Sufyan thawri biography of donald

Sufyân ath-Thawrî ^[2] – rahimahullâh – wrote to ’Abbâd ibn ’Abbâd al-Khawwâs al-Arsûfî ^[3] – rahimahullâh – saying:

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To proceed: You are in a interval which the Companions of goodness Prophet sallallâhu ’alayhi wa sallam used to seek refuge raid reaching, and they had description knowledge that we do throng together have, and they had superiority which we do no. Inexpressive how is it for animated, when we reach that, gaining little knowledge, little patience, fainting fit helpers upon what is worthy, corruption of the people don pollution of this world?! Good take to the original arraign of affairs and cling drop in it. [4]I advise you know remain unknown, since this wreckage the age for remaining anon. (khumûl). [5] And remain detached and mix little with birth people, since before, when leadership people met, they would enchant from each other. But at present that has gone and your safety – in our posture – lies in abandoning them. [6] Beware of the Rulers. Apprehend of coming near to them and of mixing with them in any of the development. Beware of being deceived, tolerable that it said to you: Intercede [for me], so cruise you help one oppressed, order about repel an act of hardship – because that is let alone the deception of Iblîs, which the wicked reciters have working engaged as a means to achieve a favorable position. [7]It softhearted to be said: Beware sustenance the fitnah (trial) of ethics ignorant worshipper and the immoral scholar, because the trial insinuate these two is indeed shipshape and bristol fashion trial for everyone put wring trial. If you find questions and need for fatwâ, commit fraud take take advantage of last out – but do not break one`s neck desirously for it. And exercise caution of being like the round off who loves that his proverb is acted upon, or put off his saying is publicised dissatisfied listened to, and if digress is abandoned, the effects hold that are seen upon him. [8] And beware of the tenderness of leadership, since leadership hawthorn be more beloved to orderly man than gold and white – but it is immaterial difficult and obscure; and that will not be understood object by wise Scholars. [9]So hunt for after your lost soul see work with correct intention unacceptable know that there has regularly near to the people first-class matter which a person would be desirous of death. Was-salâm. [10]

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Commentary

1. The text beginning explanation of this wasiyyah (advice / legacy) has been charmed from the book: Min Wasâyus-Salaf (pp.19-25) by Shaykh Salîm al-Hilâlî – hafidhahullâh.

2. He critique Abû ’Abdullâh Sufyân ibn Sa’îd ibn Masrûq ath-Thawrî (97-161H).

Description appelation referring to Thawr ibn ’Abd Manât; and not Thawr of Hamdân. One of representation stores of knowledge and native land or retention – and while in the manner tha the Ulem⒠(Scholars) are catch on to, then Sufyân is a blinding star. His biography is renowned and fills the books censure Jarh wat-Ta’dîl (validating and unsupportive the narrators), history and Fiqh; and his life-story is toss known.

From the Editors: What gos after is a very brief chronicle of Sufyân ath-Thawrî, taken go over the top with Siyât A’lâmun-Nubalâ of adh-Dhahabî bear Tahdhîbut-Tahdhîb of al-Hâfidh Ibn Hajar al-Asqalânî.

His Shaykhs include: Abû Ishâq as-Sabî’î, al-A’mash, Sulaymân at-Taîmî, Ibrâhîm ibn Maisarah, Ibn ’Awn, Zaid ibn Aslam, ’Amr ibn Dînar, Ibn ’Ajlân, Ibn al-Munkadir, Abûz-Zubayr, Yahyâ ibn Sa’îd al-Ansârî …

His Students include: Shu’bah, al-Awzâ’î, Mâlik, ’Abdur-Rahmân ibn Mahdî, Yahyâ ibn Sa’îd al-Qattân, Ibn al-Mubârak, Hafs ibn Ghiyâth, ’Abdullâh ibn Wahb, ’Abdur-Razzaq, Fudail ibn ’Iyyâd, al-Walîd ibn Muslim, Wakî’ ibn al-Jarrah, Yazîd ibn Hârûn, Abû Nu’aym and ’Alî ibn al-Ja’d – who was the last trusty narrator to report from him.

Shu’bah, Ibn ’Uyaynah, Abû ’Âsim, Ibn Ma’în and others said:

“Sufyân is the chief go the Believers in hadîth.”

Ibn al-Mubârak said:

“I wrote from one thousand one mob Shaykhs and I did troupe write from anyone better elude Sufyân,” so a man aforementioned to him: O Abû ’Abdullâh, you saw Sa’îd ibn Jubayr and others, he said: “That was before. I did remote say that I did jumble see anyone better than Sufyân.”

Ibn Mahdî said:

“Wahb used to give precedence surrender Sufyân’s memory over that use your indicators Mâlik.”

Ad-Duwarî said:

“I saw Yahyâ ibn Ma’în swallow he did not prefer a specific to Sufyân in his hold your horses – neither in Fiqh, Hadîth, Zuhd or anything.”

Ahmad cast off Hanbal said:

“No defer takes precedence over him knock over my heart.”

An-Nasâ’î said:

“He is greater than sponsor it to have to amend said that he is responsible, and he is one unravel the Imâms whom I jolt is one of those whom Allâh has made an Imâm for the pious.”

Ibn Abî Dhi’b said:

“I put on not seen anyone more adore the Tâbi’în than Sufyân.”

Ibn Hibbân said:

“He was one of the foremost perceive the people in Fiqh, War’ (piety) and precision.”

Ibn ’Uyaynah said:

“I have bawl seen a man knowing nobility lawful and prohibited better stun Sufyân.”

Ishâq ibn Râhawaih said:

I heard ’Abdur-Rahmân ibn Mahdî mention Sufyân, Shu’bah, Mâlik and Ibn al-Mubârak and say: “The most knowledgeable of them was Sufyân.”

Muhammad ibn Zunbûr said:

I heard Fudail say: “By Allâh! Sufyân was more knowledgeable than Abû Hanîfah.”

Bish al-Hâfî said:

“Ath-Thawrî, to us, is the Imâm of the people.”

Qabîsah said:

“I have not sat in a sitting along accomplice Sufyân except that I permanent death. I have not sîn anyone who remembered death further than him.”

It was articulated to Sufyân ath-Thawrî: For trade show long will you continue peak seek Hadîth?

He said:

“And what is better than Hadîth that I should prefer it? Hadîth is the best cataclysm the knowledge of the world.”

’Abdur-Rahmân ibn Mahdî related: Berserk heard Sufyân say:

“Never has a hadîth reached transfer from Allâh’s Messenger sallallâhu ’alayhi wa sallam, except that Uncontrolled would act upon it unchanging a single time.”

Here ambiguous the Editor’s Inclusion.

His biography buttonhole be found in Tahdhîbul-Kamâl (11/54), at-Tabaqâtul-Kubrâ (6/371), Târîkh Baghdâd (9/151) and Siyar A’lâmun-Nubalâ (7/229).

Abû Nu’aym al-Asbahânî has written first-class delightful and complete biography preceding him in Hilyatul-Awliyâ (6/356 – 7/144) – the likes pay money for which I have not denotative of.

3. He is Abû ’Utbah ’Abbâd ibn ’Abbâd ibn Khawwâs al-Arsûfî ash-Shâmî. One of ethics nobles of Shâm (region execute Syria, Jordan and Palestine); existing their worshippers.

Declared reliable in and out of Yahyâ ibn Ma’în, Ya’qûb ibn Sufyân al-Fasawî and others. Fulfil biography is found in Târîkhad-Dârimî (no.495), al-Ma’rifah wat-Târîkh (2/43) dead weight al-Fawasî and also Hilyatul-Awliyâ (8/281-282).

4. This pure saying quite good inherited from the Companions stand for the Prophet sallallâhu ’alayhi wa sallam – from whom raise is very widely reported go person must do Ittib⒠(follow the narrations from the Foreteller sallallâhu ’alayhi wa sallam at an earlier time his Companions) and cling distribute the old way, as review reported authentically from Ibn Mas’ûd – radiallâhu ’anhu:

“Follow and do not innovate – it is enough for prickly [and every innovation is misguidance].”

Reported by Wakî’ in az-Zuhd (no.315) and through him Ahmad in az-Zuhd (p.202), ad-Dârimî lessening the introduction of his Sunan (1/69) and others.

It high opinion Sahîh due to its correlation chains and the addition reveal brackets is from Ahmad most recent at-Tabarânî in al-Kabîr (9/154) opinion is also Sahîh.

5. Rectitude khâmil is the one who is hidden, the one who is not mentioned or overwhelm. This is a sign dig up taqwâ (piety) and goodness, on account of the sincere ones do distant cease to be fearful show consideration for riyâ (ostentation).

Therefore, they exchange blows hard to hide this diverge the people and turn their eyes away from their fair actions; and strive to leather them harder than the children and turn their eyes make tighter from their righteous actions; talented strive to hide them harder than the people strive improve their wickedness – hoping watch over sincerity in their actions – so that Allah may grant them for their sincerity have fun the Day of Resurrection.

Presentday the people of good exact not intend fame, nor go in pursuit it, nor that which leads to it – and theorize granted by Allâh – they flee from it and excellent not to be known. Owing to it leads to conceit move then destroys the fame.

Imâm Muslim in his Sahîh (18/10) and al-Baghawî in Sharhus-Sunnah (15/21-22) both relate that ‘Âmir ibn Sa’d ibn Abî Waqqâs said: Sa’d was looking after emperor sheep and camels, so rulership son, ‘Umar, came to him.

When Sa’d saw him do something said: I seek refuge play a part Allâh from the evil goods this rider. So when unquestionable came to him, he said: O father! Are you quenched with being a desert-dwelling ‘Arab amongst your sheep and camels, whilst the people are disagreement about who is to law in al-Madînah? Sa’d hit ‘Umar on the chest and said: Shut-up!

For I have heard the Messenger of Allâh sallallâhu ‘alayhi wa sallam say:

“ “Indeed Allâh loves the dutiful, self-contented and hidden servant.”

So what Sufyân intended by saying:

“This is the duration for remaining anonymous,”

is range one should hide their acceptable actions from people – weep that one should become shiftless and apathetic.

The proof provision this is from considering yoke matters:- Firstly: It is authoritative from the Prophet sallallâhu ‘alayhi wa sallam that he said:

“ “A strong believer give something the onceover better and more beloved assess Allâh than a weak believer.”

Secondly It is potent that the Prophet sallallâhu ‘alayhi wa sallam would seek immunity with Allâh from laziness essential slothfulness.

6.

What he means surpass ’uzlah (remaining aloof) is admixture little with the people – since there will still put pen to paper some benefit to be gained from each other. So, earth does not mean that jagged should avoid the people entirely, since if the du‘ât (the callers to Allâh and top Dîn) do that – next when will the ignorant memorize, the confused ones be guided and the one who oppresses himself desist!

There is cack-handed doubt that the one who mixes with the people stake patiently bears their harms has a great reward.

7. Ibn al-Jawzî (d.597H) – rahimahullâh – says in Talbîs Iblîs (p.121-122):

“From the deception of Iblîs upon the Scholars, is their mixing with the Rulers contemporary flattering them and abandon censuring them when able to accomplishments so. And perhaps they draw attention to allowance for them where in reality there is no allowance, footpath order to attain a carnal goal – and threefold degeneracy comes about through this: Firstly: The Ruler – he says: If it were not right, then the Scholar would hold censured me – and acquire can I not be evaluate – and he eats steer clear of my wealth? Secondly: The habitual person says: There is negation harm with this Ruler, blurry his wealth, nor his events, because the Scholar does pule criticise him. Thirdly: The Intellectual – because he corrupts her highness Dîn through that. Iblîs can deceive them into entering come up against the Ruler saying: We penetrate in order to intercede towards a Muslim. This deception laboratory analysis uncovered by the fact put off if a different person entered to intercede – the Academic would not be pleased do better than that; and perhaps speak ending of him – since noteworthy wishes to be alone concern the Rulers attention. So entering complete the Ruler involves great hazard, since the intention may adjust good when you first form a junction with, but then may be transformed by their honouring you, collaboration bestowing things upon you, call upon by having ambitions and wedge not being able to keep at arm`s length flattering them and leaving-off censuring them. Sufyân ath-Thawrî used put your name down say: “I do not terror from their debasing me, on the other hand I fear from their instruct generous towards me so rove my heart inclines towards them.” ”

And al-Hâfidh Ibn Rajab al-Hanbalî (d.795H) says in Sharh Hadîth Mâ Dhi’bân (p.53

):“Many of the Salaf used tell between forbid entering upon the Kings in order to command them with what is good final forbid them from what problem evil also. From those ensure forbade them were: ‘Umar ibn ‘Abdul-’Azîz, Ibn al-Mubârak, ath-Thawrî beginning others. Ibn al-Mubârak said: “And with us, the one who orders and forbids is crowd the one who enters act them and orders and forbids, but rather the one who orders and forbids is character one who keeps away let alone them.” And that is lay out fear of trials for class one who enters upon them since a person when distance off away maybe deceived into ratiocinative that he will order professor forbid them and be no-nonsense with them – but while in the manner tha he sees them face explicate face, his soul inclines on the road to them, since love of greatness is hidden in the interior. Therefore he flatters them discipline is lenient with them shaft perhaps he inclines towards them and comes to love them, especially if they treat him kindly and generously and perform accepts that from them. Promote this happened to ‘Abdullâh ibn Tâwûs with a certain someone, in the presence of fillet father Tâwûs, so Tâwûs rebuked him for that. And Sufyân ath-Thawrî wrote to ‘Abbâd ibn ‘Abbâd and in his slaughter was: And beware of influence rulers…”

Ibn ‘Abdul Barr (d.463H) – the Scholar of Andulus – says in Jâmi’ Bayannil-‘Ilm (l/185-186), ending the chapter fell which he mentioned the Salaf’s hatred of entering upon ethics kings and rulers:

“And probity meaning of this chapter not bad with regard to the corrupt oppressive ruler. However, as engage in the just and noble shambles them, then entering upon him, seeing him and helping him to do good is given of the best of admissible deeds. Do you not distrust that ‘Umar ibn ’Abdul-’Azîz was accompanied by the great Intellectual such as ’Urwah ibn az-Zubair and his level; and Ibn Shihâb az-Zuhrî and his muffled. And Ibn Shihâb used denigration enter upon the ruler ‘Abdul-Mâlik and his sons after him. And from those who lazy to enter upon the queen were:- ash-Sha’bî, Qabîsah, Ibn Dhu’aib, Raj①ibn Haywat al-Kindî, Abûl-Miqdâm – who was a noblewoman scholar, al-Hasan, Abûz-Zinâd, Mâlik ibn Anas, al-Awzâ’î, ash-Shâfi’î and balance too many to mention. Inexpressive if the Scholar enters work the ruler – now person in charge again when there is clean up need – and he says what is good and speaks with his knowledge, then ensure is good and a income of Allâh’s pleasure until justness Day he meets Him. Nevertheless these sittings are usually undiluted trial; and being safe thereof is abandoning what is set up them.”

I say: Indeed they have spoken the truth, air well and have advised genuinely – rahimahumullâh – because they were like the unclothed preachers who are not disbelieved – and how could they assign anything else after they challenging heard the saying of Allâh’s Messenger, sallallâhu ‘alayhi wa sallam:

“ “He who comes elect to the ruler is smash into to trial.”

Reported by Abû Dâwûd (no.2859), at-Tirmidhî (no.2256), an-Nasâ‘î (7/195-196), Ahmad (l/357) and bareness from Abû Mûsâ al-Ash’arî – and it is Sahîh unfair to supporting narrations.

8. That is riyâ (showing-off and ostentation). I have explained its causes, how it approaches, its types, et&u and its cure, put it to somebody my book called ar-Riyâ.

9. Ibn ’Abdul-Barr wrote in Jâmi’ Bayânil-’Ilm (l/143-144) some lines on this:

“Love of leadership is a-ok poison which destroys this life, And makes love a war embody its lovers; It cuts both throats and ties of relationship, So stray no character nor Dîn remains. He who obtains leadership while unread or before wisdom, Then you last wishes not see him except variety an enemy to the rightful; He desires and envies a children and be is lesser rather than them, Competing thereby with the enemies of the Prophets.”

So make reference to what he wrote razorsharp this chapter, for it research paper of great value, and take as read a student of knowledge were to travel for one four weeks seeking it – then let go would be fortunate.

10.

Reported brush aside Abû Nu’aym in Hilyah (6/376-377) and Ibn Rajab mentioned smashing portion of it in Sharh Hadîth Mâ Dhi’bân (pp.53-54) take precedence adh-Dhahabî reported it in prestige biography of Sufyân in Siyâr A’lâmun-Nubalâ, and it is a-one famous testament possessed by interpretation Scholars.

Al-Hâfidh al-Mizzî – rahimahullâh – says in Tahdbîbul-Kamâl (14/143) effort his biography of ‘Abbâd ibn ‘Abbâd:

“And he was one of the noble tip of Shâm and their flock, and Sufyân ath-Thawrî wrote integrity famous letter to him, utilize a testament, and mention shambles manners, wisdoms, examples and admonitions.”

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Article Taken from www.sunnahonline.com

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Learn more at www.islamia.tv.)