Maalik Ibn Deenaar (rahimahullaah) said, ”The people (i.e. some of them) exit the worldly life without tasting the most tasteful thing in it”; so they (i.e. the people) asked, ‘What is it O father of Yahya?’ He said, ”Knowledge and awareness of Allaah”.
[Source: Maktabah Shaamilah- Seeratus Salaf As-Saaleh’ by Imaam Ismaaeel Bin Muhammad Bin Fadl Al-Asbahaanee (535AH: Chapter: A mention of those who followed the companions in righteousness]
Knowledge and Awareness of Allaah: knowledge and awareness that makes the person accept whatever He (Allaah) has prescribed and laid down, and causes him to submit to that, and to judge by the Prescribed laws which the Messenger (sallal-laahu-alayhi-wasallam) came with…..[For further details see: Translation of the Explanation of the three fundamental principles page 38 – By Ustaadh Abu Talhah Daawud Burbank (may Allaah have mercy on him and his wife. Aameen]
Ataa Ibn Deenaar (rahimahullaah) narrated from Saeed Bin Jubayr (rahimahullaah) who said: Indeed reverential fear is that you fear Allaah until it becomes a barrier between you and disobedience. This reverential fear is Dhikrul Allaah (Remembrance of Allaah) and obedience to Allaah. Therefore, whoever obeys Allaah is one who (truly) remembers Him, and whoever does not obey Allaah is not one who (truly) remembers Him even if he utters a lot of Tasbeeh (Glorification of Allaah) and recites the Qur’aan a lot.’’
Haatim Al-Asam (rahimahullaah) said: The knowledgeable one [i.e. the one who possesses sound knowledge and it truly has an effect on him] becomes more fearful of Allaah every day because every hour brings him closer to death.
[Source: Maktabah Shaamilah- (Seerah As-Salaf As-Saaliheen’ by Imaam Ismaa’eel Ibn Muhammad Al-Asbahaanee (rahimahullaah); Section: Those who followed the Taabi’een in goodness)]
Abdullaah Ibnul Mubaarak (rahimahullaah) said: ”From the greatest calamities for a man is that he knows of a shortcoming of his, yet he neither cares nor grieves”.
[Source: Shu’ab Al-Eemaan 1/894- Shared by Dawood [Markaz Mu’aadh (may Allaah protect us and them. Aameen)]
The Messenger of Allaah ﷺ singled out the ten to be the most virtuous of the companions (May Allaah be pleased with them): “Abu Bakr is in Jannah, and Umar is in Jannah, and ‘Uthman is in Jannah, and Ali is in Jannah, and Talhah is in Jannah, and Az-Zubayr is n Jannah, and Abdur-Rahmaan ibn ‘Awf is in Jannah, and Sa’d Ibn Abee Waqqaas is in Jannah, and Sa’eed Ibn Zayd ibn ‘Umayr ibn Nufayl is in Jannah and Abu Ubaidah ibn Al-Jarrah is in Jannah.(Ref: 1)
Then these ten are those famous in the Ummah due to it being known that they have been granted entrance into paradise. The Messenger of Allaah ﷺ bore witness to that for them and this virtue is one that is specific to the Ten (May Allaah be pleased with them).
[SOURCE: AN EXCERPT FROM AL-WASAAYAA AL-MANHAJIYYAH LI MUTTABI’I AHLUS-SUNNAH AN-NABAWIYYAH PG.223. slightly paraphrased]
Ref 1: Reported by Imaam Ahmad (rahimahullaah) his Musnad (1/194) and At-Tirmidhee in Al-Manaaqib Al-Hadeeth (no.3747).
Al – Hasan Al – Basree rahimahullaah: Indeed the reliance of the servant upon his Lord, is that he knows his Lord is his Protector , The Only One upon whose reliance he can solely depend upon. [1]
Wahb b. Munabbih rahimahullaah : The highest goal (for the servant to attain) is At – Tawakkul. [2]
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[1]. Jaami’ Ul Uloom Wal Hikam of Ibn Rajab Al Hanbali p.1266
[2] Jaami’ Ul Uloom Wal Hikam of Ibn Rajab Al Hanbalee p.1266 12 Agreed Upon.
Abdul Azeez Bin Yahyah Bin Abdil Azeez Bin Muslim Bin Maymoon Al-Kinaaniy Al-Makkiy Al-Faqee (The jurist and scholar of sound understanding) Ash-Shaafi’ee [240AH] was from the scholars of Makkah; he wrote a treatise (titled) Al-Haydah.
He (rahimahullaah) stated in the beginning of the treatise:
It reached me whilst I was at Makkah (regarding) what Bishr Bin Ghiyaath Al-Mareesiy proclaimed at Baghdad that the Qur’aan is created and other than it- (propagating it by way) of propaganda to the people to agree with him and his school of thought; confused the leader of the believers Al-Ma’moon and his Awliyaa [governors, administrators, helpers in his administration etc] and the trial the people were subjected to; entering them into disbelief and misguidance; terrorising the people (i.e. the scholars) and made them afraid of arguing against him (i.e. Bishr); arguing against them (in order to stop them) from refuting him by way of that which will annihilate his speech (that the Qur’aan is created), invalidating his proofs and nullifying his school of thought; and that the believers were hiding themselves in their houses, refraining from the prayer in congregation and the Jumu’ah prayer; fleeing from one land to another out of fear for themselves and their religion; and that many of the ignorant ones and the rabble amongst the people were agreeing with his (i.e. Bishr’s) disbelief and misguidance; entering into bidah and adopting his school of thought out of a desire for the Dunyah and fear of the punishment that was afflicted on those who opposed his school of thought.
Then Abdul Azeez (rahimahullaah) said: My anxiety disturbed (my state of sleep) and my nights were that of sleeplessness; my thoughts abided (i.e. I never stopped thinking about the affair) and my distress and grief was prolonged; so I left my land (i.e. Makkah) whilst turning to Allaah (for aid and assistance); asking Him for safety and (for what I was seeking to) attain until I reach Baghdad. Then I witnessed the ruthlessness regarding the affair (i.e. the fitna at Baghdad), which was twice as much as what reached me (about it whilst I was at Makkah). So I sought refuge with Allaah, invoked Him, humbled myself to Him – out of a fervent desire to reach what is beloved and fleeing away from the cause of fear; humbling myself to Him (with the tears and trembling etc whilst beseeching Him for aid and assistance); stretching my hands to Him (in supplication), asking Him for guidance and to be directed towards good deeds; to be facilitated with the ability to carry out what I was seeking to achieve; to grant me support, look after me and neither to forsake me nor entrust me to myself. And that He facilitates my heart with understanding of His Book and (enable) my tongue to convey it; and that I purify my intention for sake of Allaah and entrust myself to Him; and that He (The Blessed and Most High) makes my responses (to Bishr) swift, strengthen my resolve, embolden my heart, facilitate my heart with understanding of His Book, make my tongue eloquent (upon truth) and gladden my heart (with guidance and acceptance) by way of it, so that I am given discernment in guidance through facilitating me with the ability to carry out (righteous deeds and in attaining what I want to achieve); and that I seek His assistance and help….up until the end of his speech… and how he attended in the presence of Al-Ma’moon, and how his debate took place during which he hindered Bishr from responding (with clear proofs) in everything he was obligated to (give a clear proof, which he could not do); so he (Abdul Azeez) titled the Risaalah (i.e. the one based on the debate with Bishr) ‘Al-Haydah.’
To be continued InShaaAllaah
[Source: Makkah Fee Hayaatil Ilm Wal Ulamaa’ page 29-30’ by Shaikh Muhammad Baazmool (may Allaah preserve him). Abridged and slightly paraphrased]
Next Topic: How The Madhab of The Deviant Ashaa’irah and Philosophical Rhetoric Entered Makkah. You can read more about this deviant sect here: http://www.asharis.com/creed/index.cfm
