The School of ‘Qiyam al-Layl’

As-salamu `alaykum wa rahmatullah

This next post is the sequel to ‘Sukoon al-Layl’ - taken from Shaykh Khalid al-Sayyid’s fantastic book on ‘Ibadah and Tarbiyyah.

The School of Qiyam al-Layl

‘It is a school whose graduates are Islam’s best: the worshippers by night & knights by day. They straighten their feet before Allah in the depths of the night, in a place where no-one can see them or know them to be. Their tears fall upon their cheeks and purify their hearts.

They have sought safety in their Lord, they have fled to Him and returned to Him fully recognizing His Rights upon them, hoping for His Pleasure, and so He became pleased with them. He placed light upon their faces and light in their limbs, steadfastness in their deeds, sincerity in their hearts and insight in their souls.

So they see with a light from Allah Subhanahu wa Ta’ala, and they take delight in praying in the depths of the night more than the people of desires take delight in the desires they love most. So praying by night has become the most valued thing in their lives and an act upon which they are the most steadfast. Rather, it has become a part of their heart which cannot be separated. You see their hearts longing for the night prayer and it flutters in happiness when the night draws near because it shall soon stand before its Lord in tranquility, humbleness and repentance.

The Messenger of Allah (sallallahu `alayhi wa sallam) said, ‘The best prayer after the obligatory prayers is the Night prayer.’ [Sahih Muslim]

He (sallallahu `alayhi wa sallam) also said, ‘May Allah have mercy upon a man who wakes up at night, prays and wakes up his wife; if she refuses he sprinkles water on her face. And may Allah have mercy upon a woman who wakes up at night, prays and wakes up her husband; if he refuses, she sprinkles water on his face.’ [Abu Dawud, al-Nasa'i]

Hadith: ‘Indeed, there are in Paradise homes which are transparent – Allah has prepared them for whoever gives food (to the poor), spreads the salam and prays by night when everyone else is asleep.’ [Ibn Hibban, declared sahih by al-Albani] 

Al-Fudhayl ibn ‘Iyyadh: ‘I saw a people whose shyness of Allah in the darkness of the night drove away their long sleep. One of them would be lying on his side but when he moved he would say, ‘This is not for you. Get up and take your portion of the Hereafter.’

It was said to al-Hasan (al-Basri), ‘How comes the Mutahajjidin (those who pray tahajjud) have the most beautiful faces?’ He said, ‘Because they secluded themselves with the Most Merciful and so He clothed them with a light from Him.’

Thabit al-Bunani said, ‘I can’t find in my heart anything sweeter to me than Qiyam al-Layl.’

Ibrahim ibn Shimas: ‘I knew Ahmad ibn Hanbal when he was a young boy, and he used to revive the night (with prayer).’

‘Amr ibn Dinar used to split the night into 3: One third for sleeping, one third for studying Hadith and one third for praying.

‘Amr ibn Dharr: ‘When the worshippers see that night has come over them, and they see that the people of heedlessness have taken their place of rest on their beds and returned to sleep, they rise up to stand before Allah in happiness and bliss. They seek out glad-tidings because of what He (`azza wa jall) has granted them of lengthy tahajjud and allowed them to partake from the goodness of maintaining night vigil. So they turn towards the night with their bodies and their faces touch the earth. The night comes to an end but the sweetness they find in recitation does not come to an end and their bodies do not tire from prolonged worship. Then morning comes for both of these two parties, the night has left them either with a profit or with deceit. Those people (who slept) wake up after they have tired of sleep and rest, and these people (who prayed) wake up looking forward to the approach of another night. How different these two groups are.

The Students of Knowledge and Qiyam al-Layl

The night of the true student of knowledge differs from the nights of the heedless and the negligent. His nights are filled with worship, standing before Allah Subhanahu wa Ta’ala whereby he asks Him of His Blessings, seeks forgiveness for his shortcomings, requesting all that he wishes for and beseeching Him in his complaints.

But indeed there are a people from amongst the students of knowledge who claim to seek knowledge but yet they are careless in their nights and so it passes them by in regret and sorrow. Gaining knowledge has thus become difficult for them and their akhlaq (character) turned bad, and that is because they spent the night in deep sleep such that nothing woke them up except the sun’s heat!

The scholars never thought that there could be a student of knowledge or a person of ‘ilm who slept the whole night without there being some form worship therein. In fact, they used to criticize whoever fell short in that!

Ibn al-Jawzi and al-Dhahabi both mention that Tawus went looking for someone during the last third of the night but they said, ‘He is sleeping.’ He said, ‘I didn’t think anyone actually slept during al-Sahr (the last part of the night).’

Nafi’ narrates: Ibn ‘Umar (radhiallahu `anhu) used to revive the night with prayers then he would say, ‘O Nafi’! Has the last portion come?’ I would say ‘No,’ so he would continue praying until I said, ‘Yes,’ then he used to sit seeking forgiveness and supplicating until morning.

- Translated from ‘Ladhat al-’Ibadah’ by Khalid al-Sayyid Rusha (لذة العبادة – منهج عملي للتربية الإيمانية), pg. 351 – 363

‘… Except the people of Yunus’

As-salamu `alaykum wa rahmatullah

Some thoughts over Surah Yunus. Hope it benefits…

وَقَالَ مُوسَى رَبَّنَا إِنَّكَ آتَيْتَ فِرْعَوْنَ وَمَلأهُ زِينَةً وَأَمْوَالاً فِي الْحَيَاةِ الدُّنْيَا رَبَّنَا لِيُضِلُّواْ عَن سَبِيلِكَ رَبَّنَا اطْمِسْ عَلَى أَمْوَالِهِمْ وَاشْدُدْ عَلَى قُلُوبِهِمْ فَلاَ يُؤْمِنُواْ حَتَّى يَرَوُاْ الْعَذَابَ الأَلِيمَ

“And Musa said: “Our Lord! You have indeed bestowed on Fir’awn and his chiefs splendour and wealth in the life of this world, our Lord, that they may lead men astray from Your Path. Our Lord! Destroy their wealth, and harden their hearts, so that they will not believe until they see the painful torment.”
[Yunus: 88]

Fawa’id:

• From the ayah, it is clear that only Musa (`alayhisalam) made the du’a for Fir’awn’s destruction. However, in the next verse, Allah `azza wa jall responds by saying: قَالَ قَدْ أُجِيبَت دَّعْوَتُكُمَا – “Verily, the invocation of you both is accepted.” It was Musa who made the du’a but in the response Harun was also included as if he too made the du’a.

This is because Harun was in the presence of Musa and according to the mufassirin: كان يؤمِّن – he was saying ‘Amin after his brother. Now, there is the existing rule: المؤمن يأخذ حكم الداعي – the Mu’ammin (one saying ‘Amin) takes the same ruling as the Da’i (one making du’a) and as Imam al-Tabari said in his tafsir of this verse: فلذلك نسبت الإجابة إليهما لأن المؤمن داع – ‘For this reason the answer came for both for them because the mu’ammin is also a da’i’. Hence, the du’a of a person becomes the du’a of another if they pronounce the Ta’min (Amin) and consequently because of this strong link, if the du’a is answered for the da’i it is also answered for the mu’ammin.

• The end of Musa’s supplication was a call for destruction. But as a lesson for Fir’awn and his mala’ (chiefs), Musa asked that this punishment take place just after they saw the indisputable signs of Allah which would leave with no choice except to believe. Allah `azza wa jall fulfilled this completely when the end came for Fir’awn and his mala’:

وَجَاوَزْنَا بِبَنِي إِسْرَائِيلَ الْبَحْرَ فَأَتْبَعَهُمْ فِرْعَوْنُ وَجُنُودُهُ بَغْياً وَعَدْواً حَتَّى إِذَا أَدْرَكَهُ الْغَرَقُ قَالَ آمَنتُ أَنَّهُ لا إِلِـهَ إِلاَّ الَّذِي آمَنَتْ بِهِ بَنُو إِسْرَائِيلَ وَأَنَاْ مِنَ الْمُسْلِمِينَ

‘And We took the Children of Israel across the sea, and Fir’aun (Pharaoh) with his hosts followed them in oppression and enmity, till when drowning overtook him, he said: “I believe that none has the right to be worshipped but He in Whom the Children of Israel had believed, and I am one of the Muslims.’

• Allah `azza wa jall says ‘حتى إذا أدركه الغرقُ’ – this literally means: ‘until the deep sea/drowning’ caught up with him.’ The فاعل (subject) here is the sea, although it’s غير عاقل (an inanimate object); and this in the Arabic language is what’s referred to as تشخيص – personification.

The sea has been made out to be a living & moving entity, almost as if Allah `azza wa jall describes it as being an army from among His armies which has been sent ahead to take down an enemy – just like one would say: أدرك الجيشُ العدوَ عند مكان ما (the army met their enemy at such and such a place etc), the sea is the force which caught up with Fir’awn and his chiefs. وَمَا يَعْلَمُ جُنُودَ رَبِّكَ إِلَّا هُوَ – ‘… And no-one knows the forces of your Lord except He Himself…’ [al-Muddathir: 31] 

• Fir’awn’s disbelief blinded him. He saw how Allah saved Musa by parting the sea for him and the believers, but he forgot the ultimate qadhiyya and Divine plan: That he was destined to be drowned and that the sorcerers’ news from beforetime was to take place any moment (the news that a man from Bani Isra’il would take over his kingdom was what caused Fir’awn to begin killing every male newborn on alternate years). The reason the ayah says بغيا و عدوا (in oppression and enmity) is because these characteristics are what blind a person from the truth and encourage him to persist in wrongdoing and in seeking unachievable (and often wrong) aims. These two characteristics are what caused Fir’awn to go after the believers and hasten to his place of destruction – so it should be realized that if these characteristics persist in a person (enmity and oppression of the believers), they will also eventually cause a person’s destruction in this world and ruin their affairs in the Hereafter.

 

• The audacity and boldness of Fir’awn didn’t seem to halt even at the time of destruction. The ayah states his ’shahadah’ (testimony of faith) but we find that it is devoid of the Name of Allah. He surrendered, but in his own words he surrendered to ‘the One whom Bani Isra’il believed in’ – even though he may have intended to avoid uttering the name of Allah, in effect he ended up giving Bani Isra’il full credit for being right and him being wrong.

This highlights 2 things: Firstly, when Signs come to a person, if they’ve previously lived a life of arrogance, this arrogance will not let him fully and completely acknowledge or submit to a superior being or even allow him to have the humbleness he needs to surrender to Allah `azza wa jall. And secondly, opposing the believers doesn’t do a person any good because in the end he will be forced to recognize the virtue of the believers and the correctness of the path they have taken. So every oppressor and opponent of a believing people should realize that he will one day be humbled to these ‘Ibad and forced to recognize them as being superior.

• The response of Allah `azza wa jall to Fir’awn was clear:

آلآنَ وَقَدْ عَصَيْتَ قَبْلُ وَكُنتَ مِنَ الْمُفْسِدِينَ

“Now? When you had refused to believe before and you were from the Mufsidin?’

• Fir’awn proclaimed the testimony of belief but his time had run out (hence: ءآلآن وقد عصيت قبل…؟) and his soul had reached the point of yaqin (certainty) – the point at which no-one’s Iman or deeds are accepted any longer. His was an Iman of اضطرار (coercion) and not إختيار (choice), and thus it was further rejected.

 

• It is interesting to note how Allah `azza wa jall responded. It wasn’t a direct answer, in fact it was a question – a rhetorical one: استفهام إنكاري – i.e. ‘Do you claim belief now?’ Fir’awn’s act was insulting and didn’t deserve a direct response. He claimed by saying ‘… And I am one of the Muslimin.’ But Allah responded by saying , ‘… You were from the Mufsidin.‘  – Fasad (corruption and wrong-doing) is therefore not something compatible with one’s true practice of Islam and to be a Muslim means to be a Muslih (one who rectifies things) and not a Mufsid (who corrupts).

 

• As is known, when Fir’awn claimed belief at this point, Jibril (`alayhisalam) stuffed the dirt from the seabed into the mouth of Fir’awn out of fear that Fir’awn would praise Allah which in turn would bring the Mercy of Allah*. This act of Jibril tells us a number of things:

1) The knowledge that Jibril had of the Greatness of Allah’s Mercy (that it can reach even the staunchest of enemies)

2) His hatred of Fir’awn, and we know this from his own statement in a hadith narrated by al-Tabarani: يا محمد ما أبغضت أحدا كبغضي لفرعون عندما قال: “ما علمت لكم من إله غيري” – ‘O Muhammad, I have never hated anyone as much as I’ve hated Fir’awn when he said (to the people): ‘I do not know of another God for you, apart from me.’ [Al-Qasas: 38]

3) The angels are aware of the slaves of Allah `azza wa jall and accordingly they love and hate for the sake of Allah.

 

Major point of benefit: These details of how Fir’awn decided to believe at the last minute and utter his (rejected) statement of belief are mentioned in the Qur’an here only. Nowhere else in the Qur’an is this statement of his quoted. Why? Well, perhaps this is where the name of the Surah comes into the discussion:

Surah Yunus is the first surah (in chronological order) named after a Prophet and interestingly it tells us of one major exception that took place in the history of the Da’wah of the Messengers and in the history of Mankind – an exception to the rule of disbelief and destruction. As is known, nations who belied and disbelieved in their Messengers were often destroyed, and their belief at time of punishment was not accepted nor did it benefit them in the least. But…

فَلَوْلاَ كَانَتْ قَرْيَةٌ آمَنَتْ فَنَفَعَهَا إِيمَانُهَا إِلاَّ قَوْمَ يُونُسَ لَمَّا آمَنُواْ كَشَفْنَا عَنْهُمْ عَذَابَ الخِزْيِ فِي الْحَيَاةَ الدُّنْيَا وَمَتَّعْنَاهُمْ إِلَى حِينٍ

“And there was not a single town which believed (at the time of destruction) and whose faith saved them, except the people of Yunus (Jonah); when they believed, We removed from them the torment of disgrace in the life of the world, and permitted them enjoyment for a while.”
[Yunus: 98]

Belief at the time of halak (destruction) never benefited a person or a nation, except for the people of Yunus (`alayhisalam). The scholars differed as to why this nation was exempt from the Sunnah of perished Nations, but it’s something that happened by the Will of Allah for a wisdom that none knows except the Lord of Mankind, `azza wa jall.

Therefore, for Fir’awn, claiming to believe when he saw the descent of halak, was a lost cause. It is impossible for a disbelieving nation to be saved at the time of destruction, and the one & only exception to this Divine Law had already taken place with the people of Yunus – for they were given what everyone else (including Fir’awn) was denied; Decree thereafter is sealed upon Mankind:

يَوْمَ يَأْتِي بَعْضُ آيَاتِ رَبِّكَ لاَ يَنفَعُ نَفْساً إِيمَانُهَا لَمْ تَكُنْ آمَنَتْ مِن قَبْلُ أَوْ كَسَبَتْ فِي إِيمَانِهَا خَيْراً

“… The day that some of the Signs of your Lord do come, no good will it do to a person to believe then, if he did not believe before, nor earned good (deeds)…”
[Al-An'am: 158]

• Verses 90 and 91 are held by some scholars and linguists to be from the most eloquent verses in the Qur’an which hold the greatest form of balagha (rhetoric).

الله تعالى أعلى وأعلم

______________________________

* According to the narration:

قال جبريل: يا محمد لو رأيتني وأنا آخذ من حال البحر وأدسه في فيه مخافة أن تدركه الرحمة
Jibril said: ‘O Muhammad, if you could but see me as I took from the dust of the sea and thrust it into his mouth out of fear that Mercy would come to him.’ – Sahih (al-Tirmidhi, Ahmad)

- Some points were based on Silsilat Ta’ammulat al-Qur’an by Shaykh al-Maghamisi

Imam al-Shafi’i and the Old Man

As-salamu `alaykum wa rahmatullah

Rabi’ ibn Sulayman (a companion of Imam al-Shafi’i) said:

‘We were with al-Shafi’i one day when an old man wearing garments of wool came to us with a walking-stick in his hand. Al-Shafi’i stood up, fixed his clothes and greeted the old man. He sat down and al-Shafi’i began looking at him in admiration when the man said:

Old man: Can I ask?
Al-Shafi’i: Ask.

Old man: What is the Hujjah (evidence) in the religion of Allah?
Al-Shafi’i: The Book of Allah.

Old man: What else?
Al-Shafi’i: The Sunnah of the Messenger of Allah (sallallahu `alayhi wa sallam).

Old man: What else?
Al-Shafi’i: The consensus of the Ummah.

Old man: Where did you get ‘consensus of the Ummah’ from? (i.e. what’s your evidence).

Al-Shafi’i pondered for a moment when the old man said:

Old man: I will leave you for 3 days. If you come up with evidence from the Book of Allah, fine. If not, then repent to Allah Ta’ala.

Al-Shafi’i’s face changed colour and then he left. He didn’t come out until the third day, between dhuhr and ‘asr. His face, hands and legs had swollen and he became ill. He sat down but it was only a short while when the old man returned. He greeted him and sat down then he said,

Old man: Do you have what I asked for?
Al-Shafi’i: Yes.

أعوذ بالله من الشيطان الرجيم
I seek refuge in Allah from Satan, the outcast.

Allah, the Most High said:

وَمَن يُشَاقِقِ الرَّسُولَ مِن بَعْدِ مَا تَبَيَّنَ لَهُ الْهُدَى وَيَتَّبِعْ غَيْرَ سَبِيلِ الْمُؤْمِنِينَ نُوَلِّهِ مَا تَوَلَّى وَنُصْلِهِ جَهَنَّمَ وَسَاءتْ مَصِيراً
“And whoever contradicts and opposes the Messenger after the right path has been shown clearly to him, and follows other than the way of the believers, We shall keep him on the path he has chosen, and burn him in Hell – and what an evil destination.” [al-Nisa: 115]

… And He (Allah `azza wa jall) will not burn him in Hell for opposing the believers in something except that it is something obligatory.’

Old man: You have told the truth.

Then he got up and left.

Al-Shafi’i then said to those around him: I read the Qur’an 3 times every day (in the 3 days he was given), until I came to this verse.’

- Siyar A’lam al-Nubala

It’s the case that sometimes, the Qur’an reveals its gems and answers at different times and on different occasions. Even if we may have read a particular verse many times before, it will suddenly sink in with us differently at another time.

As they say, ‘لا تنقضي عجائبه ‘ – its wonders never cease. May Allah grant us good understanding of His Book.

The Yemeni ‘Abid and Al-Hajjaj

As-salamu `alaykum wa rahmatullah

Tawus ibn Kaysan, one of the righteous students of Ibn ‘Abbas and a Muhaddith said, ‘I entered the Haram (Makkah) to perform ‘Umrah and when I completed it, I prayed 2 units of prayer behind the Maqam of Ibrahim and then I sat down. I turned to look at the people in the mosque when behold, I saw a group of people with weapons, swords, spears and shields! I looked and it was al-Hajjaj ibn Yusuf, the Amir of blood-shed, about whom Laila al-Akhiliya said,

حجاج أنت الذي ما فوقه أحد
Hajjaj, you are the one above whom there is none

إلا الخليفة المستغفر الصمد
Except the True Ruler, the Forgiving and Eternal One (Allah)

قتل مائة نفس وقتل سعيد بن جبير
He (Hajjaj) killed a hundred souls and he killed Sa’id ibn Jubayr

Al-Hajjaj once said, ‘I saw in my dream that Allah killed me once for every soul I killed except for Sa’id ibn Jubayr for Allah killed me on the Sirat (path over Hellfire) seventy times because of him.’

Tawus continues: ‘I saw the commotion so I kept seated in my place. Whilst in that state, I saw a poor, ascetic worshipper from Yemen. He went to circumambulate around the Ka’bah, then he came to pray 2 units of prayer when suddenly his garment clung to a spear from the spears of the army of Hajjaj, and so the spear fell on al-Hajjaj! He stopped him and said, ‘Who are you?’ He said, ‘Muslim.’ He said, ‘Where are you from?’ He said, ‘From Yemen.’ He said, ‘How is my brother with you people?’ (– He meant his brother Muhammad ibn Yusuf who was also a tyrannical ruler like him). He said, ‘I left him as a fat man with a fat stomach.’ Al-Hajjaj said, ‘I didn’t ask you about his health but I asked you about his justice.’ He said, ‘I left him as a deceiving and oppressive ruler.’

He said, ‘Don’t you know who I am?’ So the man said, ‘Who are you?’ He said, ‘I am al-Hajjaj ibn Yusuf!’ So the man said,

أتظن أنه يعز بك أكثر من اعتزازي بالله؟
‘Do you think that he (your brother) is mightier and strengthened by you more than I am by Allah?’

Tawus said, ‘When he said that, all my hair stood on end. But al-Hajjaj let him go and left him.’

فَاللّهُ خَيْرٌ حَافِظاً وَهُوَ أَرْحَمُ الرَّاحِمِينَ

“… But Allah is the Best of Protectors and He is the Most Merciful of those who show Mercy.”
[Yusuf: 64]

- Taken from احفظ الله يحفظك by ‘Aidh al-Qarni

Benefits of Seclusion

As-salamu `alaykum wa rahmatullah

Rawdhatul-’Uqala [Post 3]

Abu Sa’eed al-Khudri (radhiallahu `anhu) said, ‘It was said, ‘O Messenger of Allah, what is the most virtuous deed?‘ He said, ‘Jihad in the way of Allah.’ He said, ‘Then what?’ He said, ‘That a man secludes himself in the mountains fearing Allah and freeing the people from his evil.’ [Al-Bukhari and Muslim]

Abu Hatim: A person of wisdom should practice secluding himself from the people in general and being cautious of mixing with them…

‘Umar ibn al-Khattab (radhiallahu `anhu) said, ‘Take your portion of seclusion.’

Sufyan ibn ‘Uyaynah: ‘I saw al-Thawri in my sleep and so I said to him, ‘Advice me.’ He said, ‘Lessen your association with the people, lessen your association with the people, lessen your association with the people.’

Ahmad ibn Hanbal said, ‘I saw Ibn al-Sammak [1] writing to a friend of his (saying), ‘If you can find a way to do so, become a worshipper of Allah alone.’

A group of the mutaqaddimin (the past generations) used to practice ‘Azla (seclusion) both in general and at specific times. Ibn al-Mubarak said, ‘Fudayl went to see Dawud al-Ta’i but Dawud shut the door from him. So Fudayl sat outside weeping and Dawud was inside weeping.’ (i.e. he wanted to practice seclusion although he did not wish to hurt his friend).

‘Abd al-’Aziz ibn al-Khattab: ‘A big black dog was seen lying down next to Malik ibn Dinar [2] so it was said to him, ‘O Abu Yahya! Can’t you see this dog lying next to you?’ He said, ‘It is better than an evil companion.’

Bakr ibn Muhammad al-’Abid: ‘Dawud al-Ta’i said to me, ‘O Bakr! Be afraid of people just like you would be afraid of predatory animals.’

Abu Hatim said, ‘As for the reason which necessitates a person to seclude himself from people in general, then it is due to the hiding of the khayr (good) and the spreading of the sharr (evil) because people tend to veil the good and instead display evil. So if a person is knowledgeable, the people will cause him to innovate and if a person is ignorant, they insult him. If he is better than them, they become jealous of him and if he is inferior to them, they humiliate him. If he speaks, they say that he talks too much and if he remains quiet, they say that he is incoherent. If he gains power, they say that he is dictatorial and if he is generous they say that he is extravagant. So regret is inevitable in the end and degradation exists the whole time for the one who is fooled by a people whose description is this.

Ibrahim ibn Shimas said, ‘Al-’Akkaf Hafs ibn Humayd [3] who was a companion of Ibn al-Mubarak in Marw said to me, ‘O Ibrahim! I have accompanied people for 50 years but I have not found anyone who concealed my faults, or anyone who kept my ties with him if I cut him off, or anyone who I felt safe from when he was in a state of anger. So being busy with such people is great stupidity.’

Muhammad ibn al-Muhajir al-Ma’dil said the following lines of poetry to ‘Ali ibn Hajr al-Sa’di:

زمانك ذا زمان دخول بيت *** حفظ للسان وخفض صوت
Your life is one of merely entering your home,
And guarding your tongue and lowering your voice.

فقد مرجت عهود الناس إلا *** أقلهم فبادر قبل الموت
For the promises of people have become doubtful
Except for a few, so prepare yourself instead for death

فما يبقى على الأيام شيء *** وما خلق امرؤ إلا لموت
For nothing remains from the days of this world,
And a person has not been created except for death.

Abu Dharr (radhia’Allahu `anhu) said, ‘The people used to be like leaves without any thorns. But today they are thorns without any leaves.’

Al-Qahdhami said,

ذهب الحسن والجمال من النا *** س ومات الذين كانوا ملاحا
Goodness and beauty have deserted the people
And those that were kind and gentle have died

وبقى الأسمجون من كل صنف *** إن في الموت من أولئك راحا
Instead there remains repulsive ones of every type
Indeed, there is in death a relief from those people

Abu Hatim observes: The wise one knows that people are naturally disposed to having certain characteristics and different natures, for everyone wishes to follow those that help and aid him and they abandon whoever opposes him and remains aloof. Whenever a person sees from his brother/friend something which he himself is not used to, he begins to despise him for it; and if something that is different to what is in his heart becomes clear from his friend, he becomes bored of him. Boredom leads to irritancy and irritancy leads to hatred and hatred causes enmity. So being occupied with someone whose nature is this, is foolishness for the wise one.

And indeed, al-Nabahi was right when he said,

ارفض الناس وكل مشغله *** قد بخل الناس بمثل خردله
Abandon the people and their places of occupation
For people are miserly even in a seed’s worth

لا تسأل الناس وسل من أنت له
Do not ask the people but instead
Ask the One who you belong to

Muhammad ibn Ya’qub al-’Abdi said,

إذا قلت: هذا صاحب قد رضيته *** وقرت عيناي, بدلت آخرا
If I said: ‘This is my friend whom I’m happy with
And is a coolness for my eyes’; I end up replacing him

وذلك أني لا أصاحب صاحبا *** من الناس إلا خانني وتغيرا
And that is because I have never befriended someone
Except that they have betrayed me and changed

Malik ibn Dinar said, ‘Whoever does not find delight in the speech of Allah and instead finds it in the speech of people, then surely his knowledge has taken a plunge, his heart has become blind and his life has become wasted.’

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1 – Abu al-’Abbas Muhammad ibn Subayh ibn al-Sammak, from the righteous du’at of Kufa (d. 183 AH).
2 – Abu Yahya, Malik ibn Dinar al-Basri, one of the ascetic Muhaddithin from the Tabi’in (d. 131 AH)
3 – Abu ‘Umar, Hafs ibn Humayd al-Akkaf from the people of Marw (Central Aisa), he was of their ascetic scholars (d. 200 AH).