Tag: Scholar

Maulana Anwar Shah Kashmiri

Born in Kashmir on 27th of Shawwal 1292 A.H. (November 25, 1875)

Passed away in Deoband on 3rd Safar 1352 A.H. (May 27, 1933)

“The Past five hundred years of Islamic history cannot produce the like of Maulana Kashmiri” (Dr. Muhammad Iqbal)

Who could have explained the excellence of Maulana Anwar Shah Kashmiri better than the poet of the East, Dr. Muhammad Iqbal? Maulana Kashmiri was the teacher of the teachers and was the personification of Islamic knowledge. The universal message of Islam has always produced individuals that are totally devoted to the Islamic cause and spend their entire lives serving Allah’s mission on Earth. The renowned Muslim scholars have used different methods to convey the message of Islam and fight evil, disbelief, hypocrisy and oppression throughout history. The Ulama of Deoband can truly be credited with preserving the true teachings of Islam, as taught by the Quran and Hadith, and fighting evil and oppression by means of knowledge.

Through knowledge, it was believed that the Muslim heart and mind will be reactivated with the same emotions and intentions possessed by his fore fathers, the true defenders of Islam. Amidst this process of safeguarding Islam, Darul Uloom Deoband produced such lofty scholars and elite Muslim intellectuals that had been the glory and honour of the Muslim past. One of these illustrious personalities was Hadhrat Maulana Muhammad Anwar Shah Kashmiri.

Mufti Taqi Usmani says: “A unique kind of happiness would come over my father’s face when the name of Hadhrat Shah Sahib was heard and he would remember him with utmost respect and love” (Akabir Deoband Kia They?, p. 41). Allama Kashmiri was a favorite of his teachers and students. His peers loved him and one and all came to him to solve those academic misunderstandings that can only be deciphered by one of the most knowledgeable scholar of the times. One remains astonished after reading the accounts of his heightened knowledge, acute memory and profound understanding of Deen. Saints like Maulana Abdul Qadir Raipuri witnessed his excellence and said: “Indeed Hadhrat Shah Sahib is a sign from the signs of Allah” (Akabir-e-Ulama-e-Deoband, p. 98).

The greatest Islamic scholar and reformer of the Fourteenth century Hijri, Maulana Ashraf Ali Thanvi, says: “According to me, a great proof of the truth of Islam is the presence of Maulana Anwar Shah Kashmiri in the Muslim Ummah. If there was any sort of crookedness or deficiency in Islam, then Maulana Anwar Shah would not have adopted it” (Akabir-e-Ulama-e-Deoband, p. 98). When Shah Sahib is considered as a great proof of Islam by none other than the prestigious Hadhrat Thanvi, what more can one say in respect of his virtues? However, the eyes that witnessed his noble personality and countenance never forgot that embodiment of light and erudition.

Those who saw him once would be full of Islamic glory and enthusiasm that they cannot remain silent, some words, some sentences of their experience must be told to the world. They must inform others that we have seen a unique and divine sign of Allah, so unique that its like cannot be found in the past five hundred years of Islamic history. Accordingly, we find praise of Shah Sahib on the lips of generation after generation of Muslims, who have recognized what he is and what he did. His profound personality claims that he should be remembered and his teachings, which are nothing more than the explanation of the Quran and the Hadith, should be exhibited in actions, fortified on paper and shared in public. He was a tree from the original garden of Islam, a flower from the initial bouquet of Deen.

His academic peers belonged in the early days of Islam as Syed Ata’ullah Bukhari has said: “The caravan of the Sahaba was trekking and Allama Anwar Shah Kashmiri was left behind” (Akabir-e-Ulama-e-Deoband, p. 99) Left behind for who and to accomplish what? He was a glory from the early glories of Islam that been saved by Allah to educate the creation of Allah in Deen and defend Islam from all enemies. If anybody tries to misinterpret the Quran, his Mushkilatul Quran is there to defend the Quran. Those who misconstrue the Ahadith, his famous Arabic book Faydh al-Bari and the Urdu book Anwarul Bari, both commentaries of Saheeh Al-Bukhari, are there to shield the sayings of the Most Revered Rasul (Sallalahu Alayhi Wasallam).

His books on Islamic jurisprudence in the light of Imam Abu Hanifa’s school of thought are the cause of his permanent place of respect and honor in the hearts of all Hanafis. He expressed his loyalty to the Seal of all Prophets (Sallalahu Alayhi Wasallam) by writing Khatimun Nabi’een. He proved to all Christians of the world that the real admirers of Jesus the Son of Mary are the Muslims and rebuffed the claims of the false Messiah of Qadian by writing Aqeedatul Islam fi Hayatul Eisa Alayhis Salam and At-Tasreeh bi ma Tawattar fi Nazool al-Maseeh.

Mujaddid-e-Millat Maulana Ashraf Ali Thanvi says: “When Hadhrat Shah Sahib would come and sit next to me, my heart would feel the pressure of the greatness of his knowledge” (Millat-e-Islam ki Muhsin Shakhsiaat, p. 185). Hadhrat Shah Sahib’s knowledge was of such a unique nature that it even impressed great Ulama like Hadhrat Thanvi. Maulana Habibur Rahman Azami would always refer to Allama Kashmiri as a mobile library. Mufti Taqi Usmani writes: “My respected father often said that Allah had blessed Hadhrat Shah Saheb with proficiency in all types of knowledge and skills” (Akabir Deoband Kia They?, p.44).

Hadhrat Shah Saheb was such that no Earthly power could distract him from his favorite endeavor and lifelong engagement: reading and researching. After reading accounts of his life from those who were around him, it seems that he spend majority of his life reading books and extracting knowledge from them as if he had nothing else to do. However, he was not only a teacher of Hadith sciences at Darul Uloom Deoband, but the Head of all Teachers (Sadr al-Mudarris as called in Urdu); he has authored numerous books, he actively participated in the Khatme Nubuwwat Movement, served the Islamic cause in politics by his official position at Jamiatul Ulama-e-Hind and raised a family of which his two sons, Maulana Anzar Shah Kashmiri and Maulana Azhar Shah Kashmiri, are well-know for following the footsteps of their distinguished father.

Despite all these engagements, he was always found by his students in front of a book. He would never touch a book without Wudhu (Ablution) and would always sit respectfully in front of religious books. Allama Kashmiri had high respect for knowledge and books, the sources of knowledge. If a book has notes on its sides, he would move himself to read the side notes rather than moving the book. What great respect he had for divine knowledge! As a result of this tremendous reverence for religious books, Allah favored him with a matchless knowledge and unparalleled understanding.

Mufti Muhammad Shafi has said: “One time, Hadhrat Shah Saheb was extremely sick and his illness had been prolonging. During this time, a false rumor of the demise of Hadhrat Shah Saheb spread at the time of Fajr Salah. It was as if lightning had struck us, and right after the Fajr prayer we all rushed to his house along with Allama Shabir Ahmad Usmaani. Upon arriving at his house, we found out that the news of his demise was false. However, his sickness had remained. When we all entered the room of Hadhrat, we found him sitting at his prayer place and in front of him lay a book on a pillow, which he was studying while bending down because of the lack of light. His students were perturbed at this scene, because studying in this posture could increase his illness. Hence, Allama Shabir Ahmad Usmani willingly said:

‘Hadhrat! We cannot understand this. How can there still be an academic discourse that has not been studied by you? If there is some discourse that you are unaware of and should study it, what is the urgent need to know it right now and why cannot this study be postponed until you feel better? If it is really urgent, then are not we here at your disposal? You could have told any of us and we would have read this material and informed you of the content. This academic endeavor and labor of yours in this poor health cannot be tolerated by us’.

Maulana Anwar Shah Kashmiri looked at Allama Shabir Ahmad Usmani for some time with virtuousness and innocence and then replied: ‘Brother, you are right but books also hold a craving, what should I do about this addiction’? Hadhrat Shah Saheb would be engaged in Islamic academic research during the day and night to such a degree as if the world had nothing to do with him. To be bothered by the affairs of the world was outside the capacity of Hadhrat Shah Saheb” (Akabir Deoband Kia They?, p.43)

Allama Kashmiri had mastered all branches of Islamic knowledge and attained a high spiritual status as well. The knowledge of Shah Saheb was not dry, his external condition was so high only because of his lofty internal conditions. After all, he was the Khalifa (successor) of Hadhrat Maulana Rasheed Ahmad Gangohi, from whom he benefited in Hadith sciences and Tasawwuf. Maulana Abdul Qadir Raipuri says: “Once I went in the Sunehri Masjid of Madrasa Aminia (Delhi) and saw that Hadhrat Shah Saheb was engaged in loud Zikr in a room with closed doors. For a long time, he kept on saying: Allah! Allah! Allah! Allah! When going to a market, Hadhrat Shah Saheb would cover his eyes with a piece of cloth in order to avoid the sight of any woman” (Akabir-e-Ulama-e-Deoband, p. 101).

Those who witnessed Allama Kashmiri on Fridays when he used to walk from his home to the Masjid for Juma Salah say that this scene was the practical implementation of Allah’s command: “Fas-au ilaa Zikrillah” (meaning “Hasten towards the remembrance of Allah”).

His students have reported that the words “Hasbuna-Allah” (meaning “Allah suffices for us”) would always be on his tongue. How fortunate were people like Mufti Muhammad Shafi, Maulana Muhammad Idris Kandhlavi, Maulana Badr Alam Merathi, Maulana Syed Manazir Ahsan Gilani, Maulana Yusuf Binori, Maulana Hifzur Rahman Seuhari, Mufti Muhammad Hasan Amritsari, Maulana Ather Ali Silhati, and Qari Muhammad Tayyib Qasmi to satisfy their natural thirst for divine wisdom from this marvelous fountain of knowledge and illumination. His students saw in his practice all those teachings that were in his speeches and lessons.

The student that benefited most from the teachings of Hadhrat Shah Saheb was Allama Shabir Ahmad Usmani. Maulana Syed Ahmad Reda Saheb Bijnauri says: “During my sixteen years in the Majlise Ilmi of Dhabeel (where Allama Kashmiri for many years), I arrived at the conclusion that it was Allama Shabir Ahmad Usmani who had benefited from the knowledge and virtues of Hadhrat Maulana Kashmiri. Maulana Shabir Ahmad Usmani would turn towards Shah Saheb in all academic difficulties and questions and would study and research day and night.

He has extensively drawn from Hadhrat Shah Saheb in his commentary of the Noble Quran (Tafseer-e-Usmaani) and his celebrated work Fat’h al-Mulhim (commentary of Saheeh Muslim)” (Anwarul Bari, v.2, p.234).

Maulana Anwar Shah Saheb had the utmost respect for his teachers and elders and Darul Uloom Deoband. Allama Kashmiri says: “We came here, to Hindustan, from Kashmir and saw Deen in Hadhrat Gangohi. After the demise of Hadhrat Gangohi, we learned Deen from Shaikhul Hind and Hadhrat Raipuri. And now, the practice of religion can be seen in the company of Hadhrat Hakeemul Ummat Maulana Ashraf Ali Thanvi” (Akabir-e-Ulama-e-Deoband, p. 101).

Maulana Muhammad Idrees Kandhlavi would call Hadhrat Allama Kashmiri the Imam Zuhri of our times. He used to say: “The memory of Hadhrat Shah Saheb was such that if he read or heard something one time, that would not be wasted and would be safeguarded and protected in his memory” (Akabir-e-Ulama-e-Deoband, p. 99). Shaikhul Islam Maulana Shabir Ahmad Usmani says: “If a native of Egypt or Syria was to ask me: ‘Have you seen Hafiz Ibn Hajar Al-Asqalaani, Shaykh Taqiuddin Ibn Daqeeq Al-Eid and Shaykh Azeezuddin bin Abdus Salaam?’ I would say yes because I have seen Allama Kashmiri.

The only difference is in the times, if he lived in the Sixth or Seventh Islamic centuries, accounts of his life and times, qualities and virtues would have reached us in the same manner (as the above mentioned personalities). The day Shah Saheb died, I felt as if today Hafiz Ibn Hajar Al-Asqalaani, Shaykh Taqiuddin and Shaykh Azeezuddin have demised” (Akabir-e-Ulama-e-Deoband, p. 98).

Maulana Syed Ahmad Reda Saheb Bijnauri writes: “The Dars (lesson) of Hadith by Hadhrat Shah Saheb would be similar to that of the earlier Muhaditheen (Scholars of Hadith). His lesson would begin from explanation of the time of Rasulullah (Sallallahu Alayhi Wasallam) to the times of Sahaba and Tabi’een to the Imams of Ijtihad to the great Muhaditheen and all would include all arguments made on the subject under discussion by scholars to the very present-day” (Anwarul Bari, v.1, p.9).

Once Maulana Ashraf Ali Thanvi sat in a lecture of Allama Kashmiri. After hearing this lecture, Hadhrat Thanvi said: “Every sentence of Shah Saheb can be turned in to a book” (Anwarul Bari, v.2, p.235). Hadhrat Thanvi also says: “I have benefited so much from Hadhrat Shah Saheb that his respect in my heart occupies the same place the respect of my other teachers occupy, although I have not been his student” (Anwarul Bari, v.2, p.235).

This is the humility of Hadhrat Thanvi, who was called in his very lifetime Mujaddide Millat (The Great Reformer of the Muslim Nation). Hadhrat Shah Saheb certainly benefited from Hadhrat Thanvi as well, it was after reading Maulana Ashraf Ali Thanvi’s Urdu translation of the Quran that Shah Saheb became inspired to read the great oceans of Islamic literature in the Urdu language.

After the demise of this great scholar and saint of Islam, the Ulama of Darul Uloom Deoband considered themselves as orphans. They confessed that we will answer the questions of the public, but who will answer our questions? Who will fulfill our thirst for knowledge? Allama Rasheed Reda Al-Misri called Darul Uloom Deoband the Azhar of India and regarding Hadhrat Kashmiri, he says: “I have never seen a more distinguished scholar than Hadhrat Shah Saheb” (Anwarul Bari, v.2, p. 237). The life of Hadhrat Maulana Muhammad Anwar Shah Saheb Kashmiri is certainly full of examples and lessons for us. May Allah give us the ability to follow the beloved of Allah (Sallallahu Alayhi Wasallam) and those who colored themselves with his beautiful life. Ameen.

central-mosque.com

 

Abdullah Ibn Abbas عبدالله إبنُ عَباس

‘Abdullah was the son of ‘Abbas, an uncle of the noble Prophet. He was born just three years before the hijrah. When the Prophet died, ‘Abdullah was thus only thirteen years old.

When he was born, his mother took him to the blessed Prophet who put some of his saliva on the babe’s tongue even before he began to suckle. This was the beginning of the close and intimate tie between ‘Abbas and the Prophet that was to be part of a life-long love and devotion.

When ‘Abdullah reached the age of discretion, he attached himself to the service of the Prophet. He would run to fetch water for him when he wanted to make wudu. During salah he would stand behind the Prophet in prayer and when the Prophet went on journeys or expeditions, he would follow next in line to him. ‘Abdullah thus became like the shadow of the Prophet, constantly in his company.

In all these situations he was attentive and alert to whatever the Prophet did and said. His heart was enthusiastic and his young mind was pure and uncluttered, committing the Prophet’s words to memory with the capacity and accuracy of a recording instrument. In this way and through his constant researches later, as we shall see, ‘Abdullah became one of the most learned companions of the Prophet, preserving on behalf of later generations of Muslims, the priceless words of the Messenger of God. It is said that he committed to memory about one thousand, six hundred and sixty sayings of the Prophet which are recorded and authenticated in the collections of al-Bukhari and Muslim.

The Prophet would often draw ‘Abdullah as a child close to him, pat him on the shoulder and pray, “O Lord, make him acquire a deep understanding of the religion of Islam and instruct him in the meaning and interpretation of things.”

There were many occasions thereafter when the blessed Prophet would repeat this du’a or prayer for his cousin and before long ‘Abdullah ibn ‘Abbas realized that his life was to be devoted to the pursuit of learning and knowledge.

The Prophet moreover prayed that he be granted not just knowledge and understanding but wisdom. ‘Abdullah related the following incident about himself:

“Once the Prophet, peace be upon him, was on the point of performing wudhu. I hurried to get water ready for him. He was pleased with what I was doing. As he was about to begin salah, he indicated that I should stand at his side. However, I stood behind him. When the salah was finished, he turned to me and said, ‘What prevented you from being at my side, O ‘Abdullah?’ ‘You are too illustrious and too great in my eyes for me to stand side by side with you,’ I replied. Raising his hands to the heavens, the Prophet then prayed, ‘O Lord, grant him wisdom.’ ”

The Prophet’s prayer undoubtedly was granted for the young ‘Abdullah was to prove time and again that he possessed a wisdom beyond his years. But it was a wisdom that came only with devotion and the dogged pursuit of knowledge both during the Prophet’s lifetime and after his death.

During the lifetime of the Prophet, ‘Abdullah would not miss any of his assemblies and he would commit to memory whatever he said. After the Prophet passed away, he would take care to go to as many companions as possible especially those who knew the Prophet longer and learn from them what the Prophet had taught them. Whenever he heard that someone knew a hadith of the Prophet which he did not know he would go quickly to him and record it. He would subject whatever he heard to close scrutiny and check it against other reports. He would go to as many as thirty companions to verify a single matter.

‘Abdullah described what he once did on hearing that a companion of the Prophet knew a hadith unknown to him:

“I went to him during the time of the afternoon siesta and spread my cloak in front of his door. The wind blew dust on me (as I sat waiting for him). If I wished I could have sought his permission to enter and he would certainly have given me permission. But I preferred to wait on him so that he could be completely refreshed. Coming out of his house and seeing me in that condition he said: ‘O cousin of the Prophet! What’s the matter with you? If you had sent for me I would have come to you.’ ‘I am the one who should come to you, for knowledge is sought, it does not just come,’ I said. I asked him about the hadith and learnt from him.”

In this way, the dedicated ‘Abdullah would ask, and ask, and go on asking. And he would sift and scrutinize the information he had collected with his keen and meticulous mind.

It was not only in the collection of hadith that ‘Abdullah specialized. He devoted himself to acquiring knowledge in a wide variety of fields. He had a special admiration for persons like Zayd ibn Thabit, the recorder of the revelation, the leading judge and jurist consult in Madinah, an expert in the laws of inheritance and in reading the Qur’an. When Zayd intended to go on a trip, the young ‘Abdullah would stand humbly at his side and taking hold of the reins of his mount would adopt the attitude of a humble servant in the presence of his master. Zayd would say to him:

“Don’t, O cousin of the Prophet.”

“Thus we were commanded to treat the learned ones among us,” ‘Abdullah would say.

And Zayd would say to him in turn, “Let me see your hand.”

‘Abdullah would stretch out his hand. Zayd, taking it, would kiss it and say, “Thus we were commanded to treat the Ahlul-Bayt (members of the household of the Prophet).”

As ‘Abdullah’s knowledge grew, he grew in stature. Masruq ibn al-Ajdah said of him, “Whenever I saw Ibn ‘Abbas, I would say: He is the most handsome of men. When he spoke, I would say: He is the most eloquent of men. And when he held a conversation, I would say: He is the most knowledgeable of men.”

The Khalifah ‘Umar ibn al-Khattab often sought his advice on important matters of state and described him as “the young man of maturity”.

Sa’ad ibn Abi Waqqas described him with these words: “I have never seen someone who was quicker in understanding, who had more knowledge and greater wisdom than Ibn ‘Abbas. I have seen ‘Umar summon him to discuss difficult problems in the presence of veterans of Badr from among the Muhajirin and ‘Ansar. Ibn ‘Abbas would speak and ‘Umar would not disregard what he had to say.”

It is these qualities which resulted in ‘Abdullah ibn ‘Abbas being known as “the learned man of this ‘Ummah”.

‘Abdullah ibn ‘Abbas was not content to accumulate knowledge. He felt he had a duty to the ‘Ummah to educate those in search of knowledge and the general masses of the Muslim community. He turned to teaching and his house became a university – yes, a university in the full sense of the word, a university with specialized teaching but with the difference that there was only one teacher ‘Abdullah ibn ‘Abbas. was to be part of a life-long love and devotion.

There was an enthusiastic response to ‘Abdullah’s classes. One of his companions described a typical scene in front of his house: “I saw people converging on the roads leading to his house until there was hardly any room in front of his house. I went in and told him about the crowds of people at his door and he said: ‘Get me water for wudhu.’

He performed wudhu and, seating himself, said: ‘Go out and say to them: Whoever wants to ask about the Qur’an and its letters (pronunciation) let him enter.’

This I did and people entered until the house was filled. Whatever he was asked, ‘Abdullah was able to elucidate and even provide additional information to what was asked. Then (to his students) he said: ‘Make way for your brothers.’

Then to me he said: ‘Go out and say: Who wants to ask about the Qur’an and its interpretation, let him enter.’

Again the house was filled and ‘Abdullah elucidated and provided more information than what was requested.”

And so it continued with groups of people coming in to discuss fiqh(jurisprudence), halal and haram (the lawful and the prohibited in Islam), inheritance laws, Arabic language, poetry and etymology.

To avoid congestion with many groups of people coming to discuss various subjects on a single day, ‘Abdullah decided to devote one day exclusively for a particular discipline. On one day, only the exegesis of the Qur’an would be taught while on another day only fiqh(jurisprudence). The maghazi or campaigns of the Prophet, poetry, Arab history before Islam were each allocated a special day.

‘Abdullah ibn ‘Abbas brought to his teaching a powerful memory and a formidable intellect. His explanations were precise, clear and logical. His arguments were persuasive and supported by pertinent textual evidence and historical facts.

One occasion when his formidable powers of persuasion was used was during the caliphate of ‘Ali. A large number of supporters of ‘Ali in his stand against Mu’awiyah had just deserted him. ‘Abdullah ibn ‘Abbas went to ‘Ali and requested permission to speak to them. ‘Ali hesitated fearing that ‘Abdullah would be in danger at their hands but eventually gave way on ‘Abdullah’s optimism that nothing untoward would happen.

‘Abdullah went over to the group. They were absorbed in worship. Some were not willing to let him speak but others were prepared to give him a hearing.

“Tell me” asked ‘Abdullah, “what grievances have you against the cousin of the Prophet, the husband of his daughter and the first of those who believed in him?”

The men proceeded to relate three main complaints against ‘Ali. First, that he appointed men to pass judgment in matters pertaining to the religion of God – meaning that ‘Ali had agreed to accept the arbitration of Abu Musa al-Ashari and ‘Amr ibn al-‘As in the dispute with Mu’awiyah. Secondly, that he fought and did not take booty nor prisoners of war. Thirdly, that he did not insist on the title of Amir al-Mu’minin during the arbitration process although the Muslims had pledged allegiance to him and he was their legitimate Amir. To them this was obviously a sign of weakness and a sign that ‘Ali was prepared to bring his legitimate position as Amir al-Mu’minin into disrepute.

In reply, ‘Abdullah asked them that should he cite verses from the Qur’anand sayings of the Prophet to which they had no objection and which related to their criticisms, would they be prepared to change their position. They replied that they would and ‘Abdullah proceeded:

“Regarding your statement that ‘Ali has appointed men to pass judgment in matters pertaining to Allah’s religion, Allah, Glorified and Exalted is He, says:

‘O you who believe! Kill not game while in the sacred precincts or in pilgrim garb. If any of you do so intentionally, the compensation is an offering, of a domestic animal equivalent to the one he killed and adjudged by two just men among.’

“I adjure you, by God! Is the adjudication by men in matters pertaining to the preservation of their blood and their lives and making peace between them more deserving of attention than adjudication over a rabbit whose value is only a quarter of a dirham?”

Their reply was of course that arbitration was more important in the case of preserving Muslim lives and making peace among them than over the killing of game in the sacred precincts for which Allah sanctioned arbitration by men.

“Have we then finished with this point?” asked ‘Abdullah and their reply was: “Allahumma, na’am – O Lord, yes!” ‘Abdullah went on:

“As for your statement that ‘Ali fought and did not take prisoners of war as the Prophet did, do you really desire to take your ‘mother’ ‘A’ishah as a captive and treat her as fair game in the way that captives are treated? If your answer is ‘yes’, then you have fallen into kufr (disbelief). And if you say that she is not your ‘mother’, you would also have fallen into a state of kufr for Allah, Glorified and Exalted is He, has said:

“The Prophet is closer to the believers than their ownselves and his wives are their mothers (entitled to respect and consideration).” [Al-Qur’an 34:6]

“Choose for yourself what you want,” said ‘Abdullah and then he asked: “Have we then finished with this point?” And this time too their reply was: “Allahumma, na’am – O Lord, yes!” ‘Abdullah went on: “As for your statement that ‘Ali has surrendered the title of Amir al-Mu’minin, (remember) that the Prophet himself, peace and blessings of God be on him, at the time of Hudaybiyyah, demanded that the mushrikin write in the truce which he concluded with them: ‘This is what the Messenger of God has agreed … ‘ and they retorted: ‘If we believed that you were the Messenger of God we would not have blocked your way to the Ka’bah nor would we have fought you. Write instead, ‘Muhammad the son of ‘Abdullah.’ The Prophet conceded their demand while saying, ‘By God, I am the Messenger of God even if they reject me.’ ”

At this point ‘Abdullah ibn ‘Abbas asked the dissidents: “Have we then finished with this point?” And their reply was once again: “Allahumma, na’am – O Lord, yes!”

One of the fruits of this verbal challenge in which ‘Abdullah displayed his intimate knowledge of the Qur’an and the sirah of the Prophet as well as his remarkable powers of argument and persuasion, was that the majority, about twenty thousand men, returned to the ranks of ‘Ali. About four thousand however remained obdurate. These latter came to be known as the Khawarij.

On this and other occasions, the courageous ‘Abdullah showed that he preferred peace above war, and logic against force and violence. However, he was not only known for his courage, his perceptive thought and his vast knowledge. He was also known for his great generosity and hospitality. Some of his contemporaries said of his household: “We have not seen a house which has more food or drink or fruit or knowledge than the house of Ibn ‘Abbas.”

He had a genuine and abiding concern for people. He was thoughtful and caring. He once said:

“When I realize the importance of a verse of God’s Book, I would wish that all people should know what I know.

“When I hear of a Muslim ruler who deals equitably and rules justly, I am happy on his account and I pray for him …

“When I hear of rains which fall on the land of Muslims, that fills me with happiness … ”

‘Abdullah ibn ‘Abbas was constant in his devotions. He kept voluntary fasts regularly and often stayed up at night in prayer. He would weep while praying and reading the Qur’an. And when reciting verses dealing with death, resurrection and the life hereafter his voice would be heavy from deep sobbing.

He passed away at the age of seventy one in the mountainous city of Ta’if.

sunnah.org

Hasan al-Basri حسن البصري

He was one of the most renowned tabi`een (the generation after the death of the Prophet  ) and prominent figures of his time. He was a jurist and a scholar. He was a pious and devout person. He was famous for his eloquence, inspiring speeches, wisdom, asceticism, and deep knowledge. He is the revered tabi`ee and the scholar of the people of Basrah, Abu Sa`eed Al-Hasan Ibn Abi Al-Hasan Ibn Yasaar Al-Basri .

Birth and early years

Al-Hasan Al-Basri was born in Al-Madeenah in 21 A.H., 642 A.C. during the caliphate of the leader of the Believers, `Umar Ibn Al-Khattaab, may Allah be pleased with him. Both his parents were slaves. His father became a prisoner of war when the Muslims conquered Misaan, an area between Basrah and Waasit in Iraq. His father embraced Islam and lived inAl-Madeenah where he married a bondwoman called Khayyirah who was the maid-slave of Umm Salamh, may Allah be pleased with her, the wife of the Prophet . The Mother of the Believers, Umm Salamah, may Allah be pleased with her, freed Khayyirah after she gave birth to her son Al-Hasan.

Al-Hasan spent his early years with his family in Waadi Al-Qura nearAl-Madeenah. Before he was fourteen years old, he managed to memorize the Glorious Quran. He also learnt reading, writing, and some mathematics. He heard many sayings of the Companions of the Prophet  and he used to listen to the leader of the Believers, `Uthmaan Ibn `Affaan, may Allah be pleased with him, whenever he delivered the Friday sermon. Al-Hasan was fourteen years old at that time.

Moving to Basrah and seeking knowledge

When he was fifteen years old, Al-Hasan moved toBasrah Iraq in 36 A.H., 656 A.C. He began learning jurisprudence, Hadeeth, and the Arabic language at the hands of a large number of the companions of the Prophet  who were living in Basrah at that time. His tutor for the recitation of the Glorious Quran was Hattaan Ibn `Abdullaah Ar-Riqashi while his tutor for the methodology of delivering sermons, religious speeches, and recounting religious tales, was Ibn Surayyi` At-Tameemi, the poet.

Delivering sermons and recounting religious tales appealed to Al-Hasan and he took a place in the mosque of Al-Basrah to teach people. Many story tellers back then tended to exaggerate. They were all banned from telling religious tales in the mosque of Al-Basrah except for Al-Hasan who adopted a different methodology. He used to talk about the life after death, reminding people of death, drawing their attention to the religious and moral defects they may have, and how they could overcome them according to what he had learnt from the Book of Allah, the Sunnah of the Prophet  , and the revered companions, may Allah be pleased with them.

His classes

Al-Hasan Al-Basri had a large class in the mosque of Al-Basrah in which he taught people the Prophetic Hadeeth, jurisprudence, the Glorious Quran, the Arabic language, and rhetoric. He also conducted a special class in his house to teach people about asceticism and deliver touching speeches.

Al-Hasan was one of the most knowledgeable people on jurisprudence and the lawful and unlawful acts. He loved the religion of Allah and he was a pious man who used to refrain from committing any illegal act. He adhered to the straight path in all his affairs. He shouldered the responsibility of guiding and advising people to save his society from the deviations and aberrations that were beginning to prevail. Al-Hasan Al-Basri adopted the doctrine of the companions.  He was their student and he had the pleasure of accompanying them. He was influenced by their methodology and he steered their course.

The judge of Al-Basrah

Al-Hasan Al-Basri used to frequently advise the rulers and governors and he never feared anybody except Allah. He was especially well-known in the last years of the reign of the Umayyad caliph, Mu`aawyah Ibn Abi Sufyaan, may Allah be pleased with him. Al-Hasan lived in Iraq when Al-Hajjaaj Ibn Yoosuf Ath-Thaqafi was the ruler and Al-Hasan used to severely criticize Al-Hajjaaj’s harsh policies.

Al-Hasan Al-Basri was a close friend of the Rightly-Guided Umayyad Caliph, `Umar Ibn `Abdul-`Azeez  who loved him very much and used to consult him in some affairs related to administering the Muslim State. Al-Hasan became the judge of Al-Basrah in 102 A.H., 720 A.C. and performed this role on a voluntary basis.

The character of the Imam

Imaam Al-Hasan Al-Basri was a peerless scholar with vast knowledge. He was eloquent and an ascetic and pious worshipper who used to fast many voluntary days. When he recited the Glorious Quran, he would weep until his tears flowed down his cheeks reflecting the extent to which he was deeply influenced by the Holy Book. He was also a courageous fighter who loved to perform Jihaad in the way of Allah. Whenever Al-Muhallab Ibn Abi Sufrah fought the polytheists, he used to put him in the front line. Al-Hasan was greatly admired and esteemed by his contemporary scholars.

Abu Burdah said: “I have never seen a man who did not accompany the companions of the Prophet yet resembled them, like this scholar (meaning Al-Hasan).”

Abu Qataadah Al-`Adawi said: “Follow this scholar, for I have never seen a man who had similar opinions to `Umar Ibn Al-Khattaab, may Allah be pleased with him, except him.”

Abu Qataadah also said: “Al-Hasan Al-Basri was one of the most knowledgeable people on the lawful and unlawful acts.”

Humayd and Yoonus Ibn `Ubayd said: “We have never seen a man more decent and courteous than Al-Hasan Al-Basri.”

They also said: “We have seen many jurists, but none was more knowledgeable than Al-Hasan Al-Basri.”

`Awf said: “I have never seen a man who knows more about the way leading to Paradise except Al-Hasan.”

Some of Al-Hasan’s sayings

Al-Hasan Al-Basri was a wise, eloquent man whose words were just like pearls. For example, he said: “Son of Adam, you are no more than a few days. Whenever a day passes, a part of you has gone.”

He also said: “Son of Adam, never please anybody if this entails the Wrath of Allah. Never obey anybody if this entails disobedience to Allah. Never thank anybody for something which Allah granted you. Never blame anybody for something which Allah did not grant you. Allah created people and they steer the course pre-determined for them. Whoever thinks that extra care and interest will increase his provisions, let him try such extra care and interest in increasing his life span, changing his color, or increasing the size of his limbs and build!”

He also said: “Whoever gives money undeserved high esteem, Allah will humiliate him.”

His death

Al-Hasan Al-Basri died on the first of Rajab, which was a Thursday night, 110 A.H., 728 A.C. His funeral was attended by a large number of people. Before his death, he stated that the following should be written down in his will:

This is what Al-Hasan Ibn Abi Al-Hasan believes: He testifies that none is worthy of being worshiped but Allah and that Muhammad is the Messenger of Allah. Whoever sincerely believes in this upon his death will enter Paradise.”

Source: Islamweb

Izz Ibn Abdussalam

Source: Islamweb