Ibn Abī Shaybah, Al-Muṣannaf Vol.6 p126. It is reported that he said, “Learn Arabic, for it strengthens the intelligence and increases one’s noble conduct (al-murū`ah).” Al-Bayhaqī, Shu’ab Al-Īmān Vol.4 p187. It is also reported that he said, “Do not learn the language of the non-Arabs, and do not enter upon them in their churches on their festivals, for indeed wrath descends upon them.” ʿAbd Al-Razzāq Al-Ṣan’ānī, Al-Muṣannaf Vol.1 p411. It is also reported that he was once circumambulating the Ka’bah when he heard two men speaking in a language other than Arabic behind him. He turned to them and said, “Find some way to learn Arabic.” ʿAbd Al-Razzāq Al-Ṣan’ānī, Al-Muṣannaf Vol.5 p496. It is reported that Ubay b. Ka’b – Allāh be pleased with him – said, “Learn Arabic just as you learn to memorize the Qurān.” Ibn Abī Shaybah, Al-Muṣannaf Vol.7 p150. It is reported that Ibn ʿUmar – Allāh be pleased with them – used to hit his children for making language errors. Tahdhīb Al-Tahdhīb Vol.9 p292. It is reported that Shu’bah – Allāh have mercy on him – said, “Learn Arabic, for it increases the intelligence.” Tahdhīb Al-Tahdhīb Vol.4 p303. It is reported that ‘Attā b. Abī Rabāḥ – Allāh have mercy on him – said, “I wish I were fluent in Arabic,” when he was ninety years old. Al-Dhahabī, Siyar A’lām Al-Nubalā`, in his biography of ‘Attā b. Abī Rabāh. It is reported that Ibn Shubrumah – Allāh have mercy on him – said, “Men have never worn a garment more beautiful than Arabic.” Al-Bayhaqī, Shu’ab Al-Īmān Vol.4 p197.
Al-Bayhaqī, Shu’ab Al-Īmān Vol.4 p197.
Al-Dhahabī, Siyar A’lām Al-Nubalā`, in his biography of ʿAbdullāh b. Al-Mubārak.
Al-Ḥāfidh Al-Mundhirī said in Al-Targhīb wa Al-Tarhīb, “Reported by Al-Ṭabarāni in Al-Awsaṭ with a ḥasan chain of narrators.” Also graded ḥasan by Shaykh Al-Albānī. See his Ṣaḥīḥ Al-Targhīb wa Al-Tarhīb Vol. 1 p19.
May Allāh curse those women who tattoo or seek to be tattooed, those women who remove facial hair or seek it to be removed and those women who put gaps between their teeth for beautification; those who seek to change Allāh’s creation. This reached a woman from Banī Asad who was called Umm Ya’qūb and who used to read the Qur`ān. She came to [Ibn Mas’ūd] and said, “What is this I hear from you, that you curse women who tattoo or seek to get tattooed, and those who remove facial hair and those who put gaps between their teeth for beauty, those who change Allāh’s creation?” ʿAbdullāh [Ibn Mas’ūd] replied, “And why should I not curse those whom Allāh’s Messenger has cursed and those who are mentioned in Allāh’s Book?” She said, “I have read [the Qur`ān] from cover to cover and I have not seen it mentioned.” He replied, “If you had really read it [carefully] you would have found it; Allāh the Mighty and Sublime said: And whatever the Messenger gives you, take it; and whatever he forbids you, shun it. [Al-Ḥashr (59):7] The woman then said, “Well I have just seen some of this on your own wife.” He said, “Go and see her.” So she went to the wife of ʿAbdullāh but didn’t see anything. She returned to him and said, “I don’t see anything.” He said, “Well, if any of those practices had been done I would not be with her any more.” Al-Bukhārī and Muslim. This translation is from the version in Muslim. Points to note These points have been summarized from Ibn Ḥajr, Fatḥ Al-Bārī and Al-Nawawī, Sharḥ Ṣaḥīḥ Muslim.
These points have been summarized from Ibn Ḥajr, Fatḥ Al-Bārī and Al-Nawawī, Sharḥ Ṣaḥīḥ Muslim.
I have been told that it used to be said, “Woe to those who study [their religion] for a purpose other than worship, and those who seek to permit what is forbidden through doubts and specious arguments.” Al-Khattîb Al-Baghdâdî, Iqtdâ Al-‘Ilm Al-‘Amal, p77.
Al-Khattîb Al-Baghdâdî, Iqtdâ Al-‘Ilm Al-‘Amal, p77.
After Allâh’s Messenger – Allâh’s peace and blessings be upon him – passed away, I said to a man from the Ansâr, “Come, let us ask [and learn from] the Prophet’s Companions, Allâh’s peace and blessings be upon him, for they are many in number today.” He replied, “I am surprised at you Ibn ‘Abbâs – do you really think people need you when there are so many Companions of the Prophet – Allâh’s peace and blessings be upon him?” So he did not involve himself in this endeavor, but I busied myself asking [the Companions about issues]. If I heard of a hadîth being reported by a man, I would come to him and if he was taking his midday nap I would lay down my garment and lie outside waiting for him, with the wind blowing dust in my face. The man would come out [for Dhuhr] and see me in that state, and he would exclaim, “O nephew of Allâh’s Messenger! What has brought you here? You should have sent for me and I would have come to you!” I would say, “Rather I should come to you [to seek knowledge].” I would then ask him about the hadîth I heard. The man [who I originally invited to seek knowledge with me] remained as he was, and when he saw how people would gather around me [to seek knowledge] he said, “For sure, this young man was more intelligent than me.” Al-Dârimî, Al-Sunan Vol. 2 p129.
Al-Dârimî, Al-Sunan Vol. 2 p129.
‘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.
A gathering of knowledge and revision was held for Abul-Husayn Muslim b. Al-Hajjâj where a hadîth that he did not know was mentioned. He went home and lit his lamp and said to those at home, “no one should enter the house (disturb me).” He was told, “We have been gifted a basket of dates.” He said, “Put it out for me,” so they served it to him. He started searching for the hadîth and taking a date at a time until the morning, by which time the dates where finished and he had finally found the hadîth. Muhammad b. ‘Abdillâh (one of the reporters of this narration) added, “A reliable companion of ours added that this was the cause of his death.” Al-Dhahabî, Siyar A’lâm Al-Nubalâ` in his biography of Imâm Muslim.
Al-Dhahabî, Siyar A’lâm Al-Nubalâ` in his biography of Imâm Muslim.
Knowledge is what has come from the Companions of Allah’s Messenger – sallallāhu ‘alayhi wa sallam; and what has not come from them is not knowledge. Al-Dhahabī , Siyar A’lām Al-Nubalā` in his biography of Al-Awzāʿī. Ibn ‘Asākir, Tārīkh Dimishq Vol.35 p201.
Al-Dhahabī , Siyar A’lām Al-Nubalā` in his biography of Al-Awzāʿī. Ibn ‘Asākir, Tārīkh Dimishq Vol.35 p201.
Narrate to people what they can understand; do you want Allah and His Messenger to be disbelieved? Quoted by Al-Bukhārī, Al-Ṣaḥīḥ, Chapter about a person preferring some people with certain knowledge to the exclusion of others. Ibn Ḥajr said in Fatḥ Al-Bārī, “[In this narration] there is evidence that ambiguous knowledge should not be mentioned amongst the general public.” Shaykh Muḥammad b. Ṣāliḥ Al-‘Uthaymīn – Allah have mercy on him – explained this very important and often misunderstood point beautifully. After mentioning the narration of ‘Alī, he states: It is therefore an aspect of wisdom in da’wah (calling others to Allah) that you should not surprise people with things they are not able to comprehend. Rather, you should call them in stages, bit by bit until their minds settle…” He goes on to say: “[The statement of ‘Alī] ‘Do you want Allah and His Messenger to be disbelieved?’ is a rhetorical question, posed as a criticism of such behavior. It means: by narrating to people things they cannot understand do you want Allah and His Messenger to be disbelieved? This is because in such cases when you say, “Allah said, and His Messenger said” they will say you have lied if their minds cannot comprehend what you are saying. Here, they are not disbelieving Allah and His Messenger, but they are disbelieving you because of this speech that you have attributed to Allah and His Messenger. Thus they will end up disbelieving Allah and His Messenger – not directly – but by way of the one who transmits this knowledge (i.e. you). Now if it is said: Should we stop telling people things they cannot understand even if they need to know? The answer is: no, we do not leave this knowledge altogether, but we should tell them in a way that they will be able to understand. This is done by telling them stage by stage, bit by bit until they can accept the speech we want them to know and they can feel comfortable with it. We do not abandon knowledge that people cannot understand and just say ‘this is something they will reject or dislike so we will not speak about it.’ The same is the case with acting upon a Sunnah that people are not used to and which they might find objectionable. We should act by this Sunnah, but only after informing people about it, such that they will be able to accept it and feel comfortable about it. We learn from this narration (of ‘Alī) that it is important to employ wisdom in calling to Allah, and that it is incumbent upon anyone who calls to Allah to consider the level of understanding of those he is inviting, and that he should put everyone in their proper place. Majmū’ Fatāwā Ibn ‘Uthaymīn Vol.10 p140.
Majmū’ Fatāwā Ibn ‘Uthaymīn Vol.10 p140.