Abu Hurayrah & His Collection Of Books

Posted in Knowledge with tags , , , , , , on May 1, 2016 by TheAuthenticBase

We are not sure whether he (Aboo Hurayrah) had any written collection of ahaadeeth in his early life, but mention is made in a later period of the books he had in his possession:

1) Hasan Ibn ‘Amr saw many books of ahaadeeth in Aboo Hurayrah’s possession. [Ibn Hajr, Fath Al-Baaree, 1/217]

2) It is said that Basheer Ibn Naheek made his collection, copying he book of Aboo Hurayrah, bu the isnaad of this statement is somewhat defective.

The following derived hadeeth from him in written form:

1) ‘Abdul-‘Azeez Ibn Marwaan: He had almost all the hadeeth of Aboo Hurayrah in written form. [Ibn Sa’d, Tabaqaat, 7/157]

2) Aboo Saalih Al-Sammaan: He transmitted from Aboo Hurayrah and others. Al-A’mash wrote down 1000 hadeeth from him [‘Alee Ibn Ja’d, Musnad, 80]; and Ibraheem An-Nakha’ee (d. 96H) made his collection of Aboo Hurayrah’s hadeeth through Al-A’mash – Aboo Saalih – Aboo Hurayrah [Ahmad Ibn Hanbal, ‘Ilal 1/140]. It is not mentioned whether or not Aboo Saalih himself had any written collection, but his son Suhail had a written collection fro him. Therefore, most probably Aboo Saalih had a written collection from Aboo Hurayrah.

3) ‘Aqbah Ibn Aboo Al-Hasnaa: He transmitted a book from Aboo Hurayrah. A copy of this book was in the possession of Adh-Dhahabee. [Adh-Dhahabee, Meezaan Al-‘Itidaal, 3/85]

4) Basheer Ibn Naheek: He made his collection from Aboo Hurayrah, and presented the book to him and even obtained Aboo Hurayrah’s permission to transmit it. [Ibn Hajr, Tahdheeb, 1/470]

5) Hammaam Ibn Munabbih: He transmitted from Aboo Hurayrah a saheefah (book) which has been edited and published.

6) Marwaan Ibn Hakam: He made a collection of Aboo Hurayrah’s hadeeth. It was copied by Aboo Al-Za’zaa. [Siyar A’laam An-Nubulaa, 2/431]

7) Muhammad Ibn Sireen: The book was written on an old parchment… This book was in the possession of Yahyaa Ibn Sireen, because in his later days Muhammad Ibn Sireen did not like to have any sort of books. [Al-Khateeb Al-Baghdaadee, Jaami’ 56b]

8) Sa’eed Al Maqburee: Muhammad Ibn ‘Ajlaan had the book of Sa’eed which he had compiled from Aboo Hurayrah. [Ibn Hajr, Tahdheeb, 9/342]

9) ‘UbaydAllaah Ibn ‘Abdullaah Ibn Mauhab Al-Taimee: His son related a book from him most of which consisted of defective hadeeth. [Ibn Hajr, Tahdheeb, 11/254]

Other students of Aboo Hurayrah who wrote down hadeeth (not necessarily from Aboo Hurayrah) include:

1) ‘Abdullaah Ibn Hurmuz. [Hanbal, 2/531]

2) ‘Abdul-Rahmaan Ibn Hurmuz Al-A’raj (40 – 117). [Ibn Hajr, Tahdheeb, 5/291]

3) ‘Awn Ibn ‘Abdullaah Ibn ‘Utbah. [Ibn Hajr, Tahdheeb, 8/173]

4) Habeeb Ibn Saalim Al-Ansaaree (40 – 110).Hanbal, 4/273]

5) Muhammad Ibn Ziyaad Al-Qurashi (35 – 120). [Ma’rifah, 164]

6) Saalih Ibn Nabhaan (40 – 125). [Ibn Hajr, Tahdheeb, 4/406]

7) Yazeed Ibn Abee Habeeb (53 – 128). [Ahmad Ibn Hanbal, ‘Ilal, 142b]

8) Zayd Ibn Aslam – Client of Ibn ‘Umar (40 – 136). [Ibn Hajr, Tahdheeb, 3/396 & 7/8]

[Taken from “Studies In Early Hadeeth Literature”, by M. M. Al-Azami, Suhail Academy, Lahore, Pakistan, 2001. Pp. 37-38, 60, 76, 81, 82, 95, 100, 105 & 106]

The Importance Of Having More Than One Shaykh

Posted in Knowledge with tags , , , , , , , on April 20, 2016 by TheAuthenticBase

Ayyoob said: “If one wants to know the mistake of his teacher he ought to frequent other teachers as well.” [Daarimee, 1/153]

Ibn Al-Mubaarak said: “To reach an authentic statement, one needs to compare the words of scholars which each other.” [Al-Khateeb Al-Baghdaadee, Jaami, 193]

When Ibn Uyaynah delivered his lectures on hadeeth, he was questioned by students whenever he differed from his colleague (Imaam) Maalik. [Humaidee, 226, 238, 281, 934]

A Look At The Early Islamic Civilisation, By Sayyid Qutb

Posted in Miscellaneous with tags , , , , , , , , on April 10, 2016 by TheAuthenticBase

“The bond of faith and ideology is a free one which human beings choose by their own free-will, after proper consideration and study. The other ties are not only more fitting for animals, but are also imposed on man and he has no say in them.

No human being can change his family descent or the race to which he belongs Nor does he have any choice of the colour of his skin. All these matters are settled before he is even born. The same applies to the land or the country of his birth and the language he speaks as a result of being raised within his particular community. Man has certain material interests and a common destiny with others, but these are also very difficult to change, because they apply to him as well as to his community. There is little room for man’s free-will in all these matters. For this reason, Islaam does not adopt any of these as the basic bond uniting its community.

Faith, ideology and its practical approach of implementation are all matters of free choice. At any moment, a human being can declare his choice of these and determine the community to which he wishes to belong. No restriction is imposed on this choice as a result of man’s colour, language, race, descent, the land of his birth or his material interests which may change from one community to another…

The concrete remarkable result of this attitude was that the Islamic society became an open and all inclusive community in which people of various races, nations, languages and colours were members. No obstacle prevented them from forming a coherent and open society. The rivers of higher talent and various abilities of all races of mankind flowed together into this vast ocean and worked in perfect harmony. Such a coherent mix gave rise to a high level of civilization in a very short period of time. It harnessed the capabilities, ideas and wisdom of all those people to produce a great civilisation, in spite of the fact that in those times, travel was difficult and the means of communication were slow.

In this unique Islamic society Arabs, Persians, Syrians, Egyptians, Moroccans, Turks, Chinese, Indians, Romans, Greeks, Indonesians, Africans and people of other nations and races were gathered together. Their various characteristics were united, and with mutual cooperation, harmony and unity they took part in the construction of the Islamic community and the Islamic culture. This marvellous civilisation was not an ‘Arab’ civilisation but an Islamic one. At no time did it acquire a nationalistic guise, but was instead always based on faith.

All these people came together on an equal footing in a relationship of love, with their minds set on a single goal. They used their best abilities, developed the qualities of their races to the fullest, and brought the essence of their personal, national and historical experiences for the development of this united community, to which they all belonged as equal members and in which their common bond was through their relationship with their Lord. In this community their ‘humanity’ developed without any hindrance. Such characteristics were never witnessed in any other community in the entire history of mankind.”

[Fee Zhilaal Al-Quraan [English trans.], 7/217-218]

‘Umar’s Affection Towards Children

Posted in Inspirational Stories with tags , , , on April 1, 2016 by TheAuthenticBase

Sinan Bin Salamah said:

During my childhood, I was once picking fallen dates under a date-palm tree. Suddenly ‘Umar cam and all the children ran away (lol!) but I remained.

When ‘Umar came near I said: “O leader of the believers, these dates had already fallen.

‘Umar said: “Show me.

After seeing them, ‘Umar said: “You have spoken the truth.”

I requested ‘Umar to come with me to my house, because if I went alone, then all the boys would catch me and take away my dates from me. ‘Umar accompanied me to my home.

[Abqariyah ‘Umar, p. 206]

A Short Bio Of Ibn ‘Abbaas

Posted in Inspirational Stories, Miscellaneous with tags , , , , on March 20, 2016 by TheAuthenticBase

Ibn ‘Abbaas used to pray qiyaam regularly: Ibn Maleekah said: “I accompanied Ibn ‘Abbaas from Makkah to Madeenah. He used to pray two by two, and he would spend half the night in prayer, reciting the Quraan slowly, letter by letter, and weeping and sobbing a great deal.” [Al-Muttaqa, 7/270]

Ibn ‘Abbaas wept so much that traces of that were left on his cheeks: Aboo Raja’ said: “I saw Ibn ‘Abbaas, and the bottom of his eyes was like a worn out shoelace because of weeping.” [Siyaar A’laam An-Nubulaa’, 3/352]

Ibn ‘Abbaas was very generous and acknowledged the status of the senior Companions: Once Aboo Ayyoob Al-Ansaari was going through some financial difficulties and was burdened debts. He came to stay with Ibn ‘Abbaas, who emptied his house out for him and said: “I shall do for you what you did for the Messenger of Allaah (saw) [i.e, inviting him over just as he had invited the Messenger over when he (saw) first came to Madeenah]. Then he said: “How much is your debt?” Aboo Ayyoob said: “Twenty thousand.” So Ibn ‘Abbaas gave him forty thousand, and twenty slaves, and everything that was in the house.” [Al-Hilyah, 1/324]

The sermons of Ibn ‘Abbaas: Aboo Waa’il said: “Ibn ‘Abbaas addressed us when he was the leader of the hajj. He started to recite Soorah An-Noor, reciting  and explaining the meaning. I have never seen or heard a man who speaks like that. If the Persians, Romans and Turks heard him, they would become Muslim.” [Siyaar A’laam An-Nubulaa’, 3/351]

Masrooq said: “When I saw Ibn ‘Abbaas, I thought he was the most handsome of people. When he spoke, I thought he was the most eloquent of people. When he preached, I thought he was the greatest of people.” [Siyaar A’laam An-Nubulaa’, 3/351]

The gatherings of Ibn ‘Abbaas: Al-Qaasim Ibn Muhammad said: “I never saw any talk of falsehood in the gatherings of Ibn ‘Abbaas.” [Siyaar A’laam An-Nubulaa’, 3/351]

Characteristics In A Judge

Posted in Miscellaneous with tags , , , , , , , on March 10, 2016 by TheAuthenticBase

‘Alee Ibn Abee Taalib said:

“Select to judge between people one whom you think is the best of your people, one who is unflappable, who does not get offended by opponents, who does not get carried away when he makes a mistake, who would not refrain from turning towards the truth when he recognises it, who does not have greed and ambitions, who is not content with one explanation only before listening to all others, who takes his time an does not rush into passing judgement on ambiguous issues, who relies most on evidence, who does no get annoyed with people referring to him and coming back to him, who is most patient in studying and examining the case until it becomes clear, who is the most decisive once the verdict becomes clear in his mind, who does not become too proud if he is praised and is not tempted easily.

Such men are few. Then check regularly on the way he handles cases, and be generous towards him so that he will not be in a state of poverty or need, and thus he will not need people. Show great respect to him, so that no one could hope to get his way with him of people who are close to you, and so that he can feel safe and secure with you from the aggression of people close to you.”

[Sharh Nahj Al-Balaaghah, p. 615]

Following The Way Of The Companions

Posted in Methodology Of The Salaf with tags , , , on March 1, 2016 by TheAuthenticBase

Ash-Shaatibee said: “The early generation (as-Salaf) was the most knowledgeable about the meanings of the Quraan.” [Al-Muwaafaqaat, 3/409]

Ash-Shaatibee said: “They (the Companions) are the example to follow with regards to the way in which shariah and its aims and goals are to be understood.” [Al-Muwaafaqaat, 4/130]

Hudhayfah Ibn Al-Yamaan (ra) said: “O people, follow the path of those who came before you, for by Allaah (swt), if you follow their path, then indeed you will succeed tremendously, but if you drift away from it, right or left, you will be greatly misguided.” [Hilyat Al-Awliyaa’, 10/280]

Imaam Ash-Shaafi’ee said: “So long as there is evidence in the Quraan and Sunnah, then the excuse for not following them is invalid. If we find no evidence there, then we turn to the opinions of the companions of the Messenger of Allaah (saw) or of one of them.” [Al-Umm, 7/265]

Imaam Ash-Shaafi’ee said: “You have no right to give an opinion unless you base it on a reference point or a valid analogy, and the reference point is the Quraan or Sunnah, the words of one of the companions of the Messenger (saw), or the consensus of the people.” [Manaaqib Ash-Shaafi’ee, 367]

Imaam Ahmad Ibn Hanbal said: “Whatever comes from the Prophet (saw) and his companions, follow it. Then with regards to those who come after them (the taabi’oon), the matter is broad in scope.” [Masaa’il Al-Imaam Ahmad, by Aboo Daawood, p. 276]