"The other Fire kept my mind busy …"

“The other Fire kept my mind busy …”

http://www.ahlalhdeeth.com/vbe/showthread.php?t=1365

A fire once broke out in a house where ‘Ali bin al-Husayn* – may Allah have mercy on him – was prostrate in prayer. He didn’t raise his head until the fire went out. When asked about this he said:

“The other Fire kept my mind busy.”

– Adh-Dhahabi in Siyar A’laam Al-Nubalaa’ under the biography of ‘Ali bin al-Husayn, Zayn Al-‘Aabideen.

* ‘Ali bin al-Husayn, known as Zayn Al-’Aabideen for his devout worship, was the great-grandson of the Prophet – Allah’s peace and blessings be upon him. He was the only surviving son of al-Husayn, son of ‘Ali bin Abi Taalib – may Allah be please with them.

Abu Ad-Dardaa’ – may 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-Mubaarak in Az-Zuhd wa Ar-Raqaa’iq 2/726

>"The other Fire kept my mind busy …"

>“The other Fire kept my mind busy …”

http://www.ahlalhdeeth.com/vbe/showthread.php?t=1365

A fire once broke out in a house where ‘Ali bin al-Husayn* – may Allah have mercy on him – was prostrate in prayer. He didn’t raise his head until the fire went out. When asked about this he said:

“The other Fire kept my mind busy.”

– Adh-Dhahabi in Siyar A’laam Al-Nubalaa’ under the biography of ‘Ali bin al-Husayn, Zayn Al-‘Aabideen.

* ‘Ali bin al-Husayn, known as Zayn Al-’Aabideen for his devout worship, was the great-grandson of the Prophet – Allah’s peace and blessings be upon him. He was the only surviving son of al-Husayn, son of ‘Ali bin Abi Taalib – may Allah be please with them.

Abu Ad-Dardaa’ – may 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-Mubaarak in Az-Zuhd wa Ar-Raqaa’iq 2/726

The Qur’an’s Challenge & some Poetry of Musaylimah al-Kadhdhab [the Liar]

Understanding the Qur’an’s Literary Challenge: to “Bring Something Like It”

| Prepared by the Research Committee of IslamToday.net under the supervision of Sheikh `Abd al-Wahhâb al-Turayrî|

http://www.islamtoday.net/english/showme2.cfm?cat_id=2&sub_cat_id=1549

A lot of people misunderstand the Qur’ân’s literary challenge to produce something like it. Many people assume it simply means writing something as “good” as the Qur’ân.

Because of this, many skeptics point out – and rightly so – that literary value judgments are highly subjective. If someone says that he thinks a certain selection of prose or poetry is better than the Qur’ân, who can argue with him? Isn’t it really a matter of personal judgment and taste? Who is to be the arbiter?

The Qur’ân’s challenge, however, is not simply to write something of equal literary merit, but rather to produce something like the Qur’ân.

We can see this in all the verses of challenge:

Allah says: “Say (O Muhammad) if mankind and jinn were to come together to produce something like this Qur’ân, they would not be able to do so, even if they were to help one another.” [Sûrah al-Isrâ’: 88]

Allah says: “Or they say: ‘He has forged it.’ Say: ‘Then bring ten forged chapters like it and If then they do not answer you, know that it is sent down with the Knowledge of Allah, besides Whom there is no other God. Will you then be Muslims?” [Sûrah Hûd: 13]

Allah says: “Or do they say ‘He has forged it.’ Say: ‘Then bring a chapter like it and call and call whoever you can besides Allah if you are truthful’.” [Sûrah Yûnus: 38]

Allah says: “And if you are in doubt concerning that which We have sent down to Our servant, then produce a chapter like it and call your witnesses besides Allah if you be truthful. If you do not do so – and you will never do so – then fear a fire whose fuel is men and stones prepared for the disbelievers.” [Sûrah al-Baqarah: 23-24]

Therefore, it is not simply a matter of quality – it does not even have to be of equal merit! Similarity is all that matters. What is required by the challenge is to achieve at least a comparable degree of the literary beauty, nobility, and sublimity of the Qur’ân while at the same time emulating the Qur’ân’s particular style.

It is possible to superficially mimic the style of the Qur’ân, and many people have been successful in doing so – but all such attempts from the days of Musaylimah to the present have proven to be silly and absurd, and have often invoked laughter and derision. This is the unanimous consensus of everyone who has ever heard or read those attempts.

It is, likewise, possible for a person writing in Arabic to reach a great level of literary excellence and, in the most moving of poetry and prose, convey the noblest thoughts and sentiments – but nobody has ever done so using the Qur’ân’s particular style.

And what an elusive style it has proven to be! The Qur’ân is neither in Arabic prose nor in what is acknowledged as Arabic verse. It is not written in a combination of both prose and poetry, but in neither of those modes. It is unique. At the same time, the Qur’ân is internally consistent in maintaining its unique style.

Only the Qur’ân achieves the highest level of literary excellence – so much so that it brings people to ecstasy and tears – while maintaining this style.

This, then, is the acid test: Write something in the exact same style as the Qur’ân and in doing so produce something of arguably similar quality and sublimity.

Still, one could argue that the evaluation of the results is still grounded in subjective literary tastes. This is agreed. However, the second part of the challenge is to bring witnesses to attest to the quality of that evaluation, not just to stand there and make the claim.

Throughout history, people have attempted to write in the style of the Qur’ân. The results have always been so laughable that no one would venture to say that he believes the effort equals the Qur’ân in literary merit. The reason why no one would dare do so is not the fear of reprisal – as some skeptics have suggested – but rather the fear of looking like a complete idiot.

One early example was:

Al-Fîl
Mal-Fîl
Wa mâ adrâka mal-fîl
Lahu dhanabun radhîl, wa khurtûmun tawîl

which translates as:

The Elephant –
What is the elephant?
And what would have you know what the elephant is?
It has a scraggly tail and a very long trunk.

We can grant that this is a successful attempt at imitating the superficial style of the Qur’ân. It is clearly modeled after the opening verses of Sûrah al-Qâri`ah or Sûrah al-Hâqqah. However, with such fare on offer, it is no surprise that people are unwilling to stake their reputation on attesting to its literary excellence.

We should pause to consider: What other literary style can we think of which has produced an indisputably great work of literaure but is at the same time guaranteed to bring the most wretched failure to anyone else who tries his hand at it?

Generally, it is not a bad idea for a writer to emulate a successful style. However, a challenge to produce a single chapter like the Qur’ân – the shortest chapter being merely three verses of modest length – has proven impossible to meet.

We should remember that not all Arabic speakers are Muslim. Many are Christians and Jews. Some are atheists. They live all over the world. Among all of these non-Muslim Arabs, there are leading poets and prose writers and important literary critics. None of them claim that they or anyone else has produced a literary work that resembles the Qur’ân in both style and quality.

For an Arabic speaker, this is an obvious thing. Any Arab who looks at people’s attempts to write in the Qur’ân’s style usually breaks out in laughter at its awkwardness or banality.

For non-Arabic speakers, though they cannot experience this directly, they can ascertain that no serious literary claim has been made.

Granted, there is subjectivity in any literary evaluation. This would pose a problem in a challenge with a single judge or a panel of judges, or if there is a biased criterion like “only Muslims scholars can be judges”.

However, there is no such restriction in the challenge.

The general consensus of the international Arabic literary community – and the Arab masses – is that nothing exists to meet the challenge. This is an objective yardstick.

And Allah knows best.

Musaylimah Al-Kadhdhab [the Liar]

Some of you might have heard of Musaylimah Al-Kadhdhab (Musaylimah the liar), a man who claimed to be a Prophet himself during the Prophet’s (pbuh) time.

Well, here is an example of his ‘Quran’ which he made up, is this hilarious or what.

They have mentioned that `Amr bin Al-`As went to visit Musaylimah Al-Kadhdhab after the Messenger of Allah was commissioned (as a Prophet) and before `Amr had accepted Islam. Upon his arrival, Musaylimah said to him,

“What has been revealed to your friend (Muhammad) during this time”

`Amr said, “A short and concise Surah has been revealed to him.”

Musaylimah then said, “What is it” `Amr replied;

﴿وَالْعَصْرِ – إِنَّ الإِنسَـنَ لَفِى خُسْرٍ – إِلاَّ الَّذِينَ ءَامَنُواْ وَعَمِلُواْ الصَّـلِحَـتِ وَتَوَاصَوْاْ بِالْحَقِّ وَتَوَاصَوْاْ بِالصَّبْرِ ﴾

(By Al-`Asr. Verily, man is in loss. Except those who believe and do righteous deeds, and recommend one another to the truth, and recommend one another to patience.)

So Musaylimah thought for a while. Then he said, “Indeed something similar has also been revealed to me.”

`Amr asked him, “What is it”

He replied, “O Wabr* (a small, furry mammal; hyrax), O Wabr! You are only two ears and a chest, and the rest of you is digging and burrowing.”

Then he said, “What do you think, O `Amr”

So `Amr said to him, “By Allah! Verily, you know that I know you are lying.”

The Wabr is a small animal that resembles a cat, and the largest thing on it is its ears and its torso, while the rest of it is ugly. Musaylimah intended by the composition of these nonsensical verses to produce something which would oppose the Qur’an. Yet, it was not even convincing to the idol worshipper of that time.

(From Tafsir Ibn Kathir, Surat al-Asr)

http://tafsir.com/default.asp?sid=103&tid=59151

* Wabr (aka Hyrax):

Ibn Kathir mentions in his famous book Al Bidaayah wal-Nihaayah:

فأظهر الله كذبه ولصق به لقب الكذاب، وأراد إظهار كرامات تشبه معجزات النبي ، فقد ذكر ابن كثير في البداية أنه بصق في بئر فغاض ماؤها، وفي أخرى فصار ماؤها أجاجاً، وسقى بوضوئه نخلا فيبست، وأتى بولدان يبرك عليهم فمسح على رؤسهم فمنهم من قرع رأسه ومنهم من لثغ لسانه، ودعا لرجل أصابه وجع في عينيه فمسحهما فعمي.

Allah exposed his lies and from then on the title of ‘The Liar’ has always been associated with his name. He wished to show miracles (to the people) similar to the Miracles of the Prophet (peace be upon him)

Ibn Katheer has mentioned in His Book Al-Bidaayah that he (Musailimah) Spat in a well, and its water dwindled and dried up. And he spat in another well and that water turned to bitter salty water.

He watered a date tree with the excess water from his Wudhoo’ and the tree dried up and died.

Two boys were brought to him so that he may bless them and so he wiped their heads with his hand, as a result of that, the head of one of them became bald and the other developed a speech defect.

A man who was suffering from an ailment in his eyes came to him (for a cure) but when he wiped them, the man became blind.

http://www.islamicboard.com/quran/53113-understanding-qur-s-literary-challenge.html

MORE:

Miraculous Qur’an Challenge:
http://www.islamic-awareness.org/Quran/Miracle/

The Qur’an’s Challenge & some Poetry of Musaylimah al-Kadhdhab [the Liar]

Understanding the Qur’an’s Literary Challenge: to “Bring Something Like It”

| Prepared by the Research Committee of IslamToday.net under the supervision of Sheikh `Abd al-Wahhâb al-Turayrî|

http://www.islamtoday.net/english/showme2.cfm?cat_id=2&sub_cat_id=1549

A lot of people misunderstand the Qur’ân’s literary challenge to produce something like it. Many people assume it simply means writing something as “good” as the Qur’ân.

Because of this, many skeptics point out – and rightly so – that literary value judgments are highly subjective. If someone says that he thinks a certain selection of prose or poetry is better than the Qur’ân, who can argue with him? Isn’t it really a matter of personal judgment and taste? Who is to be the arbiter?

The Qur’ân’s challenge, however, is not simply to write something of equal literary merit, but rather to produce something like the Qur’ân.

We can see this in all the verses of challenge:

Allah says: “Say (O Muhammad) if mankind and jinn were to come together to produce something like this Qur’ân, they would not be able to do so, even if they were to help one another.” [Sûrah al-Isrâ’: 88]

Allah says: “Or they say: ‘He has forged it.’ Say: ‘Then bring ten forged chapters like it and If then they do not answer you, know that it is sent down with the Knowledge of Allah, besides Whom there is no other God. Will you then be Muslims?” [Sûrah Hûd: 13]

Allah says: “Or do they say ‘He has forged it.’ Say: ‘Then bring a chapter like it and call and call whoever you can besides Allah if you are truthful’.” [Sûrah Yûnus: 38]

Allah says: “And if you are in doubt concerning that which We have sent down to Our servant, then produce a chapter like it and call your witnesses besides Allah if you be truthful. If you do not do so – and you will never do so – then fear a fire whose fuel is men and stones prepared for the disbelievers.” [Sûrah al-Baqarah: 23-24]

Therefore, it is not simply a matter of quality – it does not even have to be of equal merit! Similarity is all that matters. What is required by the challenge is to achieve at least a comparable degree of the literary beauty, nobility, and sublimity of the Qur’ân while at the same time emulating the Qur’ân’s particular style.

It is possible to superficially mimic the style of the Qur’ân, and many people have been successful in doing so – but all such attempts from the days of Musaylimah to the present have proven to be silly and absurd, and have often invoked laughter and derision. This is the unanimous consensus of everyone who has ever heard or read those attempts.

It is, likewise, possible for a person writing in Arabic to reach a great level of literary excellence and, in the most moving of poetry and prose, convey the noblest thoughts and sentiments – but nobody has ever done so using the Qur’ân’s particular style.

And what an elusive style it has proven to be! The Qur’ân is neither in Arabic prose nor in what is acknowledged as Arabic verse. It is not written in a combination of both prose and poetry, but in neither of those modes. It is unique. At the same time, the Qur’ân is internally consistent in maintaining its unique style.

Only the Qur’ân achieves the highest level of literary excellence – so much so that it brings people to ecstasy and tears – while maintaining this style.

This, then, is the acid test: Write something in the exact same style as the Qur’ân and in doing so produce something of arguably similar quality and sublimity.

Still, one could argue that the evaluation of the results is still grounded in subjective literary tastes. This is agreed. However, the second part of the challenge is to bring witnesses to attest to the quality of that evaluation, not just to stand there and make the claim.

Throughout history, people have attempted to write in the style of the Qur’ân. The results have always been so laughable that no one would venture to say that he believes the effort equals the Qur’ân in literary merit. The reason why no one would dare do so is not the fear of reprisal – as some skeptics have suggested – but rather the fear of looking like a complete idiot.

One early example was:

Al-Fîl
Mal-Fîl
Wa mâ adrâka mal-fîl
Lahu dhanabun radhîl, wa khurtûmun tawîl

which translates as:

The Elephant –
What is the elephant?
And what would have you know what the elephant is?
It has a scraggly tail and a very long trunk.

We can grant that this is a successful attempt at imitating the superficial style of the Qur’ân. It is clearly modeled after the opening verses of Sûrah al-Qâri`ah or Sûrah al-Hâqqah. However, with such fare on offer, it is no surprise that people are unwilling to stake their reputation on attesting to its literary excellence.

We should pause to consider: What other literary style can we think of which has produced an indisputably great work of literaure but is at the same time guaranteed to bring the most wretched failure to anyone else who tries his hand at it?

Generally, it is not a bad idea for a writer to emulate a successful style. However, a challenge to produce a single chapter like the Qur’ân – the shortest chapter being merely three verses of modest length – has proven impossible to meet.

We should remember that not all Arabic speakers are Muslim. Many are Christians and Jews. Some are atheists. They live all over the world. Among all of these non-Muslim Arabs, there are leading poets and prose writers and important literary critics. None of them claim that they or anyone else has produced a literary work that resembles the Qur’ân in both style and quality.

For an Arabic speaker, this is an obvious thing. Any Arab who looks at people’s attempts to write in the Qur’ân’s style usually breaks out in laughter at its awkwardness or banality.

For non-Arabic speakers, though they cannot experience this directly, they can ascertain that no serious literary claim has been made.

Granted, there is subjectivity in any literary evaluation. This would pose a problem in a challenge with a single judge or a panel of judges, or if there is a biased criterion like “only Muslims scholars can be judges”.

However, there is no such restriction in the challenge.

The general consensus of the international Arabic literary community – and the Arab masses – is that nothing exists to meet the challenge. This is an objective yardstick.

And Allah knows best.

Musaylimah Al-Kadhdhab [the Liar]

Some of you might have heard of Musaylimah Al-Kadhdhab (Musaylimah the liar), a man who claimed to be a Prophet himself during the Prophet’s (pbuh) time.

Well, here is an example of his ‘Quran’ which he made up, is this hilarious or what.

ذكروا أن عمرو بن العاص وفد على مسيلمة الكذاب [ لعنه الله ] وذلك بعد ما بعث رسول الله صلى الله عليه وسلم وقبل أن يسلم عمرو فقال له مسيلمة : ماذا أنزل على صاحبكم في هذه المدة ؟ قال لقد أنزل عليه سورة وجيزة بليغة . فقال : وما هي ؟ فقال : ” والعصر إن الإنسان لفي خسر إلا الذين آمنوا وعملوا الصالحات وتواصوا بالحق وتواصوا بالصبر ” ففكر مسيلمة هنيهة ثم قال : وقد أنزل علي مثلها . فقال له عمرو : وما هو ؟ فقال : يا وبر يا وبر ، إنما أنت أذنان وصدر ، وسائرك حفز نقز . ثم قال : كيف ترى يا عمرو ؟ فقال له عمرو : والله إنك لتعلم أني أعلم أنك تكذب .

http://www.islamweb.net/newlibrary/display_book.php?idfrom=1976&idto=1976&bk_no=49&ID=2072

They have mentioned that `Amr bin Al-`As went to visit Musaylimah Al-Kadhdhab after the Messenger of Allah was commissioned (as a Prophet) and before `Amr had accepted Islam. Upon his arrival, Musaylimah said to him,

“What has been revealed to your friend (Muhammad) during this time”

`Amr said, “A short and concise Surah has been revealed to him.”

Musaylimah then said, “What is it” `Amr replied;

﴿وَالْعَصْرِ – إِنَّ الإِنسَـنَ لَفِى خُسْرٍ – إِلاَّ الَّذِينَ ءَامَنُواْ وَعَمِلُواْ الصَّـلِحَـتِ وَتَوَاصَوْاْ بِالْحَقِّ وَتَوَاصَوْاْ بِالصَّبْرِ ﴾

(By Al-`Asr. Verily, man is in loss. Except those who believe and do righteous deeds, and recommend one another to the truth, and recommend one another to patience.)

So Musaylimah thought for a while. Then he said, “Indeed something similar has also been revealed to me.”

`Amr asked him, “What is it”

He replied, “O Wabr* (a small, furry mammal; hyrax), O Wabr! You are only two ears and a chest, and the rest of you is digging and burrowing.”

Then he said, “What do you think, O `Amr”

So `Amr said to him, “By Allah! Verily, you know that I know you are lying.”

The Wabr is a small animal that resembles a cat, and the largest thing on it is its ears and its torso, while the rest of it is ugly. Musaylimah intended by the composition of these nonsensical verses to produce something which would oppose the Qur’an. Yet, it was not even convincing to the idol worshipper of that time.

(From Tafsir Ibn Kathir, Surat al-Asr)

http://tafsir.com/default.asp?sid=103&tid=59151

* Wabr (aka Hyrax):

Ibn Kathir mentions in his famous book Al Bidaayah wal-Nihaayah:

فأظهر الله كذبه ولصق به لقب الكذاب، وأراد إظهار كرامات تشبه معجزات النبي ، فقد ذكر ابن كثير في البداية أنه بصق في بئر فغاض ماؤها، وفي أخرى فصار ماؤها أجاجاً، وسقى بوضوئه نخلا فيبست، وأتى بولدان يبرك عليهم فمسح على رؤسهم فمنهم من قرع رأسه ومنهم من لثغ لسانه، ودعا لرجل أصابه وجع في عينيه فمسحهما فعمي.

Allah exposed his lies and from then on the title of ‘The Liar’ has always been associated with his name. He wished to show miracles (to the people) similar to the Miracles of the Prophet (peace be upon him)

Ibn Katheer has mentioned in His Book Al-Bidaayah that he (Musailimah) Spat in a well, and its water dwindled and dried up. And he spat in another well and that water turned to bitter salty water.

He watered a date tree with the excess water from his Wudhoo’ and the tree dried up and died.

Two boys were brought to him so that he may bless them and so he wiped their heads with his hand, as a result of that, the head of one of them became bald and the other developed a speech defect.

A man who was suffering from an ailment in his eyes came to him (for a cure) but when he wiped them, the man became blind.

http://www.islamicboard.com/quran/53113-understanding-qur-s-literary-challenge.html

MORE:

Miraculous Qur’an Challenge:
http://www.islamic-awareness.org/Quran/Miracle/

‘Abdullaah Ibn al-Mubarak al-Khorasanee.

Bismillaahir Rahmaanir Raheem

http://www.islamicboard.com/islamic-history-biographies/43735-abdullaah-ibn-al-mubarak-al-khorasanee.html

This is the brief Sirah of the Imaam, al-Mujaahid and Zaahid,

‘Abdullaah Ibn al-Mubarak al-Khorasanee.

[Taken from at-Tarteeb al-Madarik of Qadhi Iyad al-Andalousi]

Who he was

He was the client of the Banu Tameem, then the Banu Hanifa. His kunya was Abu ‘Abdur-Rahman.

He listened to Ibn Abi Layla, Hisham ibn ‘Urwa, al-A’mash, Sulayman at-Tamimi, Humayd at-Tawil, Yahya ibn Sa’id, Ibn ‘Awn, Musa ibn ‘Uqba, the two Sufyans, al-Awza’i, Ibn Abi Dhib, Malik, Ma’mar, Shu’ba, and Haywa ibn Shurayh, and he studied with Abu ‘Amr ibn al-’Ala’, al-Layth and others.

Ibn Mahdi, ‘Abdu’r-Razzaq, Yahya ibn al-Qattan, Ibn Wahb and others related from him.

Ibn Wahb said, “Ibn al-Mubarak listened to all our shaykhs except ‘Amr ibn al-Harith.”

Ash-Shirazi said, “He learned fiqh with Malik and ath-Thawri, and he was the first of Abu Hanifa’s companions. Then he left him and abandoned his madhhab.”

Ibn Waddah said, “In the end, he avoided mentioning Abu Hanifa in his books, and he did not read his work to people.”

Concerning his position in knowledge and praise of him

Abu Ishaq al-Fazzari said, “Ibn al-Mubarak was the Imam of the Muslims.” Al-Fazzari used to sit in front of him and ask him questions.”

**

Ibn Mahdi said, “I met four fuqaha’: Malik, Shu’ba, Sufyan and Ibn al-Mubarak. (One of them had ‘Hammad’ in place of Shu’ba.) I did not see anyone with better counsel for the community than Ibn al-Mubarak. If Ibn al-Mubarak did not acknowledge a hadith, we would not acknowlege it.”

**

Ibn Mahdi was asked about him and and ath-Thawri and which of them was better. He said, “Ibn al-Mubarak.”

He was asked, “And if the people disagree with you?” He replied, “The people have not made any tests. I have not see the like of Ibn al-Mubarak.”

He said, “Ibn al-Mubarak related to us, and he was unique.”

**

When Sufyan ibn ‘Uyayna was told that Ibn al-Mubarak had died, he said, “May Allah have mercy on him. He was a man of fiqh, knowledge, worship, asceticism, and generosity. He was courageous and a poet.”

He also said, “No one has come to us like Ibn al-Mubarak and Ibn Abi Ziyada.”

Muhammad ibn al-Mu’tamir said, “When ath-Thawri died, I asked my father, ‘Who is the faqih of the Arabs?” He replied, “Ibn al-Mubarak.”

**

Al-Awza’i said to Abu ‘Uthman al-Kalbi about him, “If I had seen him, I would have been delighted.”

An-Nasa’i said, “There was not known in the time of Ibn al-Mubarak anyone more glorious or excellent than him nor anyone who had more virtues than he possessed.”

Salam ibn Muti’ said, “No one like him came in the east afterwards. I prefer Ibn al-Mubarak to ath-Thawri.”

Ibn Waddah said, “I listened to a group of the people of knowledge relate, ‘Knowledge, taqwa, hadith, recognition of the men, poetry, generosity, worship and scrupulousness were combined in Ibn al-Mubarak.

The Beginning of his quest, the reason for his asceticism and the sum of his virtues and knowledge

Qadi Abu’l-Fadl said that as-Sadafi mentioned, “When Ibn al-Mubarak came of age, his father sent him 50,000 to use for commerce. He sought after knowledge until he had spent the money. When it was gone, his father met him and said, ‘What have you bought?’ He brought out his books for him and said, ‘This is my trade.’ His father went into the house and gave him 30,000 dirhams more and said, ‘Take this and follow your trade with them,’ and he spent them.”

**

Ibn al-Mubarak said, “I studied adab for thirty years and I studied knowledge for twenty years.”

**

Ibn Hanbal said, “In the time of Ibn al-Mubarak, there was no one who sought after knowledge more than him. He went to the Yemen, Egypt, Syria, the Hijaz, Basra and Kufa, and whoever related knowledge and was worthy of it. He wrote from young men and old men. He omitted what was rare. He gave hadiths from books.”

**

Ibn Waddah said, “Ibn al-Mubarak related about 25,000 hadiths. He was asked, ‘Up until when did you study knowledge?’ He said, ‘I hope that you will find me doing that until I die.”

**

Yahya ibn Yahya al-Laythi said, “A man with good deportment came one day to Malik. I used to see Malik say to him, ‘Come here.’ Then he made room for him in his assembly, and I did not see Malik make room for anyone else. He sat Ibn al-Mubarak near him. Sometimes Malik was asked about a question and he answered it. Then he would lean over to the man and say to him, ‘What do your companions say about it?’ The man would reply softly so we could not hear or understand. I saw him do that for some days, and I admired the adab of the man. I did not see him ask about anything until he departed. He was content with what he heard and Malik told us, ‘This is Ibn al-Mubarak, the faqih of Khorasan.’”

**

One day Ibn al-Mubarak prayed at the side of Abu Hanifa. Ibn al-Mubarak began to lift his hands in each takbir. Abu Hanifa said to him, ‘Do you want to fly?’ He replied, ‘If I had wanted to, I would have flown in the first one.’”

**

He said, “The ascetic is the one who is not happy when he gets this world and is not sad if he lacks it.”

**

Ibn Shahin said, “Ibn al-Mubarak was with Hammad ibn Zayd and greeted him. The people of hadith went to Hammad to ask Ibn al-Mubarak to give them hadith. Ibn al-Mubarak said, ‘Glory be to Allah! Shall I give hadith while you are present?’ He said, ‘I beg you to do it,’ or words to that effect. He said, ‘Abu Isma’il Hammad ibn Zayd related to us,’ and did not give any hadith except from him.”

**

Ibn al-Mubarak used to say, “The beginning of knowledge is the intention, then listening, then understanding, then action, then preservation, and then spreading it.”

**

It was said, “He went on hajj one year and raiding the next year. Whenever he came to Madina, he said to its shaykhs among the people of knowledge and decrease. Whoever wants to go on hajj, come out with me. Their provision is enough for them. He did the same when he went on raids.”

**

Al-Fasawi the worshipper said, “I was with Ibn al-Mubarak raiding on a cold, rainy night. He wept and I said, ‘Are you weeping for the like of this?’ He said, ‘I am weeping for the previous nights which did not have the like of this hardship so that we could be rewarded for them.’”

**

Ibn al-Musayyab said, “Ibn al-Mubarak sent 70,000 dirhams to Abu Bakr ibn ‘Ayyash and said, ‘Use it to stop the lack of censure of you.’”

**

Nu’aym ibn Hammad said, “Ibn al-Mubarak used to stay in his house a lot. He was asked, ‘Are you isolating yourself?’ He said, ‘How can I isolate myself when I am with the Prophet, may Allah bless him and grant him peace, and his Companions?’”

**

He related that Iblis came to Ibn al-Mubarak when he was doing wudu’ and said, “You did not wipe.’” He said, “I did wipe.” He said, “You did not wipe.” He said, ‘You are a claimant, so present your proof.’”

**

Ibn al-Mubarak said to one of his companions, “Do not neglect a day which Allah has mentioned in 63 places in His Book.”

**

A man said to Ibn al-Mubarak, “Yesterday I read the entire Qur’an in a single rak’at.” Ibn al-Mubarak said, “But I know a man who did not cease to recite ‘Rivalry’ (102) yesterday until the Subh prayer. He could not get past it,” i.e. himself.

**

He and another man mentioned that Ibn al-Mubarak was asked about the beginning of his quest for knowledge. He said, “I was a young man who drank nabidh-wine, loved wealth and rejoiced in those foul things. I invited some brothers of mine to a garden when the apples and other fruits were ripe, and we ate and drank until we were overcome by drunkenness and sleep. I woke up at the end of the period before dawn. I took up the lute which I played and composed:

Is it not time that you had mercy on us

and defied the critics and censors?

“Then I could not make it rhyme as I wished. When I repeated it to it, the lute spoke to me as a man speaks, ‘Is it not time that the hearts of those who believe should be humbled to the remembrance of Allah?‘ (57:15) I said, ‘Yes, Lord.’ I broke the lute and spilled out the nabidh, and repentance came by Allah’s favour with its realities, and I turned to knowledge and worship.”

**

He related that ‘Abdullah ibn al-Mubarak entered Kufa when he was intending to go on the hajj. There was a woman sitting on a rubbish-heap plucking a duck. It occurred to him that it was carrion. He stopped on his mule and said to her, ‘Women! Is this duck carrion or sacrificed?’ She said, ‘Carrion.’ He said, ‘Then why are you plucking it?’ She said, ‘So that my family and I can eat it.’ He said, ‘Woman! Allah Almighty has forbidden you carrion while you are in a land like this!’ She said, ‘Man, go away.’ They continued to exchange words until he said to her,’Where in Kufa do you live?’ She said, ‘In the quarter of the Banu so-and-so.’ He said, ‘By what is your house known?’ She said, ‘The Banu so-and-so.’ He left her and went to the inn. Then he asked about the tribe and they directed him to it. He said to a man, ‘You have a dirham if you come with me to the place.’

“He went until he came to the tribe which the woman had mentioned. He said to the man, ‘Go.’ Then he went to the door and knocked on the door with a stick that he had. The old woman said, ‘Who is it?’ He said to her, ‘Open the door.’ She opened it part way. He said, ‘Open it all the way.’ Then he got off his mule and hit it with the stick and the mule went into the house. Then he said to the woman, ‘This mule and the provision, money and clothes on it is yours, and you will have what is halal from it in this world and the Next.’

“Then Ibn al-Mubarak remained hidden until the people returned from the hajj. Some of the people of his land came to him to greet him and congratualate him on the hajj. He turned to say to them, ‘I had an illness and did not go on hajj this year.’
“One of them said, ‘Glory be to Allah! Did I not leave you my goods with you while we were at Mina and we were going to ‘Arafat?’ Another said, ‘Did you not buy for me in the same way?’ He turned to say, ‘I do not know what you are saying. As for myself, I did not go on hajj this year.’

“He dreamt of someone saying in the night to him, ”Abdullah, rejoice! Allah accepted your sadaqa and He sent an angel in your form who performed the hajj for you.’”

Some of His Wisdoms, Poetry and Wit

He said:

Fight your tongue. The tongue is quick to kill a man.

The tongue is the posting of the heart. It shows man his intellect.

He said:

I see that some people are content with the least of the deen, but I do not see them pleased with meagerness in this life.

Be rich with Allah, independent of the world of the kings as the kings are free of the deen with their worldly things.

He said:

People’s enjoyment of worship and taqwa is the sweetest bliss,
not the pleasure of the wine.

Their sources enjoy it for all their lives, and they, by Allah,
have provision until they reach the graves.

In a moment they obtain might and taqwa.
Does not the enjoyment of life lie in piety and steadfastness?

He said:

I see every life as unhappy and miserable
except for planting the spear in the shade of the horse

And standing in the dark nights, vigilant,
guarding the people in the furthest outpost.

A man came to Ibn al-Mubarak and said to him: “May Allah be pleased with you! Describe for me those who are wild and distracted by love of Allah. He replied: “They are as I will tell you:

Alert, on mounts as if they were a caravan desiring to pass,
that is how they are moved.

Their limbs are restrained from every foul action.
Truthfulness is their school, as well as zuhd and fear.

Another person asked him to describe the fearful. He said:

When the night is darkest, they endure it,
and it travels from them while they are still bowing.

Fear dispelled their sleep, so they stood alert while the people of security
in this world were sleeping peacefully.

While they are prostrating under the cloak the darkness,
their groan pierces their ribs.

They are mute in the day by the length of their silence.
They have tranquillity from their humility.

He also composed:

Seize the two rak’ats of nearness if you are free and at rest.

When you desire to speak about the false, put glorification in its place.

Seizing silence is better than plunging,
even if you are eloquent in speech.

Ibn al-Mubarak has a lot of poetry in more than one subject. He had a short poem in rajaz-metre on the Companions and the Followers and long qasidasjihad which are famous. He has the Kitab ar-Raqa’iqJihad which is famous, and The Book of the Objectives of Jihad.

**

Ibn al-Mubarak was asked, “Who are the people?” “The scholars,” he replied. He was asked, “Who are the kings?” He said, “The men of detachment (zuhd).” He was asked, “Who are the rabble?” “Harthima and Khuzayma ibn Hazim,” he answered. It was said, “Who are the fools?” He said, “The one who sells the Next World for the worldly portion of someone else.”

He used to say, “The trace of ink on the garment of the master of hadith is better than the perfume on the bride’s garment.”

He was asked, “Which person has the best state?” He said, “The one who devotes himself to his Lord.”

**

Ibn al-Mubarak said, “I passed by a weaver when I had broken the throng of my sandal and he gave me with a strap. I asked, ‘Did you do it for pay?’ He said, ‘Yes.’ When I passed by him, I leaned towards him and greeted him. Then I missed him and found that he had closed his shop. I asked one of the neighbours about him. I said, ‘If he is sick, I will visit him. If he is busy, I will help him. If he is poor, I will share with him.’

“They said, ‘We have no knowledge of him.’ I asked permission to enter his house and he came out to me. I asked him, ‘What has kept you from your shop?’ He said to me, ‘You, Ibn al-Mubarak. People see you inclining to me, so they have put a shirt on me which I do not deserve.’

“I took his sleeve and went with him to the graves. I said, ‘This is the grave of so-and-so. His business was such-and-such. This is the grave of so-and-so. His business was such-and-such.’

“He said to me, ‘Ibn al-Mubarak, I do not know what you are saying. The man is not all the man whom the tongues describe and the man is not all the man whom the eyes see. The man is the one whom Allah veils in his life and makes him enter the grave veiled and then He brings him out on the Day of Rising when there is no abasement or rebellion on him. That is the man.’”

**

Abu Bakr al-Khatib related that al-Hasan ibn ‘Isa ibn Masrajis used to pass by Ibn al-Mubarak while he was a Christian. Al-Hasan had a very beautiful face. Ibn al-Mubarak asked about him and was told, “He is a Christian.” He said, “O Allah, provide him with Islam.” Allah answered his supplication and al-Hasan became an excellent Muslim. He was one of the scholars of the Community and one of those who travelled in quest of knowledge and the Sunna in all regions and people studied with him. He possessed scrupulousness, intellect and reliability.

**

One of the men who kept the company of Ibn al-Mubarak inclined to this world and kept the Sultan’s company. He met him one day and greeted him. He said to him:

“My brother!

All is from rice, wheat and barley bread,
And it crushes. O person! Allah has guided you from the amir’s abode,

So do not visit it! Avoid it it! They are false sparks.
It takes away the deen and brings you near to great wrong action.”

The man was ashamed and left the Sultan’s company and returned to his company.

Concerning his position in riwaya and hadith

One of the Sufis who had heard him say that one of the transmitters of hadith was weak, said to him: “Abu ‘Abdur-Rahman, do you slander?” He said: “Be quiet. If we do not clarify, who will know the true from the false?”

Ibn al-Mubarak died in Hit, returning from a naval expedition and was buried in Hit in Ramadaan in 181 AH.

Al-Bukhari said that he was born in 118 AH.

When he was near death, he told Nasr, his client, “Put my head on the earth.” Nasr wept. He said, “Why do you weep?” He said, “I remember what you had in it of blessing and now you are dying a stranger and a pauper.” He told him, “Be quiet. I asked Allah to let me live the life of the rich and to make me die the death of the poor.” Then he said, “Put me down and do not address me again unless I speak again. Put me down so that it is my last words.”

May Allah have mercy upon ‘Abdullah Abu ‘Abdur-Rahmaan Ibn al-Mubarak, and reward him for his good deeds and grant us scholars and offspring’s from the likes of him.

Ameen.

>’Abdullaah Ibn al-Mubarak al-Khorasanee.

> Bismillaahir Rahmaanir Raheem

http://www.islamicboard.com/islamic-history-biographies/43735-abdullaah-ibn-al-mubarak-al-khorasanee.html

This is the brief Sirah of the Imaam, al-Mujaahid and Zaahid,

‘Abdullaah Ibn al-Mubarak al-Khorasanee.

[Taken from at-Tarteeb al-Madarik of Qadhi Iyad al-Andalousi]

Who he was

He was the client of the Banu Tameem, then the Banu Hanifa. His kunya was Abu ‘Abdur-Rahman.

He listened to Ibn Abi Layla, Hisham ibn ‘Urwa, al-A’mash, Sulayman at-Tamimi, Humayd at-Tawil, Yahya ibn Sa’id, Ibn ‘Awn, Musa ibn ‘Uqba, the two Sufyans, al-Awza’i, Ibn Abi Dhib, Malik, Ma’mar, Shu’ba, and Haywa ibn Shurayh, and he studied with Abu ‘Amr ibn al-’Ala’, al-Layth and others.

Ibn Mahdi, ‘Abdu’r-Razzaq, Yahya ibn al-Qattan, Ibn Wahb and others related from him.

Ibn Wahb said, “Ibn al-Mubarak listened to all our shaykhs except ‘Amr ibn al-Harith.”

Ash-Shirazi said, “He learned fiqh with Malik and ath-Thawri, and he was the first of Abu Hanifa’s companions. Then he left him and abandoned his madhhab.”

Ibn Waddah said, “In the end, he avoided mentioning Abu Hanifa in his books, and he did not read his work to people.”

Concerning his position in knowledge and praise of him

Abu Ishaq al-Fazzari said, “Ibn al-Mubarak was the Imam of the Muslims.” Al-Fazzari used to sit in front of him and ask him questions.”

**

Ibn Mahdi said, “I met four fuqaha’: Malik, Shu’ba, Sufyan and Ibn al-Mubarak. (One of them had ‘Hammad’ in place of Shu’ba.) I did not see anyone with better counsel for the community than Ibn al-Mubarak. If Ibn al-Mubarak did not acknowledge a hadith, we would not acknowlege it.”

**

Ibn Mahdi was asked about him and and ath-Thawri and which of them was better. He said, “Ibn al-Mubarak.”

He was asked, “And if the people disagree with you?” He replied, “The people have not made any tests. I have not see the like of Ibn al-Mubarak.”

He said, “Ibn al-Mubarak related to us, and he was unique.”

**

When Sufyan ibn ‘Uyayna was told that Ibn al-Mubarak had died, he said, “May Allah have mercy on him. He was a man of fiqh, knowledge, worship, asceticism, and generosity. He was courageous and a poet.”

He also said, “No one has come to us like Ibn al-Mubarak and Ibn Abi Ziyada.”

Muhammad ibn al-Mu’tamir said, “When ath-Thawri died, I asked my father, ‘Who is the faqih of the Arabs?” He replied, “Ibn al-Mubarak.”

**

Al-Awza’i said to Abu ‘Uthman al-Kalbi about him, “If I had seen him, I would have been delighted.”

An-Nasa’i said, “There was not known in the time of Ibn al-Mubarak anyone more glorious or excellent than him nor anyone who had more virtues than he possessed.”

Salam ibn Muti’ said, “No one like him came in the east afterwards. I prefer Ibn al-Mubarak to ath-Thawri.”

Ibn Waddah said, “I listened to a group of the people of knowledge relate, ‘Knowledge, taqwa, hadith, recognition of the men, poetry, generosity, worship and scrupulousness were combined in Ibn al-Mubarak.

The Beginning of his quest, the reason for his asceticism and the sum of his virtues and knowledge

Qadi Abu’l-Fadl said that as-Sadafi mentioned, “When Ibn al-Mubarak came of age, his father sent him 50,000 to use for commerce. He sought after knowledge until he had spent the money. When it was gone, his father met him and said, ‘What have you bought?’ He brought out his books for him and said, ‘This is my trade.’ His father went into the house and gave him 30,000 dirhams more and said, ‘Take this and follow your trade with them,’ and he spent them.”

**

Ibn al-Mubarak said, “I studied adab for thirty years and I studied knowledge for twenty years.”

**

Ibn Hanbal said, “In the time of Ibn al-Mubarak, there was no one who sought after knowledge more than him. He went to the Yemen, Egypt, Syria, the Hijaz, Basra and Kufa, and whoever related knowledge and was worthy of it. He wrote from young men and old men. He omitted what was rare. He gave hadiths from books.”

**

Ibn Waddah said, “Ibn al-Mubarak related about 25,000 hadiths. He was asked, ‘Up until when did you study knowledge?’ He said, ‘I hope that you will find me doing that until I die.”

**

Yahya ibn Yahya al-Laythi said, “A man with good deportment came one day to Malik. I used to see Malik say to him, ‘Come here.’ Then he made room for him in his assembly, and I did not see Malik make room for anyone else. He sat Ibn al-Mubarak near him. Sometimes Malik was asked about a question and he answered it. Then he would lean over to the man and say to him, ‘What do your companions say about it?’ The man would reply softly so we could not hear or understand. I saw him do that for some days, and I admired the adab of the man. I did not see him ask about anything until he departed. He was content with what he heard and Malik told us, ‘This is Ibn al-Mubarak, the faqih of Khorasan.’”

**

One day Ibn al-Mubarak prayed at the side of Abu Hanifa. Ibn al-Mubarak began to lift his hands in each takbir. Abu Hanifa said to him, ‘Do you want to fly?’ He replied, ‘If I had wanted to, I would have flown in the first one.’”

**

He said, “The ascetic is the one who is not happy when he gets this world and is not sad if he lacks it.”

**

Ibn Shahin said, “Ibn al-Mubarak was with Hammad ibn Zayd and greeted him. The people of hadith went to Hammad to ask Ibn al-Mubarak to give them hadith. Ibn al-Mubarak said, ‘Glory be to Allah! Shall I give hadith while you are present?’ He said, ‘I beg you to do it,’ or words to that effect. He said, ‘Abu Isma’il Hammad ibn Zayd related to us,’ and did not give any hadith except from him.”

**

Ibn al-Mubarak used to say, “The beginning of knowledge is the intention, then listening, then understanding, then action, then preservation, and then spreading it.”

**

It was said, “He went on hajj one year and raiding the next year. Whenever he came to Madina, he said to its shaykhs among the people of knowledge and decrease. Whoever wants to go on hajj, come out with me. Their provision is enough for them. He did the same when he went on raids.”

**

Al-Fasawi the worshipper said, “I was with Ibn al-Mubarak raiding on a cold, rainy night. He wept and I said, ‘Are you weeping for the like of this?’ He said, ‘I am weeping for the previous nights which did not have the like of this hardship so that we could be rewarded for them.’”

**

Ibn al-Musayyab said, “Ibn al-Mubarak sent 70,000 dirhams to Abu Bakr ibn ‘Ayyash and said, ‘Use it to stop the lack of censure of you.’”

**

Nu’aym ibn Hammad said, “Ibn al-Mubarak used to stay in his house a lot. He was asked, ‘Are you isolating yourself?’ He said, ‘How can I isolate myself when I am with the Prophet, may Allah bless him and grant him peace, and his Companions?’”

**

He related that Iblis came to Ibn al-Mubarak when he was doing wudu’ and said, “You did not wipe.’” He said, “I did wipe.” He said, “You did not wipe.” He said, ‘You are a claimant, so present your proof.’”

**

Ibn al-Mubarak said to one of his companions, “Do not neglect a day which Allah has mentioned in 63 places in His Book.”

**

A man said to Ibn al-Mubarak, “Yesterday I read the entire Qur’an in a single rak’at.” Ibn al-Mubarak said, “But I know a man who did not cease to recite ‘Rivalry’ (102) yesterday until the Subh prayer. He could not get past it,” i.e. himself.

**

He and another man mentioned that Ibn al-Mubarak was asked about the beginning of his quest for knowledge. He said, “I was a young man who drank nabidh-wine, loved wealth and rejoiced in those foul things. I invited some brothers of mine to a garden when the apples and other fruits were ripe, and we ate and drank until we were overcome by drunkenness and sleep. I woke up at the end of the period before dawn. I took up the lute which I played and composed:

Is it not time that you had mercy on us

and defied the critics and censors?

“Then I could not make it rhyme as I wished. When I repeated it to it, the lute spoke to me as a man speaks, ‘Is it not time that the hearts of those who believe should be humbled to the remembrance of Allah?‘ (57:15) I said, ‘Yes, Lord.’ I broke the lute and spilled out the nabidh, and repentance came by Allah’s favour with its realities, and I turned to knowledge and worship.”

**

He related that ‘Abdullah ibn al-Mubarak entered Kufa when he was intending to go on the hajj. There was a woman sitting on a rubbish-heap plucking a duck. It occurred to him that it was carrion. He stopped on his mule and said to her, ‘Women! Is this duck carrion or sacrificed?’ She said, ‘Carrion.’ He said, ‘Then why are you plucking it?’ She said, ‘So that my family and I can eat it.’ He said, ‘Woman! Allah Almighty has forbidden you carrion while you are in a land like this!’ She said, ‘Man, go away.’ They continued to exchange words until he said to her,’Where in Kufa do you live?’ She said, ‘In the quarter of the Banu so-and-so.’ He said, ‘By what is your house known?’ She said, ‘The Banu so-and-so.’ He left her and went to the inn. Then he asked about the tribe and they directed him to it. He said to a man, ‘You have a dirham if you come with me to the place.’

“He went until he came to the tribe which the woman had mentioned. He said to the man, ‘Go.’ Then he went to the door and knocked on the door with a stick that he had. The old woman said, ‘Who is it?’ He said to her, ‘Open the door.’ She opened it part way. He said, ‘Open it all the way.’ Then he got off his mule and hit it with the stick and the mule went into the house. Then he said to the woman, ‘This mule and the provision, money and clothes on it is yours, and you will have what is halal from it in this world and the Next.’

“Then Ibn al-Mubarak remained hidden until the people returned from the hajj. Some of the people of his land came to him to greet him and congratualate him on the hajj. He turned to say to them, ‘I had an illness and did not go on hajj this year.’
“One of them said, ‘Glory be to Allah! Did I not leave you my goods with you while we were at Mina and we were going to ‘Arafat?’ Another said, ‘Did you not buy for me in the same way?’ He turned to say, ‘I do not know what you are saying. As for myself, I did not go on hajj this year.’

“He dreamt of someone saying in the night to him, ”Abdullah, rejoice! Allah accepted your sadaqa and He sent an angel in your form who performed the hajj for you.’”

Some of His Wisdoms, Poetry and Wit

He said:

Fight your tongue. The tongue is quick to kill a man.

The tongue is the posting of the heart. It shows man his intellect.

He said:

I see that some people are content with the least of the deen, but I do not see them pleased with meagerness in this life.

Be rich with Allah, independent of the world of the kings as the kings are free of the deen with their worldly things.

He said:

People’s enjoyment of worship and taqwa is the sweetest bliss,
not the pleasure of the wine.

Their sources enjoy it for all their lives, and they, by Allah,
have provision until they reach the graves.

In a moment they obtain might and taqwa.
Does not the enjoyment of life lie in piety and steadfastness?

He said:

I see every life as unhappy and miserable
except for planting the spear in the shade of the horse

And standing in the dark nights, vigilant,
guarding the people in the furthest outpost.

A man came to Ibn al-Mubarak and said to him: “May Allah be pleased with you! Describe for me those who are wild and distracted by love of Allah. He replied: “They are as I will tell you:

Alert, on mounts as if they were a caravan desiring to pass,
that is how they are moved.

Their limbs are restrained from every foul action.
Truthfulness is their school, as well as zuhd and fear.

Another person asked him to describe the fearful. He said:

When the night is darkest, they endure it,
and it travels from them while they are still bowing.

Fear dispelled their sleep, so they stood alert while the people of security
in this world were sleeping peacefully.

While they are prostrating under the cloak the darkness,
their groan pierces their ribs.

They are mute in the day by the length of their silence.
They have tranquillity from their humility.

He also composed:

Seize the two rak’ats of nearness if you are free and at rest.

When you desire to speak about the false, put glorification in its place.

Seizing silence is better than plunging,
even if you are eloquent in speech.

Ibn al-Mubarak has a lot of poetry in more than one subject. He had a short poem in rajaz-metre on the Companions and the Followers and long qasidasjihad which are famous. He has the Kitab ar-Raqa’iqJihad which is famous, and The Book of the Objectives of Jihad.

**

Ibn al-Mubarak was asked, “Who are the people?” “The scholars,” he replied. He was asked, “Who are the kings?” He said, “The men of detachment (zuhd).” He was asked, “Who are the rabble?” “Harthima and Khuzayma ibn Hazim,” he answered. It was said, “Who are the fools?” He said, “The one who sells the Next World for the worldly portion of someone else.”

He used to say, “The trace of ink on the garment of the master of hadith is better than the perfume on the bride’s garment.”

He was asked, “Which person has the best state?” He said, “The one who devotes himself to his Lord.”

**

Ibn al-Mubarak said, “I passed by a weaver when I had broken the throng of my sandal and he gave me with a strap. I asked, ‘Did you do it for pay?’ He said, ‘Yes.’ When I passed by him, I leaned towards him and greeted him. Then I missed him and found that he had closed his shop. I asked one of the neighbours about him. I said, ‘If he is sick, I will visit him. If he is busy, I will help him. If he is poor, I will share with him.’

“They said, ‘We have no knowledge of him.’ I asked permission to enter his house and he came out to me. I asked him, ‘What has kept you from your shop?’ He said to me, ‘You, Ibn al-Mubarak. People see you inclining to me, so they have put a shirt on me which I do not deserve.’

“I took his sleeve and went with him to the graves. I said, ‘This is the grave of so-and-so. His business was such-and-such. This is the grave of so-and-so. His business was such-and-such.’

“He said to me, ‘Ibn al-Mubarak, I do not know what you are saying. The man is not all the man whom the tongues describe and the man is not all the man whom the eyes see. The man is the one whom Allah veils in his life and makes him enter the grave veiled and then He brings him out on the Day of Rising when there is no abasement or rebellion on him. That is the man.’”

**

Abu Bakr al-Khatib related that al-Hasan ibn ‘Isa ibn Masrajis used to pass by Ibn al-Mubarak while he was a Christian. Al-Hasan had a very beautiful face. Ibn al-Mubarak asked about him and was told, “He is a Christian.” He said, “O Allah, provide him with Islam.” Allah answered his supplication and al-Hasan became an excellent Muslim. He was one of the scholars of the Community and one of those who travelled in quest of knowledge and the Sunna in all regions and people studied with him. He possessed scrupulousness, intellect and reliability.

**

One of the men who kept the company of Ibn al-Mubarak inclined to this world and kept the Sultan’s company. He met him one day and greeted him. He said to him:

“My brother!

All is from rice, wheat and barley bread,
And it crushes. O person! Allah has guided you from the amir’s abode,

So do not visit it! Avoid it it! They are false sparks.
It takes away the deen and brings you near to great wrong action.”

The man was ashamed and left the Sultan’s company and returned to his company.

Concerning his position in riwaya and hadith

One of the Sufis who had heard him say that one of the transmitters of hadith was weak, said to him: “Abu ‘Abdur-Rahman, do you slander?” He said: “Be quiet. If we do not clarify, who will know the true from the false?”

Ibn al-Mubarak died in Hit, returning from a naval expedition and was buried in Hit in Ramadaan in 181 AH.

Al-Bukhari said that he was born in 118 AH.

When he was near death, he told Nasr, his client, “Put my head on the earth.” Nasr wept. He said, “Why do you weep?” He said, “I remember what you had in it of blessing and now you are dying a stranger and a pauper.” He told him, “Be quiet. I asked Allah to let me live the life of the rich and to make me die the death of the poor.” Then he said, “Put me down and do not address me again unless I speak again. Put me down so that it is my last words.”

May Allah have mercy upon ‘Abdullah Abu ‘Abdur-Rahmaan Ibn al-Mubarak, and reward him for his good deeds and grant us scholars and offspring’s from the likes of him.

Ameen.