It is reported from Al-Awzâ’î – Allâh have mercy on him – that he said:
I have been told that it used to be said, “Woe to those who study [their religion] for a purpose other than worship, and those who seek to permit what is forbidden through doubts and specious arguments.”
Al-Khattîb Al-Baghdâdî, Iqtdâ Al-‘Ilm Al-‘Amal, p77.
Note: the English version of this account is based on Dr. Muḥammad Muḥsin Khan’s translation of Ṣaḥīḥ Al-Bukhārī, with slight modifications. The notes have been compiled from classic ḥadīth commentaries including Fatḥ Al-Bārī of Ibn Ḥajr, as well as points from the lectures and classes of contemporary scholars.
Narrated ‘Amr b. Maimūn:
I saw ʿUmar b. Al-Khattāb a few days before he was stabbed in Al-Madīnah. He was standing with Ḥudhayfah b. Al-Yamān and ‘Uthmān b. Ḥunaif to whom he said, “What have you done? Do you think that you have imposed more taxation on the land (of As-Swad i.e. ‘Iraq) than it can bear?” They replied, “We have imposed on it what it can bear because of its great yield.” ‘Umar again said, “Check whether you have imposed on the land what it cannot bear.” They said, “No, (we haven’t).” ‘Umar added, “If Allāh should keep me alive I will let the widows of ‘Irāq need no men to support them after me.” But only four days had elapsed when he was stabbed. The day he was stabbed, I was standing and there was nobody between me and him except Abdullah b. ‘Abbas. Whenever Umar passed between rows, he would say, “Stand in straight lines.” When he saw no defect (in the rows), he would go forward and start the prayer with Takbīr. He would recite Sūrah Yusuf or An-Nahl or the like in the first rak’ah so that people would have time to join the prayer.
Background
The assassination of ʿUmar took place in 23H, following ʿUmar’s return from Ḥajj. He was assassinated by a Persian Majūsī (Fire Worshipper) called Abū Lu`-lu` Fayrauz, who was in the employment of Ḥudhayfah – Allāh be pleased with him. ʿUmar didn’t used to allow war captives to enter Al-Madīnah, but Ḥudhayfah wrote to him requesting him to allow this worker to be hired for his skills in carpentry and metalwork. Ḥudhayfah believed people in Al-Medīnah could benefit from his skills. Ḥudhayfah taxed this worker in the conventional manner, but he complained to ʿUmar about the amount. ʿUmar told him that he was not being taxed unfairly for what he was doing. This angered the Majūsī. One day, ʿUmar passed by the worker and enquired, “I have been told that you claim you can build a mill powered by wind (a windmill).” The Fire worshipper replied with a frown, “I will build you a mill that all the people will talk about.” ʿUmar turned to those who were with him and said, “The slave has given me an appointment [warning].”
Points to note
Continued inshā Allāh
Umm Al-Dardâ` [the Younger] – Allâh be pleased with her – reports:
One day, Abû Al-Dardâ` came home angry, so I asked him, “What has made you so angry?” He replied, “By Allâh, I do not recognize anything from the Ummah of Muhammad except that they pray (salâh) in congregation.”
Al-Bukhârî, Al-Sahîh, Chapter on the Virtue of Praying Al-Fajr in Congregation.
We learn from this narration:
· Prayer (salâh) in congregation is from the characteristics of the Ummah of Allâh’s Messenger – Allâh’s peace and blessings be upon him.
· The noble Companion Abû Al-Dardâ` was conveying the idea that deficiency and negative changes had begun to creep in to the practices of the Muslims, and he wanted to point out this evil so that people could be aware and try to keep to the original teachings. Al-Hâfidh Ibn Hajr states, “Abû Al-Dardâ` intended to point out that all the deeds of those mentioned had suffered some degree of deficiency and change, except praying in congregation. This [change] is relative, for the condition of the people during the time of the Prophet was better compared to how it changed after that time; and during the time of the Two Shaykhs (Abû Bakr and ‘Umar) it was better compared to how it was after them. It is as if this concern came from Abû Al-Dardâ` towards the end of his life – during the latter part of ‘Uthmân’s Caliphate. And just imagine, if that virtuous generation was described by Abû Al-Dardâ` as it was, then what about those who came after them up to our own time?!”
· This narration shows us that we should be angry if some aspect of the religion is changed, and that renouncing evil can be done by showing one’s anger if one is not able to do any more than that.
Taken from Fath Al-Bârî of Ibn Rajab and Fath Al-Bârî of Ibn Hajr; both of which are commentaries on Sahîh Al-Bukhârî.
It is reported that Al-Fuḍayl b. ʿAyyāḍ said:
If you can be unknown, be so; it doesn’t matter if you are not known and it doesn’t matter if you are not praised. It doesn’t matter if you are blameworthy according to people if you are praiseworthy with Allāh the Mighty and Majestic.
Al-Bayhaqī, Al-Zuhd Al-Kabīr p100.
O People of Scripture! Do not be extreme in your religion! [Al-Mâ`idah (5): 77]
It is reported from Qatâdah – Allâh have mercy on him – that he said, commenting on this verse, “Meaning: do not innovate in religion and do not sit with a religious innovator (mubtadi’).”
Ibn Battah, Al-Ibânah Al-Kubrâ Vol.1 p394.
It is reported from Abû Qilâbah – Allâh have mercy on him – that he said:
Do not sit with the People of Desires (Bid’ah), for I fear that they will immerse you in their misguidance or mix up and confuse what you already know.
Ibn Battah, Al-Ibânah Al-Kubrâ Vol.1 p377.
It is reported from ‘Abdullâh b. ‘Abbâs – Allâh be pleased with them – that he said:
After Allâh’s Messenger – Allâh’s peace and blessings be upon him – passed away, I said to a man from the Ansâr, “Come, let us ask [and learn from] the Prophet’s Companions, Allâh’s peace and blessings be upon him, for they are many in number today.” He replied, “I am surprised at you Ibn ‘Abbâs – do you really think people need you when there are so many Companions of the Prophet – Allâh’s peace and blessings be upon him?” So he did not involve himself in this endeavor, but I busied myself asking [the Companions about issues]. If I heard of a hadîth being reported by a man, I would come to him and if he was taking his midday nap I would lay down my garment and lie outside waiting for him, with the wind blowing dust in my face. The man would come out [for Dhuhr] and see me in that state, and he would exclaim, “O nephew of Allâh’s Messenger! What has brought you here? You should have sent for me and I would have come to you!” I would say, “Rather I should come to you [to seek knowledge].” I would then ask him about the hadîth I heard. The man [who I originally invited to seek knowledge with me] remained as he was, and when he saw how people would gather around me [to seek knowledge] he said, “For sure, this young man was more intelligent than me.”
Al-Dârimî, Al-Sunan Vol. 2 p129.
It is reported from Al-Hasan Al-Basrî – Allâh have mercy on him – that he said:
The life of this world is made up of three days: yesterday has gone with all that was done; tomorrow, you may never reach; but today is for you so do what you should do today.
Al-Bayhaqî, Al-Zuhd Al-Kabîr p197.
A man once asked Abū Hurayrah – Allāh be pleased with him, ‘What is al-taqwā?” He replied, “Have you ever taken a path filled with thorns?” The man replied, “I have.” Abū Hurayrah asked him, “What did you do?” He replied, “When I saw a thorn I would dodge it or pass over it or behind it.” Abū Hurayrah said, “That is al-taqwā.”
Al-Baihaqī, Al-Zuhd Al-Kabīr p351.
It is reported from Al-Hasan Al-Basrî – Allâh have mercy on him – that he said:
It used to be said: it is part of al-nifâq (hypocrisy) to be inwardly different from what you are on the outside, to say one thing and do another and to be different in how you enter and how you leave. And the root of al-nifâq is lying.
Abû Bakr Al-Kharâ`itî, Masâwî Al-Akhlâq wa Madhmûmihâ p62.