḥ came to Abdul Malik (ibn Marwan) while he was seated on his royal seat and surrounded by the nobles. This was in Makkah during his pilgrimage when he was the Khaleefah. When Abdul Malik saw him, he stood up to greet him, welcomed him, seated him beside him on the royal seat and sat before him. Then he said, “O Abu Muḥammad! What is your need?” Aṭaa replied:

“O Amir Al-Mumineen! Fear Allah regarding Allah’s sacred sanctuary and the sanctuary of His Messenger by maintaining and preserving them. Fear Allah concerning the children of the Muhajiroon and the Anṣaar, because it is through them that you sit in this position. Fear Allah regarding those at the frontiers (i.e. the soldiers) for they are the fortress of the Muslims. Attend to the affairs of the Muslims because you alone are responsible for them. Fear Allah regarding those who stand at your door, neither neglect them nor shut your door to them.” Abdul Malik said, “I shall do so”.

Then Aṭaa got up to leave. Abdul Malik took hold of him and said:

“O Abu Muḥammad! You have only asked us for the needs of others, and we have granted them, what is your own need?” Ataa said: “I have no need for any created being”.

Then he left. Abdul Malik said, “This is true nobility! This is true honour!”

Ibn Jurayj reported from Aṭaa who said: “A man may narrate a ḥadith to me, and I listen to him as if I have never heard it before, even though I heard it before he was born”.

Ibn Jurayj said: “I accompanied Aṭaa for eighteen years. After he had got old and weak, he would still stand for prayer and recite two hundred verses from Surah al-Baqarah while standing and without wavering or moving”. [End of quotes] [An Excerpt from Siyar A’lam An-Nubula 5/79-88]

Once again, the above brief quotes regarding these amazing individuals would capture the attention of anyone with a modicum of common sense. Their lives were established upon the Sunnah, truthfulness and a sincere desire for the Hereafter. As seen in various quotes, they never demanded recognition, rather, Allah placed love, respect and recognition for them in the hearts of the people. Their station in knowledge and piety was self-evident, yet they were the most humble. Therefore, is there any time to waste in our era with the people of ujub?! It is impossible that anyone who truly values their limited time in this worldly life would engage with the people of his era in any blameworthy matter, while diverting their attention from the amazing lives of these beacons of piety. May Allah guide us to focus on the Sunnah and the path of the righteous predecessors in creed, worship methodology and manners Amin.

[9] Some Extraordinary Personalities of The First Three Generations

Written by Abdullah Jallow on . Posted in History of Islam, Morals and Manners - 'Akhlaaq', Salaf As Saalih (Pious Predecessors), Scholars of Islam, The Salaf - Pious Predecessors.

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

Abu Ali, Ahmad Bin Aasim Al-Antaakee, may Allah have mercy upon him

He was well known for his fine admonitions. He was a Zahid and a devout worshipper. He narrated hadith from Abu Mu’aawiyah Ad-Dareer, may Allah have mercy upon him, and those at his level.

He said, “One of the bounties is that you rectify matters during what is left from your lifespan so that you are forgiven what has already elapsed”.

He said, “Whoever (truly) knows Allah will fear Allah more than others”.

He said, “The best companion in your worldly life is the one who cuts you off from the (excesses) of the worldly life and connects you to the matters of the Afterlife”. [1]

He said: “People are three types: Those dominated by their sound natural disposition and they are the believers. When heedless, they are reminded and they take heed. Those whose natural disposition is overcome, but when they are made to see (the truth, reality), they perceive it and return through the strength of (sound) intellect. Those whose natural disposition is overcome, possess no sound natural disposition, and there is no way of bringing them back through admonitions.” [2]

He said: “The most beneficial intellect is the one that makes you acknowledge Allah’s blessings, aids you to be grateful and oppose (evil) desires”. [3]

He said: The most beneficial type of fear is that which restrains you from sins, prolongs your sorrow over what has elapsed, and obligates to you to contemplate what remains from your lifespan and the end of your affair. The most beneficial type of truthfulness is your acknowledgement – in the presence of Allah – the faults of your own soul. The most beneficial type of shyness is that you feel shy in Allah’s presence for asking what you love while committing what He dislikes. The most beneficial type of patience is that which strengthens you to turn away from your (vain) desires. The best type of jihad is to strive against your own soul in order to return it to accept the truth.  [4] [end of quotes]

O Allah! Grant us what is good in this life and the next, and include us among your obedient servants Amin.

[1] An Excerpt from Al-Bidaayah Wan-Nihaayah. 10/318

[2] Siyar A’lam An-Nubula 11/410

[3] Seerah As-Salaf As-Saaliheen. 1/1073. Chapter: A mention of the At’baa at-Taabi’een

[4] Sifatus Safwah 2/418

[8] Some Extraordinary Personalities of The First Three Generations

Written by Abdullah Jallow on . Posted in History of Islam, Salaf As Saalih (Pious Predecessors), Scholars of Islam, The Salaf - Pious Predecessors.

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

Imam Abu Yusuf, may Allāh have mercy upon him

He, may Allāh have mercy upon him, was one of the senior companions of Imam Abu Haneefah, may Allāh have mercy upon him. He narrated hadith from Al-A’mash, Hammaam Bin Urwah, Muhammad Bin Ishaaq, Yahyah Bin Sa’eed and other than them, may Allāh have mercy upon them. And those who narrated from him include Imam Muhammad Ibn Al-Hasan Ash-Shaybaanee, Imaam Ahmad Bin Hanbal and Imam Yahyah Bin Ma’een, may Allāh have mercy upon them.

Imam Abu Haneefah said, “Abu Yusuf is the most knowledgeable amongst my companions”. Al-Muzanee, may Allāh have mercy upon him, said, “Abu Yusuf used to seek knowledge of hadith more than us”. Ibn Al-Madeenee, may Allāh have mercy upon him, said, “Abu Yusuf was a very truthful person”. Ibn Ma’een, may Allāh have mercy upon him, said: “He was trustworthy”. 

Abu Zur’ah, may Allāh have mercy upon him, said, “Abu Yusuf was free from the beliefs of the Jahmiyyah”. Bash’shaar Al-Khaffaaf, may Allāh have mercy upon him, said, “Abu Yusuf used to say, ‘Unlawful is the speech of the one who says that the Qur’an is created. It is obligatory to oppose him and it is neither permissible to give him salam nor reply to his salam”. He also said, “Whoever seeks knowledge through theological rhetoric will become a heretic”.

He used to sit in the gatherings of the scholars despite their different levels in knowledge, because he even used to attend the gatherings of Imam Ahmad,  who was a youth at the time, engaging in discussion and research.

He said, “I was appointed as judge and I hope that Allaah will not ask me about oppressing anyone or favouring anyone, except that one day a man came to me and said that he has an orchard that was in the possession of Amir Al-Mumineen [i.e. the Muslim ruler]. So, I went to Amir Al-Mumineen and made that known to him, but he said, ‘The orchard is mine and Al-Mahdee bought it for me’. I said, ‘Would the Amir Al-Mumineen allow that I bring the person so that you hear his claim?’. I brought the man and he claimed that the orchard belongs to him. So, I said to Amir Al-Mumineen, ‘What does Amir  Al-Mumineen say?’ He said, ‘It is my orchard’. I said to the man, ‘Indeed, you have heard what his response is’. The man said, ‘Let him swear by Allah’. I said, ‘O Amir Al-Mumineen! Will you swear by Allaah?’ He said, ‘No’. I said, ‘I will ask you three times to swear by Allah, otherwise I will pass judgement on you O Amir Al-Mumineen’. So, I asked him three times to swear by Allah, but he refused. So, I judged that the orchard is for the claimant. At the end or close to the end of the dispute Imam Abu Yusuf was not able to sit together with the man and the Khaleefah, so he decided that the orchard be given to the man”. [An Excerpt from Al-Bidaayah Wan-Nihaayah. Vol 10. Pages 180-181] [End of quote]

Amazing people indeed. May Allāh have mercy upon Imam Abu Yusuf and his teachers, as well as the Amir Al-Mumineen Amin.

[7] Some Extraordinary Personalities of The First Three Generations

Written by Abdullah Jallow on . Posted in History of Islam, Morals and Manners - 'Akhlaaq', Salaf As Saalih (Pious Predecessors), Scholars of Islam, The Salaf - Pious Predecessors.

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

Imam Ash-Shaafi’ee, may Allah have mercy upon him

Imam Ash-Shaafi’ee was very young when his father passed away. At the age of two his mother took him to Makkah in order that his lineage is not lost. He grew up there, completed memorisation of the Qur’an at the age of seven and memorised the Muwatta of Imam Malik at the age of ten. He acquired Fiqh from Muslim Bin Khalid, may Allah have mercy upon him, who acquired Fiqh from Ibn Jurayh, who acquired Fiqh from Ataa, who acquired Fiqh from Ibn Abbas, Ibn Az-Zubayr and other than them amongst a group of the companions, such as Amr Bin Ali, Ibn Mas’ood, Zayd Bin Thaabit and others, may Allah be pleased with them. He studied under Imam Malik, may Allah have mercy upon him.

Many senior Imams have praised him, such as Abdur Rahman Bin Mahdee, may Allah have mercy upon him, who asked him to write for him a book on the subject matter of Usul. He wrote it. Ibn Mahdee always used to supplicate for him in prayer and said that Ash-Shaafi’ee was similar to his teachers, such as Imam Maalik Bin Anas and Qutaybah Bin Sa’eed, may Allah have mercy upon all of them. Ibn Maahdee also said, “Ash-Shaafiee is an Imam”.
Abu Ubayd, may Allah have mercy upon him, said: “I have not seen one who is more eloquent, intelligent and pious than Ash-Shaafi’ee”. He has also been praised by numerous scholars, such as Yahyah Bin Aktham Al-Qaadee, Ishaaq Bin Raahawayh, Muhammad Bin Al-Hasan and others, may Allah have mercy upon them.

He Was a Mujaddid

The Messenger, peace and blessings of Allah be upon him, said:

إِنَّ اللَّهَ يَبْعَثُ لِهَذِهِ الأُمَّةِ عَلَى رَأْسِ كُلِّ مِائَةِ سَنَةٍ مَنْ يُجَدِّدُ لَهَا دِينَهَا

Allah will raise for this Ummah at the end of every hundred years the one who will revive its religion for it.
Imam Ahmad, may Allah have mercy upon him, used to say, “Umar Ibn Abdil Azeez, may Allah have mercy upon him, was one of the revivers at the end of the first hundred years, and Ash-Shaafi’ee, may Allah have mercy upon him, was one of the revivers at the end of the second hundred years”. He used to supplicate for Ash-Shaafi’ee in prayer for nearly forty years. [a]

Falsely Accused And Arrested

He was once appointed as judge in Najran (Yemen), then the people stringently began to follow his rulings and gave them precedence, then the matter was distorted to Haroon Ar-Rasheed, may Allah have mercy upon him, that As-Shaafi’ee was seeking after the Khilafah. He was then taken to Baghdad in chains on a mule and at the time he was 30 years old. He was brought in the presence of Haaroon Ar-Rasheed and a discussion took place between him and Muhammad Bin Hasan Ash-Shaybaanee, may Allah have mercy upon him, in the presence of Haaroon. Muhammad Bin Hasan spoke highly of Ash-Shaafi’ee, thus, it became clear to Haaroon Ar-Rasheed that Ash-Shaafi’ee was innocent of what they attributed to him.

Adherence to The Sunnah

He said, “If a hadith is reported with an authentic chain from the Messenger of Allah, peace and blessings of Allah be upon him, then establish your speech based on it and abandon my speech, because it is what I would have held, even if you do not hear it from me”. He also said, “Do not blindly follow me”. “I do not have speech in the presence of the Messenger’s speech”.

He said, “It is better for a man to be put to trial with everything that Allah has forbidden except Shirk than looking into theological rhetoric. Indeed I have come across affairs from the proponents of theological rhetoric that which I never thought I would come across”.

He said, “I wish that the people acquired this knowledge of the Sharee’ah and nothing of it is attributed to me”. [end of quote] [An Except From Al-Bidaayah Wan-Nihaayah. 10/251-254]

[a] More Faa’idah On This Hadeeth: [إِنَّ اللَّهَ يَبْعَثُ لِهَذِهِ الأُمَّةِ عَلَى رَأْسِ كُلِّ مِائَةِ سَنَةٍ مَنْ يُجَدِّدُ لَهَا دِينَهَا – Allah will raise for this Ummah at the end of every hundred years the one who will revive its religion for it]. [إِنَّ اللَّهَ يَبْعَثُ لِهَذِهِ الأُمَّةِ – Allah will raise for this Ummah]- meaning the Ummatul Ijaabah [i.e. the Muslims]. [عَلَى رَأْسِ كُلِّ مِائَةِ سَنَةٍ – At the end of every hundred years]- meaning at the end of every hundred years when there is little knowledge of the Islamic legislation and the authentic Prophetic Tradition, whilst ignorance and religious innovation is rife. [مَنْ يُجَدِّدُ لَهَا دِينَهَا – One who will revive its religion for it]- meaning a scholar who is alive and well known. He will clarify the authentic Prophetic Tradition and distinguish it from bidah. knowledge will be abundant again and its adherents will be aided, and the proponents of bidah will be overcome and degraded.

This reviver is non else but a scholar who has sound understanding of the religious sciences that deal with acts of worship, the underlying wisdoms of the religion and the texts that deal with beliefs of the heart. [An Excerpt from Awnul Ma’bood Sharh Sunan Abee Daawud. Vol 11. Pages 259-260. Publisher: Daar Al-Kutub Al-Ilmiyyah. 1st Edition 1419AH (Year 1998)] [End of quote]

Indeed, once again – in brief – we clearly witness the virtue of one of those beacons of guidance and piety. It’s impossible not to admire them. Therefore, when our era is replete with Fitan and many other matters that distract or ruin a person’s character, whether the corruption is big, small, apparent or hidden, one finds a clear example in the lives of these beacons of guidance and piety, while seeking Allah’s guidance for Ikhlas, Thabat, and Tawfeeq. There should be no time to waste in quarrels with the people of our era, especially when distractions are too numerous to be counted. Instead, we focus on the lives of the Salafus Salih. We ask Allah for Ikhlas, Thabat and Husnul Khatimah Amin.