In Pursuit of Happiness…

بسم الله الرحمن الرحيم

Allah says: “Know that the life of this world is but amusement and diversion and adornment and boasting to one another and competition in increase of wealth and children – like the example of a rain whose [resulting] plant growth pleases the tillers; then it dries and you see it turned yellow; then it becomes [scattered] debris. And in the Hereafter is severe punishment and forgiveness from Allāh and approval. And what is the worldly life except for the enjoyment of delusion.” ( Qur’an 57:20)

moneyHappiness or Money?

“Too many people spend money they haven’t earned, to buy things they don’t want, to impress people that they don’t like.”

I believe that money can’t buy you happiness. Sure, having a lot of money is a great thing and gets rid of the stress of financial insecurity. But real happiness can’t be bought by money. Thinking about life has led me to think about this popular belief and realise it’s completely true. Although being financially secure is one of the best things in the world, it won’t necessarily bring you happiness. Many people dream of being rich. They think of all the things they can buy with money such as big houses, fancy cars, and long vacations. People make it their goal to get into a good college to get a good job and make a lot of money. With financial security, people think they have more time to spend relaxing and being happy. There are so many success stories of people going from “rags to riches” and people try to follow their footsteps and do the same thing. Basically, we all get this idea that being rich is a great thing and it will guarantee happiness, but is it true? On the flip side, there are also people who have gone from millionaires (karor pati) to living off benefits (road pati).

 

As Muslims we are taught to rely on Allah SWT for our sustenance, Allah provides. Obviously, tie your camel then trust in Allah. I would like to narrate a passage from a lecture of an Imam from Madinah –  Shaykh Muhammad al-Mukhtar ash-Sinqitee (Allah preserve him): “The happiest of people is the one who addresses his complaints to Allah and not to his creation. The happiest of people is the one who puts his certainty in Allah and does not put his certainty in Zayd or Amr (i.e. people). If a person was in debt and your friend said I will talk to such and such a person he is wealthy. And your debt will be relieved very easily by that person. How certain will you be about your debt being settled and your hardship being removed?

But how about the King of Kings the One who has depositories of the Heavens and the Earth in His hand? How about the Most Generous, which the fullness of His Hand is not affected by the continuous spending, night and day. O Allah! Make our poorness to You, and our richness in You. Be rich in Allah, have trust in Allah. People turning away from you is indeed a blessing from Allah, He wants you to turn to Him.”

Abu Huraira (Allah be pleased with him) reported Allah’s Messenger (ﷺ) as saying:

“Many a people with dishevelled hair are driven away from the door (but they are so pious) that if they are to swear in the name of Allah, He would definitely fulfil that.” (Saheeh Muslim)

The happiest of people are the one who says, “Ya Rabb!” – and Allah answers his supplications. By Allah! Happiness is not in wealth; if it was in wealth, the happiest of the people would have been Qaroon, but he was amongst the most unfortunate and miserable of people, “And we caused the earth to swallow him and his home.” (28:81)

Wealth is not happiness and happiness is not when you ask people and they give you. True happiness is when Allah will open the doors of heaven for you, Allah make us from them. Ameen!

It was narrated from Abū Hurayrah (raḍiy Allāhu ʿanhu) that the Messenger of Allāh (sall Allāhu ʿalayhi wa sallam) used to tie a stone to his stomach because of hunger. (Ibnul Arabi in Mu’jam)

Money only makes a person want more money – it creates greed and thrives off the desire for more and more. I heard someone recently say regarding another person who has a fulfilling business that ‘he’s lazy and not enthusiastic’ simply because he has shown a level of contentment within his business and refuses to advance it further.

Why? Because, unlike many many others, by Allah, he has resisted that monetary lust and has sukoon/peace in the amount he has. And why was he called lazy? Because unfortunately, today, many people think that the successful and admirable one is he who is able to keep the revenue rolling constantly until there is more money than one will EVER need.

Abū Saʿīd Khudri (Allah be pleased with him) reported that Allāh’s Messenger (sall Allāhu ʿalayhi wa sallam) said,

“The world is sweet and green (alluring) and verily Allāh is going to install you as vicegerent in it in order to see how you act. So avoid the allurement of women: verily, the first trial for the people of Isrā’īl was caused by women. (And in the ḥadīth transmitted on the authority of Ibn Bashshar the words are:) so that He should see how you act.” (Saheeh Muslim)

 

The feeling of constantly wanting to generate money has terrible, subconscious effects on oneself. The person is in a constant trance-like mode whereby he is forever thinking about the next project that will bring him a profit and in this there is no barakah/blessings in his day for any extra Qur’an, adhkar and Islamic progression. Many so-called religious folks try justifying their love for wealth and materialism by stating companions such as Uthman Ghani (Allah be pleased with him) and AbdulRehman ibn Awf (Allah be pleased with him) who were wealthy… Dear brothers and sisters, with the wealth of Uthman (Allah be pleased with him) must come the Taqwa of Uthman as well! Scholars have also got sucked into materialism and consumerism, please see this article on scholars charging for Da’wah.

The Prophet (sall Allāhu ʿalayhi wa sallam) was seen by ʿUmar (raḍiy Allāhu ʿanhu) with dust on his clothes from having slept on the floor. ʿUmar (raḍiy Allāhu ʿanhu) wished to provide the Prophet (sall Allāhu ʿalayhi wa sallam) with a more comfortable bed and the reply was,

“What have I to gain in this world? The like of this world is as that of a traveller who is travelling in the sun and he sits under a tree momentarily and then gets up and continues on.” (Tirmidhi)

For example, In “The High Price Of Materialism” Tim Kasser says, No matter how many fancy designer clothes, cars, or jewels they might obtain, no matter how big their house or how up-to-date their electronic equipment, the lost opportunity to engage in pleasurable activities and enjoy each others’ companionship will work against need satisfaction, and thus against their happiness.

Happiness is the most valuable aim of a human being. While the earth is getting complicated and changing day by day, almost all people are trying to have a happy and fulfilling life. During this pursuit of happiness, our relationships play a crucial role. In the pace of life, when we have encountered some stressful or disappointing situation or cases, in order to take a breath we always consult our families and fly into our family’s arms. If we have our own families and their real support, it is the most reliable way to reach happiness and relief. But sometimes people can be in a dilemma between possessions and relationships. This is the point of collapsing real happiness because when the passion of money comes to a person, he starts to abandon his family. He thinks as if money will bring them happiness and a good life. But it won’t. As Tim Kasser says in the article of Mixed Messages “a focus on materialistic values detracts from well-being and happiness. For example, when spouses spend most of their time working to make money, they neglect opportunities to be with each other and do what most interests them.” And again in Downshifting in Britain

As you can see in these sentences as long as people don’t allocate enough time for their families, there is no way to make them happy.love life

“Difficulties in managing work-life balance can have a detrimental impact on the quality of the relationships between parents and children and the parent’s responsiveness to the child, with implications for child outcomes. This is particularly important for every young child, with evidence suggesting that it is best for children if they can receive intensive parental contact for the first months (HM Treasury & DTI 2003, p 13-14).”

The word ‘happy’ is defined by the Oxford dictionary as: “Feeling or showing pleasure or contentment,” however happiness means different things to each individual person. Most people’s definition of happiness would include words along the lines of ‘love’ and ‘health’, and others may include ‘family’ ‘friends’ ‘belief’ ‘achievement’ these are all things that money does not give you. The truly happy people I’ve known have been those who were engaged in meaningful work, paid or unpaid. These people were so busy living their lives in pursuit of something larger than themselves that they had no time to wonder, “Am I happy?” They just were.

The other most important step to reach happiness is our satisfaction. Because actually, the money doesn’t make us happy, it can help us just by providing some satisfaction. When we lost our satisfaction, it means we lost our happiness and this is exactly what our possessions do. Lots of people in consumer countries and societies think that they always need more money than they have now, even if they are wealthy and rich people. In the book of Clive Hamilton, this situation is stated with this sentence: “The trouble with the rat race is, even if you win, you are still a rat.” Because of the society that they belong to, they are convinced that more money means always more happiness. So without exception, all people are trying to have more possessions to be satisfied by being able to buy what they need.

In conclusion, I believe that money provides temporary satisfaction but that is up to you to figure out how to truly be happy. You need to start with basics like enough money for food and shelter, but if you try to build on your fortune then you must keep your priorities right; friends and family first. If you lose your money, then who will be there for you to catch you when you fall from that high horse that you have been riding for so long? Your friends and family. My definition of happiness would be living a healthy life surrounded by my family and friends, yes I would need money for food and shelter but after that, how much do I really need?

Anas bin Mālik (Allah be pleased with him) narrated that the Messenger of Allāh (sall Allāhu ʿalayhi wa sallam) said:

“Whoever makes the Hereafter his goal, Allāh makes his heart rich, and organises his affairs, and the world comes to him whether it wants to or not. And whoever makes the world his goal, Allāh puts his poverty right before his eyes and disorganises his affairs, and the world does not come to him, except what has been decreed for him.” (Tirmidhi)life.jpg

Ismail Ibn Nazir Satia (One who is in dire need of Allah’s forgiveness, mercy and pleasure)

24 Rabiul Thani 1440

 

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Imam Bukhari RH

by Shaikhul Hadith Mufti Ebrahim Saheb Desai 

https://jamiat.org.za/imam-bukhari-his-famous-al-jaamius-sahih/

1. Name
Abu Abdullah Muhammad ibn Ismail ibn Ebrahim ibn Mugira ibn Bardizba Al Ju’fi Al Bukhari.

2. Birth and Lineage
Born on Friday (after Jumuah) 13 Shawwal 194 A.H. Passed away on Friday 1 Shawwal 256 A.H. (the night before Eid-ul-Fitr) (Hadyus Saari – pg.477).

Bardizba was a fire worshipper. His son Mugira accepted Islam on the hands of Ju’fi the governor of Bukhara. That is why the name Ju’fi appears at the end of his name. There is not much mention about Imam Bukhari’s grandfather, Ebrahim. However, his father, Ismail, was a muhaddith and Ibn Hibban has rated him in the 4th category of reliable muhadditheen. He has narrated from Hammad ibn Zaid and Imam Malik. Abu Hafs Kabir says that he was present at the time of Ismails death when he heard him say: “I do not have a single dirham of doubt in my earnings.”

3. Abilities (Remarkable Memory)
When Imam Saheb was 11 years old, he was once at the lesson of Imaam Daakli and Imaam Daakhli narrated the following sanad: Sufyan from Abu Zubair from Ebrahim. Imaam Saheb said that this sanad is incorrect because Abu Zubair did not narrate from Ebrahim. When it was checked up, Imaam saheb was correct. (Hadyus Saari pg.478).

Hashid bin Ismail mentions that Imam Bukhari (R.A.) in his youth use to come to the Mashaaikh of Basra but he never used to write. After 16 days, we rebuked him for not writing down the notes (Ahadith). After a while, he said: “You have rebuked me enough – bring your kitabs.” Haashid says: “We brought our kitabs and Imam Saheb mentioned each and every hadith with their sanads and also corrected our kitabs and said: “You think I’m wasting my time!” (At that time there were over 15 000 Ahadith taken from those Mashaaikh of Basra) (Hadyus Saari pg.478).

Once Ishaaq bin Raah-weih mentioned that I know the 70 000 Ahadith mentioned in my book like I’m looking at them. When this was mentioned to Imam Bukhari (R.A.), he replied: “You are astonished at that, perhaps in this time and age, there are such people who know 200 000 Ahadith as mentioned in the kitaab (by this Imam Saheb was referring to himself) (Hadyus Saari pg.487).

Once when Imam Bukhari went to Baghdad, the muhadditheen got together and took 100 Ahadith and mixed up their sanads (chain of narrators) and matan (text). Thereafter 10 muhadditheen were appointed to present ten of these Ahadith each to him incorrectly. When each Hadith was presented, he replied each time with these words: “I don’t know this Hadith.” After all the Ahadith were presented to him, he mentioned each Hadith as it was narrated by those ten muhadditheen and then mentioned the correct version of each one (Hadyus Saari pg.486).

Abu Azhar (R.A.) says; “Once when Imam Bukhari (R.A.) came to Samarkand, 400 muhadditheen got together and mixed up the sanads of Iraq with Yemeni sanads and the sanads of the Haram with the Yemeni sanads in trying to make Imam Saheb commit a mistake, but not one mistake was taken out by anyone of the 400 muhadditheen.

4. Ustaads
Imam Bukhari (R.A.) said he has more than 1000 Ustaads. He knows the chain of narrators of every Hadith from every Ustaad. Ibn Hajar has categorized Bukhari’s Ustaads into 5 groups:

  1. Tabi’een
  2. Contemporaries of Tabi’een but did not narrate.
  3. Heard from elderly Tabi’een.
  4. Narrates from his colleagues who were his seniors.
  5. Narrates from his juniors.

5. Students
90 000 people have heard the Bukhari Shareef directly from Imam Bukhari (Hadyus Saari pg.491).

6. Sacrifices
Imam Bukhari (rahmatullahi alaih) invested his money of inheritance from his father’s estate and he should receive 500 dirhams monthly. All this used to be spent in attaining knowledge.

When he went to Adam ibn Abi Ayas there was a delay in receiving money – he ate grass, after 3 days somebody gave a bag of coins.

He got sick, his container of food was shown to doctors, they said this is like the Raahibs. Imam Bukhari did not eat curry for 40 years. When people insisted, he accepted to have bread and sugar as curry.

7. Piety and Character
Imam Bukhari said: “From the time I knew backbiting is haraam I never spoke ill about anyone.”

The need once arose for Imam Bukhari (R.A.) to travel by sea. He had with him 1000 ashrafis (gold coins). While on the ship, he met a person who became very close to Imam Saheb. One day (while on the ship) that person began shouting when asked the reason for the shouting he mentioned that he had a thousand Ashrafis that were missing. While every passenger on the ship was being searched, Imam Bukhari (R.A.) threw his 1000 Ashrafis into the sea. After all the passengers on board were searched and the money not found, the people began rebuking that person. When the journey ended that person came to Imam Bukhari (R.A.) and enquired as to what he had done with the money. Imam Bukhari (R.A.) replied that he had thrown it into the sea. That person asked why he had borne such a huge loss. He replied: “Are you not aware that my entire life has been devoted to the Ahadith of Rasulullah (Sallallahu Alayhi Wa Sallam) and my authenticity is very renowned. I was not prepared to lose what I had earned my entire life because of a few gold coins.” (Zafrul Muhassileen – pg.103)

Whilst practising archery, the arrow hit a bridge and damaged it. He asked the owner for forgiveness and offered to repair it.

Abu Hafs Kabir sent goods to him which he promised to sell to somebody at a certain price. Others offered a higher price. He refused.

Imam Bukhari (R.A.) mentioned: “I did not write any Hadith in this book before taking a bath and performing 2 rakats and I deduced this kitab from 600,000 Ahadith in 16 years.

8. Imam Bukhari’s Mazhab
1). According to ibn Taimiyyah (R.A.), Imam Bukhari was a mujtahid and an independent Imam.

2). Allama Taqi’uddeen Subki has regarded him as a Shafi because he was the student of Humaidi, who was a Shafi. This conclusion is not correct because then Imam Bukhari should be regarded as a Hanafi in view of Ishaaq ibn Raahwa – Imam Bukhari’s Ustaad being a student of Abdullah ibn Mubarak and Abdullah ibn Mubarak was a Hanafi.

3). Ibn Qayyim (R.A.) says Imam Bukhari, Muslim and Abu Dawood were strong followers of Imam Ahmad ibn Hambal.

After studying and closely looking at Imam Bukhari one will realise that Imam Bukhari did not follow any one Imam, he has his independent views on many issues, therefore Allama Anwar Shah Kashmiri (R.A.) and Sheikh Zakaria (R.A.) have the same view as that of Allama Taimiyya that Imam Bukhari is a mujtahid.

Hazrath Moulana Fazlur Rahman is of the opinion that Imam Bukhari’s Usools (fundamental principles) is not known, it is difficult to regard him as an independent Imam and Mujtahid.

My humble view is that not knowing the Usool of any Imam is not a criterion to disqualify him from being a mujtahid, just as there were many other mujtahids other than the famous and commonly known 4 Imams. Their usools are not known, but they were mujtahids or else it would mean that there were only 4 mujtahids in this Ummat. Yes, one may say that since the usools of Imam Bukhari are not known, he cannot be followed, just as we cannot follow for eg. Sufyan Sawri, Sufyan Uyaina, etc. etc.

9. Demise
Imam Bukhari very frequently became a victim of differences and disputes and he breathed his last in that condition. He was expelled from Bukhara 4 times.

1st – When he issued a ruling that foster relationships are effective even by drinking goat and sheep milk. This was in his early days. There is speculation whether this incident is true or not.

2nd – Many Ulama of Bukhara held the opinion that Iman is not makhlooq, because of that those Ulama had to leave Bukhara. Imam Bukhari was also amongst them.

3rd – After his experience with Imam Zuhli in Nishapur, Zuhli wrote to the Ameer of Bukhara complaining about Imam Bukhari which resulted in his expulsion.

Concerning the dispute with Imam Zuhli in Nishapur – When Imam Bukhari came to Nishapur he was very warmly welcomed and Imam zuhli, who was also the Ustaad of Imam Bukhari, encouraged the people to benefit and listen to ahadith from Imam Bukhari. Once somebody asked the question whether Kalamullah is makhlooq or not. Imam tried to evade the question but upon insisting he answered that Kalamullah is not makhlooq but our reciting the kalamullah is maqluq. People did not fully understand this and made an issue that Imam Bukhari says that “lafzi bilquran maklooq.” Imam Zuhli said, He (Imam Bukhari) is a bid’ati and no one should go to him. People left Imam Bukhari (R.A.) except Imam Muslim and Ahmad ibn Salama. Zuhli did not allow any person who subscribe to Imam Bukhari’s view or associated with him to sit in his lesson. Imam Muslim and Ahmad ibn Salama chose to be with Imam Bukhari. A few days later Imam Bukhari left Nishapur and went to Bukhara and was expelled from there. This was the third time he was expelled from Bukhara. There is some speculation that when Imam Bukhari began having discourses in Nishapur, Zuhli’s discourses were not largely attended hence Zuhli initiated Imam Bukhari’s removal from Bukhara. And Allah Ta’ala knows best

4th – Imam Bukhari was called to Bukhara and he received a very large reception. Ameer of Bukhara, Khalid Zuhli asked him to come to his place and teach his children Bukhari Shareef. Imam Bukhari refused and Khalid then used people to make objections on Imam Bukhari’s beliefs and thus he was finally expelled from Bukhara. Imam Bukhari cursed Khalid and within a month Khalid was dismissed and imprisoned.

After Imam Bukhari was removed for the fourth time by Khalid. He went to Khatang (today Khaja Abad) by his relatives. Abdul Quddus (R.A.) says that I heard Imam Bukhari making dua in tahajjud: “O Allah, the earth has become narrow for me despite its spaciousness, therefore call me to you.”

Gaalib ibn Jibraeel says – I was in Khartang when people of Samarqand sent a messenger to propose and invite Imam Bukhari to Samarqand. Imam Bukhari got ready to go and after walking about 20 steps he felt weak and lied down and breathed his last. This was on the night of Eid – 256 A.H. After his death, musk scent emitted from his grave. His opponents came to the grave to make tawbah. Upon his death, 2 persons saw a dream in which he made ziyarah of Rasulullah (Sallallahu Alayhi Wa Sallam) and the Sahaba (radhiallahu anhum) and they were waiting for somebody. Rasulullah (Sallallahu Alayhi Wa Sallam) said that they are waiting for Imam Bukhari.

10. IMAAM BUKHARI AND THE HANAFIS

Imam Bukhari’s family and friendly ties with Abu Hafs Kabir’s family.
Imam Bukhari was a student of Abu Hafs Kabir, he made sima of Jami Sufyan from him. Even after that Imam Bukhari and Abu Hafs Sagheer (Kabirs son) were contemporaries and colleagues in studying. It is obvious that because of Imam Bukhari and his family being close to Abu Haf’s family (Abu Hafs used to render financial help to Imam Bukhari) he was aware of the fiqh of the Ahnaaf.

In fact he first studied all the books of Abdulla ibn Mubarak who was a student of Abu Hanifa and member of the fiqh shura committee of the Ahnaaf.

However later in life when Imam Bukhari came into contact with Imam Humaidi and Nuaim Khuzaaie, who were very strongly opposed to the Ahnaaf – he too was influenced by their anti-Ahnaaf attitude.

11. Writings and Other Compilations
Imam Bukhari wrote many kitabs besides Bukhari Shareef (Al Jamius Sahih). Hereunder are some books which are written by Imam Bukhari

  1. Al Aadaabul Mufrad
  2. Juz – Raf-e-Yadain
  3. Juz – Qiraat-Kalful-Imam
  4. At-Taareekh-Al Kabeer – Al Awsat-As Sageer
  5. Kitabul Ashribah
  6. Kitabul Hibah
  7. Mabsoot
  8. Kitabul Ilal
  9. Kitabul Wuhdaan
  10. 10. Af’aalul Ibaad

11. ABOUT HIS BOOK AL-JAMIUS-SAHIH

Motivating factors of compiling Bukhari Shareef,
There were many books written on hadith but there were mixtures of Sahih and Daeef ahadith. Imam Bukhari felt that there should be a compilation of only Sahih ahadith. Once while sitting in the gathering of Ishaaq ibn Raahwai he (Ishaq) expressed his wish that a book of Sahih ahadith be compiled, when he heard this, his feeling of compiling such a book was strengthened and this was later consolidated with a dream wherein he (Imam Bukhari) saw a dream that he was waving away flies from Rasulullah (Sallallahu Alayhi Wa Sallam) with a fan. The dream was interpreted as Imam Bukhari will sift out the fabricated Ahadith form the authentic Ahadith.

The dominant purpose of compiling Bukhari Shareef from the motivating factors was to compile and gather only Sahih ahadith. Apart from that, Imam Bukhari designed and brightened his book with other aspects as well, for eg., he would deduce fiqhi aspects from the hadith, he would express the authenticity of the hadith by presenting another sanad (chain of narrators). He also explains the meaning of many ahadith etc. It is due to the above factors that the hadith in Bukhari Shareef are not in a subject or topic sequence. However, Imam Muslim has arranged and compiled his book according to a topic sequence.

13. Specialities of Bukhari Shareef
1. It is the first book compiled only on Sahih ahadith.

2. It took the author 16 years to compile his book. The tarajims (topics) were prepared at the Rawdhah Mubarak.

3. Abu Zaid Mirwazi Shafi, who was a very fond shafi was sleeping in the mataaf area when he made ziyarat of Rasulullah (Sallallahu Alayhi wasallam) who asked him, why do you not make research and read my book. Abu Zaid asked: “O Prophet of Allah which is your book?” Rasulullah (Sallallahu Alayhi Wa Sallam) replied the book of Muhammad ibn Ismail ie. Bukhari Shareef.

4. When reading at the time of difficulties and hardships, matters are made easy.

When read in a boat it does not sink.

5. There are 22 Sulusiyyaats in Bukhari Shareef. However, Darami has more sulusiyyaats than Bukhari Shareef.

14. Conditions of Choosing a Hadith
Muhammad Maqdasi says that the conditions of choosing a hadith in Bukhari Shareef are not mentioned by the author himself. The muhadditheen have pondered and studied the book and deduced these conditions, presuming they were the criteria set out by the author. Tahir Maqdasi says that the conditions of choosing a hadith in Bukhari Shareef are:

  1. The narrator is unanimously reliable. Here a question may arise as to why is there discussions on the reliability and authenticity of many narrators in Bukhari Shareef. Ibn Humam has answered this that certifying a narrator as reliable or unreliable is not absolute (qat’ie). A muhaddith certifies according to his understanding and research.
  2. The chain of narrators must be an unbroken one (itti’saal – see page five).
  3. If two narrators narrate from every narrator it is better but not a condition.
  4. Haakim, author of Mustadrak says it is a condition of Bukhari Shareef that there always be two narrators from a narrator. This is not correct. The first and last hadith indicates that even narrations with one narrator is accepted. In fact, there are about 200 such ahadith in Bukhari Shareef. Ziya Maqdasi has prepared a book Galaaibus Sahihain on this matter.

Hereunder is a more clear explanation as to what type of narrators are chosen by Imam Bukhari.

Imam Zuhri has five Islam & Muslims of students:

  1. Very reliable in memory and authenticity and always or for a very long time stayed in the company of Imam Zuhri.
  2. Also very reliable but stayed lesser than the first group.
  3. Stayed with Zuhri but were criticized by some.
  4. Did not stay with Zuhri and were criticized by some.
  5. Weak and unknown narrators.

Imam Bukhari took narrators of the first category, seldom would he take from the second category. Imam Muslim would take from the third category as well.

Abu Dawood and Nasai would take from the third category.

Tirmizi from the fourth category, Tirmizi is more superior to Abu Dawood because he discusses the reason a hadith is weak, etc.

Imam Abu Dawood uses the fifth category to support and consolidate. (Read after the section on itti’saal.)

A question arises that if according to Imam Bukhari, the chain of narrators must be an unbroken one, why are there ahadith-e-muanan (hadith with an-an).

According to Imam Bukhari for a hadith muanan to be under the category of unbroken chain of narrators, the narrator and from whom he is narrating must be contemporaries and must meet at least once.

In order to clearly understand the above, the following must be understood:
The narrator and from whom he is narrating, if they are not contemporaries, such a narration is named as Irsaale Jali.

If they are contemporaries but they did not meet, this is called Irsaale Khafi.

If they are contemporaries, met but narrates something he did not hear, this is Tadlees.

According to Imam Bukhari, the two must meet at least once. According to Muslim, merely being contemporaries is sufficient. Imam Bukhari views this as a possibility of being Irsaal, hence the narration will not be of an unbroken chain (muttasal).

One may raise an objection that according to Imam Bukhari, meeting once is sufficient, but still, there is a possibility of non-narration. The answer is that we are discussing a narrator who does not practice Tadlees. A mudallis’s narration is not muttasil, hence disqualifies from being accepted.

In the light of the above discussion, it is clear that Bukhari shareef is more superior to Muslim or any other book on hadith. Dare Qutni says:

The statement of Abu Ali Nishapuri: “There is no other kitaab on the surface of this earth more sahih than Muslim Shareef,” is opposed by Nishapuri’s Ustaad, Imam Nasai, who said there is no better book than Bukhari Shareef.

However, it must be noted that the superiority of Bukhari Shareef over Muslim Shareef and other books of ahadith is on a general basis, not that every hadith of Bukhari Shareef is more superior to any hadith in any other book of hadith.

15. The Topics (Taraajim) of Bukhari Shareef

  1. Sometimes the purpose of Imam Bukhari is not literal. He says something and means isharatun-nas or dalatun-nas.
  2. Imam Bukhari does not repeat a topic if so the purpose is different.
  3. Generally, the topic is like a claim and the ahadith follow it as proof, but in many instances, he means to explain the meaning of the following hadith.
  4. A tarjuma sometimes has two meanings, clear and unclear. People think and assume the clear meaning, hence they experience difficulty in reconciling the topic with the hadith, whereas the unclear meaning is the purpose of Imam Bukhari.
  5. Sometimes there is no link between the topic and hadith quoted under it, but the hadith with that link is nearby, if not further in the kitab, or maybe it is not in Bukhari Shareef, because it does not conform with the conditions of Bukhari Shareef.
  6. Sometimes with the topic, Imam Bukhari quotes sayings of sahaba and tabi’een (radhiallahu anhum), but those sayings have no direct relevance.
  7. Sometimes there is a baab but no hadith under the baab. The reason for this is that the hadith is somewhat related to the previous baab, just like the fasal of the fuqaha. Imam Bukhari’s purpose is also probably to sharpen the brain, that one ponders in the hadith and deduce some valid point.
  8. Sometimes there is a tarjama but no hadith under it. This is of different types:
    Either there are verses of quran after the topic, or the verses are part of the topic. In the above two, the verses are sufficient substantiations. However if there is a topic and no verse or hadith, the reason is either that the hadith is not in conformity with the conditions set out by Imam Bukhari or the hadith is mentioned elsewhere and to avoid exact repetition, he did not mention it or for sharpening the brains, that one ponders over a hadith to substantiate.
  9. Sometimes a topic is mentioned twice, the purpose of the second is to elaborate on the first one.

10. Sometimes such a topic is mentioned that does not need any explanation but he brings it to refute an opinion of some muhaddith. This is common in Bukhari Shareef against Musannaf Abdur Razzak and Ibn Abi Shaiba.

16. Repetitions in Bukhari Shareef
Generally, Imam Bukhari repeats a hadith but with a different chain of narrators or different words. However, there are about 21 or 22 places in Bukhari Shareef wherein there are exact (sanad or words) repeated. This is indeed a very negligent number in comparison to the vast number of ahadith in Bukhari Shareef. However, where a hadith is repeated but with a different chain of narrators or different words, the benefits of reporting them are:

  1. When one sahabi narrates a hadith, that same hadith is narrated by another sahabi, the purpose of quoting the other sahabi’s narration is to remove the misconception of non-familiarity (garaabat).
  2. One narrator quotes the hadith short, the other complete, Imam Bukhari quotes both as narrated by the narrators.
  3. A hadith is narrated with different words, for every change of word he brings a different topic and repeats it.
  4. If there are two possibilities in one narration, of broken and unbroken chain of narrators (muttasil and ghair muttasil) Imam Bukhari quotes both possibilities to indicate that the irsaal does not prevent the itti’saal’s acceptance.
  5. Similarly, if there are two possibilities, of dependant (mawkuuf) and complete (marfu) narrations.
  6. In some chain of narrators, if there is an addition, Imam Bukhari brings both versions to show that both are correct.
  7. One narration is muanan, the other chain expresses meeting, Imam Bukhari brings both to remove doubt.

17. Important Books related to Bukhari Shareef

  1. Aini (762-855 A.H.) – He wrote his sharah (commentary) over a period of 27 years. This sharah consists of 25 volumes. In this meanings of the words in the hadith are given and the link between the topic (baab) and hadith and many other aspects.
  2. Fathul Baari (Ibn Hajar Asqalani 773 – 852 A.H.) – This sharah was written over a period of 25 years. It consists of 13 volumes. Before this sharah, Ibn Hajar wrote (Alhadyus Saari) an introduction to Bukhari Shareef and Taghleequt-Taaleeq. After Aini wrote his sharah, Ibn Hajar wrote Intiqaasul I’tiraaz to answer Ainis objections. In Aini and Fathul Baari, there are answers of the same objections by one another. This was also due to some students eg. Burhaan ibn Khizar attending both discourses and informing both of them accordingly. However both the sharah have their own beauties and positive features, but Aini is easier to refer to and understood quickly, due to its concise and orderly fashion.
  3. Irshaadus Saari (851- 923 A.H. Qastalani) – This sharah is also known as Sharah Qastalani. This sharah is a synopsis of the above two sharahs.
  4. Alkawaakibud-daraari (Allama Kirmaani 717-786 A.H.) – The author was sleeping by the kaba and there he was inspired to keep this name for his sharah.
  5. Faizul Baari (Allama Badre Aalam) – Has written the main points from Allama Anwar Shah Kashmiris lessons in Bukhari Shareef.
  6. Alabwaab Wat-taraajim (Hazrath Sheikh Zakariyya) – This is a must reference for Abwaab as well as other important discussions.
  7. Laamiud Daraari – (Moulana Yahya Saheb) noted the points from Hazrath Moulana Rashid Ahmed Gangohi’s discourses of Bukhari Shareef.

 

You may refer to the following books for an in-depth understanding on the issue of Taqleed (following a particular Madhab).

1- The legal status of following a Mazhab by Mufti Muhammad Taqi Usmani

http://www.islamibayanaat.com/EnglishLiterature/LegalStatusOfFollowingAMadhab-MuftiTaqiUsmani.pdf

2- Differences of the Imams by Sheikhul Hadeeth  Moulana Zakariyya (Rahmatullahi Alayhi)

http://www.slideshare.net/IslamicBooks/differences-of-the-imams-by-shaykh-zakariyya-kandhelvi-ra

Imam AbuBakr RH and the King of Rome

بسم الله الرحمن الرحيم

The king of rome purposely designed a door very short so that everyone who enters would bow down to him, but Imām Abū Bakr al-Bāqillānī (رحمه الله) humiliates the roman king:

❝When al-Bāqillānī attended, he noticed the trap (of the slanted door), so he turned his body backwards and bended over, then entered through the door while walking backwards, allowing his bottom to face the roman king, instead of showing his face!
At this point, the king knew that he was infront of a cunning person. Al-Bāqillānī entered and greeted them, but he did not give salāms to them (due to the prohibition of the Rasūl on initiating ahlul-kitāb with salāms), then he turned to the major priest and said to him:
“How are you doing, and how is your family and children?”
The roman king bursted in anger and said, “Don’t you know that our priests do not marry, nor do they beget children?”
So Abū Bakr (al-Bāqillānī) said, “Allāhu akbar! You disassociate your priests from marriage and having children, then you accuse your lord of being married to Maryam and begetting ‘Īsa as a child?”
So the king bursted in more anger! Then the king said, without any shame, “What is your opinion about what ‘Ā’isha did?”
Abū Bakr replied, “If ‘Ā’isha (رضي الله عنها) has been accused (the hypocrites and Rāfidah accused her of zinā), then Maryam has also been accused (the jews accused her of zinā), and they are both pure chaste women.
However, ‘Ā’isha got married and she didn’t beget a child, but as for Maryam, she begot a child without a marriage! So who is more deserving of the FALSE accusation, and God Forbid them from that, may Allāh be pleased with them both?”
So the king became so crazy!
The king asked, “Did your Prophet fight battles?!”
Abū Bakr replied, “Yes”.
The king asked, “Did he used to fight on the frontline?!”
Abū Bakr replied, “Yes”.
The king asked, “Did he used to gain victory?!”
Abū Bakr replied, “Yes”.
The king asked, “Did he used to suffer defeats?!”
Abū Bakr replied, “Yes”
The king said, “Astonishing! A prophet who suffers defeat?”
Abū Bakr replied, “A god who gets crucified?!”
So the one who disbelieved become shockingly dumbfounded!!❞
— Refer to “Tārīkh Baghdād” (5/379) by Al-Khatīb al-Baghdādī (رحمه الله).

Opening of Bukhari Shareef by Hadhrat Mufti Muhammad Taqi Uthmani Saheb (Hafidhahullah)

بسم الله الرحمن الرحيم

Masjid Hidayah, Old Trafford – 14/04/2018

Background

Allah has granted this book a miraculous, wonderful and astounding status in terms of acceptance.

Imam Bukhari (Allah have mercy upon him) is buried in Uzbekistan, near Samarqand.

Ishaq ibn Rahwaye (Allah have mercy upon him) is the teacher of Imam Bukhari (Allah have mercy upon him), he authored a book, “Musnad Rahwaye” which is actually being published now. Once in class, Imam Ishaq stated, “I wish all the Saheeh Hadith of the Prophet (peace and blessings be upon him) were gathered together in one compilation.

There were already books gathered with Haidth, but contained Saheeh, Hasan and Dhaeef Hadith.

The Dream and Glad Tidings

This comment of his teacher, ignited a burning fire in the heart of Imam Bukhari (Allah have mercy upon him), and he had an ardent passion to fulfil this request. Immediately after, Imam Bukhari (Allah have mercy upon him) had a dream of the Prophet Muhammad (peace and blessing be upon him). In the dream Imam Bukhari (Allah have mercy upon him) had a fan in his hand, through which he was sending coolness to the blessed and illuminous face of our beloved Prophet (peace and blessings be upon him). The interpretation of which was, ‘I will gather Saheeh Hadith together, distinguishing them from the other unauthentic Hadith.’ He was very fortunate to be blessed with this honour. He would scrutinise and examine each Hadith carefully, sifting and picking out the authentic Hadith.

Scrupulousness and Diligence

For every Hadith, he would do Ghusl, pray 2 rak’ah and perform Istikharah. Mufti Saheb mentioned there are different narrtions as to how many Hadith in total are compiled in Bukhari Shareef. Some Ulama say, 7,000+ and some 8,000+ if we go with the minimum number, 7,000 Hadith – this would mean Imam Bukhari (Allah have mercy upon him) performed at least 14,000 rak’ah of Salah, performed Ghusl 7,000 times and then did Istikharah.

Thereafter he would show his Ustadhs; Abu Zur’ah (Allah have mercy upon him), Yahya ibn Mu’een (Allah have mercy upon him) and Ishaq Rahwaye (Allah have mercy upon him).

Islam and Arabs

The Arabs have pride and rightly so, they would have pride that Islam was established in Arabia. But Imam Bukhari (Allah have mercy upon him), was a resident of Bukhara. His Arabic wasn’t the most eloquent and articulate. He was accomplishing this task.

The weakest part of Bukhari Shareef in terms of linguistics is Kitabul Tafseer. This is evident, because Imam Bukhari (Allah have mercy upon him) wasn’t an expert of the Arabic Language. Hence some of words weren’t translated the best. For example,

يزاد في هذا الباب “هَمّ” هذا الحديث  instead of the word ايضاً

The word “هَمّ” is Farsi, but instead of ايضاً he wrote that word.

Thus, the Ummah has a consensus the most authentic book after the book of Allah is al-Jami al-Bukhari. A person cannot become an Alim without studying Bukhari Shareef.

The Student’s Enthusiasm

Allah opens ‘Uloom for the teacher upon the eagerness and zeal of the student. Just like a baby cries and milk draws forth from the chest of the mother.

Haji Imdadullah Muhajir Makki (Allah have mercy upon him) once stated to his students, “Whatever you have achieved is through me, but if you did not have the burning desire in your souls I would not have had such inspirations and stimulus as well.”

Remember, in the time of the Prophet (peace and blessings be upon him), Abu Jahl and Abu Lahab were also present. But they had no zeal to learn and change.

Sanad/Chain

Our chain (sanad) is very important to us, this differentiates us from other religions. No other religions have such a system of “Sanad.” My Shaykh, Dr Abdul Hayy Arifi (Allah have mercy upon him) used to state a parable:

If there was a train that travelled from Karachi to Lahore, it was a fast train, very clean and travelled with speed. When it left the station at Karachi the station master attached a very old carriage at the end of this fast train, so that it can get “serviced.” When the train moved, the old carriage started squeaking! Somoene asked the old carriage, “Where are you going?” It replied, “You are lauhing at me, because my state is weak and poor. I may look deprived and pathetic, but the truth of the matter is when this new train reaches Lahore… so will I! Because my buffer and chain couplers are attached to this fast train.”

Likewise our connection to Ulama and pious people should be close and strong.

Imam Malik (Allah have mercy upon him) said: “If it were not for the Asnaad, people would say what they wanted.”

If we look at the Bible/Injeel and those people who sanctify this book, as Muslims we do as well to a certain extent. There is no chain to prove this book is still authentic. 300 years passed after Eesa (peace and blessings be upon him), there were many different variations of the Bible. In Nice, France, there was a conference in which all the priests decided we need to know which Bible is authentic. There was great dispute and disagreement. They decided to pray to God and fall in prostration and pray to Allah, at the same time they put all the Bibles on a table in a locked chamber. We pray that those Bibles which are fabricated, they fall on the floor. All night they did this, upon the crack of dawn they opened the door of the chamber. All the Bibles had fallen on the floor, except four. The historian who narrates this story further adds, they decided that four Bibles were authentic. But they had forgotten to write who had the keys to the chamber for that night!

Acquiring Knowledge Under a Teacher

It is important to study with a teacher, because of the student’s passion Allah blesses the teacher with noor and uloom and barakaat. This isn’t possible when the student studies alone. The system of studying under a teacher is finishing, it is very rare in the world such Hadith books are taught from start to finish. It only exists in India/Pakistan, due to the blessings of our Akabir. Many times I have experienced, I have done my motala for the a Hadith lesson, looked at the commentary as well. But in the lesson such things came into my heart that I had not known or researched. Quran and Hadith has been made by Allah in such a way in cannot be studied alone.

Never Miss a Hadith

In Karachi, we have 400-450 students in the final year – Dawrah. At least 60 -70 have never missed a Hadith, let alone missing a lesson. We call them ‘sahib e tarteeb’.

“All actions are dependent upon their intentions.”

“انما الاعمال بالنيات”

This Hadith is abused many times by people, they use it for wrongful purposes. People perform wrong actions and say, “my intentions are good. My heart is clean!” This is wrong, knowledge is important.

E.g. Someone is praying Salah incorrectly, you went ahead and showed him his mistakes which could break his Salah. He ignored you and said, “All actions are dependent upon their intentions… so my Salah is okay and correct!” This is wrong. You cannot use this Hadith to justify your wrong actions and lack of knowledge.

My late father, Hadhrat Mufti Muhammad Shafi’ (Allah fill his grave with noor) went for Hajj. When he reached Mina he had some guests who were known to be religious and in the political field, they arrived to meet him. My father questioned them if they had performed Rami? One replied, “No! I have made a representative (wakeel) on my behalf to perform Rami (stoning).” My father reprimanded him saying, “This is not permissible when you have the capability. This is only for those people who are unable to perform Rami!” The man said, “انما الاعمال بالنيات” (all actions are dependent upon their intentions). To which my father laughed and said, “If that was the case, there is no need for a representative as well. Just make an ‘intention’ of Rami.”

A wrong action does not become correct because the intentions are good. E.g a person steals money to give in Sadaqah, this is wrong.

Niyyah (intentions) play a major role in our everyday life, a mubah action can be rewarded if the intentions are good. If a person eats food to gain strength for ‘Ibadah and to do shukr, he/she will be rewarded accordingly. It is the same for spending time with one’s wife, to please her and act upon the Sunnah – you will be rewarded. The Prophet of Allah (peace and blessings be upon him) raced with his wife, showed her the Ethiopian slaves playing for entertainment. All of this can gain reward if your intentions are correct.

My late father went for Hajj when I was a young boy 12 or 13 years old. Upon his return, he gifted me with a watch. I was so happy as I had never worn a watch before this. He remarked, “I bought this watch so you can tell the times for Salah. That should be your intention for wearing it.” Just look at the intention and reward behind this.

My late brother Muhammad Zaki (Allah have mercy upon him) who passed away many years ago, he would sing Naats and Nasheeds. He also had beautiful writing. When he learnt to write my father said, “Your first letter will be written to Hadhrat Mawlana Ashraf Ali Thanwi (Allah have mercy upon him).” When Hadhrat Thanwi received the letter, he replied, “It is pleasing to see you can write in such a fashionable way. But make your intention to write in such a nice manner, that it makes it easy for people to read, I am making you into a Sufi.”

People have different definitions of ‘Sufis’, a true Sufi is he who does everything for Allah. Not the one who flies in the skies!

It is vital we correct our intentions on every action we carry out. Mufti Saheb then mentioned the Hadith of the first group of people being thrown into Hell; one of which will be Ulama, those who learnt Ilm and taught for other than Allah.

Allah save us. Ameen.

 

Hadhrat Mufti Muhammad Taqi Usmani Saheb (Hafidhahullah) is one of the leading Islamic scholars living today. He is an expert in the fields of Islamic Jurisprudence, Economics, Hadith and Tasawwuf.

Born in Deoband in 1362H(1943 CE), he graduated par excellence form Dars e Nizami at Darul Uloom, Karachi, Pakistan. Then he specialized in Islamic Jurisprudence under the guidance of his eminent father, Mufti Muhammad Shafi RH, the late Grand Mufti of Pakistan. Since then, he has been teaching hadith and Fiqh at the Darul-Uloom, Karachi.

Translation

My Lord, I come to Your door as a beggar complete indigence, bringing only my humility and shame. A beggar who has neither a joli nor a begging-bowl.A beggar slain by his desires and cravings. Having squandered the treasure of Deen and intellect at the hands of the ego; Having sacrificed contentment of heart at the altar of lust and pleasure.

Losing my wealth in the quick-sand of heedlessness and sin. I have come to seek refuge under the covering of your Kaabah. Through the stains of sin the heart’s world is suffering. Aspirations are weak, the will broken and hope is dead. From whence should I find the strength to express the heart truly?

For in this snare have I passed every moment of my life. In short, having been burnt at the stake of my own ill-deeds. In abject poverty due to the evil of my state. To you have I brought my ill-stricken fate. Empty-handed of any deed befitting your House.

This House of yours, which is your court of Love and Grace, O Lord Tis wholly Light and the repository of all Lights O Lord Being completely ignorant of the manners of your Doorstep. A beggar knowing not how to beg. My tongue fails to convey my heart’s feeling. O Lord, have mercy on this wordless speech! These eyes are dry, O Lord, knowing not how to weep Festering spots in the heart that can’t be cleansed out. O my Lord I have come to your door as a beggar wholly indigent, in abject humility and full of shame.

Advice for Teachers – 08/04/2018

بسم الله الرحمن الرحيم

Notes from Khatme Bukhari Jalsah of Shaykhul Hadith Hadhrat Mawlana Muhammad Saleem Dhorat Saheb (Hafidhahullah)IMG-20170609-WA0080.jpg

Sacrifice

 

Asad ibn Furat RH was a student of Imam Muhammad RH. He says that Imam Muhammad RH would teach some students extra lessons at night time. So I also requested to be taught at night, he granted me permission. One night, I knocked on the door of my teacher’s house. Imam Muhammad RH opened the door with a book in one hand and a jug of water in the other. As the lesson started, I felt sleepy, when Imam Muhammad caught sight of this he would sprinkle the water from the jug on my face. I would awaken immediately. Once again, if I fell sleepy he would repeat the same action.

Shaykh mentioned this story and stated, “Brothers! This deen did not come to us with ease, there was great sacrifice behind this.”

Imam Shafiee RH

Imam Shafiee RH states, “A teacher should pick out the brighter students and make extra effort on them, so they can advance and excel.” Which does not mean we leave out the weaker students, also focus on them to improve.

Patience and Mercy

Rabee ibn Sulayman RH narrates, “Once Imam Shafiee RH explained a mas’alah in class, I did not understand so he repeated the mas’alah. Imam Shafiee kept asking me if I understood, until he repeated it FORTY times. After which he asked me if I understood. Out of sheer embarrassment I walked out of class, because I didn’t want my fellow colleagues to lose out on the lesson. After class my ustadh called me and kept explaining and explaining until I understood! By Allah! He would not leave his place until I did. He would say the following to me: If I could empty my chest and make you drink this knowledge I would (literally) make you drink it.”

Shaykh mentioned that we should think of these children as a plantation for our hereafter. Have Marcy upon them if they lack understanding.

Another similar incident is mentioned regarding Hasan ibn Ziyad RH, he mentions, “I used to attend the classes of Imam Zufar RH, occasionally I would question Imam Zufar on issues I didn’t understand. He would answer the first time, politely. If I asked the same question again, he would answer with a slight harsh and annoyed tone. The third time he would get very angry at me for repeating the same question. Then I referred to Imam Abu Yusuf RH. I would ask him the same question, once, twice, thrice… He would answer each time with the same forbearance and tolerance, saying…’لو استطيعُ انْ ٓاطٓعمكٓ الْعلم لاطعمتُهُ'”

Fearing Criticism

We must continue to do the work of Deen and not fear what people will say. The critics of Imam Shafi’ee RH said about him, “He is worse than Iblees!” The enemies of Imam Abu Hanifah RH said, “Killing Imam Abu Hanifah is better than doing Jihad 70 times.

Keep focused on your purpose, do not look around at what people are doing.

Importance of Qiyamul Layl

A man came to study by Imam Ahmad ibn Hanbal RH, after a few days Imam Ahmad RH noticed that he does not wake up for Tahajjud. Imam Ahmad RH commented, “This man is seeking knowledge, but does not awaken at night for prayer?”

We should be punctual in Tahajjud and pray for our students as well.

Continue Seeking Knowledge

After graduation, continue to seek knowledge. Our knowledge should keep increasing and increasing. Also, remember to act upon the knowledge we learn. As well as all this, you should endeavour to spread this knowledge to the four corners of the world. We should have worry and concern that how we can reach this knowledge to every person of the Ummah. To acquire this, we need to ask Allah for help, make constant Dua and meet and greet people with good manners and etiquette. Deal with them in a soft and gentle manner.

Forgiveness

Forgive your students, ask forgiveness from them as well. Students should also ask forgiveness regularly from their teachers.

Wealth and Money

Do not run after the world/dunya. What is written for you in Taqdeer will alway come to you. Do not make this your purpose. We want you students to make Ilm/knowledge your life, your eating, breathing, sleeping etc. We want you to die seeking this Ilm.

The Ummah is thirsty, they are on the brink of Apostasy. My dear children, it is your duty to save them with the knowledge Allah has blessed you with. Allah will fulfil your financial, spiritual and physical needs in sha Allah. Allah make you a great Sadaqah Jariyah for your parents.

Imam Ibnul Jawzi RH

eid lantern
Imam Ibn al-Jawzi makes this remarkable entry in his book, ‘Sayd al-Khatir’: 
“I met many scholars whose circumstances and depths of knowledge were very different. I found the most beneficial of them to be the one who acted upon his knowledge even if others were more knowledgeable than him.

I met a group of people from the scholars of hadith who memorised and knew narrations but they used to permit backbiting under the guise of Jarh and Ta’dil (critique of narrators), and they used to charge money for the narration of hadith. They would also hasten to answer questions even if that made them fall into error, because they feared losing status (in the eyes of people).

I met ‘Abd al-Wahhab al-Anmati and he was upon the manner of the predecessors. No backbiting was heard in his gathering and he never sought a wage for listening (and narrating) hadith. If I read a heart-softening narration to him, he would cry profusely. It used to affect my heart and built it up, and I was very young at the time. He was just like those scholars whose descriptions we’ve heard about from (classical) texts.

I met Shaykh Abu Mansur al-Jawaliqi; he was known for his increased periods of silence, his extreme caution over what he said, and his precision and authenticity (in knowledge). Perhaps he would be asked a question and the answer was clear to even children, but he would hold back until he was certain (of its correctness). He used to fast a lot and observed silence a lot.
So I benefited from these two men more than I benefited from others. I came to understand that guiding people by one’s actions is greater and more inspiring than guiding them by just words. I saw scholars whose moments of seclusion was mere joking and play so they turned hearts towards this and the knowledge they had gathered was thus ruined. The people did not benefit from them in their life except a little, and after their death, they were forgotten and hardly anyone looked to their works and writings.

So fear Allah when it comes to acting upon knowledge for it is the greatest of foundations. The impoverished one is truly the only who wastes his life in seeking knowledge that he does not act upon and so he misses out on both the delight of this world and the goodness of the Hereafter, so he goes forth (into the Hereafter) as a bankrupt one burdened with evidences against him.

‬: قال ابن الجوزي رحمه الله :

لقيت مشايخ ؛ أحوالهم مختلفةٌ، يتفاوتون في مقاديرهم في العلم.

وكان  أنفعهم لي في صحبةٍ : العاملُ منهم بعلمه، وإن كان غيره أعلم منه.

ولقيت جماعةً من أهل الحديث يحفظون ويعرفون؛

ولكنهم كانوا يتسامحون في غيبةٍ يخرجونها
مخرج جرحٍ وتعديلٍ ،

ويأخذون على قراءة الحديث أجراً، ويُسرعون بالجواب لئلاَّ ينكسر الجاه، وإن وقع خطأ!

ولقيت عبدالوهَّاب الأنماطي؛ فكان على قانون السلف ؛ لم يُسْمَع في مجلِسهِ غيبةٌ ، ولا كان يطلبُ أجراً على إسماع الحديث ، وكنتُ إذا قرأتُ عليه أحاديث الرقائق بكى ، واتَّصل بكاؤه!

فكان – وأنا صغير السنِّ حينئذٍ- يعملُ بكاؤه في قلبي، ويبني قواعد.

وكان على سمت المشايخ الذين سمعنا أوصافهم في النقل.

ولقيت أبا منصور الجواليقي ؛ فكان كثير الصمت ، شديد التحرِّي فيما يقول ، متقناً محقِّقاً، ورُبَّما سُئل المسألة الظاهرة ، التي يبادر بجوابها بعض غلمانه ، فيتوقَّف فيها حتى يتيقَّن ، وكان كثير الصوم والصمت.

فانتفعت بهذين الرجلين أكثر من انتفاعي بغيرهما.

ففهمتُ من هذه الحالة : أنَّ الدليل بالفعل أرشد من الدليل بالقول…

فالله.. الله في العمل بالعلم ؛ فإنه الأصل الأكبر ، والمسكين كل المسكين من ضاع عمره في علمٍ لم يعمل به ؛ ففاتته لذَّات الدنيا، وخيرات الآخرة؛ فقَدِم مفلساً مع قوَّة الحجَّة عليه .

(صيد الخاطر 138)

10 Dhul Qa’dah 1437

Ten things ‘Abdullah bin al-Mubarak RH taught us…

In the Name of Allâh, the Most Beneficent, the Most Merciful

‘Abdullah bin al-Mubarak RH was a scholar known for simultaneously combining numerous traits of virtue. In fact, his friends would sit and count all of the good things that were part of his character and personality. adh-Dhahabi related that they said: “Let’s sit and count the good traits that Ibn al-Mubarak has.” So, they ended up listing: “Knowledge, Fiqh, literature, grammar, language, zuhd, eloquence, poetry, praying at night, worship, Hajj, Jihad, bravery, instinct, strength, speaking little in what doesn’t concern him, fairness, and lack of conflict with his companions.”

Reading through his life story, one sees exactly this and cannot help but to derive brief yet heavy lessons from how this man lived.

1- No matter how bad you think you are, you can always become better.

In ‘Tartib al-Madarik’ (1/159), al-Qadi ‘Iyad mentioned that Ibn al-Mubarak was asked about the circumstances in which he began studying. He replied: “I was a youth who drank wine and loved music and singing while engaging in these filthy acts. So, I gathered some friends to one of my gardens where there were sweet apples, and we ate and drank until we passed out while drunk. At the end of the night, I woke up and picked up the stringed oud and began singing:

Isn’t it time that you had mercy on me * And we rebel against those who criticize us?

And I was unable to pronounce the words as I intended. When I tried again, the oud began speaking to me as if it were a person, saying the verse: {“Isn’t it time for the hearts of those who believe to be affected by Allah’s reminder?”} [al-Hadid; 16] So, I said: “Yes, O Lord!” And I smashed the oud, spilled the wine, and my repentance with all its realities came by the grace of Allah, and I turned towards knowledge and worship.”

2 – You should associate with honorable people.

In ‘Sifat as-Safwah’ (2/323), Ibn al-Jawzi mentioned: “Ibn al-Mubarak’s home in Marw was vast. It measured fifty square yards. There was no person known for knowledge, worship, manhood, or high status in Marw except that you saw him in this house.”

3 – You should be a helpful guest.

In ‘Sifat as-Safwah’ (2/324), it is narrated that when an-Nadr bin Muhammad’s son got married, he invited Ibn al-Mubarak, “and when he arrived, Ibn al-Mubarak got up to serve the guests. an-Nadr did not leave him and swore that he would tell him to leave until he finally sat down.”

4 – You should give money to the poor.

In ‘Sifat as-Safwah’ (2/327), Ibn al-Jawzi mentions that Ibn al-Mubarak “would spend a hundred thousand dirhams a year on the poor.”

5 – You should always return borrowed items to their owners.

In ‘Sifat as-Safwah’ (2/329), al-Hasan bin ‘Arafah said that ‘Abdullah bin al-Mubarak told him: “I borrowed a pen from someone in Sham, and I intended to return it to its owner. When I arrived in Marw (in Turkmenistan! ), I saw that I still had it with me. Abu ‘Ali (al-Hasan’s nickname), I went all the way back to Sham to return the pen to its owner!”

6 – You should be brave, and hide your good deeds:

In ‘Sifat as-Safwah’ (2/329), ‘Abdah bin Sulayman said: “We were on an expedition in the lands of the Romans with ‘Abdullah bin al-Mubarak. We met the enemy, and when the two armies met, a man came out from their side calling for a duel. One of our men went out to him and dueled with him for an hour, injuring him and killing him. Another came out, and he killed him. He called for another duel, and another man came out. They dueled for an hour, and he injured and killed him as well. The people gathered around this man, and I was with them, and saw that he was covering his face with his sleeve. I took the edge of his sleeve and pulled it away to find that it was ‘Abdullah bin al-Mubarak,” and in the version reported by adh-Dhahabi, he made him swear not to reveal his identity until the day he died.

7 – You should have a tender heart.

In ‘Sifat as-Safwah’ (2/330), al-Qasim bin Muhammad said: “We were on a journey with Ibn al-Mubarak, and I was always asking myself: what is so special about this man that he is so famous? If he prays, so do we. If he fasts, so do we. If he fights, so do we. If he makes Hajj, so do we.

One night, we spent the night in a house travelling on the way to Sham. The lamp went out, and some of us woke up. So, he took the lamp outside to light it, and stayed outside for a while. When he came back in with the lamp, I caught a glimpse of Ibn al-Mubarak’s face, and saw that his beard was wet with his tears. I said to myself: “This fear of Allah is what has made this man better than us. When the lamp went out and we were in darkness, he remembered the Day of Resurrection.” ”

8 – You should be generous to your friends.

In ‘Sifat as-Safwah’ (2/329), Isma’il bin ‘Ayyash said: “I don’t know of a single good trait except that Allah has placed it in ‘Abdullah bin al-Mubarak. My friends told me that they were travelling with him from Egypt to Makkah, and he was serving them khabis (a sweet flour dish) while he was fasting the entire trip.”

9 – You should not give in to Satan’s whispers.

In ‘Tartib al-Madarik’ (1/159), it is related that Ibn al-Mubarak was making ablution, and Satan came to him and said: “You did not wipe over this part of your body.” Ibn al-Mubarak said: “I did.” Satan said: “No, you didn’t.” So, Ibn al-Mubarak said: “You are the one making the claim, and you must therefore bring proof to back the claim up.”

10 – You should sincerely pray for people to accept Islam.

In ‘Tartib al-Madarik’ (1/162), it is related that al-Hasan bin ‘Isa bin Sirjis would walk by Ibn al-Mubarak, and he was a Christian. Ibn al-Mubarak asked who he was, and was told: “He is a Christian.” So, Ibn al-Mubarak said: “O Allah, grant him Islam.” So, Allah answered his supplication and al-Hasan became an excellent Muslim, and he travelled to seek knowledge and became one of the scholars of the Ummah.”

Allah illluminate his grave and create more men like Abdullah ibn al-Mubarak RH.

Ameen.