ilm (Islamic Knowledge) – Page 3

Excellent way of Benefiting from Knowledge – Al-Khaleel Ibn Ahmad (rahimahullaah) (d. 175 A.H)

by AbdurRahman.orgMay 23, 2015

al-Haafiz Aboo `Umar Yoosuf ibn `Abdil-Barr -rahimahullaah- said in his “Jaami` Bayaanil-`Ilm wa Fadlihi”(1/584/no.1001):

“al-Khaleel ibn Ahmad [1] -rahimahullaah- said:

“I never heard anything except that I wrote it down,
and I never wrote anything down except that I memorized it,
and I never memorized anything except that it benefited me” .”

[1] He was al-Khaleel ibn Ahmad al-Azdee, al-Faraaheedee, Aboo `Abdir-Rahmaan, al-Basree. The scholar of the language. He compiled the famous dictionary of the Arabic language “al- `Ayn”, and initiated “al-`Arood” (the science of prosody/versification of Arabic poetry). He studied under Ayyoob as-Sakhtiyaanee, `Aasim al-Ahwal, and others. His students included Hammaad ibn Zayd, Seebawayh, and an-Nadr ibn Shumayl. Ibraaheem al-Harbee said:”He was a person of the Sunnah”. He was born in the year 100 H, and died in the year 170 or 175 H. (refs.:”Taqreebut-Tahdheeb”; “Tahdheebut-Tahdheeb”; “Khulaasah Tadhheebil-Kamaal”.]

[Translated by Aboo Talhah Daawood ibn Ronald Burbank]
https://alitisaambissunnah.files.wordpress.com

The Forbiddance of Adhering Blindly to the Saying of a Scholar in Opposition To An Authentic Text – Shaykh Uthaymeen

by AbdurRahman.orgMay 23, 2015August 13, 2018

The Forbiddence Of Adhering Blindly To The Saying Of A Scholar In Opposition To An Authentic Text, And The Severe Rebuke Due Upon One Who Is Guilty Of This (Part I)

Shaikh `Abdur-Rahmaan ibn Hasan ibn Muhammad ibn `Abdil-Wahhaab – rahimahullaah – said in “Fathul-Majeed‟ (2/527-530), in explanation of the saying of Ibn `Abbaas – radiyallaahu `anhumaa – :

“Stones will soon fall upon you from the sky. I say: Allaah‟s Messenger (صلى الله عليه وسلم) said…, and you say: Aboo Bakr and `Umar said!” :-

“…This saying from Ibn `Abbaas – radiyallaahu `anhumaa – was a response to those who said to him: “Aboo Bakr and `Umar – radiyallaahu `anhumaa – did not hold joining the `Umrah along with the Hajj (at-tamattu`), and they held that performing Hajj on its own (al-Ifraad) is better‟, or the like of that…

So in summary, it was because of this that Ibn `Abbaas said, when they countered the Hadeeth with the opinion of Aboo Bakr and `Umar -: “Stones are about to fall upon you from the sky…” – the hadeeth.

And Imaam ash-Shaafi`ee – rahimahullaah – said:

“The scholars are agreed, by consensus, that whoever is such that the Sunnah of Allaah‟s Messenger (صلى الله عليه وسلم) becomes clear to him, then it is not for him to leave it for the saying of anyone.”

And Imaam Maalik – rahimahullaahu ta`aalaa – said:

“There is none of us except that he rebuts and is rebutted, except for the occupant of this grave (صلى الله عليه وسلم)”,

and the speech of the imaams with this meaning is abundant…

…So the speech of Ibn `Abbaas – radiyallaahu `anhumaa – shows that whoever receives a textual proof, and he does not accept it, because of taqleed (blind-following) of his imaam, then it is obligatory to criticize him severely, because of his opposing the proof.

And Imaam Ahmad said: “Ahmad ibn `Umar al-Bazzaar narrated to us: Ziyaad ibn Ayyoob narrated to us: Aboo `Ubaydah al-Haddaad narrated to us: from Maalik ibn Deenaar: from `Ikrimah: from Ibn `Abbaas, who said:

“There is not one of us except that some of his sayings are taken, and some are left; except for the Prophet (صلى الله عليه وسلم).”

So therefore it is obligatory to criticise whoever leaves the proof in favour of anyone from the scholars, no matter who that is. The recorded sayings of the imaams clearly state this; and state that ‘taqleed’ (blind-following) is not allowable except in matters of ijtihaad (personal deduction) for which no proof is found in the Book or the Sunnah. So this is what some of the scholars meant by their saying: ‘There is to be no criticism in the matters of ijtihaad (personal deduction).’ As for the one who acts contrary to the Book and the Sunnah, then it is obligatory to refute him; just as was said by Ibn `Abbaas, ash-Shaafi`ee, Maalik, and Ahmad – and this is something agreed upon, as has preceded in the speech of Imaam ash-Shaafi`ee – rahimahullaahu ta`aalaa…”

The Forbiddence Of Adhering Blindly To The Saying Of A Scholar In Opposition To An Authentic Text, And The Severe Rebuke Due Upon One Who Is Guilty Of This (Part II)

Shaykh `Abdur-Rahmaan ibn Hasan ibn Muhammad ibn `Abdil-Wahhaab – rahimahullaah – said in “Fathul-Majeed‟ (2/532), in explanation of the saying of Imaam Ahmad:

“I am amazed at a people who are aware of the chain of narration and its authenticity, and yet they hold on to the opinion of Sufyaan, whereas Allaah – the Most High – says:

So let those who oppose the Messenger‟s command beware, lest a fitnah (affliction) befalls him, or a painful torment be inflicted upon him.[Sooratun-Noor (24):63]

Do you know what the affliction is? The affliction is Shirk. Perhaps if he rejects something from his saying, some deviation will fall into his heart and he is destroyed.”

“So the saying of Imaam Ahmad – rahimahullaah – “I am amazed at a people who are aware of the chain of narration and its authenticity…” is a criticism from him of that; and shows that it leads to deviation of the hearts, which causes a person to become a Disbeliever.

So this evil has become extremely widespread, particularly amongst those who claim attachment to knowledge. They do whatever they can to prevent people from acting upon the Book and the Sunnah; and they block people from following the Messenger (صلى الله عليه وسلم), and from honouring and respecting his commands and prohibitions. So from that is their saying: “No one except a “mujtahid‟ can use the Book and the Sunnah as proof, and “ijtihaad‟ has ended‟, and the saying: “This person who I am blindly following knows better than you do about hadeeth, and about the abrogating and abrogated narrations‟, and the like of these sayings, whose goal is just the abandonment of following of the Messenger (صلى الله عليه وسلم): he who does not speak from his own desires, in favour of dependence upon sayings of those who can err, and who is contradicted by other imaams and whose saying can be nullified by a textual proof. So there is not an imaam except that he only possessed a portion of knowledge; he did not possess all of it. So what is obligatory upon every legally responsible person, when a proof from the Book of Allaah or the Sunnah of His Messenger reaches him, and he understands its meaning, is that he accepts it and acts upon it, no matter who contradicts it.

It is just as He – the Most High – said:

Follow what has been sent down to you from your Lord; and do not take others besides Him: obeying them in disobedience to Him. Little do you remember! [Sooratul-A`raaf (7):3]

And He – the Most High – said:

Is it not sufficient for them that We sent down to you this Book which is recited to them?! In it there is mercy and a reminder for those who believe in it [Sooratul-`Ankaboot (29):51]

A statement of the consensus (ijmaa`) upon that has already preceded [1] , and an explanation that the blind-follower (muqallid) is not from the people of knowledge; and Aboo `Umar ibn `Abdil-Barr and others also report ijmaa` (consensus) upon that.

[1] Transl. Note: [i.e. from Imaam ash-Shaafi`ee.]

I say: And no one disagrees with this except for the ignorant ones from the blind-followers, because of their ignorance of the Book and the Sunnah, and because of their turning away from these two. So those people, even if they think that they are following the imaams, then in reality they have only contradicted them and followed other than their way. So we have already quoted the saying of Maalik, ash-Shaafi`ee, and Ahmad. However in the speech of Ahmad – rahimahullaah – there is an indication that “taqleed‟ (blind-following) before the proof reaches is not blameworthy; rather it is only criticised for one whom the proof has reached, and he opposes it in favour of the saying of one of the imaams.

So this only comes about as a result of their turning away from seeking to understand the Book of Allaah and the Sunnah of His Messenger; and turning instead to the books of the later people, and sufficing with them to the exclusion of the two parts of Revelation. So this resembles what occurred with the People of the Book: those about whom Allaah said:

They took their scholars and monks as lords besides Allaah [Sooratut-Tawbah (9):31],

an explanation of which will follow in the hadeeth of `Adiyy ibn Haatim.

So what is binding upon the one who is sincere is that when he reads the books of the scholars, and examines them, and becomes aware of their sayings, that he submits them to what is found in the Book, and the Sunnah; for every mujtahid from the scholars, and those who follow him and ascribe themselves to his madhhab, must mention his evidence; and the truth in any matter is one; and the imaams are rewarded for their ijtihaad.

Therefore the justly balanced person makes examination of their speech, and consideration of it a path to acquiring awareness of the different issues, and a means to bring them to mind, and a way to distinguish what is correct from what is incorrect – by means of the evidences which those who use the evidences mention; so that in this way he will become aware of which scholar was most fortunate in having the proof.

So the proofs for this fundamental principle are more than can be enumerated, in the Book of Allaah and in the Sunnah likewise….

And the imaams – rahimahumullaah – did not fall short in clarifying this matter. Rather they forbade that they be followed blindly when the Sunnah becomes clear, because they knew that there were matters of knowledge unknown to them, and that this knowledge could reach others, and this occurs a great deal; and this will not be hidden from one who examines the sayings of the scholars.

Aboo Haneefah – rahimahullaah – said:

“When a hadeeth comes from Allaah‟s Messenger (صلى الله عليه وسلم) then it is upon the head and the eyes; and if something comes from the Companions – radiyallaahu `anhum – then upon the head and the eyes; and if something comes from the Taabi`een, then we are men and they were men.”

And he said:

“If I say a saying, and the Book of Allaah contradicts it, then abandon my saying in favour of the Book of Allaah.” It was said: “If the saying of Allaah‟s Messenger (صلى الله عليه وسلم) contradicts it?‟ He said: “Abandon my saying for the narration of the Messenger (صلى الله عليه وسلم). It was said: “If the saying of the Companions contradicts it?‟ He said: “Abandon my saying for the saying of the Companions.”

And ar-Rabee` said: I heard ash-Shaafi`ee – rahimahullaah – say:

“If you find in my book something contrary to the Sunnah of Allaah‟s Messenger (صلى الله عليه وسلم), then take hold of the Sunnah of Allaah‟s Messenger (صلى الله عليه وسلم) and leave whatever I said.”

And he said:

“When a hadeeth is authentic with something contrary to my saying, then throw my saying against the wall.”

And Maalik said:

“Everyone is such that some of his sayings are taken and some are left, except for Allaah‟s Messenger (صلى الله عليه وسلم).”

And the like of this has already been mentioned from him, so there is no excuse for a blind-follower (muqallid) after this… .”

Shaykh Muhammad Ibn Saalih Al-`Uthaymeen On ‘Taqleed’ (Blindfollowing)

Shaykh Muhammad ibn Saalih al-`Uthaymeen – rahimahullaah – said in “al-Qawlul-Mufeed `alaa Kitaabit-Tawheed‟ (2/152):

“Some people commit a grievous mistake when it is said to them: “Allaah‟s Messenger (صلى الله عليه وسلم) said‟, he says: “But in the book of so and so there occurs such and such.‟ So it is upon him to fear Allaah, Who said to him in His Book:

And the Day when Allaah will call to them, and say, “What response did you give to the Messengers? [Sooratul-Qasas (28):65]

He did not say: “What response did you give to so and so?‟ As for the author of the book, then if it is known that he loves good, and intends good, then supplication for forgiveness and mercy is made for him if he errs. It is not to be said that he is infallible, and his saying used to contradict the saying of the Messenger (صلى الله عليه وسلم).”

Translated by Aboo Talhah Daawood ibn Ronald Burbank -rahimahullaah
www.alitisaambissunnah.wordpress.com

To listen to the lectures of Ahl-ul-Bid’ah and to read their books is as sitting with them – Shaykh Fawzan

by AbdurRahman.orgMay 7, 2015

Scholar: ´Allâmah Sâlih bin Fawzân al-Fawzân
Date: 1427-11-19/2006-12-10
Reference: Darulhadith.com
Translation & video: aFatwa.com (site not exists now)

Question: Does the one that listens to the cassette tapes of Ahl-ul-Bid’ah or reads their books in order to know what they believe fall into sitting with innovators?

Shaykh al-Fawzân: It is as sitting with them or maybe even worse. But if he is learned and armed with knowledge and listens to them or reads their books to refute them and warn against them, it is okay.

However, were he not to have knowledge and insight and wants to read them or listen to them, it is not allowed. It will get stuck into his head and he has nothing to repel it with. It is not allowed for him to listen to them if he cannot defend himself against these poisons and evilnesses.

More : http://salaf-us-saalih.com/category/islam/ahlul-bidah/

The Obligation of Acting Upon Knowledge – Shaykh Adil Mansoor [Audio|Ar-En]

by AbdurRahman.orgApril 22, 2015April 21, 2015

Speaker: Shaykh ‘Adil Mansoor hafidhahullaah
Country of Speaker: Saudi Arabia
Category: Manhaj
Date: 28th December, 2013

Listen / Download Mp3 Here (Time 58:10)

Posted from : http://store.mpubs.org/the-obligation-of-acting-upon-knowledge-by-shaykh-adil-mansoor/

The “Knowledge” that is Mentioned in The Ayaat And The Ahaadeeth is Knowledge of The Religion – Shaykh Muhammad Baazmool

by AbdurRahman.orgApril 21, 2015September 30, 2016

THE SECOND FOUNDATION:

What is meant by the “knowledge” that is mentioned in the ayaat and the ahaadeeth is knowledge of the Religion. As for the universal, physical and material sciences, then these are all a collective obligation.

These sciences fall under Allaah’s statement:

“And prepare against them all you can of power, including steeds of war…” [Surah Al- Anfaal: 60]

They also fall under the principle: “There is no harming (of oneself) or harming others.” And they fall under the principle: “That which is necessary for the fulfilment of an obligation becomes itself obligatory.”

This principle consists of the following matters:

1. The statement: “This is obligatory for every Muslim or student of knowledge to know” cannot be applied unrestrictedly to any of the types of knowledge except for the Islamic sciences. An example of this is what is known nowadays as “Knowledge of Current Affairs”, which focuses on following reports and information from newspapers and magazines, and which some people say is: “An obligatory form of knowledge that every student of knowledge is required to learn!”

2. The type of knowledge that the Salaf praised and which they intended by their statements is nothing else but knowledge of the Religion. This is the knowledge that was intended in statements such as that of Mu’aadh (radhi Allaahu anhu), when he said:

“Learn knowledge, for indeed learning it for the sake of Allaah is awe (of Him), seeking it is worship, studying it is glorification (of Allaah), researching it is Jihaad, teaching it to those unaware of it is charity, and giving it out to one’s family builds ties. It is a friend in privacy, a companion in solitude, a guide in times of ease, an aide in times of difficulty, a counselor to the friends (of Allaah), a close-relative to the strangers, and a lighthouse for the path to Paradise.

Allaah raises people by way of it, thus making them noble leaders, emulated chiefs in matters of good, and guides to goodness whose footsteps are followed and whose deeds are highly regarded.”

So therefore, from the things that this principle entails is that: The knowledge that Allaah, His Messenger and the predecessors, such as the Sahaabah and the Taabi’een have praised is nothing else but knowledge of the Religion. As for all of the other forms of knowledge, they were not the ones intended in the praise for “knowledge” found in these ayaat, ahaadeeth and statements of the Salaf.

So knowledge of medicine, engineering, chemistry, and physics is not what was intended in the ayaat and ahaadeeth.

Once we come to understand this, we must ask: “What is the ruling on learning these other sciences?”

I say: It falls under the collective obligations, Acquiring knowledge of these sciences falls under (the principle): “That which is necessary for the fulfillment of an obligation becomes itself obligatory.”

Acquiring knowledge of these sciences falls under the statement of Allaah:

“And prepare against them all you can of power, including steeds of war…” [Surah Al- Anfaal: 60]

This is the ruling on these sciences. If some people take on the responsibility of learning them, the obligation becomes removed from everyone else.

What also falls under the requisites of this principle is what I mentioned to you previously – that it cannot be unrestrictedly stated that these sciences or their likes are obligatory for every Muslim to know.

So for all the more reason, it is incorrect to unrestrictedly say that the knowledge of that which is associated with newspapers and magazines is from the “knowledge” that every student is obliged to learn.

Read the full eBook :
Laying the Foundations for Seeking Knowledge : Shaikh Muhammad Baazmool

Related Links

Just Learn your Religion and Do Not Burden yourself with Fiqh al-Waaqi’ (science of the current affairs) and Political agitations – Shaykh Muhammad Amaan al-Jaamee

Do not take Knowledge except from one who is known to be upon the Sunnah – Ahmad Ash-Shihhee

by AbdurRahman.orgApril 5, 2015April 5, 2015

The following is posted from : Magnificent Points of Advice for those who have turned to the Way of the Salaf – Abu ‘Abdillaah Ahmad bin Muhammad Ash-Shihhee. This book was read to Allaamaah Rabee’ al-Madkhalee who gave some good instructions regarding it.

The Fourth Advice: Do not take Knowledge except from one who is known to be upon the Sunnah

Imaam Muhammad bin Sireen (rahimahullaah) said:

“Verily, this knowledge is Religion. So look into (i.e. investigate) whom you take your Religion from.”

And he said: “They (the Sahaabah) did not used to ask concerning the isnaad (chain of narration), but when the fitnah occurred, they began saying: ‘Name your men for us.’ So the People of the Sunnah would be looked to and so their hadeeth would be accepted. And the People of Innovation would be looked to and so their hadeeth would not be accepted.” [8]

So when one of these repentant individuals neglects these principles and guidelines, he becomes an open target for these misconceptions and he becomes a play object for many of those who (falsely) ascribe themselves to knowledge and Salafiyyah. So all it takes is for a person to claim knowledge or manifest his connection to the scholars from Ahlus-Sunnah, and you will find the repentant youth flocking around him, without thoroughly examining the reality of his condition and without looking into his history (i.e. background). But When he sees that his followers have become many and those who love him have become engrossed with him, he begins to reveal what he was concealing and what (way) he really inclined to. So now you see him calling to (holding) leadership in the field of Da’wah and pitching a tent for gathering everyone (i.e. regardless of beliefs). Or you see him doing other things that are in opposition to the principles of Ahlus-Sunnah wal Jamaa’ah.

This is the point where the repentant individuals begin to become confused and divided into two or even three categories – those who agree, those who are against and those who are neutral. This confusion only comes about due to two things:

First: The repentant individual’s lack of devoting attention to beneficial knowledge, especially knowledge of the Fundamentals of Ahlus-Sunnah wal Jamaa’ah, since Knowledge protects the one who has it from deviations.

Did you not see how knowledge protected Abu Bakrah (rady Alllaahu ‘anhu) in the Campaign of the Camel (Jamal),[9] when the people put the Mother of the Believers, ‘Aa’ishah (rady Allaahu ‘anhaa) forth (for the campaign). So what protected Abu Bakrah (rady Allaahu anhu) was a hadeeth he heard from Allaah’s Messenger, who said when news reached him of the death of Kisraa and the appointment of his daughter (as the leader): “A people that leave their affairs to be governed by a woman will never prosper.”

So When the fitnah occurred, Abu Bakrah remembered this hadeeth and it protected him from that, such that he said: “Allaah protected me with something that I heard from the Messenger of Allaah When Kisraa died. He (sallAllaahu ‘alayhi wa sallam) said: Who did they put to succeed her?’ They said: ‘Her daughter.’ So he (sall Allaahu alayhi wa sallam) said: ‘A people that leave their affairs to be governed by a woman Will never prosper.’ So when ‘Aa’ishah approached, i.e. Basrah, I remembered the statement of Allaah’s Messenger and so Allaah protected me by it.” [10]

Second: A lack or returning to the People Of Knowledge, Since the most deserving to be asked are the People of Knowledge and their students from Ahlus-Sunnah wal- Jamaa’ah, those who have knowledge of this individual whom the people seek to study under. so this person Should be enquired into:

Is he from the Salafee students of knowledge or not?

And did he undergo valid educational studies, Such that he has the right to be sought knowledge from or no?

SO if the answer is in the negative, then the issue comes to an end, all praise be to Allaah. And if the answer is positive, then he can be Studied under and benefited from, but without going to extremes in that matter. Rather, he should be given his due place and status.

This is an important point, which is: Differentiating between the enlightened Scholars, those Who are referred to in issues related to knowledge and current events, such as the two Imaams, Muhammad Naasir-ud-Deen Al-Albaanee and ‘AbduI-‘Azeez bin ‘Abdillaah bin Baaz (rahimahumaAllaa) and those enlightened scholars Who remained after them, such as the Mashaayikh, Muhammad bin Saalih Al-‘Uthaymeen, Saalih bin Fawzaan Al-Fawzaan, Rabee’ bin Haadee Al-Madkhalee, our Shaikh, Muqbil bin Haadee Al-Waadi’ee and others who are at their level amongst the people Of knowledge and fatwaa from AhlusSunnah waI-Jamaa’ah. So these individuals have their own level and position…

And between the prominent students of knowledge, whose knowIedge is known and whose following of the Sunnah is apparent by way of their books and the commendations of the scholars for them. SO these individuals also have their own level and position…

And between those who are less than them, from the students of knowledge, Whose Salafiyyah is Known and Whose ability to teach is recognized.

Footnotes :

[8] These last two narrations were reported by Imaam Muslim in his Introduction to his Saheeh

[9] Translator’s Note: The Campaign of the Camel occurred after the murder of Uthmaan, radyAlllaahu ‘anhu. when there was much turmoil amongst the Muslims. ‘Alee bin Abee Taalib radullaahu ‘anhu was given the bav’ah (oath of allegiance) as the succeeding Khaleefih and he decided to wait for the turmoil to simmer down before seeking revenge from the assassin of ‘Uthmaan. So the Muslims Were divided into those who were With him on this decision and those Who wanted justice for his murder right away. A group was formed to go and voice their case to ‘Alee and they rallied several of the Sahaabah including ‘Aa‘isha radhi Allaahu ‘anhaa‘ So she participated in the campaign riding on a camel (hence the name Jamal). When the parties at Basrah, a peaceful agreement was decided, yet due to some misunderstanding and confusion battle broke out and many lives were lost. And Allaah knows best.

[10] Reported by Al-Bukhaaree (7099), An-Nasaa‘ee (5403) and At-Tirmidhee (2365), and the wording mentioned here belongs to him.

Read the full e-Book: Magnificent Points of Advice for those who have turned to the Way of the Salaf – Abu ‘Abdillaah Ahmad bin Muhammad Ash-Shihhee

An Upright Heart : One of the Keys for Obtaining Knowledge – Shaykh Abdullaah Adh-Dhufairee

by AbdurRahman.orgMarch 31, 2015December 17, 2020

Fourth: An Upright Heart

The heart is the container where knowledge is stored. If the container is firm, it will store and protect what is placed in it, and if the container is damaged, it will lose what is placed in it.

The Messenger of Allaah (صلى الله عليه و سلم) made the heart the foundation of everything, as he said:

“Verily, there is a morsel of flesh in the body that if it is correct, the entire body will be correct, and if it is corrupt, the entire body will be corrupt. Indeed, it is the heart.”

An upright heart comes about through awareness of Allaah and knowledge of His Names, Attributes and Actions. It also comes about by way of reflecting on His signs and creations, and by pondering on the Qur’aan. An upright heart also comes about due to one constantly prostrating (in prayer) and frequently observing the night prayer.

One should also avoid the things that corrupt and sicken the heart, since if these things are present in the heart, it will not be able to carry the knowledge. And even if the heart does carry it, it will not be understood, as Allaah says about the hypocrites – those with diseased hearts:

“They have heart with which they do not comprehend.” [Surah Al-Araaf: 179]

The diseases of the heart are of two types: Desires and Doubts

Desires are such as love for this worldly life and its pleasures and being preoccupied with that; love for unlawful images; listening to unlawful things such as musical voices and instruments; and looking at the forbidden.

Doubts are such as corrupt beliefs; innovated actions; and ascribing to innovated ideological movements.

Some other diseases of the heart that also serve as obstacles before knowledge are: jealousy, spite and pride.

Some other things that corrupt the heart are: excessive sleep, excessive speech and excessive eating.

Therefore, one should avoid these diseases and corruptors in order to rectify the heart and make it upright.

Posted from : Ten Guidelines for Obtaining Knowledge – Shaykh Abdullaah Adh-Dhufairee
The treatise has been introduced and praised by Shaikh Ahmad An-Najmee, one of the elder scholars in Saudi Arabia, thus indicating its importance and benefit.

Depending On Books And The Internet For Knowledge – Shaykh Salih Al-Fawzan [Video|Ar-En Subtitles]

by AbdurRahman.orgMarch 25, 2015March 25, 2015

Depending On Books And The Internet For Knowledge – Shaykh Ṣāliḥ b. Fawzān Al-Fawzān حفظه الله
https://owaisalhashimi.info/al-fawzan…
Translated by Abu Abdillah Owais Al-Hashimi حفظه الله

Video Courtesy: Bilal Nahim

Knowledge & Etiquette in Seeking it – Dr Saleh as Saleh [Audio|En]

by AbdurRahman.orgFebruary 21, 2015February 21, 2015

Knowledge in Islam

Etiquettes In Seeking Knowledge – part 01

Etiquettes In Seeking Knowledge – part 02

Etiquettes In Seeking Knowledge – part 03

Etiquettes with Allaah – part 01

Etiquettes with Allaah – part 02

Points of Benefit :Regarding Seeking Knowledge and Impediments

If Allah wills to do good to a person, He makes them comprehend Deen ‘religion’ – Shaykh Ibn Baaz

by AbdurRahman.orgDecember 23, 2014

The following are the excerpts from A speech delivered by His Eminence at Al-Jami` Al-Kabir in Riyadh on 27/4/1400 A.H., published in His Eminence’s book “Collection of Miscellaneous Fatwas and Articles”, vol. 9, pp. 128-141.

Read the full speech at http://www.alifta.net

It is also authentically reported that the Messenger of Allah (peace be upon him) said, “If Allah wills to do good to a person, He makes them comprehend Din ‘religion’.” (Agreed upon by Imams Al-Bukhari and Muslim).

This important Hadith shows us the excellence of comprehending Din.

Comprehending religion includes understanding the Qur’an, the Sunnah, and Islam. Islam covers the basics of Shari`ah, Allah’s Ordainment’s, His Prohibitions, a servant’s duty towards Allah and other servants and Allah’s fear, glorification, and watchfulness. In fact, the first step towards attaining knowledge is fearing Allah (Exalted be He), honoring His Sanctities, and watching Him in all deeds.

Whoever does not fear or be aware of Allah (Exalted be He) in their deeds, all their knowledge will be worthless. However, true beneficial knowledge and understanding of Din that leads to happiness is that which instills Allah’s Awe in a Muslim’s heart, directs them to honor Allah’s Sanctities, pushes them to obey Allah’s Orders and abstain from His Prohibitions, and urges them to call to Allah (Exalted be He) and to clarify Shari`ah to people. So, anyone who is granted comprehension in religion in this way, Allah (Exalted be He) has indeed wanted to do them good.

On the other hand, anyone deprived of these blessings will be among the ignorant, misguided and negligent who renounce attaining the knowledge that Allah (Exalted be He) has made obligatory. They will be among those whom Allah (Exalted be He) has not wanted to do good to them. Further, Allah (Exalted be He) talks about Kafirs (disbelievers) who turn away from the purpose of their creation, to teach us that it is our duty, as Muslims, to haste to comprehend religion and ask about any unclear matter.

Allah (Glorified and Exalted be He) says:

“But those who disbelieve turn away from that whereof they are warned.” [Surah Al-Ahqaf, 46: 3]

Allah (Glorified be He) also says:

“And who does more wrong than he who is reminded of the Ayât (proofs, evidence, verses, lessons, signs, revelations, etc.) of his Lord, but turns away from them, forgetting what (deeds) his hands have sent forth.” [Surah Al-Kahf, 18: 57]

Consequently, it is the duty of a Muslim to seek for attaining knowledge in religion, to attend to, reflect on, and benefit from the Qur’an and pay great attention to, study, apply, and memorize the Sunnah as much as possible. When a person neglects these two basics, it is an indication that Allah (Exalted be He) did not will good for him. They are doomed since their heart is corrupt and deviating from the path to guidance. We ask Allah to protect and keep us away from whatever displeases Him!

Dear Muslims, it is incumbent upon us to learn our religion and know its rulings and to attend to, meditate, reflect on, recite, and apply the Qur’an. In addition, we should give great care to, memorize, apply and study the Sunnah along with asking about ambiguous matters. Muslims should ask those who have more knowledge to find out the correct answer.

Allah (Glorified be He) says: “So ask the people of the Scripture, if you do not know.” [Surah Al-Nahl, 16: 43]

Moreover, a Muslim can attend knowledge lessons and benefit from them and study with other knowledgeable Muslims to benefit from them and add to himself. In this way, a Muslim can attain comprehension of religion and avoid the characteristics of the negligent and heedless.

The Prophet (peace be upon him) said, “If Allah wills to do good to a person, He makes him comprehend the Din.” [1]

[1] Al-Bukhari, Sahih, Book on knowledge, no. 71; Muslim, Sahih, Book on rulership, no. 1037; Ibn Majah, Sunan, Introduction, no. 221; Ahmad ibn Hanbal, Musnad, vol. 4, p. 93; Malik, Al-Muwatta*, Book on miscellaneous matters, no. 1667; and Al-Darimy, Sunan, Introduction, no. 226.’

Source : http://www.alifta.net

Sources of Knowledge in Islam – Dr Saleh as Saleh [Audio|En]

by AbdurRahman.orgNovember 15, 2014July 14, 2016

01- Sources of Knowledge In Islam – part 1 – Saleh As-Saleh

02- Sources of Knowledge In Islam – part 2 – Saleh As-Saleh

03- The Authoritative Validity of the Sunnah – Saleh As-Saleh

04- Role of the Companions in Preserving the Sunnah – Saleh As-Saleh

05- Role of At-Taabi’een – The Successors of the Companions-Saleh As-Saleh

06- What is ijma3 – Consensus – part 1 – Saleh As-Saleh

Sincere Advice to Understand the Deen – Dr. Saleh as Saleh [Audio|En]

by AbdurRahman.orgNovember 6, 2014September 7, 2016

Listen / Download Mp3 Here (Time 01:34:26)

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Posted from: http://understand-islam.net/site/index.php?option=com_content&view=article&id=127&Itemid=72

Is there a Reward for Reading Hadeeth? – Imam Ibn Baaz

by AbdurRahman.orgOctober 8, 2014October 13, 2014

From Shaykh, Allaama, Mufti of the Kingdom of Saudi Arabia Abdul Azeez bin Abdullaah Bin Baz
by Umm Yahya

The Noble Shaykh Bin Baz -Rahimullaah- was asked:

‘The reward for reciting the Book of Allaah is evident. Is there a reward for reading Hadeeth too?’

The Shaykh replied:

‘There is a great reward for reading the Noble Qur’an in terms of coming closer to Allaah Subhanahu wa Ta’ala, as is reading and memorizing the Hadeeth of the Messenger of Allaah -sallAllaahu alayhi wa sallam. And this is because it is worship of Allaah Subhanahu wa Ta’ala (in pursuit of) acquiring knowledge and a greater understanding of the religion.

Evidence in the Shariah indicates that seeking knowledge and gaining an understanding of the religion is obligatory in order for the slave to worship His Lord upon firm knowledge (Baseerah)

An example of this evidence is the saying of the Prophet -sallAllaahu alayhi wa sallam:

‘Whoever Allaah wills good for He grants them the understanding of the Deen (religion)’

And he said:

‘The best of you are those who learn the Qur’aan and teach it’

And the Prophet -sallAllaahu alayhi wa sallam said:

‘Whoever treads a path seeking knowledge on that path, then Allaah makes the path to paradise easy for him due to his seeking knowledge, and no group of people gather in one of the houses of Allah reciting the Book of Allaah and studying it, except tranquility descends and they are covered with Mercy and the angels surround them and Allaah mentions them to those who are close to Him’

And there are many Hadeeth regarding the virtues of reciting the Qur’aan such as the saying of the Prophet -sallAllaahu alayhi wa sallam:

‘Recite the Qur’aan for verily it will come as an intercession for the one who recites it on the Day of Resurrection’

Collected by Muslim

And one day the Prophet -sallAllaahu alayhi wa sallam came out and said:

‘Who would like to go to Bathaan (a valley in Medina) or to al-Aqeeq (a valley in Makkah) and return with two great female camels, without sinning and without severing the ties of kinship?’

So we said:

‘O Messenger of Allaah we would love that’

He -sallAllaahu alayhi wa sallam- said:

‘If one of you went to the masjid and learnt or read two Ayaat from the Book of Allah Azza wa Jal (that) is better for him than two female camels and three Ayaat are better than four female camels and in addition to that the same amount in male camels’

As is collected by Imam Muslim in ‘Saheeh Muslim’ and this is an evidence concerning the virtue of reciting the Qur’aan and teaching it.

There is (another) famous Hadeeth from Ibn Mas’ood which is collected in ‘Jamia Tirmidhi’ with a Hassan (good) chain of narrators that the Prophet -sallAllaahu alayhi wa sallam- said:

‘Whoever reads one letter from the Book of Allaah he gets one reward for it and one reward is equivalent to ten times the reward of it.’

And it is the same for reading the Sunnah, if a believer learns it by reading theAhadeeth and studying them and memorizing them, distinguishing the authentic from the non authentic, then he will receive a great reward. This is because this is considered acquiring knowledge, concerning which the Prophet -sallAllaahu alayhi wa sallam- said:

‘Whoever treads a path seeking knowledge on that path, then Allaah makes the path to paradise easy for him due to his seeking knowledge, and no group of people gather in one of the houses of Allaah reciting the Book of Allaah and studying it, except tranquility descends and they are covered with Mercy and the angels surround them and Allaah mentions them to those who are close to Him’

This is proof of reading the Ayaat and reflecting upon them, studying Hadeeth and memorizing them, desiring knowledge and (desiring) an understanding of the religion and acting upon it (consequently) is from (one of the reasons) for entering paradise and being saved from the hell-fire. As the Messenger of Allaah -sallAllaahu alayhi wa sallam- said:

‘Whoever Allah wills good for He grants them the understanding of the Deen (religion)’

There is a consensus with regard to its authenticity and it clarifies the virtue of knowledge and seeking it, and that is a sign of goodness as we clarified earlier. And the understanding of the Deen is attained through the Book (The Qur’aan) and through the Sunnah (Hadeeth) therefore (attaining the) understanding the Sunnah is a sign that Allah has intended goodness for His slave, there is a lot of evidence to substantiate (this point).

All Praise is for Allah Lord of the worlds

Taken from: sahab.net/home/index.php?Site=News&Show=986

Is It necessary to Adhere to a Shaykh from whom to Take a Tareeqah (a path)? – Shaykh al-Albaani

by AbdurRahman.orgOctober 7, 2014October 13, 2014

Taken From A lecture ‘From the Principles of the Dawatus-Salafeeyah’
By the Muhaddith, Shaykh, Allamaa’ Muhammad Nasir uddeen al-Albaani
Translated by Abbas Abu Yahya

Question:

When a Muslim is guided to the path of goodness, some say that it is necessary for him to adhere to a Shaykh from whom he can take a Tareeqah (a path) because Allaah Ta’ala said:

<< the Most Merciful, so ask about Him one well informed. >> [Furqan: 59]

Allaah is truthful:

<< So ask the people of knowledge if you do not know. >> [Nahl: 43]

The Shaykh Answered:

And Allaah –Subhanahu wa Ta’ala – also says: << So ask the people of knowledge if you do not know. >> [Nahl: 43]

The Prophet –sallAllaahu alayhi wa sallam– said in the story of the man who went on a battle along with some of the Companions of the Prophet –sallAllaahu alayhi wa sallam.This man became afflicted with wounds, and in the morning he became defiled and thus it was obligatory upon him to have a Ghusl (ritual washing). He asked those around him if they could find a concession for him so that he would not have to make aGhusl. They said to him you must make a Ghusl, he did so and died due to those wounds that were upon his body, when that news reached the Messenger of Allaah –sallAllaahu alayhi wa sallam–, the Messenger –sallAllaahu alayhi wa sallam– said:

‘They killed him, may Allaah fight them, if only they had asked when they did not know indeed that is the cure for any question.’

There is no doubt that these two previously mentioned Ayaat and this hadeeth places the Islaamic world in regards to knowledge and ignorance into two categories.

The first category are few in number and they are the people of knowledge and the other category are more in number and they are those who do not know, as you have heard in the previous Ayaah << So ask the people of knowledge if you do not know. >> [Nahl: 43] Allaah placed an obligation upon every one of these two types. He made it obligatory upon those who do not know to ask the People of knowledge and He made it obligatory upon the People of Knowledge to answer the questioner as is authentically reported from the Prophet –sallAllaahu alayhi wa sallam–:

‘Whoever is asked about knowledge and he conceals that knowledge then he will be reined with a rein/bridle made of fire on the Day of Judgement.’ [Collected by Abu Dawood, Tirmidhi & authenticated by Albaani in Saheeh Targheeb wa Tarheeb]

It is necessary for the one who is not an ‘Aalim (scholar) that he should be a student of knowledge or at the very least he should ask the people of knowledge as is mentioned in the Athar from Mu’adh –Radi Allaahu anhu– that he said:

‘Be a scholar, or one who learns knowledge, or one who listens to knowledge, and do not be the fourth and be destroyed.’

The last one is the one who does not listen to knowledge nor asks about it, so at that time he lives like an ignorant person not knowing how to worship Allaah –Tabaraka wa Ta’ala.

Asking the people of knowledge is an issue where there is a difference of opinion, as for adhering to a Shaykh, a Shaykh of a Tariqah (following a certain Soofi path), then here you have come to know that the path which reaches to Allaah –Subhanahu wa Ta’ala – is the straight path which the noble Prophet –sallAllaahu alayhi wa sallam– left us upon.

The scholars are those who direct/show/indicate this path, so they are the ones to whom it is obligatory to ask, and it is not permissible to adhere to a Shaykh and single him out to follow, and to learn from him and not to learn from the other scholars, because here occurs a great mistake which is that just like as it is obligatory upon us to single out Allaah –Subhanahu wa Ta’ala – Alone for worship, it is also obligatory upon us to single out the Prophet –sallAllaahu alayhi wa sallam– in following him and it is not allowed to stick and follow just one from amongst the scholars, no matter how this scholar from amongst them was from the excellent and standing, since this status is not for anyone, except the Messenger of Allaah –sallAllaahu alayhi wa sallam– and this is from the meaning of the statement of the one who witnesses that: ‘Ashhadu alla ilaha ‘illa Allaah wahdahu la shareeka lahu wa anna Muhammadan Abduhu wa Rasooluhu (I testify that there is none worthy of worship in truth except Allaah Alone and He has no partners and that Muhammad is His slave and Messenger’) so he is the one who has to be followed from amongst the people.

If a Muslim adheres to one Shaykh or one teacher who teaches him, and he does not benefit from the other Mushayikh and other scholars from knowledge then this is violation of following the Messenger –sallAllaahu alayhi wa sallam–because it is necessary to take all the scholars as indicators/directors who show us what our Messenger –sallAllaahu alayhi wa sallam– was upon, and one single scholar no matter how much knowledge he has been given, and the matter regarding him and the right of every scholar, Allaah –Subhanahu wa Ta’ala – said: <<And mankind has not been given of knowledge except a little. >> [Al-Isra: 85] so this is an old superstition of theSoofeeyah that it is obligatory that every Muslim has to adhere to a Shaykh.

We say: that it is obligatory upon every Muslim that he should be either a scholar or a learner or a listener or otherwise he will be destroyed.

As for adhering to a Shaykh and singling him out alone then this is from the actions of the Shaytaan.

We ask Allaah –Subhanahu wa Ta’ala – to give us all the capability to follow the Book of Allaah and the Sunnah and what the Salaf as-Salih were upon and keep us away from following other paths, upon which at the head of every path is a Shaytaan calling the people to it.

<< And, [moreover], this is My path, which is straight, so follow it; and do not follow [other] ways, for you will be separated from His way>> [An’am: 153]

And all Praise belongs to Allaah.

[Taken from a tape: ‘From the Principles of the Dawatus-Salafeeyah’ 1/8/1410 A.H. Jeddah]

The Book of Knowledge of Imaam An-Nasaa’ee – Shayk Al Albanee

by AbdurRahman.orgOctober 2, 2014September 23, 2016

The Book of Knowledge Of the Imaam, the Haafidh: Abu Khaithama Zuhair Ibn Harb An-Nasaa’ee

Checking and Notes by:Imaam Muhammad Naasir-ud-Deen Al-Albaanee.

Translation by:isma’eel alarcon – al-ibaanah.com

INTRODUCTION TO THE BOOK

All praise is for Allaah and may His peace and blessings be on the Final Messenger, his family and those who follow him in goodness until the Day of Judgement. To Proceed.

We are pleased to present this, our seventh E-Book, entitled: “The Book of Knowledge” – a complete translation of the classical work “Kitaab-ul-‘Ilm” of Imaam Abu Khaithama An-Nasaa’ee (rahimahullaah). This treatise is comprised of a collection of ahaadeeth (sayings of the Prophet) and athaar (sayings of the Salaf) on the subject of Islaamic Knowledge. By reading the various narrations, it is hoped that the reader will benefit and reflect on the merits and virtues of seeking, acquiring and teaching knowledge. The treatise also provides a first-hand look on how the Salaf’s attitude was with respect to knowledge – how they sought it, how they learned it and how they taught it to others. There are several narrations, also, that give us a description of the characteristics of some of the Salaf, their knowledge and their virtues.

Therefore, this treatise is of the utmost importance, as it provides the reader with an account of the Salaf – those whom we are obligated to follow and take their example. And it deals with one of the most important topics in Islaam, which is Knowledge, since knowledge is the foundation that is required before doing all sayings and actions. Al-Haafidh Ibn ‘Abd-il-Barr said:

“The scholars have unanimously agreed that there is from knowledge that which is a specified obligation upon every individual with respect to himself (fard ‘ayn) and that which is a collective obligation (fard kifaayah) – if someone rises to fulfill it, its obligation becomes withdrawn from the remaining people of that area.” [3]

Imaam Ibn Qudaamah said:

“As for knowledge of the Religion, all of it is praiseworthy. It is divided into usool (fundamental issues), furoo‘ (subsidiary issues), muqaddimaat (introductory knowledge) and mutammimaat (complementary knowledge). The usool consist of the Book of Allaah, the Sunnah of the Prophet, the consensus of the Muslim scholars and the narrations of the Sahaabah. The furoo’ consist of what is understood from these fundamental sources from the meanings that are perceived by the intellect, such that what is understood from it is something other than the written wording.” [4]

The treatise has been verified by the great scholar of our time, Imaam Muhammad Naasir-ud-Deen AlAlbaanee. He has provided gradings for many of the narrations as well as notes and commentaries that give an explanation for some of these narrations.

We ask Allaah that He make this present E-Book a source of benefit for its readers and a source of guidance for those who act upon what is in it.

[3] Jaami’ Bayaan al-‘Ilmi wa Fadlihi (pg. 10) [Abridged and Verified by Az-Zuhairee]
[4] Mukhtasar Minhaaj-ul-Qaasideen (pg. 9)

[Download Book Here]

Read the Book:

REFERENCE INDEX

1. Chain of Narration back to the Author
2. Narrations on the Merits of Acquiring and Spreading Knowledge
3. The Modesty of some of the Salaf in Refraining from Speaking
4. Narrations and Commentary on the Forbiddance/Allowance of writing hadeeth
5. The Tafseer of the ayah: “And make us leaders of the Muttaqoon”
6. From the virtues of Sa’eed Ibn Jubair and Ibraaheem An-Nakha’ee
7. The Travel of one of the Companions to Egypt for obtaining one hadeeth
8. The Dictation of some of the Salaf to their students
9. Tafseer of ”Those who are miserly and enjoin miserliness upon the people”
10. The Striving of Mak-hool to gather Knowledge from different lands
11. Meaning of “ayah” in the hadeeth: “Convey from me even if it is one ayah”
12. From the Virtues of Ibn ‘Abbaas and Ibn Mas’ood (radyAllaahu ‘anhum)
13. ‘Umar’s Knowledge compared to the Knowledge of the People in his time
14. Who are “those in authority amongst you” mentioned in the ayah?
15. Bringing life to the Hadeeth is through Reminding one another of them
16. Refraining from answering questions on things that never occurred
17. Tafseer of the ayah: “Stand out firmly for justice, as witnesses to Allaah”
18. Six Companions of the Prophet whose Knowledge used to be sought
19. Abu Sa’eed on memorizing hadeeth but not writing them down
20. The Reason why Abu Hurairah narrated so many hadeeth
21. The Forbiddance of Fatiguing the people with too much Speech
22. Grading of the hadeeth: “He would hate that people walk behind him”
23. Narrations on Reporting the hadeeth according to their Meanings
24. Ibn Mas’ood forewarns: Many Speakers but few Scholars in the Last Days
25. Narrations and Commentary on some of the Salaf erasing their Books
26. The Snatching away of Knowledge is through the Death of the Scholars
27. ‘Aasim Ibn Damurah forbids people from walking behind Sa’eed Ibn Jubair
28. ‘Alee on not knowing what Abrogates from what is Abrogated
29. The Salaf on Narrating hadeeth according to their Wordings or Meanings
29. Recording the First Portions of Hadeeth
30. Narrations on the Forbiddance of Concealing Knowledge
31. Authentication of the hadeeth: “There are two types of greedy people…”
32. Narrations on the Allowance/Forbiddance of Recording Hadeeth
33. Abu Hurairah permits a book of hadeeth written on his authority be reported
34. The Salaf’s hatred of people walking behind them
35. Grading of the hadeeth: “The example of one who acquired knowledge…”

TEXT OF THE BOOK

In the Name of Allaah, the Most Merciful, the Bestower of Mercy
And my success is due to none but Allaah

The Shaikh, the Imaam, the ‘Aalim (scholar), the Zaahid (ascetic) ‘Izz-ud-Deen Abul-Hasan ‘Alee Ibn Muhammad Ibn ‘Abd-il-Kareem Al-Juzree – may Allaah support him – informed us in the month of Ramadaan of the year 614H in the city of Mausil (In northern ‘Iraq) from the home of his brother, saying: The Shaikh, the Imaam, the ‘Aalim Majd-ud-Deen Abul-Faraj Yahyaa Ibn Mahmood Ibn Sa’ad Al-Asfahaanee informed us, saying: The Shaikh, the Imaam Abul-Fath Isma’eel Ibn Al-Fadl Ibn Ahmad Ibn Al-Akh-sheed As-Sarraaj informed us in the year 518H and in the year 522H, saying: Shaikh Abu Taahir Muhammad Ibn Ahmad Ibn ‘Abd-ir-Raheem informed us, saying: Abu Hafs ‘Umar Ibn Ibraaheem Al-Kitaanee Al-Muqree informed us, saying: Abul-Qaasim ‘Abdullaah Ibn Muhammad ‘Abdul-‘ Azeez Al-Baghawee informed us that:

1. Abu Khaithama Zuhair Ibn Harb narrated to us, saying: Wakee’ reported to us, saying: Al-A’amash reported to us from Tameem Ibn Salamah from Abu ‘Ubaidah that he said: ‘Abdullaah [Ibn Mas’ood] (radyAllaahu ‘anhu) said:

“Aspire to become a scholar or a student of knowledge, and do not aspire to become anything other than that.”

2. Abu Khaithama narrated to us, saying: Ishaaq Ibn Sulaimaan Ar-Raazee stated: I heard Handhala report from ‘Awn Ibn ‘Abdillaah that he said:

“I said to ‘Umar Bin ‘Abd-il-‘Azeez: ‘It was said (to me): If you are able to be a scholar, then be a scholar. And if you are not able to do so, then be a student of knowledge. And if you are not able to be a student of knowledge, then love them. And if you can’t love them, then do not hate them.’

So ‘Umar said:

‘SubhaanAllaah! (Glory be to Allaah!) Allaah has indeed made a way out for this person.’”

3. Abu Khaithama narrated to us, saying: Jareer reported to us from Al-A’amash from Tameem Ibn Salamah from Abu ‘Ubaidah that he said: ‘Abdullaah [Ibn Mas’ood] (radyAllaahu ‘anhu) said:

“Whosoever Allaah intends to do good for, He gives him understanding of the Religion.” [5]

4. Abu Khaithama narrated to us, saying: Mu’awiyah Ibn ‘Amr reported to us, saying that Zaa’idah reported from Al-A’amash from Tameem Ibn Salamah from Abu ‘Ubaidah on the authority of ‘Abdullaah [Ibn Mas’ood] that he (radyAllaahu ‘anhu) said:

“O people, learn! Then whoever learns, must act (upon what he knows).”

5. Abu Khaithama narrated to us, saying: Sufyaan Ibn ‘Uyainah reported to us on the authority of ‘Aasim Ibn Abee An-Najood on Zur Ibn Hubaish that he said:

“I went to Safwaan Ibn ‘Assaal Al-Muraadee, so he said: ‘What did you come for?’ I said: ‘In search of knowledge.’ So he said: ‘Verily, the angels lower their wings for the seeker of knowledge, out of contentment for what he seeks.’” [6]

6. Abu Khaithama reported to us, saying: Muhammad Ibn Khaazim reported to us, saying: Al-A’amash reported to us from Shimr from Sa’eed Ibn Jubair on the authority of Ibn ‘Abbaas (radyAllaahu ‘anhu), that he said:

“Indeed, every creature, even the fish in the sea, asks forgiveness for the one who educates people about the good (i.e. Islaam).” [7]

7. Abu Khaithama narrated to us, saying: ‘Abd-ur-Rahmaan Ibn Mahdee reported to us, saying Bishr Ibn Mansoor reported to us from Thawr from ‘Abd-ul-‘Azeez Ibn Adh-Dhibyaan that he said: ‘Eesaa Ibn Maryam said:

‘Whosoever learns, then knows, then acts, then this is considered something grand in the kingdom of the heavens.”

8. Abu Khaithama narrated to us, saying Muhammad Ibn Khaazim reported to us, saying: Al-A’amash reported to us from Shaqeeq from ‘Abdullaah [Ibn Mas’ood] (radyAllaahu ‘anhu), that he said:

“Learn, for indeed none of you knows when he will be needed by the people.”

9. Abu Khaithama narrated to us, saying: Mu’aadh Ibn Mu’aadh reported to us, saying: Ibn ‘Awn reported to us from Al-Ahnaf that he said: ‘Umar [Ibn Al-Khattaab] (radyAllaahu ‘anhu) said:

“Acquire understanding (of the Religion) before you are given positions of authority (for then it will be too late).” [8]

10. Abu Khaithama narrated to us, saying: Muhammad Ibn Khaazim reported to us, saying: Al- A’amash reported to us from Shaqeeq from ‘Abdullaah [Ibn Mas’ood] (radyAllaahu ‘anhu), that he said:

“By Allaah, any individual that issues a ruling (fatwa) to the people for every matter they ask him of, is truly insane.”

Al-A’amash (one of the narrators) said: “Al-Hakam said to me:

‘Had I heard this hadeeth from you yesterday, I would not have issued fataawaa (on that day) for much of the instances in which I did issue fataawaa.’”

11. Abu Khaithama narrated to us, saying: Muhammad Ibn Khaazim reported to us, saying: Al- A’amash reported to us from Rajaa Al-Ansaaree from ‘Abd-ur-Rahmaan Ibn Bishr Al-Azraq that he said:

“Two men entered from the gates of Kinda while Abu Mas’ood Al-Ansaaree was sitting in a gathering. One of the two men said: ‘Is there any man here that can judge between us?’ A man from the gathering said: ‘I can.’ So Abu Mas’ood grabbed a handful of pebbles and struck him with it. Then he said to him: ‘Indeed, it used to be hated that one would rush to give a ruling.'”

12. Abu Khaithama narrated to us, saying: Muhammad Ibn Khaazim reported to us, saying: Al- A’amash reported to us from Saalih Ibn Khibaab from Husayn Ibn ‘Uqbah that Salmaan (radyAllaahu ‘anhu) said:

“Knowledge that is not spoken of is like a treasure that is not spent.” [9]

13. Abu Khaithama narrated to us, saying: Jareer reported to us from Al-A’amash who said: It has reached me that Mutarrif Ibn ‘Abdillaah Ibn Ash-Shikheer said:

“The virtue of knowledge is more beloved to me than the virtue of performing worship. And the best of your religious qualities is al-war’ (piety).” [10]

14. Abu Khaithama narrated to us, saying: Jareer reported to us from Al-A’amash from Sulaim from Hudhaifah that he (radyAllaahu ‘anhu) said:

“It is enough of knowledge for an individual that he fear Allaah. And it is enough of a lie for him to say: ‘I seek Allaah’s forgiveness and repent to Him’ yet he goes back to doing it.”

15. Abu Khaithama narrated to us, saying: ‘Abd-ur-Rahmaan Ibn Mahdee reported to us, saying: Sufyaan reported to us from Al-A’amash from ‘Abdullaah Ibn Murrah from Masrooq that he said:

“It is sufficient knowledge for an individual that he fear Allaah. And it is sufficient ignorance for an individual that he be amazed by his (own) knowledge.”

16. Abu Khaithama narrated to us, saying: Jareer reported to us from Al-A’amash from Maalik Ibn Al- Haarith that Abu Khaalid, a shaikh from the companions of ‘Abdullaah [Ibn Mas’ood] (radyAllaahu ‘anhu), said:

“One day we were in the masjid, when Khibaab Ibn Al-Arat came and sat down. Then he remained silent, so the people said to him: “Indeed, your companions have gathered with you so that you may narrate hadeeth to them or command them.’ So he said: ‘And what should I command them with? Perhaps I will command them with something that I do not do myself.’”

17. Abu Khaithama narrated to us, saying: Wakee’ reported to us, saying Abu Sinaan Sa’eed Ibn Sinaan reported to us, saying: ‘Antaza narrated to me, saying: I heard Ibn ‘Abbaas (radyAllaahu ‘anhu) say:

“No individual treads a path by which he seeks knowledge, except that Allaah makes easy for him his path towards Paradise by it.” [11]

18. Abu Khaithama narrated to us, saying: Wakee’ reported to us from Mi’sar from Ma’in Ibn ‘Abd-ir- Rahmaan who said: ‘Abdullaah [Ibn Mas’ood] (radyAllaahu ‘anhu) said:

“If you have the ability to be the one receiving the hadeeth (as opposed to giving it), then do so.”

19. Abu Khaithama narrated to us, saying: Wakee’ reported to us from Sufyaan Ibn ‘Uyainah from ‘Amr from Yayhaa Ibn Ja’dah that he said:

“People would go to Salmaan and listen to his (narration of) hadeeth. And he would say: ‘This is good for you and bad for me.’”

20. ‘Abdullaah narrated to us, saying: Abu Khaithama reported to us, saying: Sufyaan Ibn ‘Uyainah reported to us from Yoonus from Al-Hasan (Al-Basree), that he said:

“If a man sits amongst people, and they perceive him to be ignorant, while in fact he is not ignorant, then this is truly the Muslim who possesses understanding (of the Religion).”

21. Abu Khaithama narrated to us, saying: Jareer reported to us from ‘Ataa Ibn As-Saa’ib from ‘Abd-ur- Rahmaan Ibn Abee Laylaa, that he said:

“I met one hundred and twenty of the Companions of Allaah’s Messenger (sallAllaahu ‘alayhi wa sallam) from the Ansaar. There was not one from among them who would be asked about something, except that he loved that his brother replace him (in that matter) and he would not narrate a hadeeth except that he loved that his brother replace him.”

22. Abu Khaithama narrated to us, saying: Sufyaan reported to us from Az-Zuhree that he said:

“’Urwah used to gather the people together (in one place) to listen to his hadeeth.”

23. Abu Khaithama narrated to us, saying: Sufyaan reported to us saying that ‘Amr (radyAllaahu ‘anhu) said:

“When ‘Urwah entered Makkah, he said: ‘Come to me and take (hadeeth) from me.'”

24. Abu Khaithama narrated to us, saying: Mu’awiyah Ibn ‘Amr reported to us, saying: Zaa’idah reported to us from Al-A’amash from Maalik Ibn Al-Haarith from ‘Abd-ur-Rahmaan Ibn Yazeed that he said:

“It was once said to ‘Alqamah: ‘Won’t you sit in the masjid so that the people may gather around you and ask you questions and so that we may sit with you? For indeed, they ask individuals that are lower than you (in knowledge).’ So ‘Alqamah said: ‘Indeed, I hate that people walk behind me saying: This is ‘Alqamah! This is ‘Alqamah!'”

25. Jareer and Ad-Dareer12 narrated to us from Al-A’amash from Abu Saalih from Abu Hurairah (radyAllaahu ‘anhu) that the Prophet (sallAllaahu ‘alayhi wa sallam) said:

“Whoever treads a path, seeking knowledge by it, Allaah will make easy for him his path towards Paradise. And whoever has his actions cause him to proceed slowly (towards Paradise), then his lineage will not cause him to proceed any faster.”

26. Abu Khaithama Zuhair narrated to us, saying: Sufyaan Ibn ‘Uyainah reported to us from ‘Amr from Yahyaa Ibn Ja’dah that he said:

“‘Umar wanted to write down the Sunnah. Then it was prescribed to the people: ‘Whoever has anything from that (in his records), then let him erase it.” [13]

27. Abu Khaithama narrated to us, saying: Sufyaan Ibn ‘Uyainah reported to us from Ibraaheem Ibn Maisarah from Taawoos that he said:

“When someone would write to Ibn ‘Abbaas asking him on a certain matter, he would respond to the person that brought him the message, ‘Inform your companion that the answer to this issue is such and such. Indeed, we do not write anything down on paper, except for letters [14] and the Qur’aan.'”

28. Abu Khaithama narrated to us, saying: Ibn Fudayl reported to us from Ibn Shabramah on the authority of Ash-Sha’bee that he said:

“I never wrote black (ink) in white (paper). Nor did I ever hear a hadeeth from someone and then want him to repeat it to me again (due to the memory).”

29. Abu Khaithama narrated to us, saying: Ibn ‘Uyainah reported to us from Ibn Abee An-Najeeh from Mujaahid that he said:

“(Allaah says): ‘And make us leaders of the muttaqoon’ [Surah Al-Furqaan: 74] ‘(This means) we take their example and follow them (Prophet and Sahaabah) such that those who come after us will follow our example.'”

30. Abu Khaithama narrated to us, saying: Jareer reported to us from a man from Laith from Mujaahid that he said:

“(Allaah says): ‘And He made me (‘Eesaa) blessed wherever I may be.’ [Surah Maryam: 31] ‘This means He made me one who teaches good.’”

31. Abu Khaithama narrated to us, saying: Jareer reported to us from Mugheerah that he said:

“It was said to Sa’eed Ibn Jubair: ‘Do you know of anyone that is more knowledgeable than you?’ He said: ‘Yes, ‘Ikrimah.’ So when ‘Sa’eed was killed, Ibraaheem [An-Nakha’ee] said: ‘He did not leave behind him anyone equal to him.’ When news of the death of Ibraaheem reached Ash- Sha’bee, he said: ‘Is this individual dead?’ It was said to him: ‘Yes’, so he said: ‘If I had said so, I would have been announcing the death of knowledge. He did not leave behind him anyone equal to him. And what is remarkable is that he preferred Ibn Jubair over himself. I will inform you about that. Indeed he was born to a family with much knowledge in their household, so he took hold of that understanding. Then he sat with us and memorized the best of our hadeeth (and combined that) with the understanding of the members of his household. So who can equal himself to him?'”

32. Abu Khaithama narrated to us, saying: Sufyaan Ibn ‘Uyainah reported to us, saying: Ayyoob At- Taa’ee reported to us, saying I heard Ash-Sha’bee say:

“I have not seen one person from all of mankind as far as the horizon spreads that was more desirous of seeking knowledge, than Masrooq.”

33. Abu Khaithama narrated to us, saying: Hushaim reported to us, saying: Sayaar reported to us from Jareer Ibn Hayyaan that he said:

“A man [15] traveled to Egypt just for this one hadeeth and he did not stop his journey to settle down, until he returned back to his home. (The hadeeth was) ‘Whosoever conceals (the faults of) his brother in this world, Allaah will conceal his faults on the Day of Judgement.'”

34. Abu Khaithama narrated to us, saying: Sufyaan reported to us from Ibn Juraij that he said: “Naafi’ dictated (hadeeth) to me.”

35. Abu Khaithama narrated to us, saying: Jareer reported to us from ‘Abd-ul-Malik Ibn ‘Umair from Warraad, the scribe of Al-Mugheerah that he said:

“Al-Mugheerah dictated (hadeeth) to me. And I recorded it with my hand.” [16]

36. Abu Khaithama narrated to us, saying: ‘Abdullaah Ibn Numair reported to us from Al-A’amash that he said:

“Ibraaheem [An-Nakha’ee] would mention an obligatory matter or a hadeeth and then say: ‘Memorize this, for perhaps you may be asked about it someday during your lifetime.'”

37. Abu Khaithama narrated to us, saying: Abu Mu’awiyah reported to us, saying: Al-A’amash reported to us from Ibraaheem [An-Nakha’ee] that he said:

“They (Sahaabah) would hate that a man reveal what he had with him (of knowledge).”

38. Abu Khaithama narrated to us, saying: ‘Uthaam Ibn ‘Alee Al-‘Aamiree reported to us, saying: I heard Al-A’amash say:

“I never heard Ibraaheem state his opinion for a matter, ever.”

39. Abu Khaithama narrated to us, saying: Ibn Yamaan reported to us from Ash’ath from Ja’far from Sa’eed Ibn Jubair that he said:

“(Allaah says): ‘Those who are miserly and enjoin miserliness upon the people.’ [17] (Ibn Jubair said): ‘This is concerning knowledge.'”

40. Abu Khaithama narrated to us, saying: Jareer reported to us from Laith [18] that he said:

“When four people (or more) would sit in a gathering with Abul-‘Aaliyah, he would get up (and leave).”

41. Abu Khaithama narrated to us, saying: Al-Waleed Ibn Muslim reported to us, saying: ‘Abdullaah Ibn Al-‘Alaa narrated to me, saying: I heard Mak-hool say:

“I belonged to ‘Amr Ibn Sa’eed Al-‘Aasee or Sa’eed Ibn Al-‘Aas (as a slave). He gave me away as a present to a man from Hudhail in Egypt. So he benefited me by doing so. I did not leave from Egypt until I thought that there was no knowledge within it except that I had heard it. Then I went to Al-Madeenah. And I did not leave from there until I thought that there was no knowledge within it, except that I had heard it. Then I met Ash-Sha’bee and I did not see the likes of him (before). May Allaah have mercy on him.”

42. Abu Khaithama narrated to us, saying: Al-Waleed Ibn Muslim reported to us, saying: Tameem Ibn ‘Atiyyah Al-‘Ansee narrated to me, saying: I heard Mak-hool say:

“I used to visit Shurayh frequently every month. And I would never ask him on any matter, for I would suffice from what I heard of him from his passing of judgements.”

43. Abu Khaithama narrated to us, saying: Al-Waleed Ibn Muslim reported to us, saying: Sa’eed Ibn ‘Abd-il-‘Azeez reported to us from Mak-hool that he said:

“The people set a date one night to meet in one of the dome-shaped structures of Mu’awiyah. So they gathered there and Abu Hurairah rose from amongst them and began narrating hadeeth of the Messenger of Allaah (sallAllaahu ‘alayhi wa sallam) to them until the morning came.”

44. Abu Khaithama narrated to us, saying: Al-Waleed Ibn Muslim reported to us, saying: Al-Awzaa’ee reported to us from Mak-hool that he said:

“If there is no good in gathering and intermingling with the people, then withdrawing from them is safer.”

45. Abu Khaithama narrated to us, saying: Al-Waleed Ibn Muslim reported to us, saying: Al-Awzaa’ee reported to us from Hassaan Ibn ‘Atiyyah, saying: Abu Kabsha narrated to me that ‘Abdullaah Ibn ‘Amr narrated to me that he heard the Messenger of Allaah (sallAllaahu ‘alayhi wa sallam) say:

“Convey from me, even if it is one ayah. [19] And narrate from (the stories) of the tribe of Israaeel for there is no harm. And whosoever tells a lie upon me intentionally, then let him find his seat in the Hellfire.”

46. Abu Khaithama narrated to us, saying: Jareer reported to us from Al-A’amash from Abu Ad-Duhaa from Masrooq that he said:

“It is sufficient knowledge for a man that he fears Allaah. And it is sufficient ignorance for him that he be amazed by his own knowledge.” [20]

47. Abu Khaithama narrated to us, saying: Yahyaa Ibn Yamaan reported to us, saying: Al-A’amash reported to us from Ibraaheem that he said:

“‘Abdullaah (Ibn Mas’ood) was bright and intelligent.”

48. Abu Khaithama narrated to us, saying: Ja’far Ibn ‘Awn reported to us, saying: Al-A’amash reported from Muslim Ibn Sabeeh from Masrooq that he said: ‘Abdullaah21 (radyAllaahu ‘anhu) said:

“If Ibn ‘Abbaas were to reach our years in age, no one from among us would be able to accompany him.” And he (also) used to say: “The best interpreter of the Qur’aan is Ibn ‘Abbaas (radyAllaahu ‘anhu).”

49. Abu Khaithama narrated to us, saying: Muhammad Ibn ‘Ubaid reported to us from Al-A’amash from Muslim from Masrooq that he said: ‘Abdullaah [Ibn Mas’ood] (radyAllaahu ‘anhu) said:

“Indeed, it is from knowledge for one who does not know, to say: ‘Allaah knows best.'”

50. Abu Khaithama narrated to us, saying: Wakee’ reported to us from Al-A’amash from Abu Ad- Duhaa from Masrooq that he said:

“We never asked the Companions of Muhammad (sallAllaahu ‘alayhi wa sallam) on any matter, except that knowledge of it was found in the Qur’aan, however our knowledge of it was less than theirs.”

51. Abu Khaithama narrated to us, saying: Jareer reported to us from Al-A’amash from Saalim Ibn Abee Al-Ja’ad that he said: Abu Ad-Dardaa22 (radyAllaahu ‘anhu) said:

“The one who teaches good and the one who learns it are equal with regard to the reward (they receive). And there is not anyone from the rest of mankind that is better, after that.”

52. Abu Khaithama narrated to us from Al-A’amash from Saalim Ibn Abee Al-Ja’ad from Ibn Lubaid that he said:

“The Messenger of Allaah (sallAllaahu ‘alayhi wa sallam) mentioned something once and then said: ‘And that will occur at the time when knowledge will disappear.’ They (the Sahaabah) said: ‘O Messenger of Allaah! And how is it that knowledge will disappear when we recite the Qur’aan and we read it to our children and our children read it to their children?’ So the Prophet (sallAllaahu ‘alayhi wa sallam) said: ‘May you mother be ransomed for you, O Ibn Umm Lubaid! Do not the Jews and the Christians recite the Torah and the Injeel, yet derive no benefit from them whatsoever?'” [23]

53. Abu Khaithama narrated to us, saying: Jareer reported to us from Qaaboos on the authority of his father, that he said: Ibn ‘Abbaas (radyAllaahu ‘anhu) said:

“Do you know how the knowledge will depart from the earth?” We said: “No.” He (radyAllaahu ‘anhu) said: “The scholars will depart (i.e. they will die).”

54. Abu Khaithama narrated to us, saying: Jareer reported to us from Al-‘Alaa from Hamaad on the authority of Ibraaheem (An-Nakha’ee) that he said: ‘Abdullaah [Ibn Mas’ood] (radyAllaahu ‘anhu) said:

“Follow (the Sunnah) and do not innovate (into it), for you have been sufficed. And every innovation is a misguidance.” [24]

55. Abu Khaithama narrated to us, saying: Jareer reported to us from Qaaboos that he said:

“I said to my father: ‘How is it that you can go to (ask) ‘Alqamah and disregard (asking) the Companions of Muhammad (sallAllaahu ‘alayhi wa sallam)?’ He said: ‘O my son! (Even) the Companions of Muhammad would ask him!'”

56. Abu Khaithama narrated to us, saying: Jareer reported to us from ‘Imaarah Ibn Al-Qa’aqaa’ that he said:

“Ibraaheem said to me: ‘Narrate to me hadeeth from Abu Zur’ah, [25] for indeed I asked him (once) concerning a hadeeth. Then I asked him about the same hadeeth two years later and there was no one more precise in his wording than he was.”

57. Abu Khaithama narrated to us, saying: Jareer reported to us from Al-A’amash from Abu Sufyaan from ‘Ubaid Ibn ‘Umair (radyAllaahu ‘anhu) that he said:

“Whosoever Allaah intends to do good for, He gives him understanding of the Religion. And He grants him guidance in it.” [26]

58. Abu Khaithama narrated to us, saying: Jareer reported to us from Al-A’amash from ‘Amr Ibn Murrah from Abu Al-Bakhtiree that he said: A shaikh from the town of ‘Abas narrated to me, saying:

“I (once) accompanied Salmaan (on a journey) because I wanted to examine him, learn from him and serve him. So I began to not do any action except that it was the same as his. Then we stopped at Dijlah (Tigris River) and it extended wide and was overflowing with water, so we said: ‘Let us give drink to our riding animals.’ We gave them to drink and then I had a desire to drink myself, so I drank (from the river). When I lifted my head, he (Salmaan) said: ‘O brother of the tribe of ‘Abas! Go back and drink again.’ So I sat down and drank again even though I did not want to do so, yet I hated to disobey him. Then he said to me: ‘How much do you estimate to have deducted from it (the river)?’ So I said: ‘May Allaah have mercy on you! Is it possible that my drinking can deduct anything from it? He (radyAllaahu ‘anhu) then said: “Likewise with knowledge. You take it, yet you do not deduct anything from it. So stick to those aspects of knowledge that benefits you (most).’”

59. Abu Khaithama narrated to us, saying: Mu’awiyah Ibn ‘Amr reported to us, saying: Zaa’idah reported to us from Al-A’amash from Muslim on the authority of Masrooq that he said:

“I accompanied the Companions of Allaah’s Messenger and they were like the pool of water, which quenches the thirst of the traveler, and like the pool of water that quenches the thirst of two travelers, and the pool of water that quenches the thirst of ten people and the pool of water which if all the inhabitants of the world were to settle by it (to drink from it) it would produce enough (water) for all of them. And verily ‘Abdullaah [Ibn Mas’ood] (radyAllaahu ‘anhu) was from among this pool of water.” [27]

60. Abu Khaithama narrated to us, saying: Jareer reported to us from Al-A’amash from Abu Waa’il that he said: ‘Abdullaah [Ibn Mas’ood] (radyAllaahu ‘anhu) said:

“If the knowledge of ‘Umar Ibn Al-Khattaab (radyAllaahu ‘anhu) were to be placed on one scale of a balance and the knowledge of all the inhabitants of the world (at that time) were to be placed on the other scale, the knowledge of ‘Umar Ibn Al-Khattaab (radyAllaahu ‘anhu) would surely outweigh it.” [28]

61. Abu Khaithama narrated to us, saying: Jareer reported to us from Al-A’amash from Ibraaheem (An- Nakha’ee) that he said: ‘Abdullaah [Ibn Mas’ood] (radyAllaahu ‘anhu) said:

“Indeed, I truly believe that ‘Umar (radyAllaahu ‘anhu) took nine-tenths (i.e. ninety percent) of the knowledge with him (when he died).”

62. Abu Khaithama narrated to us, saying: Jareer reported to us from Al-A’amash from Mujaahid that he said concerning Allaah’s statement:

“Obey Allaah and obey the Messenger and those who possess authority amongst you” [Surah An-Nisaa: 59]: “Meaning: Those who possess understanding and knowledge.”

63. Abu Khaithama narrated to us, saying: Jareer reported to us from Al-A’amash that he said:

“I would hear hadeeth and mention them to Ibraaheem [An-Nakha’ee], so he would either narrate them to me (in their complete forms) or he would narrate additions to them.”

64. Abu Khaithama narrated to us, saying: Jareer reported to us from Al-A’amash from Mas’ood Ibn Maalik that he said:

“’Alee Ibn Al-Husayn said to me: ‘Is it possible that you can join me with Sa’eed Ibn Jubair?’ I said: ‘What is your need for him?’ He said: ‘I need to ask him about several matters. Indeed, the people praise us for what is not found within us.’” [29]

65. Abu Khaithama narrated to us, saying: Jareer reported to us from Laith30 from Mujaahid that he said:

“‘Umar forbade us from deducing by analogy.”

66. Abu Khaithama narrated to us, saying: Jareer reported to us from Al-A’amash from Al-Hasan31 that he said:

“Indeed we used to have books which we would maintain in our memory.”

67. Abu Khaithama narrated to us, saying: Jareer reported to us from Mansoor from Abu Ad-Duhaa on the authority of Masrooq that he said:

“We were once sitting with ‘Abdullaah [Ibn Mas’ood] while he was reclining on a couch, when a man came to him saying: ‘O Abu ‘Abd-ur-Rahmaan! Verily, there is a reporter calling at the gates of Kindah who believes that the sign of the Smoke will come and grasp the breaths of the disbelievers (i.e. kill them), while it will give the believers something like a cold.’ So ‘Abdullaah (radyAllaahu ‘anhu) said while sitting up and in a state of anger:

‘O people, fear Allaah! Whoever amongst you knows something then let him speak concerning what he has knowledge of. And whoever does not know then let him say, Allaah knows best. For indeed it is the best form of knowledge for one of you to say, concerning things he has no knowledge of: Allaah knows best. Verily Allaah has said to His Prophet (sallAllaahu ‘alayhi wa sallam): ‘Say: I do not ask you for any reward for this (Qur’aan), nor am I from the pretenders.’ [Surat-un-Nisaa: 86]”

68. Abu Khaithama narrated to us, saying: Ishaaq Ibn Sulaimaan Ar-Raazee reported to us, saying: I heard Abu Ja’far mention from Rabee’ Ibn Anas that he said:

“It is written in the First Scripture: ‘The son of Aadam should teach free of charge, just as you were taught free of charge.’”

69. Abu Khaithama narrated to us, saying: Isma’eel Ibn Ibraaheem reported to us from Laith from Mujaahid that he said:

“The scholars have gone and there did not remain anyone except the speakers. And the mujtahid [32] amongst you (now) is like nothing but a clown amongst those who came before you.”

70. Abu Khaithama narrated to us, saying: Al-Waleed Ibn Muslim reported to us, saying: I heard Al- Awzaa’ee say: I heard Bilaal Ibn Sa’ad say:

“Your scholar is ignorant. Your zaahid (one who abstains from the worldly life) is greedy. And your worshipper is one who falls short (of doing deeds).”

71. ‘Abdullaah narrated to us, saying: Abu Khaithama reported to us, saying: ‘Abd-ul-Hameed Ibn ‘Abd-ir-Rahmaan Abu Yahyaa reported to us, saying: Al-A’amash reported to us from Ibraaheem from ‘Alqamah that he said:

“Remind one another of the hadeeth, for indeed its existence depends on its being mentioned (i.e. reported).”

72. Abu Khaithama narrated to us, saying: Muhammad Ibn Fudayl reported to us, saying: Yazeed Ibn Abee Ziyaad reported to us from ‘Abd-ur-Rahmaan Ibn Abee Laylaa that he said:

“Bringing life to the hadeeth lies in narrating and quoting them. So remind one another about them.”

Upon this, ‘Abdullaah Ibn Shaddaad said:

“May Allaah have mercy on you! How many hadeeth that I had loved (and were memorized) in my heart, have been caused to die (due to their not being repeated)?”

73. Abu Khaithama narrated to us, saying: Muhammad Ibn Fudayl reported to us from Al-A’amash from Isma’eel Ibn Rajaa that he said:

“We used to gather the children together (in one place) and narrate hadeeth to them.”

74. Abu Khaithama narrated to us, saying: Muhammad Ibn Fudayl reported to us from ‘Ataa from Abu Al-Bakhtiree that Hudhaifah [Ibn Al-Yamaan] (radyAllaahu ‘anhu) that he said:

“My companions used to learn good, while I used to learn evil.” It was said to him: “What made you do such a thing?” He said: “Indeed, the one who learns the place of evil, avoids it.”

75. Abu Khaithama narrated to us, saying: ‘Abd-ur-Rahmaan Ibn Mahdee reported to us, saying: Moosaa Ibn ‘Ullay reported to us from his father that he said:

“Whenever a man would ask Zayd Ibn Thaabit (radyAllaahu ‘anhu) concerning a matter, he would say: ‘Is this for the sake of Allaah?’ So if the person would say: ‘Yes’, then he would speak about it. And if not, then he would not speak.” [33]

76. Abu Khaithama narrated to us, saying: ‘Abd-ur-Rahmaan Ibn Mahdee reported to us from Sufyaan from ‘Abd-ul-Malik Ibn Abjar from Ash-Sha’bee from Masrooq that he said:

“I asked ‘Ubai Bin Ka’ab (radyAllaahu ‘anhu) once regarding an issue. So he said: ‘Did this ever occur before in the past?’ I said: ‘No.’ So he said: ‘Then we shall wait until it does occur. And when it does occur, we will exert ourselves (i.e. make Ijtihaad) to give you our view (on the issue).’” [34]

77. Abu Khaithama narrated to us, saying: ‘Abd-ur-Rahmaan reported to us, saying: Maalik reported to us from Az-Zuhree from Sahl Ibn Sa’ad that he said:

“The Messenger of Allaah used to dislike being questioned on (fiqh) issues and he would denounce them.” [35]

78. Abu Khaithama narrated to us, saying: ‘Abd-ur-Rahmaan reported to us, saying: Sufyaan reported to us from Zubaid that he said:

“I never asked Ibraaheem (An-Nakha’ee) about anything, except that I saw signs of dislike in him.”

79. Abu Khaithama narrated to us, saying: Hushaim reported to us, saying: Hajaaj reported to us from ‘Ataa and Ibn Abee Laylaa from ‘Ataa that he said:

“We used to accompany Jaabir Ibn ‘Abdillaah (radyAllaahu ‘anhu) and he would narrate ahaadeeth to us. When we would depart from his company, we would remind ourselves of his hadeeth, and Abu Az-Zubair was the best at memorizing hadeeth from among us.”

80. Abu Khaithama narrated to us, saying: Jareer reported to us from Qaaboos Ibn Abee Dhibyaan that he said:

“We prayed behind Abu Dhibyaan one day during the morning Fajr prayer. We were all young except for the mu’adhdhin who was an older man. So after making the tasleem, he drew near us and began asking the youth: ‘Who are you?’ ‘Who are you?’ When he finished asking them, he said: ‘Indeed, there was no prophet sent except that he was a young man. And the knowledge was not given to anyone better than a young man.'”

81. Abu Khaithama narrated to us, saying: Sufyaan Ibn ‘Uyainah reported to us from Zayd Ibn Aslam from ‘Ataa Ibn Yasaar that he said:

“No thing is placed into another thing more beautiful than when gentleness is placed into knowledge.”

82. Abu Khaithama narrated to us, saying: Jareer reported to us from Suhayl from his father on the authority of Abu Hurairah (radyAllaahu ‘anhu) that he used to say:

“Draw closer O Tribe of Farrookh! [36] For verily, if the knowledge were clinging from the sky, there would be someone amongst you who would surely grasp it.”

83. Abu Khaithama narrated to us, saying: Jareer reported to us from Suhail that he said:

“When Abu Hurairah would look at Abu Saalih [37], he would say: ‘It is not likely that this man is from the tribe of ‘Abd Manaaf.'”

84. Abu Khaithama narrated to us, saying: Yahyaa Ibn Yamaan reported to us from Al-A’amash from Abu Saalih that he said:

“I did not used to wish for anything from this worldly life other than two white garments, with which I would sit in the company of Abu Hurairah.”

85. Abu Khaithama narrated to us, saying: Jareer reported to us, saying: Qaaboos reported to us from his father on the authority of Ibn ‘Abbaas that he said concerning Allaah’s saying:

“O you who believe! Stand out firmly for justice, as witnesses to Allaah, even though it be against yourselves, or your parents, or your kin, be he rich or poor, Allaah is Better Protector to both (than you). So follow not the lusts (of you hearts), lest you avoid justice. And if you distort your witness or refuse to give it, verily, Allaah is All-Aware of what you do.” [Surah An-Nisaa: 135] “

(It means) Two men (would) sit in front of the judge and so the judge’s harshness and severity would be geared towards one of the two men apart from the other.”

86. Abu Khaithama narrated to us, saying: Jareer reported to us from Qaaboos on the authority of Ibn ‘Abbaas (radyAllaahu ‘anhu) that he said:

“When speaking to his Lord, Moosaa said: ‘My Lord, which of Your slaves is the most beloved to You?’ He said: ‘The ones who remember Me the most.’ He then asked: ‘My Lord, which of Your slaves is the wisest?’ He said: ‘The one who judges himself in the same way he judges others.’ He then said: ‘My Lord, which of Your slaves is the richest?’ He said: ‘The one who is pleased with what I have given him.'”

87. Abu Khaithama narrated to us, saying: Ibn ‘Uyainah reported to us from Ibraheem Ibn Maisira from Taawoos that he said:

“Ibn ‘Abbaas (radyAllaahu ‘anhu) would be asked a question on something and then say (at times): ‘Indeed, (the answer to) this is found in the first divine scriptures.'”

88. Abu Khaithama narrated to us, saying: Hafs Ibn Ghayyaath reported to us, saying: ‘Aasim narrated to us about Abu ‘Uthmaan that:

“I said to him: ‘Indeed, you narrate hadeeth to us. So sometimes you narrate them to us in the same manner and sometimes you omit some parts.’ So he said: ‘Stick to the first time of hearing.’”

89. Abu Khaithama narrated to us, saying: ‘Abdullaah Ibn Idrees reported to us, saying: Laith reported to us from ‘Adiyy Ib n ‘Adiyy from As-Sanaabahee from Mu’aadh [Ibn Jabal] (radyAllaahu ‘anhu) that he said:

“The Son of Aadam will not depart from standing (before Allaah) on the Day of Judgement until he is asked about four things: On his life and in what condition he left it. On his body and in what things he put it through. On his wealth, from where did he earn it. And on his knowledge and what he did because of it.” [38]

90. Abu Khaithama narrated to us, saying: Al-Fadl Ibn Dukain reported to us, saying: Sufyaan informed us from Yahyaa Ibn Sa’eed that he said: I heard Al-Qaasim Ibn Muhammad say:

“That a man spend his entire life in ignorance is better for him than to issue rulings (fataawaa) without knowledge.”

91. Abu Khaithama narrated to us, saying: ‘Abdullaah Ibn Numair reported to us from Hushaim Ibn ‘Urwah from his father that he said:

“It used to be said: ‘The most withdrawn of people from a scholar are his family members.’”

92. Abu Khaithama narrated to us, saying: ‘Abdullaah Ibn Numair reported to us from Al-A’amash that he said:

“Mujaahid said to me: ‘If I were able to walk, I would surely come to (visit) you.'”

93. Abu Khaithama narrated to us, saying: Isma’eel reported to us from Ibn ‘Awn that he said:

“Muhammad (sallAllaahu ‘alayhi wa sallam) used to hate that the hadeeth be written down on the ground.” [39]

94. Abu Khaithama narrated to us, saying: ‘Ibaad Ibn Al-‘Awaam reported to us from Ash-Shaibaanee from Ash-Sha’bee that he said:

“Knowledge used to be acquired from six of the Companions of the Allaah’s Messenger. Thus, the knowledge of ‘Umar, ‘Abdullaah and Zayd would resemble that of one another. And they would acquire (knowledge) from one another. And the knowledge of ‘Alee, my father and Abu Moosaa Al-Ash’aree would resemble that of one another. And they would acquire (knowledge) from one another.” So I (Ash-Shaybaanee) said to him: “Who was Al-Ash’aree to these individuals?” He said: “He was one of the scholars of Fiqh.”

95. Abu Khaithama narrated to us, saying: Isma’eel Ibn Ibraaheem reported to us from Al-Juryaree from Abu Nadrah that he said:

“I said to Abu Sa’eed: ‘Indeed, you narrate wonderful hadeeth to us and verily we fear that we may either add to it or reduce from it, so is it possible that you can write them out for us?’ So he said: ‘We will never write it out for you nor will we ever make it similar to a Qur’aan, but rather memorize them from us just as we have memorized them (from others).'”

96. Abu Khaithama narrated to us, saying: Sufyaan Ibn ‘Uyainah reported to us from Az-Zuhree from Al-A’araj that he said: I heard Abu Hurairah (radyAllaahu ‘anhu) say:

“Indeed, you claim that Abu Hurairah has memorized many ahaadeeth from Allaah’s Messenger. I swear by Allaah, I used to be a poor man and I would serve Allaah’s Messenger (sallAllaahu ‘alayhi wa sallam) in order to fill my belly (with food). The Muhaajiroon would be involved with their business transactions in the market places [40] and the Ansaar would be preoccupied with directing their funds. So the Messenger of Allaah (sallAllaahu ‘alayhi wa sallam) said: ‘Whosoever outspreads his garment, then he will never forget anything that he hears from me.’ So I spread my garment out until he finished (narrating) his hadeeth and I then gathered it up to myself. And I did not forget anything that I heard after that.'”

97. Abu Khaithama narrated to us, saying: ‘Abd-ur-Rahmaan Ibn Mahdee reported to us from Hamaad Ibn Zayd on the authority of Ayyoob that he said:

“A man (once) said to Mutarrif: ‘Do you desire something better than the Qur’aan?’ So he said: ‘No, but we desire someone that is more knowledge of the Qur’aan than ourselves.’”

98. Abu Khaithama narrated to us, saying: ‘Abd-ur-Rahmaan reported to us, saying: Abu Khalda reported to us, saying: I heard Abu ‘Aliyya saying:

“Narrate hadeeth to the people to the extent that they are able to bear it.” I said: “What does it mean that they are able to bear it?” He said: “So long as they are eager to hear it.”

99. Abu Khaithama narrated to us, saying: ‘Abd-ur-Rahmaan reported to us from Shu’ba from Abu Ishaaq that he said: I heard Abu Al-Ahwas say: ‘Abdullaah [Ibn Mas’ood] (radyAllaahu ‘anhu) used to say:

“Do not bore and fatigue the people (i.e. with too much knowledge).”

100. Abu Khaithama narrated to us, saying: ‘Abd-ur-Rahmaan reported to us, saying: Shareek41 reported to us from Samaak on the authority of Jaabir Ibn Samurah (radyAllaahu ‘anhu) that he said:

“When we used to stop upon reaching the Prophet, each one of us would sit at the point where he stopped.”

101. Abu Khaithama narrated to us, saying: ‘Abd-ur-Rahmaan reported to us from Salmaan Ibn Al- Mugheerah from Thaabit on the authority of ‘Amr Ibn Shu’ayb that he said:

“The Prophet used to hate that people walk behind him. But rather (he liked that they should walk) on his right side and on his left side.” [42]

102. Abu Khaithama narrated to us, saying: ‘Abd-ur-Rahmaan Ibn Mahdee reported to us from Zaa’idah from ‘Ataa Ibn As-Saa’ib that he said:

“Abu ‘Abd-ir-Rahmaan used to hate to be asked questions while he was walking.”

103. Abu Khaithama narrated to us, saying: ‘Abd-ur-Rahmaan reported to us from ‘Abdullaah Ibn Al- Mubaarak from Riyaah Ibn Zayd on the authority of a man on the authority of Ibn Munbih, that he said:

“Verily there is an excessiveness in (seeking) knowledge just like there is an excessiveness in (accumulating) wealth.”

104. Abu Khaithama narrated to us, saying: Ma’in Ibn ‘Eesaa reported to us, saying: Mu’awiyah Ibn Saalih reported to us from Al-‘Alaa Ibn Al-Haarith from Mak-hool from Waa’ila that he said:

“If we narrate hadeeth to you based upon their meanings, then that is sufficient for you.”

105. Abu Khaithama narrated to us, saying: Ma’in reported to us, saying: Mu’awiyah Ibn Saalih reported to us from Rabee’ Ibn Yazeed on the authority of Abu Ad-Dardaa (radyAllaahu ‘anhu) that he said:

“When a hadeeth of the Messenger of Allaah (sallAllaahu ‘alayhi wa sallam) would be reported, one would say (to himself): ‘O Allaah, if it is not (stated) this way, then at least make it resemble it.'”

106. Abu Khaithama narrated to us, saying: Ma’in reported to us, saying: Abu Uwais, the son of the uncle of Maalik Ibn Anas said: I heard Az-Zuhree say:

“If you can get the meaning (of the hadeeth) correctly, then there is no harm.” [43]

107. Ibn Juraij reported: ‘Ataa informed me that he heard Abu Hurairah say while he was being asked questions by the people:

‘If it were not for an ayah that was revealed in Surah Al-Baqarah, I would not have informed you of anything. If it were not that He said: ‘Verily, those who conceal what We have sent down from the clear evidences and the guidance, after We have explained it clearly to the people in the Book, they are the ones cursed by Allaah and cursed by those who curse.’ [44][45]

108. Abu Khaithama narrated to us, saying: Ibn Fudayl reported to us from his father that he said:

“We used to sit together – myself, Ibn Shabrama, Al-Haarith, Al-‘Aklee, Al-Mugheerah and Al- Qa’qaa’ Ibn Yazeed – at night, reviewing with one another (the issues) of Fiqh. Sometimes we would not get up to leave until we heard the call for the Fajr prayer.”

109. Abu Khaithama narrated to us, saying: Jareer reported to us from ‘Abdullaah Ibn Yazeed (As- Sahbaanee) from Kumail Ibn Ziyaad on the authority of ‘Abdullaah [Ibn Mas’aad] that he said:

“Verily, you are in a time in which there are many scholars and few speakers. And verily after you, there will come a time in which there will be many speakers, while the scholars in it will be few.” [46]

110. Abu Khaithama narrated to us, saying: ‘Abd-us-Salaam Ibn Harb reported to us from Laith from Mujaahid that he said:

“There is no harm in staying up at night to discuss the issues of Fiqh.”

111. Abu Khaithama narrated to us, saying: Jareer reported to us from Al-Hasan Ibn ‘Amr and from Ibraaheem An-Nakha’ee that he said:

“Whosoever seeks any aspect of knowledge, desiring (the face of) Allaah by it, Allaah will give him what is sufficient for him.”

112. Abu Khaithama narrated to us, saying: Jareer reported to us from Abu Yazeed Al-Muraadee that he said:

“When death approached ‘Ubaidah, [47] he called for his books to be brought to him and then erased (what was in) them.”

113. Abu Khaithama narrated to us, saying: Jareer reported to us from ‘Abd-ul-Malik Ibn ‘Umair from Ibn ‘Abdillaah that he said: ‘Abdullaah [Ibn Mas’ood] said:

“May Allaah have mercy on the who hears a hadeeth from us and then reports it just as he heard it, for perhaps the one who has the hadeeth narrated to him is more attentive than the one who hears (and narrates the hadeeth).” [48]

114. Abu Khaithama narrated to us, saying: Jareer reported to us from ‘Abd-ul-Malik Ibn ‘Umair from Rajaa Ibn Haiwah on the authority of Abu Ad-Dardaa (radyAllaahu ‘anhu), that he said:

“Knowledge is achieved by studying and maturity is achieved by puberty. And whosoever strives after (learning) good, he will be given it and whosoever avoids evil, he will be protected from it.” [49]

115. Abu Khaithama narrated to us, saying: Wakee’ reported to us from Sufyaan from Abu Zia’raa from Abu Al-Ahwas on the authority of ‘Abdullaah [Ibn Mas’ood] (radyAllaahu ‘anhu) that he said:

“Indeed, no one is born a scholar. But rather, knowledge is only (attained) by studying.”

116. Abu Khaithama narrated to us, saying: Jareer reported to us from Abu Sinaan from Sahl Al- Faraazee that he said: ‘Abdullaah [Ibn Mas’ood] (radyAllaahu ‘anhu) said:

“Aspire to be a scholar or a student of knowledge or a listener (of hadeeth). And do not be of the fourth category lest you be destroyed.”

117. Abu Khaithama narrated to us, saying: Yahyaa Ibn Sa’eed reported to us from ‘Uthmaan Ibn Ghayaath on the authority of Abu As-Saleel that he said:

“When one of the Companions of the Prophet (sallAllaau ‘alayhi wa sallam) would narrate hadeeth to the people, they would gather around him in large numbers, such that he would have to climb upon a house and narrate hadeeth to them (from there).”

118. Abu Khaithama narrated to us from Yahyaa Ibn ‘Umair that he said: I heard my father narrate from Abu Hurairah (radyAllaahu ‘anhu) that he said:

“Knowledge will be uplifted, ignorance will spread and Al-Haraj will increase.’ The people said: ‘What is Al-Haraj?’ He said: ‘War.” [50]

119. Abu Khaithama narrated to us, saying: Rauh Ibn ‘Ubaad reported to us, saying: Ar-Rabee’ reported to us from Al-Hasan that he said:

“The best types of knowledge are war’ (piety) and tafakkur (reflection).”

120. Abu Khaithama narrated to us, saying: Muhammad Ibn ‘Abdillaah Al-Ansaaree reported to us, saying: My father51 narrated to me from Thumaamah Ibn ‘Abdillaah that he said:

“Anas (radyAllaahu ‘anhumaa) used to tell his son: ‘O my son! Secure knowledge by writing.'”

121. Abu Khaithama narrated to us, saying: Wakee’ reported to us from Hishaam Ibn ‘Urwah from his father from ‘Abdullaah Ibn ‘Amr (radyAllaahu ‘anhu), that he said: The Messenger of Allaah (sallAllaahu ‘alayhi wa sallam) said:

“Indeed Allaah will not take knowledge away abruptly by snatching it away from the people. But rather, he will take away the knowledge by causing the scholars to die, to the point that when not one scholar remains, the people will take hold of ignorant leaders. So they will be asked and they will issue rulings without any knowledge. Thus, they will be led astray and they will lead others astray.” [52]

122. Abu Khaithama narrated to us, saying: Ya’qoob reported to us, saying: Ubay reported to us from Saalih that he said: Ibn Shihaab said, however ‘Urwah narrated the hadeeth from Humraan that one day he said:

“Once when ‘Uthmaan finished performing ablution, he said: ‘I swear by Allaah that I will indeed narrate a hadeeth to you. And had it not been for an ayah in the Book of Allaah, I would not have narrated it to you. Indeed I heard the Messenger of Allaah (sallAllaahu ‘alayhi wa sallam) say: ‘No person makes ablution and perfects it, and then performs the prayer, except that he will be forgiven for what is (accumulated of sins) between it (the ablution) and the prayer he performs.’ ‘Urwah said that the ayah was: ‘Verily, those who conceal what We have sent down from the clear evidences and the guidance, after We have explained it clearly to the people in the Book, they are the ones cursed by Allaah and cursed by those who curse.’ [Surah Al- Baqarah: 159]” [53]

123. Abu Khaithama narrated to us, saying: Hajaaj Ibn Muhammad reported to us from Shu’aba from Al-Haitham54 on the authority of ‘Aasim Ibn Damurah that:

“He (‘Aasim) saw a group of people following after Sa’eed Ibn Jubair, so he forbade then from doing that and said to them: ‘Indeed, this action of yours is a degradation to the one following and a fitnah (trial) for the one being followed.’”

124. Abu Khaithama narrated to us, saying: Hajaaj Ibn Muhammad reported to us, saying: Yoonus reported to us from Abu Ishaaq55 from Al-Aghr on the authority of Abu Hurairah (radyAllaahu ‘anhu) that he said:

“Indeed Allaah and His angels send their blessings upon Abu Hurairah and his gathering of students.”

125. Abu Khaithama narrated to us, saying: Isma’eel Ibn Ibraaheem reported to us from Habeeb Ibn Ash-Shaheed from Ibn Taawoos56 on the authority of his father that he said: ‘Umar (Ibn Al- Khattaab) said:

“Verily, we do not permit that we be asked concerning that which can never come to be, for indeed Allaah has explained to us all that will occur.”

126. Abu Khaithama narrated to us, saying: ‘Abd-ur-Rahmaan Ibn Mahdee reported to us from Mahdee Ibn Maimoon from Gheelaan that he said:

“I once said to Al-Hasan: ‘If a man constantly narrates hadeeth without growing tired, will there occur in it (his narration) additions and deletions (to the ahaadeeth)?’ So he said: ‘Who can escape that?'” [57]

127. Abu Khaithama narrated to us, saying: Isma’eel Ibn ‘Abd-il-Kareem reported to us, saying: ‘Abdus- Samad Ibn Ma’qal narrated to me, saying: I heard Wahb say:

“The foolish one will never be from the wise nor will the fornicators ever inherit the kingdoms of heaven.”

128. Abu Khaithama narrated to us, saying: Isma’eel Ibn ‘Abd-il-Kareem reported to us, saying: ‘Abdus- Samad Ibn Ma’qal narrated to me, saying: I heard Wahb say:

“‘Ikrimah arrived at Al-Janad, [58] so Taawoos presented him with a handsome gift of sixty deenars. It was then said to him: ‘What will this servant (of Allaah) do with sixty deenars.?’ So he said: ‘Did you not see that I purchased the knowledge of Ibn ‘Abbaas (radyAllaahu ‘anhu) for ‘Abdullaah the son of Taawoos (i.e. his own son) for sixty deenars?'”

129. Abu Khaithama narrated to us, saying: ‘Abd-ur-Rahmaan reported to us from Sufyaan from Naseer (Ibn Da’alooq) that he said:

“Whenever some people would approach Rabee’ Ibn Khaitham (to ask him questions), he would say: ‘I seek refuge in Allaah from your evil.’”

130. Abu Khaithama narrated to us, saying: Wakee’ reported to us from Sufyaan from Abu Haseen from Abu ‘Abd-ir-Rahmaan that he said:

“Once ‘Alee passed by a man who was narrating hadeeth, so he said to him: ‘Do you know that which abrogates from that which is abrogated?’ The man said: ‘No.’ So he said: ‘You are ruined and ruining others.’” [59]

131. Abu Khaithama narrated to us, saying: Qabeesa Ibn ‘Aqbah reported to us, saying: Sufyaan Ibn Sa’eed reported to us from Abu Hiseen that he said:

“I went to Ibraaheem in order to ask him about an issue, so he said: ‘Was there not between me and you someone else besides me, that you may have asked him instead?’”

132. Abu Khaithama narrated to us, saying: Yazeed Ibn Haaroon reported to us, saying: Al-Mas’oodee reported to us from Al-Qaasim Ibn ‘Abd-ir-Rahmaan that he said: ‘Abdullaah [Ibn Mas’ood] said:

“I truly believe that a man forgets some knowledge that he used to know due to some sin he committed.”

133. Abu Khaithama narrated to us, saying: Muhammad Ibn ‘Abdillaah Al-Ansaaree reported to us, saying: Muhammad Ibn ‘Amr Ibn ‘Alqamah reported to us, saying: Abu Salamah reported to us on the authority of Ibn ‘Abbaas (radyAllaahu ‘anhu) that he said:

“I found most of the knowledge of Allaah’s Messenger (sallAllaahu ‘alayhi wa sallam) with this small group of the Ansaar. I would take a siesta by the door of one of them and if I had wanted that he grant me permission to enter, he would have done so. However, I desired by doing that (remaining outside) to get his good pleasure.” [60]

134. Abu Khaithama narrated to us, saying: Muhammad Ibn ‘Abdillaah reported to us, saying: Ibn ‘Awn reported to us, saying:

“Al-Qaasim Ibn Muhammad, Ibn Sireen and Rajaa Ibn Haiwah used to narrate hadeeth by stating their exact wordings, while Al-Hasan, Ibraaheem and Ash-Sha’bee used to narrate them by stating (only) their meanings.”

135. Abu Khaithama narrated to us, saying: Muhammad Ibn ‘Abdillaah reported to us, saying: Ibn ‘Awn reported to us, saying:

“I entered in the presence of Ibraaheem. Then Hamaad [61] entered in his presence and began asking him questions while he had pages with him in which were recorded the first parts of (different) ahaadeeth. So he (Ibraaheem) said: ‘What is that?’ He (Hamaad) said: ‘It is only atraaf (first few words of different ahaadeeth).’ So he said: ‘Did I not forbid you from doing this?'”

136. On the authority62 of Jareer who reported from Mansoor from Ibraaheem (An-Nakha’ee) that he said:

“There is no harm in recording the first portions of the hadeeth (atraaf).”

137. Abu Khaithama narrated to us, saying: Mu’aadh reported to us, saying: ‘Imraan reported to us from Abu Mujliz from Basheer Ibn Naheek that he said:

“I used to record hadeeth from Abu Hurairah. When I decided to organize them, I brought the records to him and asked him: ‘Did I hear this from you?’ And he would say: ‘Yes.’”

138. Abu Khaithama narrated to us, saying: Mu’aadh reported to us, saying: Ash’ath reported to us from Al-Hasan that he said: The Messenger of Allaah (sallAllaahu ‘alayhi wa sallam) said:

“It is from truthfulness that a man acquire knowledge, then act upon it, then teach it.”

Al- Ash’ath said: “Do you not see that he (sallAllaahu ‘alayhi wa sallam) has begun with knowledge before action.”

139. Abu Khaithama narrated to us, saying: Isma’eel Ibn Ibraaheem reported to us from Ayyoob that he said: I heard Al-Qaasim Ibn Muhammad say:

“Indeed (one day) you will ask me concerning that which I have no knowledge of. So I swear by Allaah that if I do have knowledge of it, I will not conceal it nor will I allow for it to be concealed (by others).”

140. Abu Khaithama narrated to us, saying: Muhammad Ibn Mus’ab63 reported to us, saying: Al- Awzaa’ee reported to us from Abu Katheer that he said: I heard Abu Hurairah (radyAllaahu ‘anhu) say:

“Indeed Abu Hurairah does not conceal (knowledge) nor does he dictate (so that others write his words).”

141. Abu Khaithama narrated to us, saying: Jareer reported to us from Laith64 from Mujaahid on the authority of Ibn ‘Abbaas – I think he raised it to (the saying of) the Prophet – that he said:

“There are two types of greedy people, each of whose greed will not come to an end: One who is greedy with regard to seeking knowledge. His greed will not come to an end. And one who is greedy with regard to seeking after worldly matters. His greed will not come to an end.”

142. Abu Khaithama narrated to us, saying: Jareer reported to us from Laith from ‘Ataa that he said: Abu Hurairah (radyAllaahu ‘anhu) said:

“Whosoever conceals knowledge of which benefit is derived from, he will be suppressed by a bridle made of Fire.” [65]

143. Abu Khaithama narrated to us, saying: Jareer reported to us from Laith from Yahyaa that ‘Alee (radyAllaahu ‘anhu) said:

“Shall I not inform you of the true faqeeh (one with understanding of the Religion)? (He is) the one who doesn’t cause the people to despair from the mercy of Allaah nor does he allow an individual to commit disobedience to Allaah nor does he leave off the Qur’aan, turning toward something other than it. Indeed, there is no good in any act of worship that has no knowledge in it. Nor is there any good in knowledge that does not have understanding to it. Nor is there any good in reciting the Qur’aan if there is no tadabbur (reflecting on its meaning) to go along with it.”

144. Abu Khaithama narrated to us, saying: Jareer reported to us from Laith from Mujaahid on the authority of Ibn ‘Umar (radyAllaahu ‘anhumaa) that he said:

“O people! Do not ask about concerning that which can never happen. For indeed ‘Umar (radyAllaahu ‘anhu) used to curse the one who would ask concerning things that could never happen.”

145. Abu Khaithama narrated to us, saying: Hushaim reported to us from [Isma’eel Ibn] Saalim from Habeeb Ibn Abee Thaabit that he said:

“It is from the Sunnah that when a man narrated hadeeth to a people, they would all face him and not one (from among them) would give his attention to the other.”

146. Abu Khaithama narrated to us, saying: Wakee’ reported to us from Abu Keeraan66 that he said: I heard Ash-Sha’bee say:

“If you hear anything, then write it down, even if you have to write it on a wall.”

147. Abu Khaithama narrated to us, saying: Wakee’ reported to us, saying: Ubay reported to us from ‘Abdullaah Ibn Hanash that he said:

“I have indeed seen them (people) writing on their palms with stalk reeds in the presence of Al- Baraa’ (radyAllaahu ‘anhu).”

148. Abu Khaithama narrated to us, saying: Wakee’ reported to us, saying: ‘Ikrimah Ibn ‘Amaar reported from Yahyaa Ibn Abee Katheer on the authority of Ibn ‘Abbaas (radyAllaahu ‘anhu) that he said:

“Take hold of knowledge by writing and taking notes. Who will buy knowledge from me for a dirham?”

149. Abu Khaithama narrated to us, saying: Wakee’ reported to us, saying: Al-Mundhir Ibn Tha’alaba narrated to me from ‘Ilbaa67 that he said: ‘Alee (radyAllaahu ‘anhu) said:

“Who will buy knowledge from me for a dirham?” Abu Khaithama said: “He means by this: “Buy a piece of paper so that knowledge can be written down on it.”

150. Abu Khaithama narrated to us, saying: Wakee’ reported to us from Ibn ‘Awn on the authority of Muhammad (Ibn Sireen) that he said:

“I asked ‘Ubaidah: ‘Shall I write all that I hear?’ He said: ‘No.’ I said: ‘If I find writings (notes), shall I read it?’ He said: ‘No.’”

151. Abu Khaithama narrated to us, saying: Wakee’ reported to us from Shareek that he said:

“I heard a shaikh (and then I described him, so they said that he was Abu Damurah) [68] say: ‘I saw Hamaad writing in the presence of Ibraaheem who was wearing a garment from Anbijaan and saying: ‘By Allaah, we do not desire the worldly life by this (garment).'”

152. Abu Khaithama narrated to us, saying: Wakee’ reported to us, saying: Al-Hakam Ibn ‘Atiyyah reported to us, saying: (Muhammad) Ibn Sireen said:

“They used to hold the opinion that the Children of Israa’eel were only misguided because of the writings that were passed down to them.”

153. Abu Khaithama narrated to us, saying: Wakee’ reported to us from Talha Ibn Yahyaa on the authority of Abu Burdah that he said:

“I wrote a book on the authority of my father from what he disclosed to me (i.e. he compiled a book from hadeeth reported to him by his father). So he called for a wash basin, placed my books in it and washed them (i.e. erased what was in them).”

154. Abu Khaithama narrated to us, saying: Wakee’ reported to us from ‘Imraan Ibn Hudair69 from Abu Mujliz on the authority of Basheer Ibn Naheek that he said:

“I recorded a collection (of hadeeth) from Abu Hurairah. Then when I desired to part from him, I said ‘O Abu Hurairah! I recorded a book (of hadeeth) from you, so shall I narrate them on your authority.’ He said: ‘Yes, narrate on my authority.'”

155. Abu Khaithama narrated to us, saying: Jareer reported to us from Mugheerah from Ibraaheem that he said: ‘Abdullaah (Ibn Mas’ood) said:

“Indeed, you will never cease to be upon good so long as the knowledge remains with the elders. For when the knowledge is with the youth, the one who is older in age while reject learning from the youth out of pride.”

156. Abu Khaithama narrated to us, saying: Al-Fadl Ibn Dukeen reported to us, saying: Al-A’amash reported to us from Ibraaheem on the authority of ‘Alqamah that he said:

“Whatever I heard as a youth, it is as if I am looking at it written on a piece or a sheet of paper (right now).”

157. Abu Khaithama narrated to us, saying: ‘Abd-ur-Rahmaan Ibn Mahdee reported to us from ‘Abdul-‘ Azeez Ibn Abee Rawwaad on the authority of ‘Abdullaah Ibn ‘Ubaid70 that he said:

“Knowledge is the goal of the believer. Every time he attains some aspect from it, he embraces and takes hold of it, and (then) seeks after another goal.”

158. Abu Khaithama narrated to us, saying: Jareer reported to us from Mansoor from Ibraaheem (An- Nakha’ee) that he said:

“They (the Salaf) used to hate that people would walk behind them.”

159. Abu Khaithama narrated to us, saying: Jareer reported to us from Mansoor from Ibraaheem (An- Nakha’ee) that he said:

“They (the Sahaabah) would gather together and remind one another of knowledge and goodness. Then they would depart and separate from one another. And they would not ask forgiveness for one another (upon departing) nor would they say: ‘O such and such person, make du’aa (supplication) for me.’” [71]

160. Abu Khaithama narrated to us, saying: ‘Abd-ur-Rahmaan reported to us from Sufyaan from Mansoor from Ibraaheem (An-Nakha’ee) that he said:

“They (the Sahaabah) would hate the recording (of hadeeth) [as opposed to memorizing].”

161. Abu Khaithama narrated to us, saying: Jareer reported to us from Mansoor on the authority of Ibraaheem that he said:

“There is no harm in recording the first portions of the hadeeth (atraaf).”

162. Abu Khaithama narrated to us, saying: Al-Hasan Ibn Moosaa reported to us, saying: Ibn Lahee’ah reported to us, saying: Darraaj reported to us from Ibn Hajeerah on the authority of Abu Hurairah (radyAllaahu ‘anhu) that he said: I heard the Messenger of Allaah (sallAllaahu ‘alayhi wa sallam) say:

“The example of one who has acquired knowledge and does not speak about it, is like the example of a man whom Allaah has given wealth, yet he does not spend from it.” [72]

163. Abu Khaithama narrated to us, saying: Jareer reported to us from Mugheerah from Ibraaheem on the authority of ‘Alqamah, that he said:

“Search for the mentioning of the hadeeth before it disappears.”

*This completes the ahaadeeth of Abu Khaithama, all praise be to Allaah.

164. Abu Hafs Ibraaheem Al-Kitaanee Al-Muqree [73] narrated to you, saying: ‘Abdullaah Ibn Muhammad Ibn ‘Abd-il-‘Azeez Al-Baghawee reported to us, saying: Muhammad Khalf Ibn Hushaim Al-Bazaar reported to us from Mansoor Ibn Abee Mazaahim and Muhammad Ibn Sulaimaan Al-Asadee that they said: Maalik Ibn Anas reported to us from Az-Zuhree on the authority of Anas (radyAllaahu ‘anhumaa) that he said:

“The Prophet (sallAllaahu ‘alayhi wa sallam) entered Makkah while wearing a helmet on his head. When he took it off, it was said to him: ‘It is Ibn Khatal74 and he is hanging from one of the curtains of the Ka’bah.’ So he (sallAllaahu ‘alayhi wa sallam) said: ‘Kill him.’” [75]

165. ‘Abdullaah [Al-Baghawee] narrated to us, saying: Abu Nasr At-Tamaar76 reported to us, saying: Hamaad Ibn Salamah reported to us from Qataadah on the authority of Anas (radyAllaahu ‘anhu) that he said:

“The Messenger of Allaah (sallAllaahu ‘alayhi wa sallam) used to say: ‘O Allaah, indeed I seek refuge in you from a knowledge that does not benefit, a deed that is not risen (to You; i.e. not accepted), a heart that does not fear and a statement (supplication) that is not heard.'”

166. ‘Abdullaah [Al-Baghawee] narrated to us, saying: ‘Abd-ul-A’alaa Ibn Hamaad An-Nursee reported to us, saying: Hamaad Ibn Salamah reported to us from Abu ‘Aasim Ibn Bahdala from Abu Saalih on the authority of ‘Aa’ishah (radyAllaahu ‘anhaa) that she said:

“The Prophet (sallAllaahu ‘alayhi wa sallam) used to go out to observe the Fajr prayer, while his head (i.e. hair) would still be dripping from (having bathed due to) sexual intercourse, and not a wet dream. Then he (sallAllaahu ‘alayhi wa sallam) would observe the fast” [77]

167. ‘Abdullaah [Al-Baghawee] narrated to us, saying: Suraij Ibn Yoonus reported to us, saying: Hushaim reported to us, saying: Humayd reported to us from Anas [Ibn Maalik] (radyAllaahu ‘anhumaa) that he said:

The Prophet (sallAllaahu ‘alayhi wa sallam) said:

“None of you should hope for death, for indeed each of you does not increase every day, except in good.” [78]

168. ‘Abdullaah [Al-Baghawee] narrated to us, saying: Abu ‘Imraan Al-Warakaanee79 reported to us, saying: Sa’eed Ibn Maisira Al-Bakree reported to us from Anas Ibn Maalik (radyAllaahu ‘anhu) that he said:

“When the Prophet (sallAllaahu ‘alayhi wa sallam) observed the funeral prayer (janaazah), he would say the takbeer (Allaahu Akbar) four times.”

**This completes the ahaadeeth, all praise be to Allaah. And may the peace and blessings be upon His Prophet Muhammad (sallAllaahu ‘alayhi wa sallam) and his entire family.

Footnotes:

5 This report is authentically attributed to the Prophet (sallAllaahu ‘alayhi wa sallam). Al-Bukhaaree and Muslim transmitted it from Mu’awiyah (radyAllaahu ‘anhu).

6 This hadeeth is found in Sunan At-Tirmidhee and other collections, and he (At-Tirmidhee) authenticated it. Some of the reporters stop it as being the saying of a companion only, while others raise it to a saying of the Prophet (sallAllaahu ‘alayhi wa sallam). It takes the ruling of marfoo’ (raised to a saying of the Prophet) without a doubt. This is because such a statement is not being said according to ones opinion and view, as has been stated by Ibn ‘Abd-il-Barr in Jaami’ Bayaan-ul-‘Ilmi wa Fadlihi (1/32-33).

7 This report is authentically attributed to the Prophet (sallAllaahu ‘alayhi wa sallam). At-Tabaraanee transmitted it in Al-Awsat from the hadeeth of Jaabir (radyAllaahu ‘anhu) and At-Tirmidhee from the hadeeth of Abu Umaamah (radyAllaahu ‘anhu) and he said it was saheeh.

8 Translator’s Note: This advice is to acquire knowledge before taking a position of leadership, for when someone is in that position, it becomes difficult to seek knowledge due to the time and effort that is required for that position. And also, when one is in a position of leadership, no doubt, he will need to have knowledge in order to make the right decisions.

9 The chain of this narration is jayyid (good). It is also established in marfoo’ form. Ahmad and At-Tabaraanee reported it from two paths on the authority of Abu Hurairah (radyAllaahu ‘anhu). The author (Abu Khaithama) has transmitted one of these two, as shall come later under number 162. Ibn ‘Abd-il-Barr also reported it from the hadeeth of Ibn ‘Umar (radyAllaahu ‘anhu).

10 This statement is established in marfoo’ form as a saying of the Prophet (sallAllaahu ‘alayhi wa sallam). At- Tabaraanee reported it on the authority of Ibn ‘Umar and Hudhaifah (radyAllaahu ‘anhum). Al-Mundhiree declared its chain to be hasan. Al-Haakim reported it from Sa’ad Ibn Abee Waqqaas (radyAllaahu ‘anhu) and he as well as Adh-Dhahabee authenticated it.

11 Its chain of narration is jayyid (good) in mawqoof form (i.e. saying of a Companion). It is also authentically attributed to the Prophet (sallAllaahu ‘alayhi wa sallam) from the hadeeth of Abu Hurairah (radyAllaahu ‘anhu). Muslim and others have transmitted it and it will occur later in this book under number 25.

12 Ad-Dareer is the nickname of Muhammad Ibn Khaazim, Abu Mu’awiyah. Muslim has transmitted this hadeeth from this path of narrators (18/71-72) in marfoo’ form. Then he reported it from different paths on the authority of Al-A’amash.

13 Its chain of narration is munqata’ (broken), for Yahyaa Ibn Ja’ada never met ‘Umar Ibn Al-Khattaab. In fact it is even held that he never met Ibn Mas’ood, and he died ten years after that of ‘Umar.

You must know that there was an old dispute amongst the Salaf with regard to recording the prophetic hadeeth. Among them were those who forbade it and among them were those who allowed it. There will follow in this book, many narrations regarding both of these sides. Then the matter settled in favor of the permissibility of writing down the hadeeth – rather in favor of its obligation. And this was based on the Prophet’s command mentioned in more than one hadeeth, such as his saying: “Write for Abu Shaah.” Al-Bukhaaree reported this hadeeth.

And from the matters that are well known is that it is the hadeeth that contains the explanation for the general aspects of the Qur’aan as well as the detailed aspects of its rulings. And if it were not for the hadeeth, we would have no way of knowing how to perform the prayer, observe the fast, as well as fulfill the other pillars and acts of worship, upon the way that Allaah intended for us. And whatever is essential for an obligatory matter to be fulfilled, becomes itself obligatory. Indeed a people from this era have gone astray for they believe that the Qur’aan is sufficient for them over the hadeeth. This is in spite of Allaah’s saying: “And we revealed to you the Reminder so that it could explain to the people what was already revealed to them (from before).” [Suratun- Nahl: 44] Thus, Allaah informs us that there is something that is explained, which is the Qur’aan, and something that is explaining, which is the Messenger (sallAllaahu ‘alayhi wa sallam) and his hadeeth. Furthermore, his (sallAllaahu ‘alayhi wa sallam) saying in the authentic and famous hadeeth: “Indeed I was given the Qur’aan and something equal to it” confirms this.

14 This refers to the letters that the Messenger of Allaah (sallAllaahu ‘alayhi wa sallam) used to write to some individuals and to certain tribes. Refer to Zaad al-Ma’aad (1/30). This narration on Ibn ‘Abbaas (radyAllaahu ‘anhu) has an authentic chain.

15 He is ‘Uqbah Ibn ‘Aamir and he traveled to see Maslama Ibn Mukhallid, who was in charge of Egypt (at that time) as occurs in the Musnad (4/104).

16 Its chain of narration is saheeh (authentic). Muslim has transmitted it in his Saheeh (2/95).

17 Surat-un-Nisaa: 37

18 He is Ibn Abee Saleem and he is da’eef (weak).

19 Meaning: One sentence, regardless of whether it comes from the Book or the Sunnah. The following is stated in An-Nihaayah: “What is meant by the word ayah in the Qur’aan is a collection of letters and words. This is derived from the people’s saying: ‘The people left with their ayaat’, meaning they went out with all their possessions not leaving anything behind. The word ayah in any other context means a sign.” Some said in explaining this hadeeth: “It means a sign, either a gesture or a conveyance.” This means that if the thing that is being conveyed occurs in the form of an action or a gesture, with the hand or the finger, then indeed it is to convey it in the same way in order to preserve the Sharee’ah. The hadeeth has a saheeh chain of narration. Al-Bukhaaree reported it through another path on the authority of Al-Awzaa’ee.

20 Its chain of narration is saheeh from Masrooq. And he is Ibn Al-Ajda’, a Taabi’ee (Second generation of Muslims), a Faqeeh (scholar capable of issuing rulings), an ‘Aabid (devout worshipper). He died in the year 62H. And he has been mentioned previously in another chain that connects to him under number 15.

21 He is Ibn Mas’ood (radyAllaahu ‘anhu). And the chain of narration to him is saheeh upon the standards of the two Shaikhs (Al-Bukhaaree and Muslim). Al-Haakim transmitted it (3/537) from another path on Al-A’amash without the saying: “The best interpreter…” and he (rahimahullaah) authenticated it based on both of their standards. Adh-Dhahabee agreed with him.

22 Its chain of narration is munqata’ (broken) because Saalim Ibn Abee Al-Ja’ad never met Abu Ad-Dardaa (radyAllaahu ‘anhu). It has also been reported on his authority through another path of narrators in marfoo’ form. However, its chain is da’eef (weak), also.

23 It is a saheeh hadeeth. Its narrators are all reliable for they are narrators of the standards of the two Shaikhs (Al- Bukhaaree and Muslim). Ahmad and Ibn Maajah have reported this from Wakee’ connected to him (Ibn Umm Lubaid), while Al-Haakim and Ahmad have reported it from the path of narration of ‘Amr Ibn Murrah: “I heard Saalim Ibn Abee Al-Ja’ad say” on his (Ibn Umm Lubaid) authority. Al-Haakim authenticated it and mentioned that there were two other paths of narration to them, the first of which is on the authority of ‘Awf Ibn Maalik (radyAllaahu ‘anhu) and has been reported by Al-Khateeb Al-Baghdaadee in his book Al-Iqtidaa (no. 90). The other has been reported on the authority of Abu Ad-Dardaa (radyAllaahu ‘anhu). Adh-Dhahabee declared the chains of both of these to be saheeh.

24 The chain of this narration is saheeh. Ibraaheem here refers to Ibn Yazeed An-Nakha’ee. Although he never met ‘Abdullaah, who is Ibn Mas’ood (radyAllaahu ‘anhu), it is still authentically reported on him that he said: “If I narrate a hadeeth to you on the authority of a man on the authority of ‘Abdullaah, then that means that I heard it (from that person). And if I say, ‘Abdullaah said…’ (without mentioning the narrator), then it is from someone reporting on the authority of ‘Abdullaah.”

25 He is Abu Zur’ah Ibn ‘Amr Ibn Jareer Ibn ‘Abdillaah Al-Bajlee Al-Koofee. There is a difference of opinion concerning his name. He was a Taabi’ee (Second generation of Muslims), reliable and the compilers of the six collections rely on his narrations.

26 Its chain of narration in mawqoof form (stopped at level of being the saying of a companion and not of the Prophet) upon ‘Ubaid Ibn ‘Umair is saheeh. Al-Bazaar and At-Tabaraanee have also reported it from the hadeeth of Ibn Mas’ood in marfoo’ form (raised to a saying of the Prophet), with a chain of narration in which there is no defect, according to Al-Mundhiree.

I say: Later, it became apparent to me that there is, in fact, a defect in it. Adh-Dhahabee has testified to it, as I have explained in Al-Ahaadeeth Ad-Da’eefah (no. 5032).

27 The chain of narration is authentic. ‘Abdullaah here refers to Ibn Mas’ood (radyAllaahu ‘anhu).

28 Its chain of narration is saheeh (authentic), as well as the one that comes after it.

29 Its chain is saheeh and Mas’ood Ibn Maalik is Abu Razeen Al-Asadee, a Taabi’ee who was reliable and
trustworthy.

30 He is Ibn Abee Saleem and he is da’eef (weak) as has been stated previously.

31 He is Al-Hasan Al-Basree, the righteous Taabi’ee.

32 Translator’s Note: A Mujtahid is a scholar that has reached high levels of knowledge such that he is able to form opinions and issue fataawaa (rulings), without basing it on the scholars before him. They can determine rulings for issues that have no clear mention in the Qur’aan and the Sunnah, and Allaah knows best.

33 Its chain of narration is saheeh according to the standards of Muslim.

34 Its chain is saheeh, just like the one before it.

35 Its chain of narration is saheeh according to the standards of the two Shaikhs (Al-Bukhaaree and Muslim). They have both transmitted it on the authority of (Imaam) Maalik and it is found in Al-Muwatta (2/56/34) within a hadeeth.

36 This refers to the non-Arabs. The chain of narration is according to the standards of Muslim. However, it is in mawqoof form. It has been reported in marfoo’ form from three different paths on the authority of Abu Hurairah (radyAllaahu ‘anhu) without mentioning the Tribe of Farrookh and with the wording: “…a group of people from Persia would surely grasp it.” These reports have been transmitted by Abu Nu’aim in Akhbaar Asbahaan (1/5) but they all have defects in them. One of them is found in (the Saheeh of) Ibn Hibbaan (no. 2309). And what is authentic is what occurs with the wording: “If Eemaan (Faith) were clinging from the sky, there would be some people from Persia who would surely grasp it.” Al-Bukhaaree and Muslim have reported this.

37 His name is Dhakwaan As-Samaan Az-Ziyaat Al-Madanee. He was the guardian of Juwairiyah Bint Al-Ahmas Al-Ghatfaanee. And he was the father of Suhayl, the one mentioned in the previous chain of narrators. Abu Saalih died in the year 101H.

38 The hadeeth here is mawqoof and in its chain is Laith Ibn Abee Saleem who is da’eef (weak). Others have reported it from ‘Adiyy Ibn ‘Adiyy in marfoo’ form. Ibn ‘Asaakir (10/28/2) reported it as well as Al-Khateeb Al- Baghdaadee in Iqtidaa-ul-‘Ilm (no. 2). It has a supporting evidence (in a hadeeth reported) on the authority of Abu Burzah in marfoo’ form. At-Tirmidhee reported this one and authenticated it. Ad-Daarimee also reported it as well as Abu Ya’laa in his Musnad (2/353) with an authentic chain of narration. Also, Al-Khateeb reported this in his book Iqtidaa-ul-‘Ilm under (no. 1).

39 The original source of this hadeeth is in mawqoof form and not marfoo’. Some people have mentioned it on the authority of Ka’ab Al-Ahbaar (radyAllaahu ‘anhu), saying that it is found in the Torah. And some liars and weak reporters have raised it to the level of being a saying of Abu Ad-Dardaa and Jaabir (radyAllaahu ‘anhum). See Al- Laalee Al-Masnoo’ah of As-Suyootee and Silsilat-ul-Ahaadeeth Ad-Da’eefah (no. 2750).

40 Know that there is not found in this description of the Muhaajireen, and likewise this description of the Ansaar, any reviling or derogation of them, as many of the contemporary writers that slander Abu Hurairah (radyAllaahu ‘anhu) without due right claim. This goes as well for those who interpret his sayings in a way contrary to what he intended. Indeed, doing an action in addition to seeking the halaal is from the Way of Allaah, as has been reported authentically in some ahaadeeth. And Abu Hurairah (radyAllaahu ‘anhu) was aware of this, for he was one of the reporters. Thus, he made excuses for them in regard to that matter for (their lack) of memorizing hadeeth the way he was able to memorize. Al-Haakim (3/511-512) reported from Talha Ibn ‘Ubaidillaah, one of the ten who were given the glad tidings of Paradise, and one of the Muhaajireen and first Muslims, that he (radyAllaahu ‘anhu) said concerning the Muhaajireen and Abu Hurairah something similar to this hadeeth: “By Allaah, I have no doubt that Abu Hurairah heard from the Messenger of Allaah, that which we did not hear and he learned that which we did not learn. Verily, we were rich people, in possession of houses and large families. We used to go and stay with the Prophet until the end of the day, then we used to go back. And Abu Hurairah was a poor person. He had no money nor family nor children. His hand was only where the Prophet’s hand was. And he used to stay over wherever he resided. And we have no doubt that he learned what we didn’t learn and that he heard what we didn’t hear. And no one among us accuses him.” Al- Haakim authenticated it and Al-Haafidh mentioned a supporting evidence for it in Fath-ul-Baaree (1/191).

Furthermore, the hadeeth has an authentic chain of narration, according to the standards of the two Shaikhs. Muslim transmitted it through the same path of narrators as the author (Abu Khaithama) and he and Al-Bukhaaree have both transmitted it through other paths on the authority of Sufyaan. And with this chain, Ahmad (2/240) also reported it. Furthermore, he (2/274), Al-Bukhaaree and others reported it through other paths of narration on the authority of Az-Zuhree. Muslim reported it from Az-Zuhree on the authority of Sa’eed Ibn Al-Musayyib and Abu Salamah Ibn ‘Abd-ir-Rahmaan that Abu Hurairah (radyAllaahu ‘anhu) said: “Indeed, you…”

41 He is Ibn ‘Abdillaah Al-Qaadee. There is speculation concerning his memory, however Zuhair Ibn Mu’awiyah followed him and he is reliable. Due to this, At-Tirmidhee authenticated the hadeeth. It is reported in Al- Ahaadeeth As-Saheehah under no. 330.

42 This is an authentic hadeeth. Its chain is in mursal form (meaning stopped at the level of being a saying of a Taabi’ee). However Al-Haakim (4/279-280) has reported it from the path of: “Umayyah Ibn Khallid from Sulaimaan Ibn Al-Mugheerah on the authority of Thaabit on ‘Amr Ibn Shu’ayb on his father on the authority of ‘Abdullaah Ibn ‘Amr who reported it on the Messenger of Allaah. And he (Al-Haakim) authenticated it based on the standards of Muslim, and Adh-Dhahabee agreed. It is only this hadeeth that is saheeh.

43 Translator’s Note: This means that if you can convey the meaning of a hadeeth, as opposed to quoting it, then there is no harm, in that, and Allaah knows best.

44 Surat-ul-Baqarah: 159

45 I say: Its chain of narration is saheeh according to the standards of the two Shaikhs. Al-Bukhaaree (1/42) has transmitted it from the path of Al-A’araj on Abu Hurairah t.

43 Translator’s Note: This means that if you can convey the meaning of a hadeeth, as opposed to quoting it, then there is no harm, in that, and Allaah knows best.

44 Surat-ul-Baqarah: 159

45 I say: Its chain of narration is saheeh according to the standards of the two Shaikhs. Al-Bukhaaree (1/42) has transmitted it from the path of Al-A’araj on Abu Hurairah t.

46 This narration in mawqoof form (saying of a companion only) has an authentic chain. Its narrators are all narrators of the category of the two Saheeh collections, except for ‘Abdullaah Ibn Yazeed As-Sahbaanee. However, he is trustworthy and his biography occurs in Al-Jarh wat-Ta’deel.

47 He is Ibn ‘Amr As-Salmaanee. He was a Taabi’ee, reliable and trustworthy. The one who reports from him, Abu Zaid Al-Muraadee, is Nu’maan Ibn Qais. Ibn Abee Haatim wrote a biography for him (4/1/446) and reported his reliability from the sayings of Ibn Ma’een and others. Sufyaan Ath-Thawree reported this narration on his authority also and added to the end of it that he (‘Ubaidah) said: “Indeed I fear that a people will succeed after it (i.e. his books) and not give it its due place.” Ad-Daarimee (1/121) reported it as well as Al-Khateeb in Taqyeed-ul-‘Ilm (pg. 61)

48 I say: Its chain is munqata’ (broken). This is because Ibn ‘Abdillaah, who is Abu ‘Ubaidah Ibn ‘Abdillaah Ibn Mas’ood did not hear from his father. Therefore, it is cut short to being a saying of Ibn ‘Abdillaah. And it is authentic on Ibn Mas’ood in marfoo’ form (saying of the Prophet r). At-Tirmidhee reported it and authenticated it, as did Ibn Hibbaan in his Saheeh. And it has been mentioned from other Companions apart from him.

49 Its chain is saheeh in mawqoof form. It is also reported from the path of Isma’eel Ibn Mujaalid on ‘Abd-ul-Malik Ibn ‘Umair in marfoo’ form (saying of the Prophet r). And it has a supporting witness from the path of Mu’awiyah t. I have spoken about it in Al-Ahaadeeth As-Saheehah.

50 Its chain of narration is saheeh in mawqoof form. And it is authentic in marfoo’ form from different paths on the authority of Abu Hurairah. Al-Bukhaaree, Muslim and others have transmitted it.

51 He is ‘Abdullaah Ibn Al-Muthnaa Ibn ‘Abdillaah Ibn Anas. He was honest yet made many mistakes. This hadeeth has been reported in marfoo’ form as a saying of the Prophet, and it is not authentic. Later, I encountered many paths of narration for the hadeeth reported in marfoo’ form, such that it directs towards the fact that it is saheeh. I have clarified this in Al-Ahaadeeth As-Saheehah (no. 2026).

52 Its chain is saheeh according to the standards of the two Shaikhs and they have both reported it. One of the paths of narration reported by Muslim is the same one used by the author (Abu Khaithama) here.

53 Its chain is saheeh according to the standards of the two Shaikhs and they have both transmitted it. Some of its paths of narration are found in Saheeh Muslim on the authority of the author (Abu Khaithama).

54 He is Al-Haitham Ibn Habeeb, Abu Al-Haitham As-Sairafee. And he is reliable as are the rest of the narrators in this chain.

55 His name is ‘Amr Ibn ‘Abdillaah As-Subai’ee. He is reliable, but used to commit tadless and mix (confuse) his narrations.

56 His name is ‘Abdullaah and he is reliable, from the narrators of the category of the two Shaikhs (Al-Bukhaaree and Muslim). This goes the same for the rest of the narrators of the chain. However there is a break in the chain. Taawoos on the authority of ‘Umar is in mursal form.

57 This means that there is no one who is able to narrate a hadeeth without there occurring an addition or a subtraction to it. So it is upon one to exert himself and to not fall short with regard to memory and precision. Hence, “Allaah does not burden a soul with more than it can handle.” The chain of the narration is saheeh. And Gheelaan is Ibn Jareer Al-Ma’oolee.

58 This is a well-known city in Yemen.

59 Its chain is saheeh according to the standards of the two Shaikhs. Abu ‘Abd-ir-Rahmaan is ‘Abdullaah Ibn Habeeb As-Sulamee. He was a Taabi’ee, reciter of the Qur’aan, reliable and trustworthy. The name of Abu Hiseen is ‘Uthmaan Ibn ‘Aasim Al-Asadee. He was also reliable and trustworthy. He died in the year 127H.

60 The chain of this narration is jayyid (good). And it shows the praiseworthy manners of Ibn ‘Abbaas.

61 He is Ibn Abee Sulaymaan Al-Koofee, the Faqeeh. The Ibraaheem that is mentioned here is Ibn Yazeed An- Nakha’ee. The name of Ibn ‘Awn is ‘Abdullaah, and he was a famous Faqeeh (Scholar of Fiqh). All of them are reliable.

62 This is how it was written originally contrary to the format that has been used beforehand and afterwards. The author repeats the same hadeeth again under no. 161, which will come later. And what is meant by the word atraaf, and Allaah knows best, is the first portions of hadeeth (i.e. the first words of a hadeeth), which they used to write out and by which they would remember the ahaadeeth.

63 He is Al-Qarqisaanee, and he was honest yet committed many errors. In spite of this a group of people followed him (in narration) according to Ad-Daarimee (1/122), Al-Khateeb in Taqyeed-ul-‘Ilm (pg. 42) and others. The chain of narration is saheeh when attributed to Abu Hurairah. And Abu Katheer is As-Suhaymee Al-Yamaanee Al-A’amaa.

64 He is Ibn Abee Saleem and he is da’eef (weak) as has been stated several times previously. However, he is not alone in his narration of this hadeeth. Rather it has supporting evidences which Al-Haakim and Adh-Dhahabee have authenticated. We have discussed this hadeeth in detail in our commentary to it in Mishkaat-ul-Masaabeeh (no. 260). I will further add to it here, saying: Ad-Daarimee (1/96) reported this hadeeth from another path on the authority of Laith in mawqoof form.

65 In mawqoof form (saying of a companion only), this narration is da’eef. It is authentic in marfoo’ form from the path of ‘Ataa on Abu Hurairah (radyAllaahu ‘anhu). At-Tirmidhee, Ibn Hibbaan, Al-Haakim and Adh-Dhahabee have authenticated it. See (my book) Tah-dheer-ul-Masaajid (pg. 4)

66 His name is Al-Hasan Ibn ‘Uqbah Al-Muraadee. Ibn Ma’een declared him to be reliable and Abu Haatim said of him: “He was a shaikh, his hadeeth were written down.” The chain of narration linked to Ash-Sha’bee is saheeh.

67 He (‘Ilbaa) is Ibn Ahmar Al-Yushkaree Al-Basree and he was a Taabi’ee of trustworthy and reliable status. Likewise, the rest of the narrators of the chain are all reliable. So it is saheeh, if ‘Ilbaa heard it from ‘Alee, because there is no report mentioned from him on his authority.

68 I do not know who this Abu Damurah is. As for Hamaad, then he is Ibn Abee Salmaan, the Faqeeh. And Ibraaheem here refers to Ibn Yazeed An-Nakha’ee.

69 He is reliable, as are the rest of the narrators of the chain. Thus it is saheeh.

70 He is Abu Haashim Al-Makkee, a Taabi’ee that is reliable. The chain of narration linked to him is saheeh.

71 Ibraaheem, and he is (ibn Yazeed) An-Nakha’ee, may Allaah have mercy on him, means by this that it was not from the actions of the Sahaabah to supplicate for one another after the end of a class or a study session. Therefore, this is an innovation. Another thing similar to it is when the teacher (shaikh) walks ahead of his students and they walk behind him. This is because this action is from that which leads to fitnah and amazement with oneself, as is indicated in the narration mentioned before this one. And both of them (i.e. this narration and the one before it) have authentic chains of narration on the authority of Ibraaheem.

72 This is a hasan hadeeth. Even though Ibn Lahee’ah and Darraaj are both weak, it has another path on the authority of Abu Hurairah as well as a supporting evidence on the authority of Ibn ‘Umar in marfoo’ form. And it is mentioned through another path on the authority of Salmaan in mawqoof form, as has been stated previously by the author under number 12.

73 Translator’s Note: He is one of the narrator’s in the chain of narration of the book.

74 Translator’s Note: He was a man who had accepted Islaam, but who later apostated. When he was given the task of collecting Zakaat with another Companion from the Ansaar, he killed him during the journey, apostated, and seeked shelter in Makkah.

75 This hadeeth has an authentic chain of narration, and it is found in Al-Muwatta, and on his (Maalik’s) authority in the Saheehs.

76 He is ‘Abd-ul-Malik Ibn ‘Abd-il-‘Azeez Al-Qushairee An-Nasaa’ee. He is reliable and from the narrators of Muslim. This goes the same for the rest of the narrators of this chain, thus it is authentic according to his (Muslim’s) standards. It has been transmitted by Ahmad (3/192 & 225) through other paths on the authority of Hamaad. And it is also in (3/283) and in An-Nasaa’ee (2/316) from the path of Hafs on Anas. It is also found in Saheeh Muslim (8/72) from the hadeeth of Zayd Ibn Arqam.

77 Its chain of narration is hasan and the hadeeth is authentic. The two Shaikhs (Al-Bukhaaree and Muslim) have transmitted it through another path on the authority of ‘Aa’ishah, may Allaah be pleased with her.

78 Its chain of narration is saheeh according to the standards of the two Shaikhs. And they have both transmitted it through other paths of narration on the authority of Anas without the mention of his (sallAllaahu ‘alayhi wa sallam) saying: “…for indeed each of you…”. There is a supporting evidence for this addition (to the hadeeth) in the hadeeth of Abu Hurairah (radyAllaahu ‘anhu) in marfoo’ form which is found in Saheeh Muslim (7/65) and Ahmad.

79 His name is Muhammad Ibn Ja’far Ibn Ziyaad and he is reliable. However, his shaikh, Sa’eed Ibn Maisira, is accused (of weakness). Regardless the hadeeth is saheeh. The two Shaikhs (Al-Bukhaaree and Muslim) as well as others have transmitted it from the hadeeth of Abu Hurairah (radyAllaahu ‘anhu), with different wordings and additions to it. I have gathered and checked all of them in my book Ahkaam-ul-Janaa’iz wa Bid’ihaa and it has been published by Al-Maktab-ul-Islaamee.

Post Link : https://AbdurRahman.Org/?post=21250

Sparkles from the Pearls of Knowledge – Ibn al Qayyim

by AbdurRahman.orgOctober 2, 2014March 18, 2015

Taken from

‘Miftah dar as-Sa’ada’
(Key to the land of happiness)

By Shaykh ul-Islaam Ibn Qayyim al-Jawziyyah

Translated by Abbas Abu Yahya

Knowledge & Ignorance are not equal

Regarding the excellence of knowledge and the people of knowledge, Allaah – Subhana wa Ta’aala – negated equality between the people of knowledge and other than them.

Just like He negated equality between, the companions of Paradise and the companions of the Hell-fire.

Allaah Ta’aala said:

<< Say: “Are those who know equal to those who know not?” >> [ Zumar :9 ]

He also said:

<< Not equal are the dwellers of the Fire and the dwellers of the Paradise >> [ Hashr :20 ]

This indicates the elevated excellence of the people of knowledge and their distinguished nobility.

Vol 1 /11/221

Wisdom is knowledge

Allaah Ta’aala testifies for the one who, has been given knowledge, that He has given him lots of good.

Allaah Ta’aala said: << He grants Hikmah to whom He pleases, and he, to whomHikmah is granted, is indeed granted abundant good>> [ Baqarah :269 ]

Ibn Qootayba and the majority of the scholars said: Wisdom is to be on the truth and to act upon it, and that is beneficial knowledge and good actions.

Vol 1/26/227

Knowledge is the Greatest Blessing

Allaah Ta’aala has given numerous blessings to His Messenger, and has given him excellence. Allaah Ta’aala has made the greatest blessing that He gave to him the Book and Hikmah (wisdom).

Allaah taught him that which he did not know.

Allaah Ta’aala said:

<< Allaah has sent down to you the Book and Al-Hikmah and taught you that which you did not know. And Ever Great is the Grace of Allaah unto you >> [Nisa: 113]

Vol 1 / 27 / 227

The Blessing of knowledge obligates thankfulness to Allaah

Allaah Ta’aala reminded His believing slaves with this blessing, and He commanded them to be thankful for it, and that they should remember Him, for the blessings He bestowed to them.

Allaah Ta’aala said:

<< Similarly, We have sent among you a Messenger of your own, reciting to you Our Verses and sanctifying you, and teaching you the Book and the Hikmah and teaching you that which you did not used to know. Therefore remember Me, I will remember you, and be grateful to Me and never be ungrateful to Me. >> [ Baqarah : 151-152 ]

Vol 1 / 28 / 227

Knowledge is Goodness in this World

Al-Hasan said regarding “the saying of Allaah Ta’aala << “Our Lord! Give us in this world that which is good!” >> [ Baqarah: 201]

It is knowledge and worship.

And regard Allaah’s saying <<and in the Hereafter that which is good>> [ Baqarah : 201 ]

It is Paradise.”

This is from the best explanations of this Ayaah indeed the greatest of the goodness of this world, is beneficial knowledge and good actions.

Vol 1/102/397

[Download this as PDF]

Categories of People Regarding ‘Ilm (knowledge) – Ibn al Qayyim | Dr. Saleh As Saleh

by AbdurRahman.orgOctober 2, 2014August 25, 2016

An Article Based Upon Imaam Ibnu Qayyim’s
Discussions in his Classical

Miftaahu Daari-s-Sa’aadah
The Key for the Abode of Happiness

Adapted to English
By Dr. Saleh As-Saleh (rahimahullaah)

Click Below Link to Read or Download the Document (PDF)

Categories of People Regarding ‘Ilm (knowledge) – Imam Ibn al Qayyim – Dr Saleh as Saleh

Courtesy: Understand-Islam.Net

Listen / Download Mp3 (Time 20:43)

Correcting the two strengths of knowledge and action – Ibn al Qayyim

by AbdurRahman.orgOctober 2, 2014October 13, 2014

Shaykh ul –Islaam Ibn Qayyim al-Jawziyyah
Taken from ‘Miftah dar as-Sa’ada’ (key to the land of happiness)
Translated by Abbas Abu Yahya

The saying of Allaah Ta’ala :

((By Al-‘Asr (the time). Verily! Man is in loss, except those who believe and do righteous good deeds, and recommend one another to the truth and recommend one another to patience.))

Ash-Shafiee – may Allaah be pleased with him – said: ‘If all the people reflected over this Soorah it would be sufficient for them.’

The explanation of this is that this Soorah has four levels, and by completing these, a person can achieve the highest goal in being complete.

The first is: Knowing the truth.
The second: his acting upon the truth.
The third: Him teaching the one who is deficient in the truth.
The fourth: Being patient in learning the truth, and acting upon it, and teaching it.

Allaah Ta’ala mentioned these four levels in this Soorah, and AllaahSubhanahu testified in this Soorah by al-Asr (the time) that everyone is in loss, except those who believe and do righteous, good deeds and they are those who knew the truth, and they testified to the truth.

So the above is a level.

They did righteous, good deeds and they are those who performed worship with what they knew about the truth.

So this is a level.

They advise with the truth; they advise one another, teaching and guiding each other.

So this is the third level.

They advise with patience; they were patient with the truth, and they advised each other with patience upon the truth, and to be steadfast.

And this is the fourth level.

This is the end of completeness; indeed completeness is that a person is complete in himself, and completes others. His completeness is by correcting his two strengths, the strength of knowledge and the strength of actions. Correction of the strength of knowledge is with Emaan, and correction of the strength of actions is by doing righteous deeds, and by completing people other than himself, and by learning this knowledge, and being patient upon it, and his recommending with patience upon knowledge and action.

So this Soorah, even though it is brief, is one of the most collective soorahs of the Qur’aan for goodness from all its different angles.

Praise be to Allaah Who has made the Qur’aan sufficient for everything, a cure from every disease, a guidance to all that is good.

All Praise belongs to Allaah, may His peace and blessings be upon our final Prophet Muhammad, his family, his companions and all those who follow his guidance.

‘Miftah dar as-Sa’ada’ vol.1 p.238
(key to the land of happiness)

Ten Guidelines for Obtaining Knowledge – Shaykh Abdullaah Adh-Dhufairee

by AbdurRahman.orgSeptember 30, 2014November 20, 2016

AUTHOR: ‘Abdullaah bin Salfeeq Adh-Dhufairee
TRANSLATED: Al-Ibaanah Book Publishing
PRODUCED BY: Al-Ibaanah.com

About the Book:

This book is a complete translation of a small booklet entitled: “Ar-Rakaa’iz-ul-‘Ashar Lit-Tahseel-il-‘Ilmee” (Ten Guidelines for Obtaining Knowledge) printed by Daar-ul-Minhaaj, 1st Edition, 2003.

In this short treatise, the author ‘Abdullaah bin Salfeeq Adh-Dhufairee, presents concise advice to the seekers of knowledge in the format of ten simple guidelines. These guidelines cover characteristics and etiquettes that a student of knowledge should adorn himself with in order to obtain knowledge.

The treatise has been introduced and praised by Shaikh Ahmad An-Najmee, one of the elder scholars in Saudi Arabia, thus indicating its importance and benefit.

Excerpts from the Book:
“The greatest form of dutifulness (Taqwaa) to Allaah is making one’s intention purely for the sake of Allaah. As for the one who seeks knowledge for the sake of showing off, then apart from being a loser in this world, he will also be punished for this in the Hereafter as has been reported in the hadeeth about the three people who will be dragged on their faces into Hell, amongst whom will be a man who sought knowledge so that it could be said: ‘He is a scholar’ and such was said about him.”

“An upright heart comes about through awareness of Allaah and knowledge of His Names, Attributes and Actions. It also comes about by way of reflecting on His signs and creations, and by pondering on the Qur’aan. An upright heart also comes about due to one constantly prostrating (in prayer) and frequently observing the night prayer.”

“One of the ways that help in motivating a person to seek knowledge is: Reading the biographies of the scholars, as well as their patience and endurance in the face of trials. This also includes reading about the journeys they undertook for the sake of acquiring knowledge and obtaining Hadeeth.”

Download the Book in PDF Format

The following articles are extracted from this book :

Humbling Oneself before Allaah and asking Him to grant Knowledge – Shaykh Abdullah adh-Dhufairee

An Upright Heart : One of the Keys for Obtaining Knowledge – Shaykh Abdullaah Adh-Dhufairee

The Need for Returning to the Senior Scholars with regard to the Important Issues – Ahmad ash-Shihhee

by AbdurRahman.orgSeptember 30, 2014April 5, 2015

The following is posted from : Magnificent Points of Advice for those who have turned to the Way of the Salaf – Abu ‘Abdillaah Ahmad bin Muhammad Ash-Shihhee. This book was read to Allaamaah Rabee’ al-Madkhalee who gave some good instructions regarding it.

AUTHOR: Abu ‘Abdillaah Ahmad bin Muhammad ash-Shihhee
SOURCE: His book “Al-Wasaayah as-Saniyyah Lit-Taa’ibeena ilaas-Salafiyyah” (pg. 34-39)
PRODUCED BY: Al-Ibaanah.com

The scholars are the ones to be referred to and turned to regarding the important issues, especially in matters that concern the welfare of the Muslim ummah. If you look at the condition of the first generations from the Salaf as-Saalih, you would find that they were strict with regard to returning back to the senior scholars that were alive in their time, especially in getting rulings that resulted in making tabdee’ (declaring someone an innovator) or takfeer (declaring someone a disbeliever). [1]

Look at the example of Yahyaa bin Ya’mar Al-Basree and Humaid bin ‘Abdir-Rahmaan Al-Himayree Al-Basree, when the Qadariyyah appeared in their time and they began to manifest contradictions to the Fundamentals of Ahlus-Sunnah wal-Jamaa’ah, which necessitated that they be declared disbelievers or that they be pronounced innovators and removed from the fold of Ahlus-Sunnah wal-Jamaa’ah. However, they did not rush into making a ruling against them. Rather, they went to those who held the position of being referred to with regard to issues of knowledge, from the scholars. And he was ‘Abdullaah bin ‘Umar ibn al-Khattaab (radyAllaahu ‘anhumaa). So they informed him of what occurred to them and he issued a ruling to them stating the misguidance and deviation of (this group of) the Qadariyyah.

Yahyaa bin Ya’mar said: “The first person who spoke (deviant views) with regard to Al-Qadar in Basrah was Ma’bad Al-Juhnee. Humaid bin ‘Abdir-Rahmaan Al-Himayree and I set out to make Hajj or ‘Umrah, and we said to each other: “If only we could meet one of the Companions of Allaah’s Messenger so that we could ask him about what these people are saying about Al-Qadar. So Allaah granted us that ‘Abdullaah bin ‘Umar ibn al-Khattaab (radyAllaahu ‘anhumaa) enter the masjid So I and my companion gathered around him – one of us on his right and the other on his left. I felt as if my companion entrusted me with speaking to him, so I said:

“Abu ‘Abdur-Rahmaan, a people have appeared in our land that recite the Qur’aan and pursue knowledge…[and he mentioned some other points about them]…and they claim that there is no such thing as Al-Qadar (Divine Pre-Decree) and that it is rejected.”

He responded: “If you meet these people, inform them that I am free from them and thy are free from me. By the One whom ‘Abdullaah bin ‘Umar swears by, if one of them had the likes of Mount Uhud in gold and he were to give it away in charity, Allaah would not accept it from him, until he believes in Al-Qadar.“ Then he said: “My father reported to me…” [2]

And look at the example of Zubayd ibn Al-Haarith Al-Yaamee when the Murji’ah appeared in his time and he saw that they had oppositions to the Fundamentals of Ahlus-Sunnah wal-Jamaa’ah, which necessitated that they be ousted from the fold of Ahlus-Sunnah wal-Jamaa’ah. Yet, he did not rush into making a ruling against them. Instead, he went to one who had the position of being referenced in religious matters in his time from the people of knowledge and fatwaa, those who took their knowledge from the Seniors amongst the Companions, who in this case was Abu Waa’il Shaqeeq bin Salamah Al-Asadee Al-Koofee (rahimahullaah).

So Zubayd went to him informing him of what had occurred, and Abu Waa’il issued a fatwaa to him based on a text from Allaah’s Messenger, which indicated the falsehood of the misconceptions of the Murji’ah and their deviating from Ahlus-Sunnah. Zubayd said: “When the Murji’ah appeared, I went to Abu Waa’il and mentioned that to him, so he said: ’Abdullaah narrated to me that the Prophet (sallAllaahu ‘alayhi wa sallam) said: ‘Reviling a Muslim is sinfulness and fighting against him is disbelief.’” [3]

So if you were to compare between the condition of these people with regard to how they looked toward the people of knowledge in their time and between the condition of many of those who have become unstable in their repentance in this time of ours, you would find a huge difference between the two examples.

Those people (in the first example) strove hard to implement this rule, and they did not rush to make a ruling against those people of their time whose deviation become apparent, until they first presented their case to the people of knowledge, those capable of issuing rulings (fatwaa) from Ahlus-Sunnah wal-Jamaa’ah. So when they heard the ruling, they bit onto it with their molar teeth and distanced themselves from those deviants who were in opposition to Ahlus-Sunnah wal-Jamaa’ah.

But as for today, then it is very rare that you can find those who strive hard to implement this rule. Rather, you will find those who have no concern for the words of the people of knowledge and fatwaa with regard to warning against the people of desires and innovation. So they wage war against the fataawaa (religious rulings) of the scholars and they distort their (intended) meanings. We ask Allaah to save and protect us!

Footnotes:

[1] This does not mean that a student of knowledge is not to rule on issues altogether. What is meant here is that he should not rule on issues related to current occurrences, from the outset, especially those that are ambiguous from it. As for the clear issues, which are not ambiguous, then he is not required to refer to them (i.e. the scholars).

[2] Saheeh Muslim (no. 93)

[3] Reported by Al-Bukhaaree (48) and Muslim (218)

Published: July 23, 2004 | Modified: July 23, 2004

“I never heard anything except that I wrote it down, and I never wrote anything down except that I memorized it, and I never memorized anything except that it benefited me” .”

Read the Book:

Footnotes:

“I never heard anything except that I wrote it down,
and I never wrote anything down except that I memorized it,
and I never memorized anything except that it benefited me” .”