In my time the people were not impressed by speech, they were impressed by actions. Anyone can say whatever he wants. Abū Dāwūd, Kitāb Al-Zuhd p354.
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Knowledge
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Al-Qāsim b. Muhammad, the grandson of Abū Bakr – Allah have mercy on him – said:
In my time the people were not impressed by speech, they were impressed by actions. Anyone can say whatever he wants. Abū Dāwūd, Kitāb Al-Zuhd p354.
Abū Dāwūd, Kitāb Al-Zuhd p354.
Whenever asked about a matter, Zayd b. Thābit – Allah be pleased with him – would himself ask, “Has this happened?” If they told him that the matter had not yet occurred he would not inform them of an answer, but if they told him it had happened he would answer them.
Al-Ājurrī, Akhlāq Al-‘Ulamā` no.81; Al-Khatīb, Al-Faqīh wa Al-Mutafaqqih Vol2. P13.
I would sit with Ibn Mas’ūd a whole year without him saying “Allah’s Messenger – Allah’s peace and blessings be upon him – said…” When he did actually say “Allah’s Messenger – Allah’s peace and blessings be upon him – said…” he would tremble and add, “…or something similar to this” or “words to that effect.” Al-Dhahabī, Tadhkirah Al-Huffādh Vol.1 p15. Imām Al-Dhahabī said: [Ibn Mas’ūd] was one of those who were very careful and conscientious in the delivery of narrations and he was very strict in reporting; he used to reprimand his students for any negligence in precisely narrating the wordings of narrations.
[Ibn Mas’ūd] was one of those who were very careful and conscientious in the delivery of narrations and he was very strict in reporting; he used to reprimand his students for any negligence in precisely narrating the wordings of narrations.
The first step in knowledge is to listen, then to be quiet and attentive, then to preserve it, then to put it into practice and then to spread it. Abū Nu’aym, Hilyah Al-Awliyā` Vol.3 p283.
Abū Nu’aym, Hilyah Al-Awliyā` Vol.3 p283.
Al-Hasan Al-Basrī – Allah have mercy on him – said:
When a man sought knowledge, it would not be long before it could be seen in his humbleness, his sight, upon his tongue and his hands, in his prayer, in his speech and in his disinterest (zuhd) in worldly allurements. And a man would acquire a portion of knowledge and put it into practice, and it would be better for him than the world and all it contains – if he owned it he would give it in exchange for the hereafter. Ibn Al-Mubārak, Al-Zuhd wa Al-Raqā`iq Vol.1 p.156.
Ibn Al-Mubārak, Al-Zuhd wa Al-Raqā`iq Vol.1 p.156.
ʿAbd Al-Raḥmān b. Abī Laylā – Allah have mercy on him – said:
I have met one hundred and twenty Companions of the Prophet – Allah’s peace and blessings be upon him; there was not one amongst them who would narrate a ḥadīth except that he wished his brother would suffice him instead, and there was not one amongst them who gave a fatwā except that he wished his brother would suffice him instead. Ibn Al-Mubārak, Al-Zuhd wa Al-Raqā`iq Vol.1 p140, no.49.
Ibn Al-Mubārak, Al-Zuhd wa Al-Raqā`iq Vol.1 p140, no.49.
It is reported from Abū Mūsā Al-Ash’arī – Allah be pleased with him – that he said:
We the Companions of Allah’s Messenger – Allah’s peace and blessings be upon him – never had difficulty in understanding a ḥadīth except that when we asked ‘Ā`ishah we found she had some knowledge about it. It is reported from Masrūq – Allah have mercy on him – that he said: We swear by Allah, we have seen senior Companions of Allah’s Messenger – Allah’s peace and blessings be upon him – asking ‘Ā`ishah about inheritance laws. Ibn Al-Jawzī, Ṣifah Al-Ṣafwah Vol.1 p319.
Ibn Al-Jawzī, Ṣifah Al-Ṣafwah Vol.1 p319.
Knowledge is not to be taken from four types of people: a foolish person who openly acts foolish, even if he reports the most narrations; an adherent of bid’ah who calls to his desires; a person who lies, even if I don’t accuse him of lying in ḥadīth; and a righteous pious worshipper who does not accurately retain what he narrates. Al-Dhahabī , Siyar A’lām Al-Nubalā` in his biography of Imām Mālik.
Al-Dhahabī , Siyar A’lām Al-Nubalā` in his biography of Imām Mālik.
ʿAbdullah b. Zayd Al-Numayrī reports that Al-Ḥasan Al-Baṣrī said:
They (the heretics) were destroyed by their inability in Arabic (al-‘ujmah). Al-Bukhārī, Al-Tārīkh Al-Kabīr Vol.5 p99. And Imām Al-Shāfi’ī said: People didn’t become ignorant and didn’t differ amongst themselves except because they left Arabic and leaned towards the language of Aristotle. Quoted by Al-Suyūṭī in Ṣawn Al-Manṭiq p15. He said on p22: I have found Salaf before Al- Shāfi’ī indicate what he did: that the cause of heresy (al-ibtidā’) is ignorance of Arabic language.
I have found Salaf before Al- Shāfi’ī indicate what he did: that the cause of heresy (al-ibtidā’) is ignorance of Arabic language.
Sufficient as knowledge for a person is that he fears Allah, and sufficient as ignorance for a person is that he feels impressed with the knowledge he has. Al-Ājurrī in Akhlāq Al-‘Ulamā’ no.40. Masrūq was one of the major Tābi’īn, or students of the Companions. He accompanied Ibn Mas’ūd and was one of his students who became senior teachers and muftis after him. He reported from numerous other Sahābah. It is said that he was called Masrūq (literally: stolen) because he was kidnapped as a child but later recovered. He died in 62H or 63H.
Masrūq was one of the major Tābi’īn, or students of the Companions. He accompanied Ibn Mas’ūd and was one of his students who became senior teachers and muftis after him. He reported from numerous other Sahābah. It is said that he was called Masrūq (literally: stolen) because he was kidnapped as a child but later recovered. He died in 62H or 63H.