Imaam Abu Sulaymaan ad-Daaraani رحمة الله عليه said:
من ترك الدنيا للآخرة ربحهما، ومن ترك الآخرة للدنيا خسرهما
"Whosoever abandons the Dunyaa for the sake of the Aakhirah, will gain both of them. However, the one who abandons the Aakhirah for the sake of the Dunyaa, will lose both of them." [Hilyat-ul-Awliyaa, 9:278]
Last edited by Huzaifah ibn Adam; 08-20-2016 at 11:14 AM.
Imaam Abu Sulaymaan ad-Daaraani رحمة الله عليه said:
إذا جاءت الدنيا إلى القلب ترحلت الآخرة منه، وإذا كانت الدنيا فى القلب لم تجئ الآخرة تزحمها، لأن الدنيا لئيمة والآخرة عزيزة
"When the Dunyaa enters the heart, the Aakhirah leaves from it. When the Dunyaa is in the heart, the Aakhirah does not approach it to rival it, because the Dunyaa is lowly while the Aakhirah is noble." [Hilyat-ul-Awliyaa, 9:260]
He also said:
احذر صغير الدنيا فإنه يجر إلى كبيره
"Beware of a little of the Dunyaa, because it will lead to a lot of it." [Hilyat-ul-Awliyaa, 9:261]
They take their priests/doctors of divinity and their anchorites/monks to be their lords in derogation of Allah, and (they take as their Lord) Christ the son of Mary; yet they were commanded to worship but One god: there is no god but He. Praise and glory to Him: (Far is He) from having the partners they associate (with Him).
Chapter Name: Al-Tawba Verse No:31
him, said, “No one who has the weight of a seed of arrogance in his heart will*enter Paradise.” Someone*said, “But a*man loves to have beautiful clothes and shoes.” The Prophet said, “Verily,*Allah is beautiful and He loves beauty. Arrogance means rejecting the truth and looking down on people.”
In another narration, the Prophet said, “He will not enter Hellfire who has the weight of a seed of faith in his heart, and he will not enter Paradise who has the weight of a seed of arrogance in his heart.”Source: Ṣaḥīḥ Muslim 91Grade:*Sahih*(authentic) according to Muslim
Whoever Obeys a Scholar or a Ruler by Prohibiting What Allah Has Permitted or Permitting What Allah Has Prohibited Has Taken Them as Partners Beside Allah
Ibn `Abbas (ra) said: "Stones are about to rain down upon you from the sky: I say to you: "Allah's Messenger**said..." and you reply: "But Abu Bakr and `Umar said...?"*1Because obedience is a form of worship, it is not allowed to obey anyone - be he man or jinn - unless it conforms with obedience to Allah and His Messenger*.
This is why Ibn `Abbas (ra) repudiated those who, when they were informed that the Prophet**had pronounced upon a matter, objected that Abu Bakr As-Siddeeq and `Umar Ibn Al-Khattab (may Allah be pleased with them both)*2* had said something different, thus, in effect, preferring the opinions of these two pious Companions over the Revelation of Allah .
This incident allegedly occurred during a discussion about Hajj in which Ibn `Abbas (ra) mentioned something which he had heard from Muhammad, the Messenger of Allah*. Ibn `Abbas (ra) warned them of Allah's approaching punishment and His Anger for those who preferred the opinions of Abu Bakr and `Umar (may Allah be pleased with them) to the guidance of Allah's Messenger*.
- In view of this, what may be said of those who prefer the opinions of lesser men over the Book of Allah and the*Sunnah*of His Prophet*.*
3Benefits Derived From This Narration
1. Evidence of the virtue of Ibn `Abbas and his excellent understanding of religious matters.
2. That no opinion which contradicts the Qur'an and*Sunnah*is to be given heed, no matter from whom it emanated.
3. The obligation to be angry for Allah and His Messenger's sake.Relevance of This Narration to the Subject of the Chapter and to the Subject of*TawheedThat the narration proves that Ibn `Abbas (ra) held that it is forbidden to prefer the opinion of any of Allah's creatures over the*Sunnah*of the Messenger of Allah**and this is because to do so is an act of*Shirk*since it constitutes obedience to other than Allah ...ooOOoo
..Imam Ahmad Ibn Hanbal said: "I am amazed at those people who know that a*sanad*is authentic and yet, in spite of this, they follow the opinion of Sufyan, for Allah (ra), says:"*Let those who oppose his [the Messenger's] commandment beware, lest some*fitnah*befall them or a painful torment be inflicted on them"
(Qur'an 24:63)
Do you know what that*fitnah*is? That*fitnah*is*Shirk. Maybe the rejection of some of his words would cause one to doubt and deviate in his heart and thereby be destroyed."
In this narration, Imam Ahmad Ibn Hanbal rejects those who abandon the*Sunnah*of the Prophet*, after it has been made clear to them its authenticity and the meaning has been explained to them, in favour of the opinion of Sufyaan Ath-Thawri
4*and other scholars, in spite of their fallibility. And he warns them against deviating, by rejecting Allah's Book or the*Sunnah*of His Prophet*; this is because the blind followers of the*mazahib
5*frequently change the meanings of Qur'anic verses and Ahadith*or quote them out of context, or claim that they have been abrogated in order to make them conform with their particular*mazhab. Then the Imam supports his contention by mentioning the Words of Allah , Most High; let the Qur'an be sufficient proof for us all.
Benefits Derived From This Narration
1. That in the opinion of Imam Ahmad it is forbidden to abandon the*Sunnah*of Allah's Messenger in favour of the saying of any person, no matter how knowledgeable and pious he may be.
2. That every commandment of the Prophet is considered obligatory, unless there is some proof to indicate its preferability.
3. That rejecting the Law of Allah leads to destruction in this world and in the Hereafter.Relevance of This Narration to the Subject of the Chapter and to the Subject of*TawheedThat it proves that Imam Ahmad considered that deviating from the*Sunnah*of the Messenger of Allah**in favour of the sayings of others is*Shirk, because it involves obedience to other than Allah and His Messenger*; and he quotes from the Qur'an to prove his contention...ooOOoo.
.On the authority of `Adi Ibn Hatim (ra), it is reported that he heard the Messenger of Allah**reciting this Qur'anic verse:
"*They have taken their rabbis and their monks as lords beside Allah and [they take as a lord]*Al-Maseeh,*`Eesaa, the son of Maryam, yet they were not commanded but to worship One God: None has the right to be worshipped but He - Praise and Glory to Him: [Far is He] from having the partners they associate [withHim]"
(Qur'an 9:31)".
..and I said to him : "We don't worship them."
He**said: "Do they not forbid what Allah has permitted and do you not then forbid it (to yourselves), and do they not make permissible for you what Allah has forbidden, and do you not then make it permissible (to yourselves)?"
I replied: "Certainly!"
He**said: "That is worshipping them."
*(Narrated by At-Tirmizi, who graded it as*Hasan)
`Adi Ibn Hatim informs us in this Hadith, that when he heard the Prophet**reciting Allah's Words:
"*They have taken their rabbis and their monks as lords beside Allah. And [they take as their lord]*Al-Maseeh,*`Eesaa, the son of Maryam"*(Qur'an 9:31)
He contradicted the Prophet*, saying that they do not worship them; for to his mind, what was meant by worship was bowing, prostration, supplication, sacrifice etc. But the Prophet**informed him that their obedience to the rabbbis and monks in forbidding the permissible and permitting the forbidden was a form of worship, because they have thus made their rabbis and monks partners to Allah in obedience and in ordaining the Law.
Benefits Derived From This Hadith
1. Evidence that the rabbis and monks statements are to be checked if they appear to be strange
2. Confirmation of the Jews' and Christians'*Shirk.
3. That the original Message of all the Messengers and Prophets was*tawheed.
4. That obedience to any of Allah's creatures, if it entails disobedience to Allah , constitutes an act of worship.
5. The obligation to inquire from the people of knowledge about matters which one does not understand.
6. The rejection of blind obedience to Allah's creatures, for all except the Prophets are fallible.
Relevance of This Hadith to the Subject of the Chapter and to the Subject of*TawheedThat it proves that whoever obeyed a religious scholar by making the permissible forbidden, or vice versa has committed an act of*Shirk.
Footnotes
1. While according to a number of scholars of Hadith, this is a weak narration, its meaning is correct.
2. Abu Bakr As-Siddeeq and 'Umar Ibn Al-Khattab: Two close friends of the Prophet**and the first and second Khaleefah (Caliph) respectively, after his death. They were among the most knowledgeable and pious of the Companions.
3. Such as those who, when confronted with a Prophetic Hadith say: "Yes, but our Shaikh says..." or: "Yes, but in our mazhab (i.e. school of Islamic jurisprudence)..."
4. Sufyaan Ibn Sa'eed Ibn Masrooq Ath-Thawri: A great scholar of Hadith and fiqh, who lived in the first century after the hijrah. He died in the year 61 A.H., aged 64 years.
5. Mazahib: Plural of mazhab.
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Surah 68. The Pen, (the Letter) N
1.*Nun. By the Pen and the (Record) which (men) write,
2.*Thou art not, by the Grace of thy Lord, mad or possessed.
3.*Nay, verily for thee is a Reward unfailing:
4.*And thou (standest) on an exalted standard of character.
5.*Soon wilt thou see, and they will see,
6.*Which of you is afflicted with madness.
7.*Verily it is thy Lord that knoweth best, which (among men) hath strayed from His Path: and He knoweth best those who receive (true) Guidance.
8.*So hearken not to those who deny (the Truth).
9.*Their desire is that thou shouldst be pliant: so would they be pliant.
10.*Heed not the type of despicable men,- ready with oaths,
11.*A slanderer, going about with calumnies,
12.*(Habitually) hindering (all) good, transgressing beyond bounds, deep in sin,
13.*Violent (and cruel),- with all that, a bast*rd,
14.*Because he possesses wealth and (numerous) sons.
15.*When to him are rehearsed Our Signs, "Tales of the ancients", he cries!
16.*Soon shall We brand (the beast) on the snout!
1The righteous perisheth, and no man layeth*it*to heart: and merciful men*are*taken away, none considering that the righteous is taken away from the evil*to come.
2He shall enter into peace: they shall rest in their beds,*each onewalking*in*his uprightness.God Condemns Idolatry
3But draw near hither, ye sons of the sorceress, the seed of the adulterer and the wh0re.
4Against whom do ye sport yourselves? against whom make ye a wide mouth,*and*draw out the tongue?*are*ye not children of transgression, a seed of falsehood,
5Enflaming yourselves with idols under every green tree, slaying the children in the valleys under the clifts of the rocks?
6Among the smooth*stones*of the stream*is*thy portion; they, they*are*thy lot: even to them hast thou poured a drink offering, thou hast offered a meat offering. Should I receive comfort in these?
This post was off topic, not sure how it is related to this thread. But since it is posted here,
format_quote Originally Posted by Abz2000
Such as those who, when confronted with a Prophetic Hadith say: "Yes, but our Shaikh says..." or: "Yes, but in our mazhab (i.e. school of Islamic jurisprudence)..."
“Allah & His Messenger ﷺ says A, while classical Imam says B, therefore we follow Allah & His Messenger ﷺ.” Wait a minute, Allah & His Messenger ﷺ also said X, Y, & Z, and classical Imam’s B = A^3 + X^2 – Y + Z. Not so easy now, is it?
“Allah & His Messenger ﷺ says A, while classical Imam says B, therefore we follow Allah & His Messenger ﷺ.” Wait a minute, Allah & His Messenger ﷺ also said X, Y, & Z, and classical Imam’s B = A^3 + X^2 – Y + Z. Not so easy now, is it?
Which is why we need to unite under khilaafah upon the path of prophethood which has authority and can gather the knowledgable and wise scholars so they can debate issues which require consenus whilst seeking to obey and please Allah and provide unanimous declarations with authority. The status quo of wandering like lost sheep under secularist (atheist, kaafir) rulers is humiliating, racist and divisive, and i think that most of us know that our scholars are currently having to walk a tight-rope when it comes to speaking the plain truth.
"A wealthy man was about to have his meal. His wife served roast fowl. As he was about to eat, a beggar knocked at the door asking for food in the name of Allaah Ta`aalaa. The wealthy man buffeted the beggar. The beggar left without receiving anything. After a few years the vicissitudes of life transformed the wealthy man into a pauper. Unable to support his wife, he divorced her. She married another wealthy man. One day she presented roast fowl to her new husband. As he was about to eat, a beggar appeared at the door begging for food. The husband instructed his wife to give the beggar the fowl which he had not even touched as yet. The wife obeyed. When she presented the fowl to the beggar, her eyes welled up with tears.
Her husband insisted for an explanation. Finally she narrated the episode of her former husband and the beggar who was chased away by her husband. Today, the beggar who had appeared at their door and to whom she gave the roasted fowl was in fact her former husband, hence she cried. Her husband said: “By Allaah! I am that beggar whom your former husband had buffeted. Allaah Ta`aalaa blessed me with wealth and snatched away His bounties because of his ingratitude.”
“These are the days which We rotate in mankind.’ –Qur’aan"
Every practice of Rasulullah (sallallahu alayhi wasallam), irrespective of its apparent
superficiality, is a Sunnat worthy of emulation, and on which even a person's Najaat (Salvation) in
the Aakhirah could be achieved. A person who suffers the misfortune of being deprived from
Sunnat practices, should be remorseful and supplicate for taufeeq to observe the blessed Sunnat
acts of Rasulullah (sallallahu alayhi wasallam). But never should one mock any Sunnat practice.
The consequences for mockery of any Deeni tenet or act regardless of how insignificant it
mayappear, can be catastrophic, both spiritually and physically, in this world and in the Aakhirah.
Abu Salmah, a resident of Basrah (in Iraq) was a notoriously insolent person who derived
pleasure mocking Sunnat practices. Regarding this most unfortunate, miserable man, Allaamah
Qutbuddin Yooqeeni (rahmatullah alayh) narrating from Allaamah Ibn Khalqaan (rahmatullah
alayh) said that Abu Salmah was extremely insolent. One day when the virtues of the Miswaak
were being explained, Abu Salmah who was also present, derisively commented with extreme
insolence and mockery: "I shall use the Miswaak on my anus." He promptly inserted a Miswaak
inside his pants and for a few moments held it on his anus.
Subsequent to the perpetration of this extremely disrespectful vile act, Abu Salmah was
overtaken with extreme pain in his stomach and anus. He suffered for nine months. His stomach
became bloated resembling a pregnant woman. In the ninth month he gave 'birth' to a creature. A
rat-like creature emerged from his anus. This creature had four legs and its mouth had the
appearance of a fish. Four teeth protruded out of its mouth. Its tail was one cubit (about 9
inches/15 cm). The posterior of its body was like a rabbit.
On its emergence, this frightful creature let out a terrible piercing scream. Abu Salmah died three
days after giving birth to this animal which was his punishment in this world for having insolently
mocked the Sunnah of Rasulullah (sallallahu alayhi wasallam). Whilst perishing, he cried that the
creature is killing him. Numerous people in the vicinity saw this frightful animal. Some saw it whilst
it was alive while others saw it after its death. "May Allah protect us from such vile insolence and
evil mocking of the Sunnah. May Allah grant us a Maut on His Beloved Path (the Sunnah), and
may He resurrect us (on the Day of Qiyaamah) with the pious Souls."
(Al-Bidaayah Wan Nihaayah of Ibn Katheer) This awful episode happened in the year 668 Hijri.
Zindeeqs and modernists who’s Imaan has been corrupted and deranged with the pollution of
westernism and liberalism should take lesson and fear. The Athaab of Allah which will overwhelm
them assumes a variety of forms, both exoteric and esoteric. The Divine Punishment consisting of
Allah's Wrath and Curse, disfigures both the body and the soul. His Chastisement is
commensurate to the crime. [Subulas Salaam, p.13]
حاتم الأصم رجلٌ من السلف من تلاميذ الشيخ شقيق البلخي رحمهما الله تعالى، طلب العلم على يديه ما يربوا على ثلاثين عاما، فحقق التقوى والتوكل في حياته خير تحقيق، سُأل في يوم من الأيام: بما حققت التقوى يا حاتم..؟ فقال: حققت التقوى بأربعة أمور وذكر:• علمت أن رزقي لا يأخذه احدٌ غيري فاطمئن قلبي.• وعلمت أن عملي لن يتقنه غيري فاشتغلت به.• وعلمت ان الموت يطلبني فأعددت الزاد لذلك اليوم.• وعلمت أن الله مطلعٌ علي فاستحييت ان يراني وأنا على معصية.
Haatim al-Asamm was a pious Wali of Allaah Ta`aalaa from the Salaf (first three generations of Islaam), and he was from the students of Shaqeeq al-Balkhi رحمة الله عليهما. He studied under him for more than 30 years. He acquired true Taqwaa and Tawakkul in his life.
One day he was asked, "O Haatim, how did you acquire Taqwaa?" He said, "I acquired Taqwaa through four things:
1) I knew that my Rizq (sustenance) cannot be taken away by anyone, so my heart became at ease.
2) I knew that my good deeds cannot be done and perfected by anyone else, so I engrossed myself in them.
3) I knew that Maut (death) would seek me, so I prepared provisions for that day.
4) I knew that Allaah is ever fully aware of me and seeing me, so I was shy to be seen by Him whilst disobeying Him."
Last edited by Huzaifah ibn Adam; 08-26-2016 at 07:29 PM.
He is Allah, other than whom there is no deity, the Sovereign, the Pure, the Perfection, the Bestower of Faith, the Overseer, the Exalted in Might, the Compeller, the Superior. Exalted is Allah above whatever they associate with Him [59:23]
قال حاتم الأصم رحمه الله ليس في القيامة أشد حسرة من رجل علم الناس علماً فعملوا به ولم يعمل هو به ففازوا بسببه وهلك هو
Haatim al-Asamm said, "On the Day of Qiyaamah, no one will have more regret than a man who used to impart `Ilm (Deeni Knowledge) to people, and those people used to act on that `Ilm but he didn't. Hence, they became successful because of him whilst he himself is destroyed." [Narrated in Ihyaa `Uloom ad-Deen.]
Shaqeeq Balkhi and Haatim al-Asamm - Eight Lessons to Learn:
Shaqeeq Balkhi once asked his student, Haatim al-Asamm, "For how long have you been with me?" He said, "30 years." Shaqeeq Balkhi asked, "What did you learn from me in this time?" Haatim said, "Eight things." Shaqeeq said, "Innaa Lillaahi wa Innaa Ilayhi Raaji`oon! (To Allaah we belong and to Him we shall return!) My entire life has gone (teaching) you and yet you have not learnt except eight things!?" Haatim said, "O Ustaadh (teacher), I did not learn other than them, and I do not like to lie." Shaqeeq said, "Tell me these eight things. Let me hear them." Haatim said:
"I looked at the creation, and I saw that everyone has a beloved whom they spend their time with until they reach the Qabr (grave). When they reach the Qabr (i.e. when they die), they leave that beloved behind. Hence, I made good deeds my beloved, so that when I enter the Qabr, my beloved will enter it with me." Shaqeeq said, "You have done well, O Haatim! What is the second?" He said:
"I pondered over the Saying of Allaah `Azza wa Jall:
وأما من خاف مقام ربه ونهى النفس عن الهوى فإن الجنة هي المأوى
"As for him who fears the standing in front of his Rabb (on the Day of Qiyaamah) and who prohibits his Nafs from (following its) desires, then indeed Jannah will be his abode."
I knew that the Saying of Allaah Sub-haanahu wa Ta`aalaa is the Haqq (Truth), so I strived hard in repelling my Nafs from following its desires, until it became established on the obedience of Allaah Ta`aalaa.
Thirdly: I looked at creation and saw that whosoever has something of value, stores it in a safe place. I then pondered over the Saying of Allaah `Azza wa Jall:
ما عندكم ينفد وما عند الله باق
"What is with you shall come to an end,, and what is with Allaah shall remain (forever)..."
Hence, whenever I acquired something of value, I entrusted it to Allaah, so that it may remain safe by Him.
Fourthly: I looked at the creation and saw that some of them thought that (honour) lies in wealth; others thought it lied in being from a noble lineage and family. I looked into it and saw that those things are worthless. I then pondered over the Saying of Allaah Ta`aalaa:
إن أكرمكم عند الله أتقاكم
"The most honourable of you to Allaah are those who have the most Taqwaa."
Hence, I acted according to Taqwaa so that I may be honourable to Allaah.
Fifthly: I looked at creation and saw that some of them slander and attack others, and some of them curse others. The cause behind all of this is Hasad (jealousy). I then pondered over the Saying of Allaah `Azza wa Jall:
نحن قسمنا بينهم معيشتهم في الحياة الدنيا
"We have divided between them their livelihood in the life of this Dunyaa..."
Hence, I abandoned jealousy and kept away from the creation, and I knew that the division is done only by Allaah Sub-haanahu wa Ta`aalaa, so I kept the enmity of creation away from me.
Sixthly: I looked at creation and saw that some of them rebel against and oppress others, and some of them fight with others. I then turned to the Saying of Allaah `Azza wa Jall:
إن الشيطان لكم عدو فاتخذوه عدواً
"Indeed, Shaytaan is to you an enemy, so take him as an enemy..."
Hence, I directed all of my enmity towards him alone, and I applied myself to taking precaution from him, because Allaah Ta`aalaa has testified that he is an enemy to me. Therefore, I abandoned enmity towards the rest of the creation.
Seventhly: I looked at creation and saw everyone working very hard, exhausting themselves and even degrading themselves to earn their sustenance; even entering into what is Haraam (as a result). I pondered over the Saying of Allaah Ta`aalaa:
وما من دابة في الأرض إلى على الله رزقها
"There is no creature in the earth except that upon Allaah is (to provide) its Rizq (sustenance)..."
I knew that I am simply one such creature, the Rizq of whom is upon Allaah. Hence, I engrossed myself in that which is for Allaah Ta`aalaa (i.e. good deeds to please Him) and I left that which is for me to Him (i.e. I relied upon Him alone to provide for me and cut off desire and asking from anyone else.).
Eightly: I looked at creation and saw that all of them putting their Tawakkul (trust and reliance) in some created thing: some of them put their trust in property, some in business or a profession; some in the health of their bodies. All of them were putting their Tawakkul in a creation just like them. I pondered over the Saying of Allaah Ta`aalaa:
ومن يتوكل على الله فهو حسبه
"Whosoever puts his Tawakkul in Allaah, Allaah will sufice him."
Hence, I put my Tawakkul in Allaah Alone, and He sufficed me."
Shaqeeq Balkhi said, "O Haatim! May Allaah Ta`aalaa grant you Tawfeeq! I have studied the knowledge of the Towraah, the Injeel, the Zaboor and the Furqaan al-`Azheem (i.e. the Qur'aan), and have found all types of goodness and Deen revolves around these eight matters."
ويروى عن حاتم الأصم رضي الله عنه أنه سئل عن صلاته فقال إذا حانت الصلاة أسبغت الوضوء وأتيت الموضع الذي أريد الصلاة فيه فأقعد فيه حتى تجتمع جوارحي ثم أقوم إلى صلاتي وأجعل الكعبة بين حاجبي والصراط تحت قدمي والجنة عن يميني والنار عن شمالي وملك الموت ورائي أظنها آخر صلاتي ثم أقوم بين الرجاء والخوف وأكبر تكبيراً بتحقيق وأقرأ قراءة بترتيل وأركع ركوعاً بتواضع وأسجد سجوداً بتخشع وأقعد على الورك الأيسر وأفرش ظهر قدمها وأنصب القدم اليمنى على الإبهام وأتبعها الإخلاص ثم لا أدري أقبلت مني أم لا
It is narrated that Haatim al-Asamm was asked about his Salaah, so he said, "When the time for Salaah approaches, I make a full Wudhoo and thereafter I go to the place I intend to perform Salaah in. I sit there until all of my limbs join together (with my heart). Thereafter, I stand up (to perform) my Salaah. I place the Ka`bah in front of me, the Siraat (bridge over Jahannam) beneath my feet, Jannah on my right side, Jahannam on my left side, Malak-ul-Maut (the angel of death) behind me, and I think that it is the last Salaah I will ever perform (i.e. before dying). I then stand with both Rajaa (hope in Allaah Ta`aalaa) and Khauf (fear of His punishment). I perform the Takbeer with certitude. I recite (the Qur'aan) with Tarteel (reciting each and every letter and word correctly, at a slow, measured pace, without rushing). I perform Rukoo` with humility. I perform Sujood with Khushoo`. I sit on my left foot (in Tashahhud) and keep it spread out. I keep my right foot in a perpendicular position on the toes, and I follow this up with Ikhlaas (sincerity). Thereafter, I do not know whether it (my Salaah) has been accepted from me or not."
[Narrated in Ihyaa `Uloom ad-Deen of Imaam al-Ghazaali.]
Haatim al-Asamm literally means "Haatim the Deaf". There is a unique story behind how he acquired this nickname. It is narrated that one day, a Muslim lady came to ask him a question on Deen. However, at that very moment, she happened to pass wind. He said to her, "Speak louder; I'm hard of hearing." He said that so as to not embarrass her; by him pretending to be hard of hearing, she would feel he had not heard what had happened and so she would not feel embarrassed. She raised her voice to repeat the question, and he answered her. For the next 15 years until the lady died, he used to pretend to be hard of hearing so that no one could go to the lady and say that Haatim's hearing is fine. For this reason he became known as "Haatim al-Asamm" (Haatim the Deaf).
format_quote Originally Posted by Huzaifah ibn Adam
Haatim the Deaf:
Haatim al-Asamm literally means "Haatim the Deaf". There is a unique story behind how he acquired this nickname. It is narrated that one day, a Muslim lady came to ask him a question on Deen. However, at that very moment, she happened to pass wind. He said to her, "Speak louder; I'm hard of hearing." He said that so as to not embarrass her; by him pretending to be hard of hearing, she would feel he had not heard what had happened and so she would not feel embarrassed. She raised her voice to repeat the question, and he answered her. For the next 15 years until the lady died, he used to pretend to be hard of hearing so that no one could go to the lady and say that Haatim's hearing is fine. For this reason he became known as "Haatim al-Asamm" (Haatim the Deaf).
Allah knows how true the story is, since you're telling the story you know, if he pretended to be deaf just so no one could find out, how did everyone know? Is it a Gopal Bhar/Asop/brothers Grimm type story or a real one?
"A man was in debt for 700 dirhams (silver coins). He came to Hadhrat Abdullah Ibn Mubaarak (rahmatullah alayh) for assistance. Hadhrat Ibn Mubaarak wrote a letter instructing his manager to give the bearer of the letter seven thousand dirhams. Instead of seven hundred dirhams, he mistakenly wrote seven thousand.
When the person who was not aware of the contents, presented the letter to the manager, the manager suspected that Hadhrat Ibn Mubaarak had made an error. He asked the man what his need was. He replied 700 dirhams. The manager told him to wait. Meanwhile he wrote to Ibn Mubaarak informing him that the man’s need was only 700 dirhams, hence he sought clarification.
Hadhrat Ibn Mubaarak (rahmatullah alayh) wrote back: “On receipt of my letter, give the man fourteen thousand dirhams.” Although he realized the error, he did no retract the amount. Instead, his generosity dictated that the amount to be given should be doubled." [Subulas Salaam, p.54]
A man bought a roasted lamb from his neighbor. When the family was about to eat, a faqeer appeared on the scene. The man invited the faqeer to join them. The faqeer took a piece of the meat and lifted it to his mouth. He quickly released it and stood up saying that something prevents him from eating. The man begged the faqeer to remain and participate in the meal, but he refused and left.
The man said to his family that they should not eat until the mystery is solved. He thought that his neighbour may throw some light on this episode. He went to the neighbour and prevailed upon him to reveal what he knew of the meat. Due to the insistence of the man, the neighbor relented and confessed that he had roasted a dead lamb since he needed the money. The man threw the meat away. Dogs ate it. After some time he met the faqeer and begged him to explain why he had not eaten the meat. The Faqeer said: “Since the past few years my nafs never desired to eat meat. When I sat down to eat with you, my nafs became intensely gluttonous. I developed an inordinate desire to eat the meat. Thus, I understood that there was something amiss hence my nafs made the inordinate demand to eat, hence I refused to eat.” Subhaanallaah! How wonderfully did Allaah Ta`aalaa save his
servant from consuming carrion! [Subulas Salaam, p.22]
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