>Some Merits of Imam Ahmad…

>http://www.islamicboard.com/islamic-history-biographies/34070-imaam-ahmad-ibn-hanbal.html

http://www.hanbalis.com/

Shaikhul-Islam Ibn Taymiyyah quotes in al-Istiqaamah (pp.85-86):

That when Abdul-Qaadir al-Jeelaanee was asked:

`Has there ever been one who was a Walee of Allaah who was upon other than the Aqeedah of Ahmad bin Hanbal?`

He replied: `That has not occurred and will not occur.`

Let Nobody Have Any Favor Over You:

“al-Imam Ahmad – may Allah have Mercy upon him – would not accept any gifts from the people, so that they would not have any favor over him. He would reject the gifts of the rulers. One time – and the people loved to present him with gifts – he sent one of his sons to buy a loaf of bread. So, when the baker asked the boy who he was, he replied: “I am the son of Ahmad bin Hambal.” So, instead of filling the bag with bread, the baker filled it with gold and silver, and gave it to him. When Ahmad bin Hambal opened the bag and found gold and silver, he told his son: “Go back to him.” When he gave the bag back, the baker called out to him: “Come, at least take the bread that you paid a dirham for!” Imam Ahmad’s son said: “My father commanded me to return everything.”

They would wish that they could give him some gift, but, he was honorable in the face of such a reality, as the Prophet said: “Abstain from the dunya, and Allah will Love you. Abstain from what is with the people, and the people will love you.”

Then came the tribulation of the creation of the Qur’an. al-Ma’mun adopted this belief, and came to torture Ahmad bin Hambal, so that he would do the same. al-Ma’mun died, al-Mu’tasim continued in torturing him, and he took a stand for Allah – the Mighty and Exalted – in which he honored this religion. Eighteen years, and three rulers who tortured him so that he would accept and endorse the belief of the Qur’an being created, but, he refused. Then came al-Wathiq, who reversed all that had happened in terms of the affair of the creation of the Qur’an. He wanted to honor Ahmad bin Hambal publicly, but, Imam Ahmad refused. So, he sent for his sons and showered them with gifts, which they accepted. When Ahmad bin Hambal learned that his sons had accepted the gifts of al-Wathiq, he built a wall between his home and theirs, boycotting them.

One day, Ahmad bin Hambal became sick. So, his doctor instructed him to roast a ear of corn in the oven and eat it. So, he bought the corn, and asked that it be roasted. So, it was taken to the oven of his uncle, Salih. When it was brought back to Ahmad, he asked: “Where did you roast it?” They said: “In the oven of your uncle, Salih.” He said: “I will not even taste it, as his wealth has been mixed with the gifts of the ruler.”

As a result, it got to the point that even the jinn would fear him!

A crazed girl was brought to al-Wathiq, so, he said: “Send her to Ahmad bin Hambal.” When she was brought to Ahmad, they asked him: “Please cure this crazed girl for us!” So, he began to speak to the jinni that had possessed this girl, saying: “Get out of this girl! Get out of this girl!” But, it didn’t come out. He continued, saying: “Get out, or I’ll – and Ahmad began to threaten the jinni – ” and the jinni came out, saying: “O Ahmad! You feared Allah, so, everything is afraid of you! You feared Allah, so, everything is afraid of you!”

The jinni waited until Ahmad bin Hambal eventually died, and it returned to possess the girl once again. So, they brought the girl to a shaykh – who, as it was said, is more like us than Ahmad bin Hambal – and he began to speak to the jinni, saying: “Get out, or I’ll…” Suddenly, the jinni began to laugh, saying: “Ahmad bin Hambal has died; Ahmad bin Hambal has died…””

“Abstain from the dunya, and Allah will Love you. Abstain from what is with the people, and the people will love you.”

[‘Fi Dhilal Surat at-Tawbah’; p. 195-196]

In his book on the merits of Ahmad bin Hambal, Ibn al-Jawzi mentioned:

“al-Harith bin Miskin entered upon Ahmad bin Hambal while he was being tortured, and narrated:

“Yusuf bin ‘Umar bin Yazid narrated to me that Malik bin Anas said: “az-Zuhri was dragged away until he was beaten with a whip.” So, it was said to him: “But az-Zuhri was brought out in front of the people had has books hung from his neck!” So, Malik said: “Sa’id bin al-Musayyib was beaten with a whip, and his hair and beard were shaven off, and Abu az-Zinad was beaten with a whip, as was Muhammad bin al-Munkadir.””

And ‘Umar bin ‘Abd al-‘Aziz said: “Do not envy anyone who has not been harmed for the sake of this affair (i.e., Islam)!””

So, Ahmad became pleased at these narrations of al-Harith’s.”

[‘Manaqib al-Imam Ahmad’; p. 321]

Ibn al-Jawzi continued:

“And the people are still being put to trial for the Sake of Allah, and being patient upon that. For example, the Prophets would be killed, and the righteous people of the previous nations would be killed and burned alive. One of them would even have his flesh combed off of his body with a metal comb, and he would remain upon his religion, despite this.

The Messenger of Allah was poisoned, as was Abu Bakr. ‘Umar, ‘Uthman, and ‘Ali were all killed. al-Hasan was poisoned, and al-Husayn was killed. ‘Abdullah bin az-Zubayr, ad-Dahhak bin Qays, and an-Nu’man bin Bashir were also all killed, and Khubayb bin ‘Udayy was crucified.

al-Hajjaj killed ‘Abd ar-Rahman bin Abi Layla, ‘Abd ar-Rahman bin Ghalib al-Hidani, Sa’id bin Jubayr, Abu al-Bukhtari at-Ta’i, Kumayl bin Ziyad, and crucified Mahan al-Hanafi. He had also crucified ‘Abdullah bin az-Zubayr beforehand.

al-Wathiq killed Ahmad bin Nasr al-Khuza’i and crucified him.

As for those who were persecuted from the major scholars: ‘Abd ar-Rahman bin Abi Layla; he was whipped by al-Hajjaj over four hundred lashes, then al-Hajjaj killed him.

Abu az-Zinad was whipped by Banu Umayyah, and Abu ‘Amr bin al-‘Ala’ was whipped by Banu Umayyah over five hundred lashes, and Rabi’ah ar-Ra’i was also whipped by Banu Umayyah.

‘Atiyyah al-‘Awfi was whipped by al-Hajjaj over four hundred lashes, and Yazid ad-Dabiyy was also whipped over four hundred lashes by al-Hajjaj.

Thabit al-Binani was whipped by al-Jarud (the successor of Ibn Ziyad), and ‘Abdullah bin ‘Awn was whipped over seven hundred lashes by Bilal bin Abi Bardah.

al-Imam Malik bin Anas was whipped by al-Mansur over seventy lashes, and Abu as-Sawwar al-‘Adawi and ‘Uqbah bin ‘Abd al-Ghafir were also lashed several times.”

[‘Manaqib al-Imam Ahmad’; p. 322]

Shabat (one of Ahmad’s torturers who later repented) said:

“I whipped Ahmad bin Hambal with over eighty lashes. If I had struck an elephant with these lashes, they would have caused it to collapse.”

[‘Manaqib al-Imam Ahmad’; p. 157]

When Ahmad bin Hambal was imprisoned, one of the prison guards came to him and asked him:

“O Abu ‘Abdillah! The hadith that is narrated regarding the oppressors and those that aid them – is it authentic?”

He said: “Yes.”

The prison guard then said: “So, I am considered to be an aide of the oppressors?”

Imam Ahmad replied: “No. The aides of the oppressors are those that comb your hair, and wash your clothes, and prepare your meals, and buy and sell from you. As for you, then you are one of the oppressors themselves.”

[‘Manaqib al-Imam Ahmad’ by Ibn al-Jawzi; p.397]

Ahmad Ibn Hanbal participated in Ji had:

Abdullah bin Mahmud bin al-Faraj narrated:

“I heard ‘Abdullah bin Ahmad bin Hambal say: “My father went out to Tarsus [*] and guarded the frontlines and fought there. My father said: “I saw knowledge dying there.“””

[‘Siyar A’lam an-Nubala”; 9/517]

[*] A city in present-day Syria, where the Muslims were fighting the Romans.

Others have stated:

Tarsus i believe if im not mistaken is in Turkey today. Tarsus is part of modern day Turkey…Tartus is in Modern day Syria. And Allaah knows best.

http://www.hanbalis.com/

Some Merits of Imam Ahmad…

http://www.islamicboard.com/islamic-history-biographies/34070-imaam-ahmad-ibn-hanbal.html

http://www.hanbalis.com/

Shaikhul-Islam Ibn Taymiyyah quotes in al-Istiqaamah (pp.85-86):

That when Abdul-Qaadir al-Jeelaanee was asked:

`Has there ever been one who was a Walee of Allaah who was upon other than the Aqeedah of Ahmad bin Hanbal?`

He replied: `That has not occurred and will not occur.`

Let Nobody Have Any Favor Over You:

“al-Imam Ahmad – may Allah have Mercy upon him – would not accept any gifts from the people, so that they would not have any favor over him. He would reject the gifts of the rulers. One time – and the people loved to present him with gifts – he sent one of his sons to buy a loaf of bread. So, when the baker asked the boy who he was, he replied: “I am the son of Ahmad bin Hambal.” So, instead of filling the bag with bread, the baker filled it with gold and silver, and gave it to him. When Ahmad bin Hambal opened the bag and found gold and silver, he told his son: “Go back to him.” When he gave the bag back, the baker called out to him: “Come, at least take the bread that you paid a dirham for!” Imam Ahmad’s son said: “My father commanded me to return everything.”

They would wish that they could give him some gift, but, he was honorable in the face of such a reality, as the Prophet said: “Abstain from the dunya, and Allah will Love you. Abstain from what is with the people, and the people will love you.”

Then came the tribulation of the creation of the Qur’an. al-Ma’mun adopted this belief, and came to torture Ahmad bin Hambal, so that he would do the same. al-Ma’mun died, al-Mu’tasim continued in torturing him, and he took a stand for Allah – the Mighty and Exalted – in which he honored this religion. Eighteen years, and three rulers who tortured him so that he would accept and endorse the belief of the Qur’an being created, but, he refused. Then came al-Wathiq, who reversed all that had happened in terms of the affair of the creation of the Qur’an. He wanted to honor Ahmad bin Hambal publicly, but, Imam Ahmad refused. So, he sent for his sons and showered them with gifts, which they accepted. When Ahmad bin Hambal learned that his sons had accepted the gifts of al-Wathiq, he built a wall between his home and theirs, boycotting them.

One day, Ahmad bin Hambal became sick. So, his doctor instructed him to roast a ear of corn in the oven and eat it. So, he bought the corn, and asked that it be roasted. So, it was taken to the oven of his uncle, Salih. When it was brought back to Ahmad, he asked: “Where did you roast it?” They said: “In the oven of your uncle, Salih.” He said: “I will not even taste it, as his wealth has been mixed with the gifts of the ruler.”

As a result, it got to the point that even the jinn would fear him!

A crazed girl was brought to al-Wathiq, so, he said: “Send her to Ahmad bin Hambal.” When she was brought to Ahmad, they asked him: “Please cure this crazed girl for us!” So, he began to speak to the jinni that had possessed this girl, saying: “Get out of this girl! Get out of this girl!” But, it didn’t come out. He continued, saying: “Get out, or I’ll – and Ahmad began to threaten the jinni – ” and the jinni came out, saying: “O Ahmad! You feared Allah, so, everything is afraid of you! You feared Allah, so, everything is afraid of you!”

The jinni waited until Ahmad bin Hambal eventually died, and it returned to possess the girl once again. So, they brought the girl to a shaykh – who, as it was said, is more like us than Ahmad bin Hambal – and he began to speak to the jinni, saying: “Get out, or I’ll…” Suddenly, the jinni began to laugh, saying: “Ahmad bin Hambal has died; Ahmad bin Hambal has died…””

“Abstain from the dunya, and Allah will Love you. Abstain from what is with the people, and the people will love you.”

[‘Fi Dhilal Surat at-Tawbah’; p. 195-196]

In his book on the merits of Ahmad bin Hambal, Ibn al-Jawzi mentioned:

“al-Harith bin Miskin entered upon Ahmad bin Hambal while he was being tortured, and narrated:

“Yusuf bin ‘Umar bin Yazid narrated to me that Malik bin Anas said: “az-Zuhri was dragged away until he was beaten with a whip.” So, it was said to him: “But az-Zuhri was brought out in front of the people had has books hung from his neck!” So, Malik said: “Sa’id bin al-Musayyib was beaten with a whip, and his hair and beard were shaven off, and Abu az-Zinad was beaten with a whip, as was Muhammad bin al-Munkadir.””

And ‘Umar bin ‘Abd al-‘Aziz said: “Do not envy anyone who has not been harmed for the sake of this affair (i.e., Islam)!””

So, Ahmad became pleased at these narrations of al-Harith’s.”

[‘Manaqib al-Imam Ahmad’; p. 321]

Ibn al-Jawzi continued:

“And the people are still being put to trial for the Sake of Allah, and being patient upon that. For example, the Prophets would be killed, and the righteous people of the previous nations would be killed and burned alive. One of them would even have his flesh combed off of his body with a metal comb, and he would remain upon his religion, despite this.

The Messenger of Allah was poisoned, as was Abu Bakr. ‘Umar, ‘Uthman, and ‘Ali were all killed. al-Hasan was poisoned, and al-Husayn was killed. ‘Abdullah bin az-Zubayr, ad-Dahhak bin Qays, and an-Nu’man bin Bashir were also all killed, and Khubayb bin ‘Udayy was crucified.

al-Hajjaj killed ‘Abd ar-Rahman bin Abi Layla, ‘Abd ar-Rahman bin Ghalib al-Hidani, Sa’id bin Jubayr, Abu al-Bukhtari at-Ta’i, Kumayl bin Ziyad, and crucified Mahan al-Hanafi. He had also crucified ‘Abdullah bin az-Zubayr beforehand.

al-Wathiq killed Ahmad bin Nasr al-Khuza’i and crucified him.

As for those who were persecuted from the major scholars: ‘Abd ar-Rahman bin Abi Layla; he was whipped by al-Hajjaj over four hundred lashes, then al-Hajjaj killed him.

Abu az-Zinad was whipped by Banu Umayyah, and Abu ‘Amr bin al-‘Ala’ was whipped by Banu Umayyah over five hundred lashes, and Rabi’ah ar-Ra’i was also whipped by Banu Umayyah.

‘Atiyyah al-‘Awfi was whipped by al-Hajjaj over four hundred lashes, and Yazid ad-Dabiyy was also whipped over four hundred lashes by al-Hajjaj.

Thabit al-Binani was whipped by al-Jarud (the successor of Ibn Ziyad), and ‘Abdullah bin ‘Awn was whipped over seven hundred lashes by Bilal bin Abi Bardah.

al-Imam Malik bin Anas was whipped by al-Mansur over seventy lashes, and Abu as-Sawwar al-‘Adawi and ‘Uqbah bin ‘Abd al-Ghafir were also lashed several times.”

[‘Manaqib al-Imam Ahmad’; p. 322]

Shabat (one of Ahmad’s torturers who later repented) said:

“I whipped Ahmad bin Hambal with over eighty lashes. If I had struck an elephant with these lashes, they would have caused it to collapse.”

[‘Manaqib al-Imam Ahmad’; p. 157]

When Ahmad bin Hambal was imprisoned, one of the prison guards came to him and asked him:

“O Abu ‘Abdillah! The hadith that is narrated regarding the oppressors and those that aid them – is it authentic?”

He said: “Yes.”

The prison guard then said: “So, I am considered to be an aide of the oppressors?”

Imam Ahmad replied: “No. The aides of the oppressors are those that comb your hair, and wash your clothes, and prepare your meals, and buy and sell from you. As for you, then you are one of the oppressors themselves.”

[‘Manaqib al-Imam Ahmad’ by Ibn al-Jawzi; p.397]

Ahmad Ibn Hanbal participated in Ji had:

Abdullah bin Mahmud bin al-Faraj narrated:

“I heard ‘Abdullah bin Ahmad bin Hambal say: “My father went out to Tarsus [*] and guarded the frontlines and fought there. My father said: “I saw knowledge dying there.“””

[‘Siyar A’lam an-Nubala”; 9/517]

[*] A city in present-day Syria, where the Muslims were fighting the Romans.

Others have stated:

Tarsus i believe if im not mistaken is in Turkey today. Tarsus is part of modern day Turkey…Tartus is in Modern day Syria. And Allaah knows best.

http://www.hanbalis.com/

>"And such are the days…"

>“And such are the days…”

http://www.islamicboard.com/islamic-history-biographies/50108-such-days.html

In light of current events, and the apparent ease with which the Children of Israel – the killers of the Prophets and the breakers of covenants – kill and maim even the infants sitting in their strollers, I invite you to ponder over the following incidences:

‘Uthman bin Shaybah – of the tribe of Bani ‘Abd ad-Dar – was the custodian of the Ka’bah, and was the carrier of its keys. One day, he opened up the Ka’bah for the leaders and heads of Quraysh, to find the Messenger of Allah amongst those waiting to enter it. ‘Uthman (then a mushrik) pushed the Prophet in the chest, saying to him: “You are not worthy of entering!” So, the Prophet said to him: “O ‘Uthman, what would you think if, one day, you were to see these keys in my hands, with me doing with them as I please?” ‘Uthman responded: “That would be the day that Quraysh will be destroyed and humiliated.”

Not even ten years passed until the Messenger of Allah was holding onto the covering of the Ka’bah, looking at the massive number of people who had surrendered and submitted themselves to him and his army, saying to them: “O Quraysh! What do you think I should do with you?” He was saying this with the flashbacks and memories of thirteen years of pain and torture that he had suffered at the hands of those whose lives were now in his hands; memories that he could not bear to relive: of thorns being thrown in his path, of intestines being placed on his back while prostrating in that very location only years before, of the starvation, of the humiliation in front of his family and Companions – and now, he is asking them: “What do you think I should do with you?” He then walked over to ‘Uthman bin Shaybah, and took the keys to the Ka’bah from his hand.

Also, ponder over these more recent examples from the history of the Islamic movement in Egypt, in particular:

Hamzah Basyuni was the warden of the Egyptian military prison in which Sayyid Qutb, Zaynab al-Ghazali, etc. were being held. When he would torture his prisoners, they would plead with him, saying “For the Sake of Allah, stop!” And what was his response? What was this filthy waste of a nutfah‘s response to these Muslims? He would say to them: “If Allah Himself were to come here, I would throw Him into a prison cell!“ – Glorified is He. In Zaynab al-Ghazali’s memoirs, ‘The Return of the Pharoah,’ she mentioned how Hamzah Basyuni would say to her: “Which Hell is hotter: the Hell of your Lord, or the hell of ‘Abd an-Nasir? You will remain in the hell of ‘Abd an-Nasir until you approve of his rule!”

Not even eight months passed after Hamzah Basyuni supervised the execution of Sayyid Qutb, except that he and his assistants all found themselves thrown into the depths of prison.

Sha’rawi Jumu’ah – the Interior Minister, whose name would cause Egypt itself to shake in terror and fear – one day received a request from Muhammad Qutb to visit his sister, Hamidah, after not having seen her for seven years (they were in the same prison together). The request went through the prison guard first, and he was refused out of fear of Jumu’ah, saying that he was unable to help at all. The request was then passed on to the general supervisor of the prison, and he also refused to help, out of fear of the Interior Minister. Finally, the request reached Jumu’ah himself, to which he replied: “Tell Muhammad Qutb that he will not see his sister, either dead or alive.”

Not much time passed since this incident, except that Sha’rawi Jumu’ah – the feared Interior Minister – found himself thrown into the depths of prison, with Muhammad and Hamidah Qutb at home, safe and sound.

Finally, take the case of Anwar Sadat: he had thrown scholar after scholar into his jails, saying about the last one of them: “He is like a dog, rotting in prison!” Not even a month passed after this statement of his that he made in public, except that – while sitting in the midst of his bodyguards and secretaries – officers of his own army aimed their sniper rifles and shotguns at him, pointblank. Nobody lifted a finger to defend him or fend off the attack, save the bodyguard of the American ambassador who happened to be present. Those who came to kill Sadat – may Allah have Mercy upon them – no attempt to stop or repel their attack was made, except from a single person sitting and guarding an American diplomat. And where is Sadat now…{“And neither the Heavens nor the Earth wept for them, nor were they given respite.”} [ad-Dukhan; 29]

So, these are a few examples in which the tables were turned before either side knew it, and it was made clear that the fate of all oppressors and wrongdoers is the same, sooner or later.

So, remember: {“And such are the days: We rotate them between the people…”} [Al ‘Imran; 140]

Allah Knows best.
Translated by Abu Sabaayaa

"And such are the days…"

“And such are the days…”

http://www.islamicboard.com/islamic-history-biographies/50108-such-days.html

In light of current events, and the apparent ease with which the Children of Israel – the killers of the Prophets and the breakers of covenants – kill and maim even the infants sitting in their strollers, I invite you to ponder over the following incidences:

‘Uthman bin Shaybah – of the tribe of Bani ‘Abd ad-Dar – was the custodian of the Ka’bah, and was the carrier of its keys. One day, he opened up the Ka’bah for the leaders and heads of Quraysh, to find the Messenger of Allah amongst those waiting to enter it. ‘Uthman (then a mushrik) pushed the Prophet in the chest, saying to him: “You are not worthy of entering!” So, the Prophet said to him: “O ‘Uthman, what would you think if, one day, you were to see these keys in my hands, with me doing with them as I please?” ‘Uthman responded: “That would be the day that Quraysh will be destroyed and humiliated.”

Not even ten years passed until the Messenger of Allah was holding onto the covering of the Ka’bah, looking at the massive number of people who had surrendered and submitted themselves to him and his army, saying to them: “O Quraysh! What do you think I should do with you?” He was saying this with the flashbacks and memories of thirteen years of pain and torture that he had suffered at the hands of those whose lives were now in his hands; memories that he could not bear to relive: of thorns being thrown in his path, of intestines being placed on his back while prostrating in that very location only years before, of the starvation, of the humiliation in front of his family and Companions – and now, he is asking them: “What do you think I should do with you?” He then walked over to ‘Uthman bin Shaybah, and took the keys to the Ka’bah from his hand.

Also, ponder over these more recent examples from the history of the Islamic movement in Egypt, in particular:

Hamzah Basyuni was the warden of the Egyptian military prison in which Sayyid Qutb, Zaynab al-Ghazali, etc. were being held. When he would torture his prisoners, they would plead with him, saying “For the Sake of Allah, stop!” And what was his response? What was this filthy waste of a nutfah‘s response to these Muslims? He would say to them: “If Allah Himself were to come here, I would throw Him into a prison cell!“ – Glorified is He. In Zaynab al-Ghazali’s memoirs, ‘The Return of the Pharoah,’ she mentioned how Hamzah Basyuni would say to her: “Which Hell is hotter: the Hell of your Lord, or the hell of ‘Abd an-Nasir? You will remain in the hell of ‘Abd an-Nasir until you approve of his rule!”

Not even eight months passed after Hamzah Basyuni supervised the execution of Sayyid Qutb, except that he and his assistants all found themselves thrown into the depths of prison.

Sha’rawi Jumu’ah – the Interior Minister, whose name would cause Egypt itself to shake in terror and fear – one day received a request from Muhammad Qutb to visit his sister, Hamidah, after not having seen her for seven years (they were in the same prison together). The request went through the prison guard first, and he was refused out of fear of Jumu’ah, saying that he was unable to help at all. The request was then passed on to the general supervisor of the prison, and he also refused to help, out of fear of the Interior Minister. Finally, the request reached Jumu’ah himself, to which he replied: “Tell Muhammad Qutb that he will not see his sister, either dead or alive.”

Not much time passed since this incident, except that Sha’rawi Jumu’ah – the feared Interior Minister – found himself thrown into the depths of prison, with Muhammad and Hamidah Qutb at home, safe and sound.

Finally, take the case of Anwar Sadat: he had thrown scholar after scholar into his jails, saying about the last one of them: “He is like a dog, rotting in prison!” Not even a month passed after this statement of his that he made in public, except that – while sitting in the midst of his bodyguards and secretaries – officers of his own army aimed their sniper rifles and shotguns at him, pointblank. Nobody lifted a finger to defend him or fend off the attack, save the bodyguard of the American ambassador who happened to be present. Those who came to kill Sadat – may Allah have Mercy upon them – no attempt to stop or repel their attack was made, except from a single person sitting and guarding an American diplomat. And where is Sadat now…{“And neither the Heavens nor the Earth wept for them, nor were they given respite.”} [ad-Dukhan; 29]

So, these are a few examples in which the tables were turned before either side knew it, and it was made clear that the fate of all oppressors and wrongdoers is the same, sooner or later.

So, remember: {“And such are the days: We rotate them between the people…”} [Al ‘Imran; 140]

Allah Knows best.
Translated by Abu Sabaayaa

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/

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/

>’… its recitation is now merely used to seek blessings.

>

‘… its recitation is now merely used to seek blessings…

http://www.ahlalhdeeth.com/vbe/showthread.php?t=1260

Shaykh Mohammad Abu Zayd al-Misri writes the following in his abridgement of Shaykhul-Islaam Imaam Ibn al-Qayyim (Rahimahullah)’s ‘Zaad al Ma’ad’, entitled ‘Hadhi ar-Rasool’:

“Today, the Muslims lag behind in every sphere of life, to the extent that they are behind even when it comes to religion and religious knowledge. They have preoccupied themselves in the study and discussion of books that have taken them away from the Qur’aan.

The Qu’raan is no longer recited in order to gain guidance, nor is it read (with the intention) to act (upon it). Rather, its recitation is now merely used to seek blessings.

If only, our relationship with the Qur’aan was similar to our pious predecessor’s relationship with it, we would not have found ourselves in the situation that we are in today, wherein we are lowly and defeated whilst our enemies are standing tall and victorious.

If only, we would realize that all their progress is only due to their adaptation of those very same principles that Allah had sent down in the Qur’aan for us. We unthankfully turned away from these principles. Whilst being disbelievers, they embraced (some of) them, and (thus) gained power throughout (most of) the world.”

[As quoted by Akbar Shah Khan Najeebabadi, in his book: ‘Meyaar ul Ullama’]

‘… its recitation is now merely used to seek blessings.

‘… its recitation is now merely used to seek blessings…

http://www.ahlalhdeeth.com/vbe/showthread.php?t=1260

Shaykh Mohammad Abu Zayd al-Misri writes the following in his abridgement of Shaykhul-Islaam Imaam Ibn al-Qayyim (Rahimahullah)’s ‘Zaad al Ma’ad’, entitled ‘Hadhi ar-Rasool’:

“Today, the Muslims lag behind in every sphere of life, to the extent that they are behind even when it comes to religion and religious knowledge. They have preoccupied themselves in the study and discussion of books that have taken them away from the Qur’aan.

The Qu’raan is no longer recited in order to gain guidance, nor is it read (with the intention) to act (upon it). Rather, its recitation is now merely used to seek blessings.

If only, our relationship with the Qur’aan was similar to our pious predecessor’s relationship with it, we would not have found ourselves in the situation that we are in today, wherein we are lowly and defeated whilst our enemies are standing tall and victorious.

If only, we would realize that all their progress is only due to their adaptation of those very same principles that Allah had sent down in the Qur’aan for us. We unthankfully turned away from these principles. Whilst being disbelievers, they embraced (some of) them, and (thus) gained power throughout (most of) the world.”

[As quoted by Akbar Shah Khan Najeebabadi, in his book: ‘Meyaar ul Ullama’]

‘Ibaadah – A Reflection of ‘Ilm

As-salaamu `alaykum wa rahmatullaah

‘Ibaadah – A Reflection of ‘Ilm

http://fajr.wordpress.com/2007/11/22/ibaadah-a-reflection-of-ilm/

Hasan al-Basri (rahimahullaah):

“I saw a people from the Companions of the Messenger of Allaah (sallallaahu `alayhi wa sallam) saying:

‘Whoever acts without knowledge, then that which he corrupts and ruins is greater than that which he sets aright. The one who does deeds without ‘ilm is like a traveller without a path, so seek knowledge with such a seeking that does not harm ‘ibaadah (worship) and seek (to perform) ‘ibaadah such that it does not harm ‘ilm.

And a man from amongst them would seek knowledge until it was readily seen from his khushoo’ (humbleness), his zuhd (asceticism), his speech and sight.”

[Siyar A’laam al-Nubalaa’]

The link between ‘ilm and ‘ibaadah is one that we must all pay close attention to. If our knowledge is not adding to the quality and quantity of our ‘ibaadah, then it should be a cause for concern because the first benefit we receive from ‘ilm is evident in our ‘ibadah.

We ask Allaah for tawfeeq and tafaqquh (understanding)

‘Ibaadah – A Reflection of ‘Ilm

As-salaamu `alaykum wa rahmatullaah

‘Ibaadah – A Reflection of ‘Ilm

http://fajr.wordpress.com/2007/11/22/ibaadah-a-reflection-of-ilm/

Hasan al-Basri (rahimahullaah):

“I saw a people from the Companions of the Messenger of Allaah (sallallaahu `alayhi wa sallam) saying:

‘Whoever acts without knowledge, then that which he corrupts and ruins is greater than that which he sets aright. The one who does deeds without ‘ilm is like a traveller without a path, so seek knowledge with such a seeking that does not harm ‘ibaadah (worship) and seek (to perform) ‘ibaadah such that it does not harm ‘ilm.

And a man from amongst them would seek knowledge until it was readily seen from his khushoo’ (humbleness), his zuhd (asceticism), his speech and sight.”

[Siyar A’laam al-Nubalaa’]

The link between ‘ilm and ‘ibaadah is one that we must all pay close attention to. If our knowledge is not adding to the quality and quantity of our ‘ibaadah, then it should be a cause for concern because the first benefit we receive from ‘ilm is evident in our ‘ibadah.

We ask Allaah for tawfeeq and tafaqquh (understanding)