ÅÏÑíÓ ÚÈÏÇááå
_16 _March _2016åÜ ÇáãæÇÝÞ 16-03-2016ã, 11:36 PM
Ibn al-Qayyim (may Allāh have Mercy on him) said: “Getting what you want depends on cutting off habits and attachment to anything else. Habits are when one leans towards what is more relaxing, such as the systems and traditions that people are accustomed to and place at the same level as the Sharī’ah. In fact, they might even treat these habits with greater reverence than the Sharī’ah, and reprimand those who do not abide by them - even declaring such a person to be a disbeliever, innovator, or misguided, and boycotting and punishing him for going against these traditions and habits. For the sake of these traditions, they kill off the traditions of the Prophet (ṣallallāhu `alayhi wa-sallam), and make their own traditions as partners with him (ṣallallāhu `alayhi wa-sallam) – declaring alliance and enmity for them. So, the good in their eyes is what goes along with these traditions, and the bad is what contradicts them.
These habits and traditions have taken over various groups of the children of Adam – the kings, the leaders, the jurists, the Ṣufīs, the impoverished, the authority figures, and the general populace. So, the young are taught them at an early age, and the old are raised upon them, and they are treated like sunan. Rather, they are more important in the eyes of those
who abide by them than sunan. Whoever is restrained by such habits is imprisoned, cut off, afflicted with great misfortune, and end up abandoning the Qur’ān and Sunnah for them.
Whoever seeks any type of honor with them is a fool with Allāh, and whoever follows them instead of the Qur’ān and Sunnah will not be accepted by Allāh. These are the greatest barriers and obstacles for the slave on his journey to Allāh and His Messenger (ṣallallāhu `alayhi wa-sallam).
As for these obstacles, they are the many types of outer and inner contradictions to the Sharī’ah that injure the heart upon its journey to Allāh and render it immobile, and they cut it off on its path. They are three things: shirk, innovation, and sin. So, the obstacle of shirk is overcome by grasping onto Tawḥīd, and the obstacle of innovation is overcome by implementing the Sunnah, and the obstacle of sin is overcome by true repentance. These obstacles do not become evident to the slave until he actually begins his journey to Allāh and the Hereafter. Only then are these obstacles noticed, and he will notice their handicapping effect in accordance with how intensely and attentively he is traversing this path. Otherwise, he will simply remain still, not feeling their hidden effects.
As for the connections to cut off, these are to anything that the heart can be attached and connected to in place of Allāh and His Messenger (ṣallallāhu `alayhi wa-sallam) - of the pleasures and desires of this world, the fame it offers, and relationships with others. There is no way to cut off and push away these three things except with the strength of the connection and attachment to a higher goal. Otherwise, cutting these things off without attaching yourself to something else is impossible. The soul does not abandon the object it loves and desires except to attach itself to what is even more beloved and greater in importance to it than
what it has abandoned. The stronger its connection becomes to what it seeks, the weaker its connection becomes to anything else, and vice versa. The connection to the object that is sought is manifested in the intense desire for it, and this is in accordance with how much is known of this object, how noble that object is, and its virtue over everything else.” [1]
And it is just as Ibn al-Qayyim said, as reaching your desired destination requires that you abandon your false habits, cut off connections to anything else, and overcome the obstacles to doing so. And it is just as he said in that it depends on the strength of your attachment and desire for a higher goal. So, the more your desire for something increases, the easier the sacrifice you put forth seems, and you feel as if you’ve already reached what you’re seeking.
The time to get there seems like just a few days, just a few desires to give up – false desires that are like a mirage – just like al-Imām Aḥmad (may Allāh have Mercy on him) said: “If one remembers death, everything from this world seems insignificant. It is just one type of food instead of another, one type of dress instead of another, and the remaining days are only few.” So, the student of knowledge is one who should have a great desire for the Hereafter and what is with Allāh, and a strong attachment to the higher goal. Knowledge is enough of a preoccupation from the pleasures and glitter of this life, and the remaining days are only few.
Al-Ash’ath Abū ar-Rabī’ narrated that Shu’bah said to him: “You stuck with your business, and you became wealthy and successful. I stuck with ḥadīth, and I became poor.”
Sufyan b. ‘Uyaynah narrated that Shu’bah said: “Whoever studies ḥadīth will become poor. I became poor to the point that I sold a pot that belonged to my mother for seven dinars.”
Az-Zubayr b. Abī Bakr said: “My niece said to our family: “My uncle is the best to his family. He didn’t take a second wife or purchase a slave.” So, I said: “My wife says that these books of mine are more distracting for me than three other wives would be. [2]
At-Tahhān said: “With his statement, Shu’bah meant to show the reality of what happened to him, and to advise his students – the students of ḥadīth – whose studies drain all of their time. They are unable to earn the money that will fulfill their needs and the needs of those under their care, causing them to become a burden on people, and this is contrary to what is commanded in the pure Sunnah. And it should not be understood from the words of Shu’bah that he regretted the worldly gains he missed out on, as he was a noble and abstinent person, to the point that al-Mahdī gave him 30,000 dirhams as a gift, which he immediately distributed.
Whoever wishes to read more about his nobility and zuhd, let him refer to Abu Nu’aym’s ‘Hilyat al-Awliyā’’ (7/144-147). Likewise, it should not be understood from his words that he sought to discourage people from studying ḥadīth. Rather, he wanted to encourage them to study ḥadīth while simultaneously earning a living.” [3]
Sufyān b. ‘Uyaynah said: “These ink jars do not enter the home of any man except that they make life hard for his wife and children.”
At-Tahhān said: “The ink jars referred to here are the ones used by the people of ḥadīth that they’d take with them wherever they went in order to write down the narrations they heard.
And what Sufyan meant was that most of the people of ḥadīth were preoccupied with writing and studying from earning a living for their families. As a result, their wives and children would be left in need, and would be left in a situation of hardship because of these ink jars that were the cause of preoccupation from earning a living.”
Ibn Jamā’ah said: “The student of knowledge should utilize his youth and free time in his life to gain as much as he can, and he should not be deceived by the temptation to put things off for another day. Every hour that passes of his life is crucial and will not be replaced. He should cut off what he can of the distracting relationships and preventative obstacles that are in the way of the knowledge he seeks, and should instead exert his energy and power in gaining as much as he can, since these obstacles are like roadblocks in his way.
This is why the Salaf preferred to move far from their families and homelands, because if one’s concerns become spread out, he will miss out on discovering details and realities that he would’ve otherwise come across, and Allāh did not give a man two hearts in his chest.
Al-Khatīb al-Baghdādī mentioned in his ‘Jāmi’’ that some of them said: “This knowledge is not granted except to he who shuts down his factory, destroys his garden, abandons his friends, and whose closest relatives have died, such that he does not have to attend a funeral.” While this may contain some degree of exaggeration, the point is that one must gather his thoughts and concentration for this knowledge.” [4]
It should be mentioned that by cutting himself off, one is not supposed to neglect those under his care or sit back from working to make a living, living at the mercy of those who would give or withhold from him. Ash-Shāfi’ī said: “Do not consult one who does not have flour in his home, as he is devoid of sound logic.” Rather, what is meant by cutting yourself off from distractions is those things you are not in need of, while being balanced in seeking a living and freeing your heart and energy for seeking knowledge. It is as Abū Yusūf al-Qādī said: “Knowledge is something that will not give you even a fraction of itself until you give it all of yourself.”
And the Messenger of Allāh (ṣallallāhu `alayhi wa-sallam) said, as Thawbān narrated: “The best dinar is one that a person spends on his family, and the dinar which he spends on his animal for the Sake of Allāh, and the dinar he spends on his companions for the Sake of Allāh.” Abū Qilābah (one of the narrators) said: “He started with family. Who has greater reward than the one who spends on his children to preserve them, and through whom Allāh brings profit for them and makes them rich?” [5]
And Abū Hurayrah (may Allāh be Pleased with him) narrated the Messenger of Allāh (ṣallallāhu `alayhi wa-sallam) as saying: “Of the dinar you spend as a contribution for Allāh's Sake, to set free a slave, as a charity given to a needy, or to support your family, the one with the greatest reward is that which you spend on your family.” [6]
Khaythamah said: “While we were sitting in the company of 'Abdullāh b. `Amr, his qahramān entered. Ibn 'Amr asked him: “Have you given the slaves their provision?” He replied: “No.” Upon this, he said: “Go and give it to them, as the Messenger of Allāh (ṣallallāhu `alayhi wa-sallam) said: “It is enough of a sin for a man that he withholds provision from
those under his authority.”[7] An-Nawawī said: “And a qahramān is a treasurer that is responsible for the affairs of the people, much like a delegate or representative, and this is a Persian word.” [8]
If a man came to seek knowledge with Sufyān ath-Thawrī, he would ask: “Do you have some way of sustaining yourself financially?” If he had enough to support himself, he would allow him to study. If he didn’t, he would have him go earn a living first. [9]
If this is so, we should then interpret the texts of the Salaf withstanding poverty to seek knowledge to mean that they had just what they needed to sustain themselves and their families, and that what they tried to avoid was spending hours drowning in the pursuit of the dunya and its glitter. In fact, the Salaf loved knowledge so much that this affected the worldly aspect of their lives, as al-Bukhārī reported that Abū Hurayrah said: “You say that Abū Hurayrah narrates too much from the Messenger of Allāh (ṣallallāhu `alayhi wa-sallam), and you ask why the Muhājirīn and Anṣār do not narrate from the Messenger of Allāh (ṣallallāhu `alayhi wa-sallam) as much as Abū Hurayrah does? My brothers from the Muhājirīn were busy with their business in the marketplace, and I would stick with the Messenger of Allāh (ṣallallāhu `alayhi wa-sallam), content with what filled my stomach, and I was there when they were not, and I would memorize if they would forget. My brothers from the Anṣār were busy with their wealth, and I was a poor man of the people of as-Suffah, remembering the narrations that they used to forget. And the Messenger of Allāh (ṣallallāhu `alayhi wa-sallam) said: “Nobody spreads his garment until I have finished this speech and then gathers it to him except that he
will remember whatever I say.” So, I spread my colored garment which I was wearing until Allāh's Messenger (ṣallallāhu `alayhi wa-sallam) had finished his statement, and then I gathered it to my chest. So, I did not forget any of these narrations.” [10]
He also said: “I used to accompany the Prophet (ṣallallāhu `alayhi wa-sallam) to fill my stomach, and that was when I did not eat baked bread or wear decorated clothes. No man or woman would serve me, and I used to bind stones over my belly and ask somebody to recite a verse from the Qur’ān for me, even though I knew it.” [11]
And Al-Bukhārī titled a chapter in the section on knowledge in his ‘Ṣaḥīḥ’ ‘Chapter: the Memorization of Knowledge,’ and he included in it the story of Abū Hurayrah: “The people say that Abū Hurayrah narrates too much. Were it not for two verses in the Book of Allāh, I wouldn’t have narrated a single ḥadīth:
{“Verily, those who conceal the clear proofs, evidences, and guidance which We have sent down after We have made it clear for the people in the Book, they are the ones cursed by Allāh and cursed by the cursers, except those who repent and do righteous deeds, and openly declare the truth which they concealed. These, I will accept their repentance, and I am the One Who accepts repentance, the Merciful.”} [12]
Indeed, our brothers from the Muhājirīn were busy with the marketplace, and our brothers from the Anṣār were busy with their wealth, and Abū Hurayrah stuck with the Messenger of Allāh (ṣallallāhū `alayhi wa-sallam), content with what was in his stomach, attending what they did not attend, and memorizing what they did not memorize.” [13]
Al-Ḥāfidh Ibn Ḥajar (may Allāh have Mercy on him) said: “He did not include in this chapter anything regarding anyone but Abū Hurayrah, and this is because he was the Companion who memorized the most ḥadīth. Ash-Shāfi’ī said: “Abū Hurayrah memorized the most out of all the narrators of his time.” And Ibn ‘Umar stood at his funeral, invoking Allāh’s Mercy for him, saying: “He would memorize the statements of the Prophet (ṣallallāhū `alayhi wa-sallam) for the Muslims.”” [14]
An-Nawawī (may Allāh have Mercy on him) said: “His saying “…content with what was in his stomach…” means that he stuck with the Prophet (ṣallallāhū `alayhi wa-sallam), satisfied with what he needed to sustain himself, and was not concerned with gathering money to save up.” [15]
Ibn Kathīr reported from Sa’īd b. Hind that Abū Hurayrah said that the Prophet (ṣallallāhū `alayhi wa-sallam) said to him: “Will you not ask me about this war booty that your companions have asked me about?” So, Abū Hurayrah said: “I ask you to teach me from what Allāh has taught you.” [16]
Abū Hurayrah (may Allāh be Pleased with him) memorized the most ḥadīth of the Companions of the Prophet (ṣallallāhū `alayhi wa-sallam) despite the short time in which he accompanied him (ṣallallāhū `alayhi wa-sallam), as what is commonly accepted is that he accepted Islam in the 7th year after the Hijrah, sometime between the incidents of Al-Hudaybīyah and
Khaybar. He was around 30 years of age at the time, and he was always with the Messenger of Allāh (ṣallallāhū `alayhi wa-sallam) until he died. So, he memorized and narrated the most, despite the fact that he only accompanied the Prophet (ṣallallāhū `alayhi wa-sallam) for not more than three years. This was all because he was sincere with this knowledge, threw off the shackles of this world, and freed his heart from all other distractions and concerns.
So, the student of knowledge should cut off all distractions, because if one’s concentration is spread here and there, he will miss out on discovering many things. The Salaf would put preference to knowledge over and above everything else. For example, it was narrated that Imām Aḥmad (may Allāh have Mercy on him) did not get married until after he was 40!
And a slave girl was given as a gift to Abū Bakr al-Ambarī. When she entered upon him one time, he was in the middle of trying to come to a conclusion on an issue, and had trouble doing so. So, he said: “Take her back to the trader.” She asked: “Why? What did I do?” He replied: “Nothing, except that my heart was distracted by you, and you are not worth me being prevented from my knowledge.” [17]
Ash-Shāfi’ī (may Allāh have Mercy on him) said: “Nobody who seeks this knowledge while he is wealthy and high in status will succeed. Rather, those who seek it while they are humble, having a low standard of living, and are serving the scholars will succeed.”
Ibn Wahb narrated that Mālik b. Anas (may Allāh have Mercy on him) said: “Nobody will get what he wants from this knowledge until he experiences poverty that causes him to prefer it over anything.” [18]
References
[1] Al-Fawā’id’ (p. 204)
[2] Al-Jāmī’ li Akhlāq ar-Rāwī wa Adāb as-Sāmi’’ (1/99)
[3] at-Tahhān’s commentary on al-Khatīb’s ‘Jāmi’’ (1/99)
[4] ‘Tadhkirāt as-Sāmi’ wal-Mutakallim’ (p. 70)
[5] ‘Saḥīḥ Muslim’ (994)
[6] ‘Saḥīḥ Muslim’ (995)
[7] ‘Saḥīḥ Muslim’ (996)
[8] ‘Sharḥ Saḥīḥ Muslim’ (7/82)
[9] ‘Al-Jāmi’ li Akhlāq ar-Rawi wa Adāb as-Sāmi’’ (1/98)
[11] Al-Bukhārī (2047, 2350, and 7354) and Muslim (2492)
[12] ‘Saḥīḥ al-Bukhārī’ (5432)
[13] Al-Baqarah; 159-160
[14] ‘Saḥīḥ al-Bukhārī’ (118)
[15] ‘Fatḥ al-Bāri’ (1/258)
[16] ‘Sharḥ Saḥīḥ Muslim’ (16/53)
[17] ‘Al-Bidāyah wan-Nihāyah’ (8/111)
[18] ‘Mukhtasar Minhāj al-Qāsidin’ (p. 14)
These habits and traditions have taken over various groups of the children of Adam – the kings, the leaders, the jurists, the Ṣufīs, the impoverished, the authority figures, and the general populace. So, the young are taught them at an early age, and the old are raised upon them, and they are treated like sunan. Rather, they are more important in the eyes of those
who abide by them than sunan. Whoever is restrained by such habits is imprisoned, cut off, afflicted with great misfortune, and end up abandoning the Qur’ān and Sunnah for them.
Whoever seeks any type of honor with them is a fool with Allāh, and whoever follows them instead of the Qur’ān and Sunnah will not be accepted by Allāh. These are the greatest barriers and obstacles for the slave on his journey to Allāh and His Messenger (ṣallallāhu `alayhi wa-sallam).
As for these obstacles, they are the many types of outer and inner contradictions to the Sharī’ah that injure the heart upon its journey to Allāh and render it immobile, and they cut it off on its path. They are three things: shirk, innovation, and sin. So, the obstacle of shirk is overcome by grasping onto Tawḥīd, and the obstacle of innovation is overcome by implementing the Sunnah, and the obstacle of sin is overcome by true repentance. These obstacles do not become evident to the slave until he actually begins his journey to Allāh and the Hereafter. Only then are these obstacles noticed, and he will notice their handicapping effect in accordance with how intensely and attentively he is traversing this path. Otherwise, he will simply remain still, not feeling their hidden effects.
As for the connections to cut off, these are to anything that the heart can be attached and connected to in place of Allāh and His Messenger (ṣallallāhu `alayhi wa-sallam) - of the pleasures and desires of this world, the fame it offers, and relationships with others. There is no way to cut off and push away these three things except with the strength of the connection and attachment to a higher goal. Otherwise, cutting these things off without attaching yourself to something else is impossible. The soul does not abandon the object it loves and desires except to attach itself to what is even more beloved and greater in importance to it than
what it has abandoned. The stronger its connection becomes to what it seeks, the weaker its connection becomes to anything else, and vice versa. The connection to the object that is sought is manifested in the intense desire for it, and this is in accordance with how much is known of this object, how noble that object is, and its virtue over everything else.” [1]
And it is just as Ibn al-Qayyim said, as reaching your desired destination requires that you abandon your false habits, cut off connections to anything else, and overcome the obstacles to doing so. And it is just as he said in that it depends on the strength of your attachment and desire for a higher goal. So, the more your desire for something increases, the easier the sacrifice you put forth seems, and you feel as if you’ve already reached what you’re seeking.
The time to get there seems like just a few days, just a few desires to give up – false desires that are like a mirage – just like al-Imām Aḥmad (may Allāh have Mercy on him) said: “If one remembers death, everything from this world seems insignificant. It is just one type of food instead of another, one type of dress instead of another, and the remaining days are only few.” So, the student of knowledge is one who should have a great desire for the Hereafter and what is with Allāh, and a strong attachment to the higher goal. Knowledge is enough of a preoccupation from the pleasures and glitter of this life, and the remaining days are only few.
Al-Ash’ath Abū ar-Rabī’ narrated that Shu’bah said to him: “You stuck with your business, and you became wealthy and successful. I stuck with ḥadīth, and I became poor.”
Sufyan b. ‘Uyaynah narrated that Shu’bah said: “Whoever studies ḥadīth will become poor. I became poor to the point that I sold a pot that belonged to my mother for seven dinars.”
Az-Zubayr b. Abī Bakr said: “My niece said to our family: “My uncle is the best to his family. He didn’t take a second wife or purchase a slave.” So, I said: “My wife says that these books of mine are more distracting for me than three other wives would be. [2]
At-Tahhān said: “With his statement, Shu’bah meant to show the reality of what happened to him, and to advise his students – the students of ḥadīth – whose studies drain all of their time. They are unable to earn the money that will fulfill their needs and the needs of those under their care, causing them to become a burden on people, and this is contrary to what is commanded in the pure Sunnah. And it should not be understood from the words of Shu’bah that he regretted the worldly gains he missed out on, as he was a noble and abstinent person, to the point that al-Mahdī gave him 30,000 dirhams as a gift, which he immediately distributed.
Whoever wishes to read more about his nobility and zuhd, let him refer to Abu Nu’aym’s ‘Hilyat al-Awliyā’’ (7/144-147). Likewise, it should not be understood from his words that he sought to discourage people from studying ḥadīth. Rather, he wanted to encourage them to study ḥadīth while simultaneously earning a living.” [3]
Sufyān b. ‘Uyaynah said: “These ink jars do not enter the home of any man except that they make life hard for his wife and children.”
At-Tahhān said: “The ink jars referred to here are the ones used by the people of ḥadīth that they’d take with them wherever they went in order to write down the narrations they heard.
And what Sufyan meant was that most of the people of ḥadīth were preoccupied with writing and studying from earning a living for their families. As a result, their wives and children would be left in need, and would be left in a situation of hardship because of these ink jars that were the cause of preoccupation from earning a living.”
Ibn Jamā’ah said: “The student of knowledge should utilize his youth and free time in his life to gain as much as he can, and he should not be deceived by the temptation to put things off for another day. Every hour that passes of his life is crucial and will not be replaced. He should cut off what he can of the distracting relationships and preventative obstacles that are in the way of the knowledge he seeks, and should instead exert his energy and power in gaining as much as he can, since these obstacles are like roadblocks in his way.
This is why the Salaf preferred to move far from their families and homelands, because if one’s concerns become spread out, he will miss out on discovering details and realities that he would’ve otherwise come across, and Allāh did not give a man two hearts in his chest.
Al-Khatīb al-Baghdādī mentioned in his ‘Jāmi’’ that some of them said: “This knowledge is not granted except to he who shuts down his factory, destroys his garden, abandons his friends, and whose closest relatives have died, such that he does not have to attend a funeral.” While this may contain some degree of exaggeration, the point is that one must gather his thoughts and concentration for this knowledge.” [4]
It should be mentioned that by cutting himself off, one is not supposed to neglect those under his care or sit back from working to make a living, living at the mercy of those who would give or withhold from him. Ash-Shāfi’ī said: “Do not consult one who does not have flour in his home, as he is devoid of sound logic.” Rather, what is meant by cutting yourself off from distractions is those things you are not in need of, while being balanced in seeking a living and freeing your heart and energy for seeking knowledge. It is as Abū Yusūf al-Qādī said: “Knowledge is something that will not give you even a fraction of itself until you give it all of yourself.”
And the Messenger of Allāh (ṣallallāhu `alayhi wa-sallam) said, as Thawbān narrated: “The best dinar is one that a person spends on his family, and the dinar which he spends on his animal for the Sake of Allāh, and the dinar he spends on his companions for the Sake of Allāh.” Abū Qilābah (one of the narrators) said: “He started with family. Who has greater reward than the one who spends on his children to preserve them, and through whom Allāh brings profit for them and makes them rich?” [5]
And Abū Hurayrah (may Allāh be Pleased with him) narrated the Messenger of Allāh (ṣallallāhu `alayhi wa-sallam) as saying: “Of the dinar you spend as a contribution for Allāh's Sake, to set free a slave, as a charity given to a needy, or to support your family, the one with the greatest reward is that which you spend on your family.” [6]
Khaythamah said: “While we were sitting in the company of 'Abdullāh b. `Amr, his qahramān entered. Ibn 'Amr asked him: “Have you given the slaves their provision?” He replied: “No.” Upon this, he said: “Go and give it to them, as the Messenger of Allāh (ṣallallāhu `alayhi wa-sallam) said: “It is enough of a sin for a man that he withholds provision from
those under his authority.”[7] An-Nawawī said: “And a qahramān is a treasurer that is responsible for the affairs of the people, much like a delegate or representative, and this is a Persian word.” [8]
If a man came to seek knowledge with Sufyān ath-Thawrī, he would ask: “Do you have some way of sustaining yourself financially?” If he had enough to support himself, he would allow him to study. If he didn’t, he would have him go earn a living first. [9]
If this is so, we should then interpret the texts of the Salaf withstanding poverty to seek knowledge to mean that they had just what they needed to sustain themselves and their families, and that what they tried to avoid was spending hours drowning in the pursuit of the dunya and its glitter. In fact, the Salaf loved knowledge so much that this affected the worldly aspect of their lives, as al-Bukhārī reported that Abū Hurayrah said: “You say that Abū Hurayrah narrates too much from the Messenger of Allāh (ṣallallāhu `alayhi wa-sallam), and you ask why the Muhājirīn and Anṣār do not narrate from the Messenger of Allāh (ṣallallāhu `alayhi wa-sallam) as much as Abū Hurayrah does? My brothers from the Muhājirīn were busy with their business in the marketplace, and I would stick with the Messenger of Allāh (ṣallallāhu `alayhi wa-sallam), content with what filled my stomach, and I was there when they were not, and I would memorize if they would forget. My brothers from the Anṣār were busy with their wealth, and I was a poor man of the people of as-Suffah, remembering the narrations that they used to forget. And the Messenger of Allāh (ṣallallāhu `alayhi wa-sallam) said: “Nobody spreads his garment until I have finished this speech and then gathers it to him except that he
will remember whatever I say.” So, I spread my colored garment which I was wearing until Allāh's Messenger (ṣallallāhu `alayhi wa-sallam) had finished his statement, and then I gathered it to my chest. So, I did not forget any of these narrations.” [10]
He also said: “I used to accompany the Prophet (ṣallallāhu `alayhi wa-sallam) to fill my stomach, and that was when I did not eat baked bread or wear decorated clothes. No man or woman would serve me, and I used to bind stones over my belly and ask somebody to recite a verse from the Qur’ān for me, even though I knew it.” [11]
And Al-Bukhārī titled a chapter in the section on knowledge in his ‘Ṣaḥīḥ’ ‘Chapter: the Memorization of Knowledge,’ and he included in it the story of Abū Hurayrah: “The people say that Abū Hurayrah narrates too much. Were it not for two verses in the Book of Allāh, I wouldn’t have narrated a single ḥadīth:
{“Verily, those who conceal the clear proofs, evidences, and guidance which We have sent down after We have made it clear for the people in the Book, they are the ones cursed by Allāh and cursed by the cursers, except those who repent and do righteous deeds, and openly declare the truth which they concealed. These, I will accept their repentance, and I am the One Who accepts repentance, the Merciful.”} [12]
Indeed, our brothers from the Muhājirīn were busy with the marketplace, and our brothers from the Anṣār were busy with their wealth, and Abū Hurayrah stuck with the Messenger of Allāh (ṣallallāhū `alayhi wa-sallam), content with what was in his stomach, attending what they did not attend, and memorizing what they did not memorize.” [13]
Al-Ḥāfidh Ibn Ḥajar (may Allāh have Mercy on him) said: “He did not include in this chapter anything regarding anyone but Abū Hurayrah, and this is because he was the Companion who memorized the most ḥadīth. Ash-Shāfi’ī said: “Abū Hurayrah memorized the most out of all the narrators of his time.” And Ibn ‘Umar stood at his funeral, invoking Allāh’s Mercy for him, saying: “He would memorize the statements of the Prophet (ṣallallāhū `alayhi wa-sallam) for the Muslims.”” [14]
An-Nawawī (may Allāh have Mercy on him) said: “His saying “…content with what was in his stomach…” means that he stuck with the Prophet (ṣallallāhū `alayhi wa-sallam), satisfied with what he needed to sustain himself, and was not concerned with gathering money to save up.” [15]
Ibn Kathīr reported from Sa’īd b. Hind that Abū Hurayrah said that the Prophet (ṣallallāhū `alayhi wa-sallam) said to him: “Will you not ask me about this war booty that your companions have asked me about?” So, Abū Hurayrah said: “I ask you to teach me from what Allāh has taught you.” [16]
Abū Hurayrah (may Allāh be Pleased with him) memorized the most ḥadīth of the Companions of the Prophet (ṣallallāhū `alayhi wa-sallam) despite the short time in which he accompanied him (ṣallallāhū `alayhi wa-sallam), as what is commonly accepted is that he accepted Islam in the 7th year after the Hijrah, sometime between the incidents of Al-Hudaybīyah and
Khaybar. He was around 30 years of age at the time, and he was always with the Messenger of Allāh (ṣallallāhū `alayhi wa-sallam) until he died. So, he memorized and narrated the most, despite the fact that he only accompanied the Prophet (ṣallallāhū `alayhi wa-sallam) for not more than three years. This was all because he was sincere with this knowledge, threw off the shackles of this world, and freed his heart from all other distractions and concerns.
So, the student of knowledge should cut off all distractions, because if one’s concentration is spread here and there, he will miss out on discovering many things. The Salaf would put preference to knowledge over and above everything else. For example, it was narrated that Imām Aḥmad (may Allāh have Mercy on him) did not get married until after he was 40!
And a slave girl was given as a gift to Abū Bakr al-Ambarī. When she entered upon him one time, he was in the middle of trying to come to a conclusion on an issue, and had trouble doing so. So, he said: “Take her back to the trader.” She asked: “Why? What did I do?” He replied: “Nothing, except that my heart was distracted by you, and you are not worth me being prevented from my knowledge.” [17]
Ash-Shāfi’ī (may Allāh have Mercy on him) said: “Nobody who seeks this knowledge while he is wealthy and high in status will succeed. Rather, those who seek it while they are humble, having a low standard of living, and are serving the scholars will succeed.”
Ibn Wahb narrated that Mālik b. Anas (may Allāh have Mercy on him) said: “Nobody will get what he wants from this knowledge until he experiences poverty that causes him to prefer it over anything.” [18]
References
[1] Al-Fawā’id’ (p. 204)
[2] Al-Jāmī’ li Akhlāq ar-Rāwī wa Adāb as-Sāmi’’ (1/99)
[3] at-Tahhān’s commentary on al-Khatīb’s ‘Jāmi’’ (1/99)
[4] ‘Tadhkirāt as-Sāmi’ wal-Mutakallim’ (p. 70)
[5] ‘Saḥīḥ Muslim’ (994)
[6] ‘Saḥīḥ Muslim’ (995)
[7] ‘Saḥīḥ Muslim’ (996)
[8] ‘Sharḥ Saḥīḥ Muslim’ (7/82)
[9] ‘Al-Jāmi’ li Akhlāq ar-Rawi wa Adāb as-Sāmi’’ (1/98)
[11] Al-Bukhārī (2047, 2350, and 7354) and Muslim (2492)
[12] ‘Saḥīḥ al-Bukhārī’ (5432)
[13] Al-Baqarah; 159-160
[14] ‘Saḥīḥ al-Bukhārī’ (118)
[15] ‘Fatḥ al-Bāri’ (1/258)
[16] ‘Sharḥ Saḥīḥ Muslim’ (16/53)
[17] ‘Al-Bidāyah wan-Nihāyah’ (8/111)
[18] ‘Mukhtasar Minhāj al-Qāsidin’ (p. 14)