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It is reported that Muʿlā b. Al-Faḍl – Allāh have mercy on him – said:
They (the Salaf) used to supplicate to Allāh for six months asking Him to get them to the month of Ramaḍān; and they used to supplicate for six months that Allāh accept [their fasting and other worship in Ramaḍān].
Abul-Qāsim Al-Aṣbahānī, Al-Targhīb wa Al-Tarhīb article 1761.
Our Lord! Send amongst them a Messenger of their own, who shall recite unto them Your verses and instruct them in the Book (this Qur`ān) and Al-Ḥikmah (wisdom) and sanctify them. Verily! You are the All-Mighty, the All-Wise.” [Al-Baqarah 2:129]
And remember (O members of the Prophet’s family) that which is recited in your houses of the Verses of Allāh and Al-Ḥikmah. [Al-Ahzab 33:34] It is reported that Al-Ḥasan Al-Baṣrī – Allāh have mercy on him said, “Al-Kitāb is the Qur`ān, and Al-Ḥikmah is the Sunnah.” It is also reported that Qatādah – Allāh have mercy on him said, “And [he will] teach them The Book and Al-Ḥikmah, i.e. the Sunnah.” Al-Lālakā`ī, Sharḥ Usūl I’tiqād Ahl Al-Sunnah wa Al-Jamā’ah Vol.1 p86, 87; Ibn Battah, Al-Ibānah Al-Kubrā Vol.1 p98; and Al-Ṭabarī in his Tafsīr. Shaykh Al-Islām Ibn Taymīyah said (Majmū’ Al-Fatāwā Vol.3 p366), “A number of the Salaf said that Al-Ḥikmah refers to the Sunnah, because that which was recited in the houses of [the Prophet’s] wives – Allāh be pleased with them – apart from the Qur`ān was his Sunnah – Allāh’s peace and blessings be upon him.”
Shaykh Al-Islām Ibn Taymīyah said (Majmū’ Al-Fatāwā Vol.3 p366), “A number of the Salaf said that Al-Ḥikmah refers to the Sunnah, because that which was recited in the houses of [the Prophet’s] wives – Allāh be pleased with them – apart from the Qur`ān was his Sunnah – Allāh’s peace and blessings be upon him.”
Muhammad b. Ziyâd said, “I met [some of] the Salaf. They would live in one building with their families. One of them might receive guests, and the cooking pot of another might be on the fire (with food being cooked). The host would take the pot to serve his guest, and the owner of the pot would find it had gone and would ask, “Who has taken the pot?” The host would reply, “We have taken it for our guest.” The owner would say, “May Allâh bless it for you,” or something similar. Baqîyah (one of the reporters) said, “Muhammad said, ‘And it was the same when they baked bread; and they had only a wall of reeds separating them in those days.’” Baqîyah added, “And I remember seeing such times with Muhammad b. Ziyâd and his friends.””
Al-Bukhârî, Al-Adab Al-Mufrad. Shaykh Al-Albânî (Sahîh Al-Adab Al-Mufrad p268) said this narration’s chain of narration is sahîh.
‘Abdullah b. Al-Mubârak used to often stay at home, so he was asked, “Don’t you get lonely?” He replied, “How could I get lonely when I am with the Prophet – Allâh’s peace and blessings be upon him (i.e. I read his hadîth)?” Also on the authority of Nu’aym b. Hammâd: It was once said to ‘Abdullah b. Al-Mubârak, “O Abû ‘Abd Al-Rahmân, you often sit alone at home.” He said, “I am alone? I am with the Prophet – Allâh’s peace and blessings be upon him – and his Companions.” Meaning: reading hadîth. Ibn ‘Asâkir, Târîkh Dimishq Vol. 32 p458. Shaqîq b. Ibrâhîm reports: It was once said to ‘Abdullah b. Al-Mubârak, “After you have prayed with us you don’t sit with us?” He replied, “I go and sit with the Sahâbah and the Tâbi’în.” We said, “And how can you sit with the Sahâbah and Tâbi’în (when they have all passed away)?” He replied, “I go and read the knowledge I have collected, I find their narrations and deeds. What would I do with you? You sit around backbiting people.” Al-Dhahabî, Siyar A’lâm Al-Nubalâ` in his biography of ‘Abdullah b. Al-Mubârak.
Al-Dhahabî, Siyar A’lâm Al-Nubalâ` in his biography of ‘Abdullah b. Al-Mubârak.
We used to say – while the Tâbi’ûn were abundant – that Allâh is above his ‘Arsh (Throne), and we believe in what is present in the Sunnah about His attributes. Al-Baihaqî, Al-Asmâ` wa Al-Sifât and Al-Dhahabî, Siyar A’lâm Al-Nubalâ` in his biography of Al-Awzâ’î. In Majmû’ Al-Fatâwâ, Shaykh Al-Islâm Ibn Taymîyah says that this narration is reported by Al-Baihaqî in Al-Asmâ` wa Al-Sifât with a sahîh chain of narrations. He then states, “Al-Awzâ’î here cited – and he is one of the four great imâms of the period of the Tâbi’ Al-Tâbi’în (the students of the students of the Companions): Mâlik, imâm of the people of Al-Hijâz; Al-Awzâ’î, imâm of the people of Shâm; Al-Layth, imâm of the people of Egypt and Al-Thawrî, imâm of the people of ‘Irâq – Al-Awzâ’î here cited that belief in Allâh being above the Throne and in His other revealed attributes was well known and widespread in the period of the Tâbi’în. He said this following the emergence of the creed of Jahm, who denied that Allâh is above His Throne and negated His attributes, so that people would know that the creed of the Salaf was contrary to this.”
In Majmû’ Al-Fatâwâ, Shaykh Al-Islâm Ibn Taymîyah says that this narration is reported by Al-Baihaqî in Al-Asmâ` wa Al-Sifât with a sahîh chain of narrations. He then states, “Al-Awzâ’î here cited – and he is one of the four great imâms of the period of the Tâbi’ Al-Tâbi’în (the students of the students of the Companions): Mâlik, imâm of the people of Al-Hijâz; Al-Awzâ’î, imâm of the people of Shâm; Al-Layth, imâm of the people of Egypt and Al-Thawrî, imâm of the people of ‘Irâq – Al-Awzâ’î here cited that belief in Allâh being above the Throne and in His other revealed attributes was well known and widespread in the period of the Tâbi’în. He said this following the emergence of the creed of Jahm, who denied that Allâh is above His Throne and negated His attributes, so that people would know that the creed of the Salaf was contrary to this.”
When in a gathering, they used to dislike a person showing the best of what he has. Ibn Abī Al-Dunyā, Al-Ikhlās wa Al-Nīyah (Sincerity and Intentions) p50.
Ibn Abī Al-Dunyā, Al-Ikhlās wa Al-Nīyah (Sincerity and Intentions) p50.