>"I was with Malik.. and a scorpion stung him ten times…"

>Abdullah Ibn Al-Mubarak said:

“I was with [Imam] Malik while he was relating hadith to us and a scorpion stung him ten times. Malik changed colour and grew ashen, but he did not interrupt the hadith of the Messenger of Allah (SAW). 

When the people left him, I said ‘I have seen something wondrous from you today.’” he mentioned the story and Malik said, “I was not steadfast out of fortitute, but out of respect for the hadith of the Messenger of Allah (sal Allah alayhi wasalam).”

Bustaan al-Muhaddithin, The Garden of the Hadith Scholars p.25

"Don’t narrate anything from my brother, because he is a liar"

A few examples of our scholars, to whom the preservation of this deen was more beloved than their own families:

1 – Ad-Dhahabi narrates in “Meezan Al-I’tidaal”:

عن علي بن الحسين بن الجنيد يقول سمعت أبا داود السجستاني يقول ابني عبد الله هذا كذاب. وكان بن صاعد يقول كفانا ما قال أبوه فيه
“Ali bin Al-Hussayn bin Al-Junayd said: “I heard Abu Dawood Al-Sijistani say: “My son Abdullah is a liar!” And Bin Sa’d used to say: “Sufficient for us are his fathers words regarding him”.

["Meezaan Al-I'tidaal", 2/433].

2 – Ibn Hibaan narrates in “Al-Majruhheen”:

وقد سئل علي بن المديني عن أبيه، فقال: اسألوا غيري، فقالوا: سألناك؛ فأطرق، ثم رفع رأسه، وقال: هذا هو الدين؛ أبي ضعيف
“Ali bin Madeeni (the shaykh of Bukhari) was asked regarding his father, he said: “Ask other than me”. They said: “We ask you”. He looked down … Then he raised his head, saying: “This is religion, my father is weak”.

["Al-Majruhheen", 2/14].

3 – Ibn Adee narrates in “Al-Kaamil”:

قال زيد بن أبي أنيسة في أخيه يحيى: لا تحملن عن أخي شيئًا فإنه كذاب
Zayd bin Abi Anisah said regarding his brother Yahyaa: “Don’t narrate anything from my brother, because he is a liar”.

["Al-Kaamil", 7/2644].

NOTE: This does not encourage the criticism of family members, rather – they had to do this to preserve the Prophetic narrations/ahadeeth.

Imaams Ahmad and Yahya ibn Ma’een – Catch a Fabricator [of Ahadith].

Ibn ul Jawzee narrated with his own chain of narrators until Ja’far ibn Muhammad at Tayalsee who said:

Ahmad ibn Hanbal and Yahya ibn Ma’een prayed in Masjid ar Rasaafah, after the prayer, a story teller stood saying:

Ahmad ibn Hanbal and Yahya ibn Ma’een narrated to me saying; Abdur Razzaaq ibn Ma’mar narrated to us on the authority of Qataadah that Anas said:

The Messenger of Allaah – صلى الله عليه وسلم – said: ‘Whoever says La Ilaha illAllah, Allah would create a bird with beak of gold and feathers of pearls from every word…’

He continued telling his story which consisted of about twenty pages.
Ahmad ibn Hanbal looked at Yahya ibn Ma’een and Yahya ibn Ma’een looked at Ahmad ibn Hanbal, he said; ‘Have you narrated this to him?!’

Ahmad ibn Hanbal responded: ‘By Allah, I have never heard of these narrations until now.’

When he finished his story and received his donations, he sat down waiting for the rest. Yahya ibn Ma’een signalled for him to approach.

He came thinking that he would receive some money, Yahya said to him: ‘Who narrated this Hadeeth to you?’

He [the storyteller] responded: ‘Ahmad ibn Hanbal and Yahya ibn Ma’een.’

Yahya ibn Ma’een said: ‘I am Yahya ibn Ma’een and this is Ahmad ibn Hanbal and we have never heard of this at all in the Ahadeeth of the the Messenger of Allaah – صلى الله عليه وسلم .

The man said: ‘I have been hearing that Yahya ibn Ma’een is a fool, and I have not verified this until now. As if there are no other Ahmad ibn Hanbals and Yahya ibn Ma’eens except for the both of you. Indeed I have written Ahadeeth on the authority of seventeen Ahmad ibn Hanbals and Yahya ibn Ma’eens.’

Ahmad ibn Hanbal put his sleve over his face and said; ‘Let him go.’

So he got up and left like one belittling them.

Golden Chains in Ahadith

Golden Chains

In ‘Sahih Muslim’ (2880), Sufyan bin ‘Uyaynah narrated from Zaynab bint Abi Salamah from Habibah from Umm Habibah from Zaynab bint Jahsh that the Messenger of Allah (peace be upon him) woke up one day and said: “Woe to the Arabs from an evil that has come closer! Today, a gap this size has formed in the wall containing Ya’juj and Ma’juj (Gog and Magog),” and Sufyan formed a circle with his fingers to demonstrate what was relayed to him. So, Zaynab asked: “O Messenger of Allah, can we be destroyed while there are righteous people among us?” He said: “Yes, if corruption becomes widespread.”

an-Nawawi commented in ‘Sharh Sahih Muslim’ (9/180):

“This chain of narration contains four female Companions – two of the Messenger of Allah’s wives and two of his step-daughters – narrating from each other in a continuous chain. And it is not known that any other hadith besides this combines four female Companions with each narrating from the other in a continuous chain.”

And Ibn Kathir mentioned the following gem in ‘Tafsir al-Qur’an al-’Adhim’ (2/142):

A Glimpse at al-Nawawi and some Miracles he recieved from Allah…

“…It is known that he is from the most knowledgeable of scholars in the history of Islam. I mean, if you were to take the ten most notable scholars of the Muslims throughout history, an-Nawawi would be one of them. He wrote a commentary on ‘Sahih Muslim,’ and he wrote his book ‘al-Majmu” in Fiqh, regarding which Ibn Kathir said: “Nothing was ever written to match its brilliance.” And yes, nothing was ever written like this book.

When you read anything by an-Nawawi, you feel as if you are a plant that is being watered, as he delves deeply into meanings and concepts. Add to this that he abstained from the worldly pleasures, he was a devout worshipper, he would enjoin what was good, and he would forbid what was wrong. He would stand up to the rulers in the peak of their power. One time, the lamp he was using went out, and he lit it with his hand – he continued writing using light that was emanating from his hand!

The Conflict with the Tartar (the Mongols)

He came into conflict with Dhahir Baybras, the ruler of Sham and Egypt. Dhahir Baybras requested a fatwa from the scholars that money should be collected in order to prepare an army to fight the Tatars in 658 H. When the Tatars occupied Baghdad and advanced upon Palestine and turned towards Sham, he requested a fatwa while the Tatars were in Palestine that money should be collected to purchase weapons.

Every single scholar issued the fatwa except for an-Nawawi. He said: “I will not provide you with such a fatwa.”

Dhahir asked: “Why not? I want to purchase arms for this struggle, and you refuse to issue a fatwa for it? The entire Ummah and Religion will be exposed to loss.”

He replied: “Because you came to us as a slave who owned nothing, and I see that you now own gardens, servants, slave girls, silver, and gold. So, if you sell all of these things and still need money after that, I will issue the fatwa you seek.”

He said: “Leave Sham.”

And he left and went to a small village in Nawa (his hometown). The scholars came to Dhahir Baybras and said to him: “The scholars of Sham are nothing without Muhi ad-Din an-Nawawi.” He replied: “Bring him back.” They then went to an-Nawawi and said: “Come back, O Muhi ad-Din.” an-Nawawi said: “By Allah, I will not go back while Dhahir is in it,” and Allah fulfilled his oath: Dhahir died a month later, and an-Nawawi returned to Sham.

This is an-Nawawi, the devout worshipper, the scholar, the zahid, the scholar of Usul, Fiqh, and Hadith. Look at the blessing that is in his books…ya Salam! Look at the barakah: his book ‘al-Majmu” has provided much benefit, his book ‘Riyad as-Salihin,’ his book of forty Hadith, his book ‘al-Adhkar’ – you can feel the barakah in his books. No books have been so widely distributed as the books of an-Nawawi…”

['Fi Dhilal Surat at-Tawbah'; p. 67-68]

http://iskandrani.wordpress.com/2008/06/05/

New E-Book: ‘The Manners of the Knowledge Seeker’ – with Notes.

New E-Book: ‘The Manners of the Knowledge Seeker‘ – with Notes.

http://www.ahlalhdeeth.com/vbe/showthread.php?t=1230

“I spent thirty years learning manners, and I spent twenty years learning knowledge.”

- ‘Abdullāh bin al-Mubārak

1
Purify Your Intention for Allāh in Seeking Knowledge

2

Purify Yourself Inwardly and Outwardly From That Which Contradicts the Sharī’ah

3

Completely Free Your Heart for Knowledge and Remove All Obstacles

4

Eat Little, Be Cautious, and Constantly Remember Allāh

5

Eat, Sleep, and Speak as Seldom as Possible

6

Reduce Socialization and Choose the Right Friends

7

Choose What to Start With and Who to Teach You

8

Have the Best Manners with Your Teacher

9

Treat Your Books Well

10

How to Act During a Lesson

Total Length:
71 pages

Download:

http://www.mediafire.com/?aixvd00te55
http://ia360641.us.archive.org/3/ite…eeker/adab.pdf

Enjoy.

NOTES:

From the first chapter:

“…Know that intention (niyyah), will (irādah), and goal (qasd) are various terms that all mean the same thing, and it is a description of the state of the heart when it is a source for two things: knowledge and action.

Knowledge comes first – as it is the foundation and condition – and action follows it, since it is the fruit that branches from knowledge. This is because every action – that is, every intentional movement and motion – does not occur without three things: knowledge, will, and ability. Nobody does something without knowing of it. So, he must have knowledge. Likewise, nobody does something without having the will to do it. So, one must have the will to do something, and the meaning of will (irādah) is that the heart reaches out to what it sees as being in accordance with what it seeks.

The human was created such that he sometimes does that which is in accordance with what his heart seeks, and sometimes does that which conflicts with what his heart seeks. In such a case, he needs to draw near to that which is good for him, and to drive away what will harm him. This requires that he know and understand what will benefit and harm him, such that he can bring this close and avoid that, since whoever does not see or know what food is cannot reach over and pull it towards him, and whoever does not see fire cannot escape from it. So, Allāh has Created guidance and knowledge, and has provided certain means of attaining them, and these are the external and internal senses.

So, intention is essentially the will and the act of reaching out to and leaning towards what one seeks, whether this occurs retrospectively or at the time of seeing what is sought after. Therefore, the first step in one being pushed to do something is that he has a goal which motivates him to act, and goal is the target of one’s intention. One is pushed to go out and do something when he has a goal and intention, and directs his power and ability towards his goal by way of physical movement, and this is known as action…”

From the second chapter:

It is upon the student of knowledge to purify himself outwardly by steering clear of innovations, beautifying himself with the sunan of the Messenger of Allāh (peace be upon him) in all aspects of his life, preserving his wudū’, and keeping his body and appearance clean – all within reasonable means, and as much as he is able.

Ibn Abī Hātim reported that ‘Abd al-Malik al-Maymūnī said: “I do not know that I have ever seen anyone who wore cleaner clothes, was more attentive to trimming his moustache and grooming the hair on his head and body, or wore purer and whiter garments than Ahmad bin Hambal.” And this was because every single movement of Ahmad (may Allāh have Mercy on him) was in accordance with the Sunnah, as he said: “I never wrote a single hadīth except that I acted upon it, to the point that I came across a report that the Prophet (peace be upon him) got cupped and gave Abū Taybah (his cupper) a dīnār. So, I got cupped and gave the cupper a dīnār.”

One shouldn’t misunderstand the encouragement to have clean clothes and be excessive and obsessive in regards to his clothing. Rather, one should be slightly less than this, considering that it is reported that the Messenger of Allāh (peace be upon him) said: “Badhādhah is from faith.”

Ibn al-Athīr said: “Badhādhah is to have a plain, ascetic appearance…and he (peace be upon him) meant that one should be humble in his clothing, avoiding vanity.”

And al-Khatīb al-Baghdādī (may Allāh have Mercy on him) reported that Abū ‘Abdillāh al-Būshinjī said: “As for the badhādhah that the Messenger of Allāh (peace be upon him) said is from faith, it is the plainness one displays in dress and garment, and this is humility from owning flashy, expensive clothing and garments. This is how the people of zuhd dress in this world.”

al-Khatīb (may Allāh have Mercy on him) said:

“The student of knowledge must set aside amusement, useless talk, and low speech when meeting and gathering with others, such as immaturity, laughter, giggling, and excessive joking. It is allowed for him to laugh mildly and rarely in a way that does not exceed the limits of the manner and style of one who is dealing with knowledge. As for constantly doing this, speaking about inappropriate, immature, and childish matters, excessive laughter and joking – this all reduces one’s esteem and manhood.

Mālik (may Allāh have Mercy on him) said: “It is upon the student of knowledge to manifest calmness, humility, and tranquility, and to follow in the footsteps of those who came before him.”

Muhammad bin al-Husayn reported from Sa’īd bin ‘Āmir that he said: “We were with Hishām ad-Dastawā’ī, and one of us laughed. So, Hishām said to him: “You laugh while you are a student of Hadīth?!””

‘Abd ar-Rahmān bin Mahdī reported that a man laughed in the presence of Hishām ad-Dastawā’ī. So, Hishām said to him: “Young man, you seek knowledge and laugh?!” The man replied: “Doesn’t Allāh make us laugh or weep?” Hishām replied: “Then weep!””

From the third chapter:

…And it is just as Ibn al-Qayyim said, as reaching your desired destination requires that you abandon your false habits, cut off connections to anything else, and overcome the obstacles to doing so. And it is just as he said in that it depends on the strength of your attachment and desire for a higher goal. So, the more your desire for something increases, the easier the sacrifice you put forth seems, and you feel as if you’ve already reached what you’re seeking. The time to get there seems like just a few days, just a few desires to give up – false desires that are like a mirage – just like al-Imām Ahmad (may Allāh have Mercy on him) said: “If one remembers death, everything from this world seems insignificant. It is just one type of food instead of another, one type of dress instead of another, and the remaining days are only few.” So, the student of knowledge is one who should have a great desire for the Hereafter and what is with Allāh, and a strong attachment to the higher goal. Knowledge is enough of a preoccupation from the pleasures and glitter of this life, and the remaining days are only few.

“al-Ash’ath Abū ar-Rabī’ narrated that Shu’bah said to him: “You stuck with your business, and you became wealthy and successful. I stuck with Hadīth, and I became poor.”

Sufyān bin ‘Uyaynah narrated that Shu’bah said: “Whoever studies Hadīth will become poor. I became poor to the point that I sold a pot that belonged to my mother for seven dīnārs.”

az-Zubayr bin Abī Bakr said: “My niece said to our family: “My uncle is the best to his family. He didn’t take a second wife or purchase a slave.” So, I said: “My wife says that these books of mine are more distracting for me than three other wives would be.”””

at-Tahhān said:

“With his statement, Shu’bah meant to show the reality of what happened to him, and to advise his students – the students of Hadīth – whose studies drain all of their time. They are unable to earn the money that will fulfill their needs and the needs of those under their care, causing them to become a burden on people, and this is contrary to what is commanded in the pure Sunnah. And it should not be understood from the words of Shu’bah that he regretted the worldly gains he missed out on, as he was a noble and abstinent person, to the point that al-Mahdī gave him 30,000 dirhams as a gift, which he immediately distributed. Whoever wishes to read more about his nobility and zuhd, let him refer to Abū Nu’aym’s ‘Hilyat al-Awliyā’’ (7/144-147). Likewise, it should not be understood from his words that he sought to discourage people from studying Hadīth. Rather, he wanted to encourage them to study Hadīth while simultaneously earning a living.”

CONTINUED INSHA ALLAH…

>New E-Book: ‘The Manners of the Knowledge Seeker’ – with Notes.

>

New E-Book: ‘The Manners of the Knowledge Seeker‘ – with Notes.

http://www.ahlalhdeeth.com/vbe/showthread.php?t=1230

“I spent thirty years learning manners, and I spent twenty years learning knowledge.”

- ‘Abdullāh bin al-Mubārak

1
Purify Your Intention for Allāh in Seeking Knowledge

2

Purify Yourself Inwardly and Outwardly From That Which Contradicts the Sharī’ah

3

Completely Free Your Heart for Knowledge and Remove All Obstacles

4

Eat Little, Be Cautious, and Constantly Remember Allāh

5

Eat, Sleep, and Speak as Seldom as Possible

6

Reduce Socialization and Choose the Right Friends

7

Choose What to Start With and Who to Teach You

8

Have the Best Manners with Your Teacher

9

Treat Your Books Well

10

How to Act During a Lesson

Total Length:
71 pages

Download:

http://www.mediafire.com/?aixvd00te55
http://ia360641.us.archive.org/3/ite…eeker/adab.pdf

Enjoy.

NOTES:

From the first chapter:

“…Know that intention (niyyah), will (irādah), and goal (qasd) are various terms that all mean the same thing, and it is a description of the state of the heart when it is a source for two things: knowledge and action.

Knowledge comes first – as it is the foundation and condition – and action follows it, since it is the fruit that branches from knowledge. This is because every action – that is, every intentional movement and motion – does not occur without three things: knowledge, will, and ability. Nobody does something without knowing of it. So, he must have knowledge. Likewise, nobody does something without having the will to do it. So, one must have the will to do something, and the meaning of will (irādah) is that the heart reaches out to what it sees as being in accordance with what it seeks.

The human was created such that he sometimes does that which is in accordance with what his heart seeks, and sometimes does that which conflicts with what his heart seeks. In such a case, he needs to draw near to that which is good for him, and to drive away what will harm him. This requires that he know and understand what will benefit and harm him, such that he can bring this close and avoid that, since whoever does not see or know what food is cannot reach over and pull it towards him, and whoever does not see fire cannot escape from it. So, Allāh has Created guidance and knowledge, and has provided certain means of attaining them, and these are the external and internal senses.

So, intention is essentially the will and the act of reaching out to and leaning towards what one seeks, whether this occurs retrospectively or at the time of seeing what is sought after. Therefore, the first step in one being pushed to do something is that he has a goal which motivates him to act, and goal is the target of one’s intention. One is pushed to go out and do something when he has a goal and intention, and directs his power and ability towards his goal by way of physical movement, and this is known as action…”

From the second chapter:

It is upon the student of knowledge to purify himself outwardly by steering clear of innovations, beautifying himself with the sunan of the Messenger of Allāh (peace be upon him) in all aspects of his life, preserving his wudū’, and keeping his body and appearance clean – all within reasonable means, and as much as he is able.

Ibn Abī Hātim reported that ‘Abd al-Malik al-Maymūnī said: “I do not know that I have ever seen anyone who wore cleaner clothes, was more attentive to trimming his moustache and grooming the hair on his head and body, or wore purer and whiter garments than Ahmad bin Hambal.” And this was because every single movement of Ahmad (may Allāh have Mercy on him) was in accordance with the Sunnah, as he said: “I never wrote a single hadīth except that I acted upon it, to the point that I came across a report that the Prophet (peace be upon him) got cupped and gave Abū Taybah (his cupper) a dīnār. So, I got cupped and gave the cupper a dīnār.”

One shouldn’t misunderstand the encouragement to have clean clothes and be excessive and obsessive in regards to his clothing. Rather, one should be slightly less than this, considering that it is reported that the Messenger of Allāh (peace be upon him) said: “Badhādhah is from faith.”

Ibn al-Athīr said: “Badhādhah is to have a plain, ascetic appearance…and he (peace be upon him) meant that one should be humble in his clothing, avoiding vanity.”

And al-Khatīb al-Baghdādī (may Allāh have Mercy on him) reported that Abū ‘Abdillāh al-Būshinjī said: “As for the badhādhah that the Messenger of Allāh (peace be upon him) said is from faith, it is the plainness one displays in dress and garment, and this is humility from owning flashy, expensive clothing and garments. This is how the people of zuhd dress in this world.”

al-Khatīb (may Allāh have Mercy on him) said:

“The student of knowledge must set aside amusement, useless talk, and low speech when meeting and gathering with others, such as immaturity, laughter, giggling, and excessive joking. It is allowed for him to laugh mildly and rarely in a way that does not exceed the limits of the manner and style of one who is dealing with knowledge. As for constantly doing this, speaking about inappropriate, immature, and childish matters, excessive laughter and joking – this all reduces one’s esteem and manhood.

Mālik (may Allāh have Mercy on him) said: “It is upon the student of knowledge to manifest calmness, humility, and tranquility, and to follow in the footsteps of those who came before him.”

Muhammad bin al-Husayn reported from Sa’īd bin ‘Āmir that he said: “We were with Hishām ad-Dastawā’ī, and one of us laughed. So, Hishām said to him: “You laugh while you are a student of Hadīth?!””

‘Abd ar-Rahmān bin Mahdī reported that a man laughed in the presence of Hishām ad-Dastawā’ī. So, Hishām said to him: “Young man, you seek knowledge and laugh?!” The man replied: “Doesn’t Allāh make us laugh or weep?” Hishām replied: “Then weep!””

From the third chapter:

…And it is just as Ibn al-Qayyim said, as reaching your desired destination requires that you abandon your false habits, cut off connections to anything else, and overcome the obstacles to doing so. And it is just as he said in that it depends on the strength of your attachment and desire for a higher goal. So, the more your desire for something increases, the easier the sacrifice you put forth seems, and you feel as if you’ve already reached what you’re seeking. The time to get there seems like just a few days, just a few desires to give up – false desires that are like a mirage – just like al-Imām Ahmad (may Allāh have Mercy on him) said: “If one remembers death, everything from this world seems insignificant. It is just one type of food instead of another, one type of dress instead of another, and the remaining days are only few.” So, the student of knowledge is one who should have a great desire for the Hereafter and what is with Allāh, and a strong attachment to the higher goal. Knowledge is enough of a preoccupation from the pleasures and glitter of this life, and the remaining days are only few.

“al-Ash’ath Abū ar-Rabī’ narrated that Shu’bah said to him: “You stuck with your business, and you became wealthy and successful. I stuck with Hadīth, and I became poor.”

Sufyān bin ‘Uyaynah narrated that Shu’bah said: “Whoever studies Hadīth will become poor. I became poor to the point that I sold a pot that belonged to my mother for seven dīnārs.”

az-Zubayr bin Abī Bakr said: “My niece said to our family: “My uncle is the best to his family. He didn’t take a second wife or purchase a slave.” So, I said: “My wife says that these books of mine are more distracting for me than three other wives would be.”””

at-Tahhān said:

“With his statement, Shu’bah meant to show the reality of what happened to him, and to advise his students – the students of Hadīth – whose studies drain all of their time. They are unable to earn the money that will fulfill their needs and the needs of those under their care, causing them to become a burden on people, and this is contrary to what is commanded in the pure Sunnah. And it should not be understood from the words of Shu’bah that he regretted the worldly gains he missed out on, as he was a noble and abstinent person, to the point that al-Mahdī gave him 30,000 dirhams as a gift, which he immediately distributed. Whoever wishes to read more about his nobility and zuhd, let him refer to Abū Nu’aym’s ‘Hilyat al-Awliyā’’ (7/144-147). Likewise, it should not be understood from his words that he sought to discourage people from studying Hadīth. Rather, he wanted to encourage them to study Hadīth while simultaneously earning a living.”

CONTINUED INSHA ALLAH…

The Virtue of Looking Through Books and the Praiseworthiness of Tending to Them’:

Collected by Ibn ‘Abd al-Barr in ‘Jami’ Bayan al-’Ilm wa Fadlih,‘ the chapter titled: ‘

http://www.ahlalhdeeth.com/vbe/showthread.php?t=1162

The Virtue of Looking Through Books and the Praiseworthiness of Tending to Them’:

2414: Abu ‘Abdullah Muhammad bin Isma’il al-Bukhari was asked:

“What is it that strengthens one’s memory?”

He replied: “Constantly looking through books.”

2415: Ahmad bin Abi ‘Imran said:

“I was with Abu Ayyub Ahmad bin Muhammad bin Shuja’, and he was staying in his house. So, he sent one of his sons to Abu ‘Abdillah bin al-A’rabi to invite him over.

The boy returned, saying: “I asked him this, and he said to me: “I am with a group, and when I am done being taught by them, I will be over,” and I did not see a single person at his house. Rather, he had in front of him books that he was looking through. He would look in this book for some time, and then look in another book for some time.”

Shortly thereafter, he arrived. So, Abu Ayyub said to him: “O Abu ‘Abdillah! Glory be to Allah, the Mighty! You stayed behind and prevented us from your presence, and my son said that he did not see anyone with you, and that you said you were with a group, and that you would come as soon as you were done being taught by them!”

So, Ibn al-A’rabi said:

We have company who sit with us and do not bore us * Loyal ones who can be trusted while they are present or away;

They benefit us from their knowledge of what happened in the past * And intelligence, manners, and opinions that are correct;

With no fear of conflicts or bad companionship * And one does not fear from their tongue or hand;

So, if you say that they are dead: nay! You are a liar * And if you say they are alive, you are not far from the truth…

Translator’s note: He did not lie, as he was referring to his books as his companions, and this is from the ma’arid (metaphoric speech) that do not count as lies, as was narrated authentically from ‘Imran bin Husayn, ‘Umar bin al-Khattab, and Ibn ‘Abbas.

2416: It was said to Abi al-’Abbas Ahmad bin Yahya (Tha’lab):

“The people have greatly missed you. If only you could leave your house for just a bit and show yourself to the people so that they could benefit from you, and you could benefit from them.”

So, he stayed silent for an hour, and said:

If we accompanied the kings, they would act arrogantly with us * And would belittle the rights of those they were accompanying;

Or if we accompanied the merchants, we would become sorrowful * And would become mere counters of money;

So, we remained in our homes, extracting knowledge * And filling with it the stomachs of these pages…
ِ

2419: From what was memorized in the past:

What a great speaker and companion the book is! * You can seclude yourself with it if your friends bore you;

It does not reveal your secrets, and is not arrogant * And you can gain from it wisdom and uprightness…

2420: Ahmad bin Muhammad bin Ahmad recited to me:

And the sweetest that a youth can desire after piety * Is knowledge that is beautified for him to seek it;

And for every seeker, there is a pleasure that he desires * And the pleasure of the scholar is his books…

2421: And he asked me to add to the above, and I immediately followed up with this in his presence:

The book relieves the concerns of its reader * And when he reads, his exhaustion disappears;

What a great companion it is if you seclude yourself with it * You do not fear it plotting against you, or causing commotion…

2424: Abu ‘Amr bin al-’Ala’ said:

“I never entered upon a man or passed by his door – seeing him with a book in his hand, and his companion doing nothing – except that I judged him to be the more intelligent one.”

2425: ‘Abdullah bin ‘Abd al-’Aziz bin ‘Umar bin ‘Abd al-’Aziz said:

“I never saw a better admonisher than the grave, or anything more satisfying than a book, or anything safer than lack of socialization.”

2426: al-Hasan al-Lu’lu’i said:

“Forty years of my life have passed in which I never awoke or went to sleep except that a book was resting on my chest.”

>The Virtue of Looking Through Books and the Praiseworthiness of Tending to Them’:

>Collected by Ibn ‘Abd al-Barr in ‘Jami’ Bayan al-’Ilm wa Fadlih,‘ the chapter titled: ‘

http://www.ahlalhdeeth.com/vbe/showthread.php?t=1162

The Virtue of Looking Through Books and the Praiseworthiness of Tending to Them’:

2414: Abu ‘Abdullah Muhammad bin Isma’il al-Bukhari was asked:

“What is it that strengthens one’s memory?”

He replied: “Constantly looking through books.”

2415: Ahmad bin Abi ‘Imran said:

“I was with Abu Ayyub Ahmad bin Muhammad bin Shuja’, and he was staying in his house. So, he sent one of his sons to Abu ‘Abdillah bin al-A’rabi to invite him over.

The boy returned, saying: “I asked him this, and he said to me: “I am with a group, and when I am done being taught by them, I will be over,” and I did not see a single person at his house. Rather, he had in front of him books that he was looking through. He would look in this book for some time, and then look in another book for some time.”

Shortly thereafter, he arrived. So, Abu Ayyub said to him: “O Abu ‘Abdillah! Glory be to Allah, the Mighty! You stayed behind and prevented us from your presence, and my son said that he did not see anyone with you, and that you said you were with a group, and that you would come as soon as you were done being taught by them!”

So, Ibn al-A’rabi said:

We have company who sit with us and do not bore us * Loyal ones who can be trusted while they are present or away;

They benefit us from their knowledge of what happened in the past * And intelligence, manners, and opinions that are correct;

With no fear of conflicts or bad companionship * And one does not fear from their tongue or hand;

So, if you say that they are dead: nay! You are a liar * And if you say they are alive, you are not far from the truth…

Translator’s note: He did not lie, as he was referring to his books as his companions, and this is from the ma’arid (metaphoric speech) that do not count as lies, as was narrated authentically from ‘Imran bin Husayn, ‘Umar bin al-Khattab, and Ibn ‘Abbas.

2416: It was said to Abi al-’Abbas Ahmad bin Yahya (Tha’lab):

“The people have greatly missed you. If only you could leave your house for just a bit and show yourself to the people so that they could benefit from you, and you could benefit from them.”

So, he stayed silent for an hour, and said:

If we accompanied the kings, they would act arrogantly with us * And would belittle the rights of those they were accompanying;

Or if we accompanied the merchants, we would become sorrowful * And would become mere counters of money;

So, we remained in our homes, extracting knowledge * And filling with it the stomachs of these pages…
ِ

2419: From what was memorized in the past:

What a great speaker and companion the book is! * You can seclude yourself with it if your friends bore you;

It does not reveal your secrets, and is not arrogant * And you can gain from it wisdom and uprightness…

2420: Ahmad bin Muhammad bin Ahmad recited to me:

And the sweetest that a youth can desire after piety * Is knowledge that is beautified for him to seek it;

And for every seeker, there is a pleasure that he desires * And the pleasure of the scholar is his books…

2421: And he asked me to add to the above, and I immediately followed up with this in his presence:

The book relieves the concerns of its reader * And when he reads, his exhaustion disappears;

What a great companion it is if you seclude yourself with it * You do not fear it plotting against you, or causing commotion…

2424: Abu ‘Amr bin al-’Ala’ said:

“I never entered upon a man or passed by his door – seeing him with a book in his hand, and his companion doing nothing – except that I judged him to be the more intelligent one.”

2425: ‘Abdullah bin ‘Abd al-’Aziz bin ‘Umar bin ‘Abd al-’Aziz said:

“I never saw a better admonisher than the grave, or anything more satisfying than a book, or anything safer than lack of socialization.”

2426: al-Hasan al-Lu’lu’i said:

“Forty years of my life have passed in which I never awoke or went to sleep except that a book was resting on my chest.”