Secrets

As-salamu `alaykum wa rahmatullah

Rawdhatul-’Uqala [Post 4]

Abu Hurayrah: The Messenger of Allah (sallallahu `alayhi wa sallam) said, ‘Guard your affairs by concealing your secrets, for indeed every blessing has one who will envy it.’ [Majma' al-Tabarani]

‘Amr ibn al-’Aas said, ‘I’m surprised at a man who flees from the Qadr (Decree) when it is only going to befall him, and a man who sees the dust in his brother’s eye while he is oblivious to the chunk that is in his. And I am amazed at a man who removes grudges and malice from others but leaves it within himself. I have never regretted anything and then blamed myself for regretting it, and I have never shared my secrets with someone and then criticized him for spreading it – how can I criticize him when it has become too much for him to conceal?’

Al-Basami recited,

تبيح بسرك ضيقا به *** وتبغي لسرك من يكتم
You disclose your secret when it becomes too great,
Yet you wish to share it with one who shall conceal it.

وكتمانك السر ممن تخاف *** ومن لا تخافنه أحزم
Concealing your secret from one whom you fear,
As well as one whom you do not fear, is more resolute.

إذا ذاع سرك من مخبر *** فأنت وإن لمته ألوم
If your secret is leaked out by one whom you informed,
Then even if you blame him, you are more blameworthy.

‘Abdul-’Aziz Sulayman said,

إذا ضاق صدر المرء عن بعض سره *** فألقاه في صدري فصدري أضيق
If a person’s chest constricts due to some of his secrets
And he casts it at me, then my chest constricts more so

ومن لامني في أن أضيع سره *** وضيعه قبلي فذو السر أخرق
And whoever blames me for revealing his secret
Then he is a fool for revealing it before me!

Hammad ibn Ishaq narrated from al-Mada’ini that he said, ‘The most patient of people is the one who does not disclose his secret to his friend out of fear that something will take place between them and he in turn spreads it.’

Ibn Ishaq al-Wasiti said,

إذا المرء لم يحفظ سريرة نفسه *** وكان لسرالأخ غير كتوم
If a person does not guard his inner secrets,
And he does not safeguard his brother’s secrets,

فبعدا له من ذي أخ ومودة *** وليس على ود له بمقيم
Then how far-fetched that he will ever have a loyal brother
And love for him is something that will never last

Abu Hatim: Whoever protects himself by guarding his secrets will be able to contemplate over it fully. He will triumph with what he wishes for and also be safe from blame and harm. And even if he does not triumph or keep good ground, his resolve will allow him to place his secret in a vessel whereby he’s able to conceal it from everyone. So if his affairs tighten upon him and overwhelm him, he releases it to an advisor of his, for secrets are trusts and disclosing them is betrayal (to the one who shared it with you). The heart is only a vessel but from among vessels are that which become constricted when something is placed in them, and from them are those that are wide enough to hold what is placed in them.

Al-Muntasir ibn Bilal al-Ansari said,

سأكتمه سري وأكتم سره *** ولايغرني أني عليه كريم
I will surely make sure he guards my secret and I shall guard his
I will not be fooled by the fact that I am a noble one

حليم فيفشي أو جهول يذيعه *** وما الناس إلا جاهل وحليم
Or that he may be a forbearing one such that he’s made to spread it,
Or an ignorant one such that he betrays it
And people are not except ignorant or forbearing…

Ibn al-’Arabi [2] said, ‘It used to be said that the wise one is he who remains cautious of his friend.’

Abu Hatim: Always telling people one’s secrets will lead to incapacity and injury. If a person hides something from his rivals, it doesn’t necessitate him to tell his friends; and for the people of wisdom, what they have experienced and came to learn is sufficient for them as a lesson. Whoever is trusted with something (secret), let him conceal it and not expose it or spread it, for secrets are only named secrets because they are not spread.

Al-A’mash said (as if amazed), ‘The chest of one of them (people) feels constricted by his secret so he reveals it to someone and then he says, ‘Conceal it for me!’

Al-Husayn ibn ‘Abdillah:

لا يكتم السر إلا من له شرف *** والسر عند كرام الناس كتوم
None can keep a secret except a dignified one
For secrets are ever hidden by the people of nobility

السر عندي في البيت له غلق *** ضلت مفاتيحه والباب مختوم
And secrets with me are kept in a house, locked up
Whose keys are lost and its door is forever sealed

Abu Hatim said, ‘Success is in having resolve, and resolve is in having a strong and correct opinion and such an opinion can only be attained by fortifying one’s secrets. Whoever conceals his secrets, goodness will be in his hands and whoever tells people all his secrets will become lowly to them and they will spread it. Whoever cannot keep secrets will soon come to regret and whoever falls into regret will become short of intellect and whoever remains upon such a state will return to ignorance (jahl).

_______________________________

[1] Also reported in Hilyat al-Awliya. Hadith declared Hasan by Ibn Hibban

[2] Abu ‘Abdillah Muhammad ibn Ziyad al-Ahwal al-Kufi, known as Ibn al-’Arabi: He was hafidh al-riwayaat  (used to memorise Hadith) and was knowledgeable in the Arabic Language.

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.’

__________________________

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).

Salam – A Word from the Most Merciful

As-salamu `alaykum wa rahmatullah

Please check out the new Hifdh Classes for Sisters page.

Ibn Mas’ud: The Messenger of Allah (sallallahu `alayhi wa sallam) said, ‘Indeed Al-Salam is one of the Names of Allah which He has placed on the earth. So spread it amongst yourselves*. Indeed if a man passed by a people and greeted them with the Salam and they returned it, then he has a rank of goodness over them because he has reminded them of the Salam. If they do not return it, then it is returned to him by one who is better and nobler than them.’ -  [Majma' al-Zawa'id 8/32; al-Targhib wa al-Tarhib 3/416]

* i.e. To spread the greeting of peace by saying: As-salamu `alaykum (wa rahmatullahi wa barakatuh)

Abu Hatim: It is only befitting for the wise one to adhere to spreading the Salam in general because the one who gives the Salam to 10 people gains reward equal to that of freeing a slave. The Salam is from the things that remove the intricacies of grudge and enmity (between people), it does away with the hatred in the hearts, it removes the breakage of ties and it purifies the brotherhood.

The one who initiates the Salam has 2 rewards: The first is that Allah blesses him with a rank (of goodness) over the one who is greeted because he reminded him of the Salam and (the second is) the Angels’ response to him when the person does not respond.

Zubayd al-Yami [1]: ‘The most generous person is the one who gives out wealth without desiring reward (from people), the most forgiving of people is the one who forgives when he is a position of power (to punish), the most virtuous person is he who joins ties with one who has cut them and the most miserly of people is the one who miserly with the Salam.’

‘Ammar ibn Yasir (radhiallahu `anhu) said, ‘There are 3 things which whoever gathers them in his personality, has gathered faith itself: Spending out one’s wealth even though he has little, justice even against oneself and striving to give the greeting of Salam in this world.’

Abu Hatim: When a Muslim meets his Muslim brethren, he should greet him with a smile because that will eradicate sins from them both just as the leaves of a tree fall in the winter when it becomes dry. Whoever smiles at the people and meets them with a beaming face gains their love and affection.

Al-Abrash recited the following lines:

The one who smiles is a beloved one due to the beauty of his face
And the one who frowns often will never lack a people’s hatred
The miserliness of a person only hastens his dishonour
And I have not seen anything protect a person as much as kindness

Hisham ibn ‘Urwah relates from his father: ‘I have been told that it is engraved in the words of wisdom (the following): ‘O my son, let your face always beam and let your words always be sweet, for that is more beloved to people than giving them gifts.’

Al-Zubaydi [2] said, ‘I wonder and am amazed at those qurraa (recitors) who are easy-going and amusing. As for the one who meets you with a frown while you meet him with a happy face, then he is only displaying to you the reality of his deeds (i.e. one’s good or bad deeds reflect off him). May Allah never increase their likes amongst the Qurraa’.

Habib ibn Abi Thabit [3]: ‘It is from a man’s good character that he should converse with his friends whilst he is smiling.’

___________________________

[1] Zubayd ibn al-Harith al-Yami (Abu ‘Abd al-Rahman) – a Tabi’i scholar of Hadith (d. 122 AH)
[2] Sa’eed ibn ‘Abd al-Rahman al-Zubaydi (Abu Shaybah) – a scholar, Judge and Muhaddith from Kufa (d. 156 AH)
[3] Habib ibn Abi Thabit (Abu Yahya) was a Tabi’i from Kufa known for his zuhd (asceticism) and good memory (d. 119 AH).

A Soul’s Connection to Another

As-salamu `alaykum wa rahmatullah

It is narrated from Abu Huraira (radhiallahu `anhu) that the Messenger of Allah (sallallaahu `alayhi wa sallam said, “Souls are like recruited soldiers, those that recognise one another unite in harmony and those that do not recognise one another are at an aversion.” [Sahih Muslim]

Abu Hatim: The reason that people find concordancy and harmony between themselves – after the Decree – lies in the recognition of two souls. And likewise, their discord and seperation lies in the aversion of the two souls. Hence if two souls recognise each other, they will find familiarity and affection between themselves and if there is aversion between the two souls they will in turn find aversion and seperation between their beings.

Mujahid (rahimahullah) said, ‘Ibn ‘Abbas (radhiallahu `anhu) saw a man and said, ‘Indeed he loves me.’ They said, ‘And how do you know?!’ He said, ‘Because I love him and souls are like recruited soldiers, those that recognise one another  unite in harmony and those that do not recognise one another are at an aversion.’

Abu Bakr al-Anbari recited,

Indeed the hearts are soldiers enlisted for Allah
Upon the earth, through affection do they recognise each other
So those at a familiarity are held in harmony
And those enstranged are at a difference

It is narrated from Qatadah (rahimahullah) that he said regarding the verse of Allah,

إِلاَّ مَن رَّحِمَ رَبُّكَ وَلِذَلِكَ خَلَقَهُمْ

Except him on whom your Lord has bestowed His Mercy and for that did He create them.’

[Hud: 119] 

He said, ‘(Created them) for mercy and obedience. As for the people of obedience, their hearts and desires are unified even though they may be distant from each other (living apart). And as for the people of disobedience, then their hearts are at a discord even though they may be closel gathered and living together.

Mansur al-Karizi:

Whatever the eyes and heart behold will be in affection
For neither the heart nor the eyes can be concealed
But they are only two souls, one in view of the other
So one recognises the other and hence they meet

 

 

Abu Hatim: The greatest sign that alludes to what a person is like in his daily affair is expressed through whom he befriends and whom he is at enmity with, because a person is on the path of his friend and birds of a feather only flock together. I have never seen something more indicative of another, moreso even than smoke indicating fire, as much as I’ve seen a companion allude to the reality of his companion.

The smart one avoids accompanying the doubtful one and he keeps away from the one whose Deen is questionable because whoever keeps in the company of a people is known by them and whoever lives with a person ends up being attributed to him. A man does not befriend except one who is like him or of his nature (i.e. in character). If a person does not find one to befriend from amongst the people, he seeks out one whose companionship will only beautify him and it will not disgrace him to be known by him. If he sees goodness from him, he counts it (and remembers it), and if he sees a bad thing he conceals it for him, and if he remains silent over it he’s the first to speak about it to him, and were he to ask of anything he would give it.

Indeed, from amongst Mankind is one who if a person were to see him, he would be amazed. And if he got to know him more, his amazement would increase. And from amongst them is one who has an aversion to another upon seeing him, and getting to know him only increases him in hostility. Their agreement is due to the agreement of their souls from aforetime, and their aversion is due to their souls’ aversion.

If two souls meet in affection and are then forced to depart with the departure of life without any hateful event or they depart due to death, then that there is shocking death and grevious pain. There has never been a moment of such prolonged grief, such apparant loss, lasting sorrow, deep sadness and lament more so than when two brethrens or beloveds are seperated. And no-one has tasted a taste more bitter than when two close friends are seperated and it’s all over.

I wonder at the one who extends his right hand
To his beloved at the time of seperation and he hastens therein!
I felt weak and incapable of saying farewell when I saw him
So my heart shook his hand whilst my eye wept.

The Intelligent One [Al-'Aqil, Al-Labib]

Chapter: Characteristics of the Intelligent (‘Aaqil/Labib)

Narrated from Sahl ibn Sa’d: The Prophet (sallallaahu `alayhi wa sallam) said, “Indeed Allah loves makaarim al-akhlaaq (good character) and He dislikes its lowliness (i.e. bad character).” [1]

Abu Hatim: ‘Intelligence is fortune, and with it, ghurbah (strangeness) is made pleasing to a person and it drives away poverty. There’s no wealth more virtuous than intellect and no-one’s religion is complete until his intellect is complete.’

And truthful was he who said,

The best that Allah has given to a person is his intellect,
For there is nothing that can compare to it.
If the Most Merciful completes for a person his intelligence,
Then indeed his character and goals have been completed.
A man only lives among people by his intellect
And his knowledge only runs according to his intelligence
And among people, a man only increases in the wealth of his intelligence
When in reality, from a lack of wealth he is suffering.

Ibn ‘Aamir: I said to ‘Ataa ibn Abi Rabaah [2], “O Abu Muhammad! What’s the best that a servant (of Allah) can be given?’ He said, ‘Intellect from Allah.’”

Abu Hatim: ‘Intelligence is the cure of the heart, the tool of the Mujtahidin (scholars), the seeds for the Hereafter’s harvest, the crown of the believer in this world and his preparation for any calamities,. Whoever lacks intellect, then gaining power in the land will never increase him in honour, nor will wealth ever raise him in status. Indeed, there is no intelligence in the one who is heedless of his Akhira (Hereafter) because of the delights he finds in his Dunya and just as the worst of illness is Jahl (ignorance), the worst of poverty is lack of intellect.’

It was said to ‘Abdullah ibn al-Mubarak: ‘What is the best that man has been given?’ He said, ‘The honour of intellect.’ It was said, ‘And if he doesn’t have that?’ He said, ‘A good character’, ‘And if he doesn’t have that?’ ‘A righteous companion to give him advice.’ ‘And if not that?’ ‘Long periods of silence which he observes.’ ‘And if not that?’ He said, ‘Then a quick death!’

Narrated from Da’laj: I heard Mu’awiya ibn Qura [3] say, ‘Truly, there are people who perform Hajj and ‘Umrah, they fight in the Way of Allah, pray and fast, but on the Day of Judgement, they’ll only be given according to (the soundness of) their intellect.’

Abu Hatim: ‘The wise one never looks down upon or despises anyone; For whoever despises the ruler, he corrupts his worldly life, whoever despises the righteous, corrupts his Deen, whoever despises his brothers, his self-respect ceases and whoever despises the general masses, his protection dies away.’

‘Abdul-Rahman ibn Muhammad al-Muqatili recited:

Whoever possesses knowledge but has no wealth,
Is like one possessing feet without any sandals.
And whoever possesses wealth but has no intellect,
Is like one possessing sandals but has no feet!

Abu Hatim: ‘The wise one never fights without preparation, nor does he argue without evidence, nor does he wrestle without strength, because it’s by wisdom and intellect that souls live (to their fullest) and hearts are lighted up. It’s by intelligence that matters come to pass and this world is built up.’

It is also narrated from Muhammad ibn Abi Malik al-Ghazi that he said: I heard my father say, ‘Sit in the company of the intelligent ones, be they your friends or your enemies for great minds only add to minds.’ (i.e. you’ll benefit from their wisdom and intelligence)

________________________________

References

1] al-Mustadrak (1/48), Sunan al-Bayhaqi (1/191)
2] ‘Ataa ibn Aslam ibn Safwan ibn Abi Rabah, a Tabi’i from the major scholars (d. 114AH)
3] Mu’awiya ibn Qura al-Muzni al-Basri, a muhaddith from the Tabi’in (d. 113AH)