Sayings of the Salaf

What or who is Salaf?

The word Salaf is a shortened version of the word Salafus-Saalih, which means the Righteous Predecessors. It refers specifically to the first three generations of Islaam. The first, the Prophet (صلى الله عليه وسلم) and his Sahaabah (companions). The second, the Taabi'een (the followers of the companions). The third, the Tabaa'at-Taabi'een (the followers of the followers of the companions). Generally, this term refers to all those pious predecessors who followed the way of the Salaf and who have preceded us in time.

Imaam Aboo ’Amr ’Abdur-Rahmaan Ibn ’Amr al-Awzaa’ee [d.179H]: “Stick to the aathaar of those who have preceded (man salaf), even if the people reject you. And beware of the opinions of men, even if they beautify it for you with speech. So the affair is young and you are upon a Straight Path with regards to it.”

Shaykh-ul-Islaam ibn Taymiyyah: “Whoever deviates from the Madhhab and Tafseer of the Sahaaba and Tabi’een to that which opposes it then he has erred in that rather (he has) innovated."

=============

Knowledge transforms the Student

Al-Hasan Al-Basrî – 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-Mubârak, Al-Zuhd wa Al-Raqâ`iq Vol.1 p.156

Preventing Heart Disease

Al-Hasan Al-Basrî – Allah have mercy on him – said:

Do not sit with an adherent of bid’ah for he will cause a disease in your heart.

Ibn Waddâh, Al-Bida’ p124

Reputation

It is reported from Al-Fudayl b. ‘Ayyâd that he said:

If you can be unknown, do so; it doesn’t matter if you are not known and it doesn’t matter if you are not praised. It doesn’t matter if you are blameworthy according to people if you are praiseworthy with Allâh the Mighty and Majestic.

Al-Bayhaqî, Al-Zuhd Al-Kabîr p100

More than a Recitation

It is reported that ‘Umar b. Al-Khattâb – Allah be pleased with him – said:

Do not be fooled by one who recites the Qurân. His recitation is but speech – but look to those who act according to it.

Al-Khatîb, Iqtidâ` Al-‘Ilm Al-‘Amal no. 109

It is reported from Ayyûb Al-Sakhtiyânî [d130H] that he said:

There is no filth filthier than the sinful (fâjir) reciter of the Qurân.

Al-Khatîb, Iqtidâ` Al-‘Ilm Al-‘Amal no. 114

It is reported from Al-Fudayl (b. ‘Ayyâd) that he said:

The Qurân was sent down to be acted upon but people have taken just reciting it as enough of a deed. He was asked, “How is it acted upon?” He replied, “They should treat as halâl what it makes halâl and treat as harâm what it makes harâm, they should take on its commandments and stay away from what it forbids, and they should stop to ponder its amazing knowledge and wisdom.”

Al-Khatîb, Iqtidâ` Al-‘Ilm Al-‘Amal no. 116

The Dislike for answering Hypothetical Questions

Whenever asked about a matter, Zayd b. Thâbit – 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-Âjurrî, Akhlâq Al-‘Ulamâ` no.81; Al-Khatîb, Al-Faqîh wa Al-Mutafaqqih Vol2. P13.

wow..
anymore?

Who Speaks Wisdom

Abû 'Uthmân Sa'îd b. Ismâ'îl Al-Naysâbûrî (d290H) said:

Whoever governs himself by the Sunnah – in word and deed – will speak with wisdom. But whoever governs himself according to his own desires will speak heresies (bid'ah); because Allah tabâraka wa ta'âlâ said:

And if you obey him (the Messenger) you will be guided. [Sûrah Al-Nûr: 54]

Abû Nu'aym in Al-Hilyah Vol.10 p244, and others.

After mentioning this and other similar narrations Shaykh Al-Islâm Ibn Taymîyah said (Minhâj Al-Sunnah Vol.5 p117):

It is as they said, for if a person does not follow what the Messenger came with he will act according to his own wishes. Thus he will be one who follows his desires without guidance from Allah.

Marriage and the Light of Faith

‘Iktimah, Sumay’ and Kurayb report that Ibn ‘Abbâs – Allah be pleased with them – said to them:

Marry, for if the servant of Allah commits fornication Allah snatches the light of îmân from him, and may or may not return it to him.

Ibn Sa’d in Al-Tabaqât Al-Kubrâ Vol.5 p287.

At the Doorstep of Knowledge

It is reported from ‘Abdullâh b. ‘Abbâs – Allâh be pleased with them – that he said:

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

To eat a dead Mule

‘Amr b. Al-‘Âs was once walking with a group of his friends, when he passed by the bloated, rotting carcass of mule. He said: “By Allah! To eat your fill from this carcass is better than eating the flesh of a Muslim (by backbiting him).”

Al-Bukhârî, Al-Adab Al-Mufrad. Shaykh Al-Albânî (Sahîh Al-Adab Al-Mufrad p266) said this narration’s chain of narration is sahîh.

It's just a small sin

Bilâl b. Sa’d – Allah have mercy on him – said:

Do not think about how small the sin is, but think about who you have just disobeyed.

Ibn Al-Mubârak, Al-Zuhd wa Al-Raqâ`iq Vol.1 p150.

The Sound of your Own voice

Nu'aym b. 'Abdillah, the scribe of the righteous Caliph 'Umar b. 'Abd Al-'Azîz –Allah have mercy on him, narrates that 'Umar b. 'Abd Al-'Azîz said:

The fear of showing off and vying with others prevents me from saying much of what could be said.

Abdullah b. Mubârak in Al-Zuhd wa Al-Raqâ'iq Vol. 1 p193, no. 126.

The Salaf used to say:

- Whoever rushes a thing before its time - will be punished by its denial -

what's the mean?^

I've interpreted it as hastiness and it's dangers. And Allah knows best.

Hospitality and Sharing: How the Salaf Lived

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.

There’s nothing like being safe

‘Abdullah Ibn ‘Abbâs – Allah be pleased with them – was once asked, “Who do you think is better: a man who has few (good) deeds and few sins or a man who has many (good) deeds and many sins?” He replied, “There is nothing like being safe.”

Ibn Al-Mubârak, Al-Zuhd wa Al-Raqâ`iq Vol.1 p146, no.57

Intentions First

The Prophet Muhammad – Allah’s peace and blessings be upon him – said:

Actions are but by intentions, and everyone will have what he intended. So whoever migrated to Allah and His Messenger, he migrated to Allah and His Messenger. But whoever migrated for some worldly benefit, or to take a woman in marriage, then his migration was only to what he migrated to.

Al-Bukhâri, Muslim and others.

Traditionally, Muslim scholars chose to begin their works by quoting this hadîth, or report, from the Messenger of Allah, Muhammad – Allah’s peace and blessings be upon him. Here is a brief commentary taken from Ibn Rajab’s Jâmi’ Al-‘Ulûm wa Al-Hikam, in which he explains the entire Forty Hadîth collection of Al-Nawawi:

Imâm Al-Bukhârî (as Al-Nawawi later did in his Forty Hadîth) begins his Sahîh collection with this hadîth, reminding us that any deed through which Allah’s pleasure is not sought is futile; it will bear no fruits in this life or the hereafter.

‘Abd Al-Rahmân b. Mahdî, the great scholar of hadîth, said, “If I were to compile a work in chapters, I would place this hadîth at the beginning of each one.” He also said, “Whoever wishes to author a book, he should begin with the hadîth about intentions.”

This hadîth forms a fundamental principle of Islâm and an axis around which this way of life revolves.

It is reported that Imâm Al-Shâfi’î said, “This hadîth constitutes a third of all knowledge, and it relates to seventy areas of fiqh (correct understanding of the religion).”

It is reported from Imâm Ahmad that he said, “The foundations of Islâm are upon three hadîth: the one reported by ‘Umar - ‘Actions are but by intentions’, the one reported by ‘Âishah – ‘Whoever does a deed that does not conform to our commands will have it rejected’ and the one reported by Al-Nu’mân b. Bashîr – ‘The halâl and harâm are clear…’”

This hadîth teaches us the principle that acceptance of our deeds and whether or not they are regarded as righteous depends primarily on what the intention behind them is. If the intention is good and pure - to receive Allah’s pleasure and reward, the deed is righteous. Otherwise the deed is futile and false. This is the first thing that needs to be dealt with.

The second condition which needs to be met for our deeds to be accepted by Allah is that they should be in conformity with Islâm’s true teachings as taught to us by the Prophet – peace and blessing be upon him – and as understood and applied by the Righteous Predecessors. Hence, the Prophet stated:

Whoever does a deed that does not conform to our commands will have it rejected.

Al-Bukhârî and Muslim

==========================

Marriage and the Light of Faith

‘Iktimah, Sumay’ and Kurayb report that Ibn ‘Abbâs – Allah be pleased with them – said to them:

Marry, for if the servant of Allah commits fornication Allah snatches the light of îmân from him, and may or may not return it to him.

Ibn Sa’d in Al-Tabaqât Al-Kubrâ Vol.5 p287.

===============================

I’ll give her all she wants

A man came to Maymûn b. Mahrân – Allah be please with him – to ask for his daughter’s hand in marriage. Maymûn said, “I do not approve of her for you.” The man asked, “Why?” He replied, “Because she loves jewelry and garments.” To this the man said, “Well I have as much of those as she desires.” Maymûn said, “Now I don’t approve of you for her.”

Al-Dhahabî , Siyar A’lâm Al-Nubalâ` in his biography of Maymûn b. Mahrân.

==============================

No Bachelorhood in Islâm

Imâm Ahmad – Allâh have mercy in him – said:

{Voluntary] bachelorhood has nothing to do with Islâm. The Prophet – Allâh’s peace and blessings be upon him – married fourteen women, and he died being married to nine of them. If Bishr b. Al-Hârith had married, his affairs would be complete. If people left marrying no one would go to battle or go on pilgrimage (Al-Hajj), and such-and-such wouldn’t happen.

He went on to say:

The Prophet – Allâh’s peace and blessings be upon him – would wake in the morning and his family would have nothing to eat and go to bed at night and they would have nothing to eat, [yet] he died married to nine wives, he chose marriage and encouraged others to marry.

Abû Bakr Al-Marrûdhî, Kitâb Al-Wara’ p116, 117.

Sufyaan ath-Thowree (rahima-hullaah) mentions:

((Innovation is more beloved to Iblees than sin, since a sin may be repented from but innovation is not repented from)).

al-Laalikaa'ee - Sharh Usool I'tiqaad Ahlis-Sunnah wal-Jamaa'ah (no. 238)
========

On the authority of 'Amru ibn Thaabit who said: When 'Alee ibn al-Husayn died, they washed him and noticed a black mark on his back, so they (some of them) said:

((What is this?)) So they (the others) said:

((He used to carry a sack of flour on his back during the night and used to distribute it to the poor and needy of the people of Madeenah)).
======

Yahyaa ibn Ma'een said:

((If I saw a man leaving his home without an inkwell or pen to seek (knowledge of) hadeeth, (then) this would affirm his deceit.))

Siyar A’laam an-Nubalaa. – Volume 16, Page 181
====

Abdur-Rahmaan ibn Jubayr said:

((‘Amru ibn al-Aswad performed hajj, and on his way back he passed by Madeenah.

Ibn ‘Umar saw him whilst he was praying and asked about him, and it was said that he was from ash-Shaam, and they call him ‘Amru ibn al-Aswad.

So he (Ibn ‘Umar) said:

"I have not seen anyone resemble the prayer, guidance, concentration or dress of the Messenger of Allaah (sal-Allaahu `alayhe wa sallam) more than this man"))

Siyar A’laam an-Nubalaa. – Volume 4, Page 79

Ahl Al-Bid’ah amongst the Jinn

Al-Hâfidh Ibn Kathîr – Allâh have mercy upon him – reports the following incident in his tafsîr of Sûrah Al-Jinn, verse 11:

Ahmad b. Sulaymân al-Najjâd said in his Amâlî: … Abû Mu’âwiyah said, “I heard Al-A’mash say, ‘A jinni once came to us and I asked him: what is the favorite food amongst you?’ He replied, ‘Rice.’ So we gave some to them and I saw handfuls of rice being lifted and I couldn’t see anyone [picking them up]. I asked, ‘Do these false desires (bid’ah) that are amongst us exist amongst you?’ He replied, ‘Yes.’ I asked, ‘How are the Râfidah amongst you?’ He replied, ‘The worst of us.’”

Ibn Kathîr said, ‘I presented this chain of narration to our Shaykh, Al-Hâfidh Abû Al-Hajjâj Al-Mizzî and he said, ‘This chain of narration is sahîh all the way to Al-A’mash.’’

-I couldn't agree more with the above saying, subhana'Allah!
=========

'Abdullaah ibn Mas'ood (radhi-yallaahu 'anhu) said:

"The Jamaa'ah is what accords to the truth, even if you are alone"

Sharh Usool I'tiqaad Ahlis-Sunnah wal-Jamaa'ah - al-Laalikaa.ee
==========

al-Fudayl bin 'Iyaad (rahima-hullaah) mentions:

"I met the best of people, all of them people of the Sunnah and they used to forbid from accompanying the people of innovation"

al-Laalikaa'ee - Sharh Usool I'tiqaad Ahlis-Sunnah wal-Jamaa'ah (no.267)
============

Nasr bin Zakariyaa said I heard Muhammad bin Yahyaa adh-Dhuhlee saying, I heard Yahyaa bin Yahyaa saying,

"Defence of the Sunnah is more superior than jihaad in the path of Allaah"

So I said:

"A man spends his wealth, tires his body and strives (in jihaad), so is this one (still) better than him?"

He said:

"Yes, by many times!"

Dhammu al-Kalaam of al-Harawee
=============

Only then are you Pious

It is reported from Maymûn b. Mahrân – Allah be pleased with him – that he said:

A person cannot be a taqîy (pious man of taqwâ) until he takes account of himself like he would with his business partner; and until he knows where he gets his clothing and food and drink.

Wakî’ b. Al-Jarrâh, Al-Zuhd Vol.1 p270.

Maymûn b. Mahrân was a great scholar amongst the Successors. He narrated hadîth from Abû Hurayrah, ‘Â`ishah and Ibn ‘Umar – amongst others. He died in 116 or 117H, Allah have mercy on him.
=========

The Shyness Of ‘Uthmaan Bin ‘Affaan [radiyallaahu ‘anhu]

‘Aa’ishah narrated that one day Aboo Bakr asked for permission to enter upon the Messenger of Allaah when he was lying down on his bed, wrapping himself in the cover of ‘Aa’ishah. He gave permission to Aboo Bakr to enter when he was like that, and he fulfilled his need then went away.

Then ‘Umar asked for permission to enter and he gave him permission to enter when he was like that, and he fulfilled his need then he went away.

‘Uthmaan then asked for permission to enter and he sat up, and said to ‘Aa’ishah, “Cover yourself properly.” ‘Uthmaan fulfilled his need then went away.

‘Aa’ishah said, “O Messenger of Allaah, why did I not see you stirring for Aboo Bakr and ‘Umar as you did for ‘Uthmaan?”

The Messenger of Allaah said, “‘Uthmaan is a shy man, and I was afraid that if I gave him permission to enter when I was in that state, he would not tell me of his need.”

[Saheeh Muslim: 2402]
========

Al-Hasan al-Basree mentioned ‘Uthmaan and his intense modesty, saying:

“He would be in a house with the door closed, and he would not take off his garment in order to pour water on himself, and modesty would prevent him from standing up straight.”

[“Saheeh at-Tawtheeq”]
=========

Al-Mannaawee said: “The main characteristic of ‘Uthmaan is modesty, and modesty results from great respect for the One Who is looking at him as well as awareness of some faults that he can see in himself. It is as if he was overwhelmed by the Glory of Allaah and saw in himself some faults and shortcomings. These are the lofty qualities of those who are close to Allaah. Thus ‘Uthmaan was raised in status, so the chosen one of Allaah’s creation [the Messenger of Allaah(sallallaahu ‘alayhi wa sallam)] felt a sense of modesty and shyness before him, just as the one who loves Allaah loves His close friends, and the one who fears Allaah will be feared by all.”

[“Fayd al-Qadeer”; 4/302]

Planting Nifâq

‘Abdullah b. Mas’ûd – Allah be pleased with him – said:

Singing sprouts hypocrisy (nifâq) in the heart as water sprouts greens and herbs.

Ibn Battah, Al-Ibânah Al-Kubrâ Vol.2 p469, and Al-Bayhaqî, Al-Sunan Al-Kubrâ Vol. 52 p231.

Ibn Qayyim Al-Jawzîyah – Allah have mercy on him – said in Madârij Al-Sâlikîn, Vol.1 p487:

These are the words of someone who fully understood singing and its effects, for no one regularly sings or listens to song except that his heart falls into nifâq without him realizing. If such a person understood the reality of nifâq and its end he would see it in his own heart. Never do the love of song and the love of Qur`ân come together in a person’s heart except that one expels the other. I and others have witnessed how heavy the Qur`ân feels to singers and song-listeners; how they coil when it is recited and how they get angry with a reciter when he recites too long for them (in prayer etc); and how their hearts do not benefit from what he recites: they are not moved to do anything by it. But when the Qur`ân of Shaytân comes, lâ ilâha illallâh! How they lower their voices and settle down! How their hearts feel at peace and how the crying and emotions start, how moved they are inwardly and outwardly and spend on clothing and perfume and staying up hoping for a long night ahead. If this is not nifâq then it is certainly the way to it and its foundation.

-Beautiful words stated by ibn qayyim [rahimahullaah]!

From the Sayings of 'Abdullaah ibn Mas'ood [radhy'Allaahu ta'aala anhu]

Ash Shaykh Al Imaam Al ‘Alaamah Ibnu Qayyim Al Jawzeeyah (رحمه الله)

A man in the company of ‘Abdullaah ibn Mas'ood said:

“I do not wish to be from amongst the companions of the Right Hand, I wish to be from amongst the Muqaraboon (those who are brought close (to Allaah)!"

So ‘Abdulllaah said:

"But here is a man who wishes that if he died he would not be resurrected [from fear of Allaah]." Meaning himself.

He left his house one-day and people followed him, so he said to them:

"Is there anything that you need?"

They said:

"No, but we want to walk with you."

He said:

"Go back, because it is lowly /dishonorable for the follower and a Fitnah for the one being followed."

He also said:

"If you knew about me what I know about myself, you would pour sand over my head.

None of you should make Taqleed (blindly follow) another man in regards to his religion, if he [one being followed] believes then he believes and if he disbelieves then he disbelieves. If you had to blindly follow someone, then take those who have passed away as examples, for indeed those who are alive are not safe from Fitnah.

“Look for you heart it three places:

1) When you are listening to the Quraan;

2) in the circles of remembrance [of Allaah];

3) and when you are alone.

If you don’t find it in these places, then ask Allaah to bless you with a heart for indeed you have no heart.

-----------------------------

Indeed people have become proficient in speech, so he whose deeds are in accordance to his speech, then he is the one that will attain his portion of reward, and he whose deeds are in opposition to his speech, then he is one that only rebukes himself.
------------------------------

Truly I believe that a man forgets knowledge that he once possessed due to a sin that he practices.

----------
Knowledge is not in narrating a lot, but knowledge is fear [of Allaah].”

------------

Ash Shaykh Al Imaam Al ‘Alaamah Ibnu Qayyim Al Jawzeeyah (رحمه الله)

“There is nothing on the face of the earth that is more in need of being imprisoned for a lengthy period of time than the tongue”

A man said to him:

"Teach me some words that are concise and beneficial!"

So he said:

"Worship Allaah and do not associate any partners with him. Follow the Qur-aan wherever it directs you. Whoever comes with the truth, accept it from him even if he was distant and hated by you and whoever comes with falsehood, then reject it even if he was close and beloved to you.

Be the springs of knowledge, the lamps of guidance, attached/bound to your homes, lights of the night, refreshers of the hearts, Khulqaan (best/cleanest?) of clothes, known in the heavens, unknown to those on earth.

As long as you are in prayer, you are knocking at the door of a king, and whoever knocks at the door of a king will have the door opened for him.

There will be a people at the end of times called ‘Al Nataan’. Constantly blaming one another will be the best of their actions.

If a person would like to be just to himself, let him treat others in the same way that he would like to be treated.”

al-Fudayl bin 'Iyaad (rahima-hullaah) mentions:

((I met the best of people, all of them people of the Sunnah and they used to forbid from accompanying the people of innovation)).

al-Laalikaa'ee - Sharh Usool I'tiqaad Ahlis-Sunnah wal-Jamaa'ah (no.267)

-----------------

Thinking Ahead for Prayer

Abû Al-Dardâ’ – Allah be pleased with him – said:

It is from a person’s knowledge and understanding that he sees to his needs first in order to turn to his prayer with a heart free of distractions.

Ibn Al-Mubârak in Al-Zuhd wa Al-Raqâ’iq Vol.2 p726

-----------------------

Muhammad ibnul Hussain ibn Qutaybah in 'Asqalaan informed me that Ibraheem al Hawraani…on the authority of Sahl who said that the Messenger of Allaah said:

"There is no good in a companion who does not observe the same rights towards you as you observe towards him."

Abu Haatim, may Allaah be pleased with him, said:

It is compulsory for an intelligent individual who was blessed by Allaah to have love for a Muslim, to stay close/cling on to him. He should accustom himself to stay in contact with him if he cuts him off, to turn towards him if he turns away, to give him if he withholds, to draw close to him if he distances himself, to the point that he is like a pillar in his life. It is from the greatest of faults for a person to be two faced in his affection.

Al Muntasir ibn Bilaal al Ansaaree recited (this poem) to me:

How many a friend displays affection with his tongue,

but is deceitful in my absence and is not regretful.

He unwillingly amuses me so I may love him,

but his words in my absence strike me like arrows.
...

Abu Haatim said:

The intelligent individual is not deficient in his affection, he does not have two faces or two hearts. Rather, what he conceals is identical to what he reveals, his actions are in accordance to his speech. There is no good in two companions where deficiency grows between them, and their state increases in corruption, as 'Abdul 'Azeez ibn Sulaimaan al Abrash recited to me:

May Allaah revile one whom having affection towards is of no use,

and one whose rope/aid is feeble, when extended.

And one who is of two colors [two-faced], is not consistent,

in keeping ties, a betrayer of everyone trustworthy.

And one who has two hearts - meeting him,

is enjoyable, but is untrustworthy in his absence.

And one whom if his eyes were to speak,

they would cut off all paths of companionships....

'Amru ibn Muhammad an Nasaa-ee recited to me:

The eye reveals what is within the soul,

of hatred or love if present.

Indeed one who harbors hatred has an eye [look] which is apparent,

unable to conceal by it what lies within his heart.

The eye speaks even though the mouth moves not,

to the point where you would clearly see what lies within the heart.

...

'Alee ibn Muhammad al Basaamee recited to me:

A neighbor that continues to send me,

painful words that do not allow me to sleep.

His affection is distance from those close to him,

rather aversion, refuses to be consistent.

He rushes to extend the Salaam when we meet,

while underneath his ribs lies a diseased heart.
...

I heard Muhammad ibn al Mundhir say: I heard 'Abdul 'Azeez ibn 'Abdilaah say: Muhammad ibn Haazim said:

There are brothers who are always displaying smiles,

and brothers: 'Hayaak Allaah' and 'Marhaba (welcome)'.

And brothers: 'How are you and how’s your family.',

but all this holds not the weight of a grain of sand.

Extremely generous when you are not in need of his wealth,

he says: I can give you a loan you if you are in need.

But if you tried to reach what is behind him,

you would find that his wealth is more distant than you thought.
...

Abu Haatim, may Allaah be pleased with him, said:

The intelligent one does not befriend one who is two-faced, or one who has two hearts. He does not reveal anymore affection that what he conceals, and he does not conceal any less love than what he reveals. He should not be, when hardships arise, any different than he were before they arose or before getting involved, because a friendship that is unlike this is not praiseworthy. A man from Khuzaa'ah recited to Muhammad ibn Khalaf at Taymee, who recited to Muhammad ibnul Mundhir, who recited to me:

My brother is not the one who shows his love for me verbally,

but my brother is he who shows love for me during hardships.

He whose wealth is mine if I had none,

as my wealth is his if he were in need

So do not praise a friend during times of ease,

for he may forfeit his friendship during hardships.

He is only: 'How are you', and 'welcome’,

but with his wealth is as evasive as a fox....

Abu Haatim, may Allaah be pleased with him, said:

From the greatest of signs in knowing a persons affection...

To be continued...

Translator: Nadir Ahmad, Abu Abdul-Waahid-from the students of madeenah university


Note: Not all poems have been translated due to having very similar meanings.

A Penny worth Thirty-Three

Ka’b Al-Ahbâr – Allâh have mercy on him – said:

I would rather fornicate thrity-three times than consume a dirham of usury while Allâh knows that I knowingly consumed it as usury,

Al-Mundhirî states in Al-Targhîb wa Al-Tarhîb, “Reported by Ahmad through a good chain of transmitters.” Graded sahîh by Al-Albâni in Sahîh Al-Targhîb wa Al-Tarhîb Vol. 2 p178.

Flagged for Follow-Up

Maytham, a Companion of Allâh’s Messenger – peace and blessings be upon him – said:

It has reached me that an angel goes out, holding his flag, with the first person to go to the masjid and stays holding his flag with him until he returns and then enters his home with it. And Shaytân goes out, holding his flag, with the first person to go to the market and stays holding his flag with him until he returns and puts it in his home.

Al-Mundhirî states in Al-Targhîb wa Al-Tarhîb, “Reported by Ibn Abî ‘Âsim amd Abû Nu’aym in Ma’rifatu Al-Sahâbah and other works.” Graded sahîh by Al-Albâni in Sahîh Al-Targhîb wa Al-Tarhîb Vol. 1 p101