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Archive for August, 2008

Aathaar on Knowledge

بسم الله الرحمان الرحيم

الحمد الله

Sufyaan Ath-Thawree رحمه الله: “The excellence of knowledge is due only to the fact that it causes a person to fear and obey Allaah, otherwise it is just like anything else.” [Related by ibn Rajab]

Al-Hasan al-Basree رحمه الله: “Whoever learns something in the name of Allaah, seeking that which is with Him, he will win. And whoever learns something for other than Allaah, he will not reach the goal, nor will his acquired knowledge bring him closer to Allaah.” [Related by Ibn ul Jawzee]

‘AbduLlah Ibn Mas’ud رضي الله عنه: “True knowledge is not measured in relationship to how much you memorize and then narrate, but rather, true knowledge is an expression of piety [protecting oneself from what Allaah prohibited and acting upon what He mandated].”Also, “Study and act upon what you learn.” [Related by Abu Na`eem]

‘Abdullah ibn Mas’ud رضي الله عنه: Learn, so when you have learnt , then act.

Az-Zuhree رحمه الله: The action of one who acts and does not know will not be trusted by the people and the people will not be happy with the saying of an ‘aalim who does not act.

Sahl ibn ‘Abdullah al-Fustaani رحمه الله: All the people are intoxicated except the scholars and all the scholars are confused except whoever acts according to his knowledge.

Sahl ibn ‘Abdullah al-Fustaani رحمه الله: The world is foolishness and barren except the knowledge and all of knowledge is a proof against him except what is acted upon and all action is useless except with sincerity and sincerity is in great danger until sealed by it (the action).

Yusuf ibn al Hunain رحمه الله: With good manners you understand the knowledge and with knowledge your actions are corrected and with the actions wisdom is obtained and with wisdom you understand zuhud (renunciation) and granted the benefit of it and with zuhd comes abandoning the world and with abandoning the world comes longing for the Hereafter and with longing for the Hereafter the Pleasure of Allah ‘Azza wajal is obtained.

Maalik ibn Dinar رحمه الله: When a servant seeks knowledge for practise, his knowledge humbles him and when he seeks it for other than that it increases him in immorality and pride by it.

Abu Hurairah رضي الله عنه: The example of knowledge which is not acted upon is like wealth from which nothing is spent in the way of Allah ‘Azza wajal.

Abu Darda رضي الله عنه: I am not afraid that it will be said to me: “Oh ‘Uwaymir what have you learned?”, but I am more concerned that it will be said to me: “Oh ‘Uwaymir, what have you done with what you have learned!”

Umar ibn Abdul-Aziz رحمه الله: Whoever does not consider speech to be part of his act on will sin abundantly and whoever acts without knowledge will do more harm than good.

Maalik ibn Dinar رحمه الله: Indeed I found among the wise sayings: “There is no good for you to know what you do not know while you are not acting upon what you do know, because the likeness of that is as the likeness of a man who gathers firewood, so he ties up a bundle and tries to carry it but he is not able to, so he adds another one to it.

Ata رحمه الله reported : There was a youth who used to come to the Mother of the Believers رضي الله عنها from time to time and ask her and she would narrate to him. So one day he came to her and asked her, so she said: “Oh my son, have you acted yet upon what you have heard from me?” So he said: “No by Allah, Oh my mother “, so she said : ” Oh my son, then why do you seek increase in Allah’s proof against us and against you.”

Fudayl ibn ‘Iyyad رحمه الله: As for hadeeth, it is better that a man does not hear it than that he hears it and does not act upon it.

Sufyaan ath-Thawree رحمه الله: Would that I had not written down knowledge and would that I would be saved from my knowledge so that it would be even, neither against me nor for me.

Ash-Sha’bee رحمه الله: Indeed we are not the scholars but we have heard hadeeth so we have reported them. For the scholars are those who when they know, they act.

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بسم الله الرحمان الرحيم

الحمد الله

There was a mushrik from Ta’if who came to Makkah and there he saw a man moving in a strange way. He was then followed by a lady and lastly, by a young boy. This man from Ta’if was a friend of al-‘Abbas رضي الله عنه (and at this time he wasn’t a Muslim) so he asked him, “Who are these people?” al-‘Abbas رضي الله عنه said, “The first man is Muhammad, the lady is Khadijah and boy was ‘Ali. Muhammad claims to be a Prophet sent by Allah.” This man just left the place. Later on became a Muslim about 20 years or so ago and used to say, “Had I become a Muslim at that time, I would have been the fourth Muslim and look at me now?!”

Lesson to be learnt from this incident:

Do not miss an opportunity for good when it is presented to you lest you might be regretful later on. Cling on to the chance of gaining hasanaat whenever you get it even if you don’t feel like doing the act it maybe that Allah سبحانه و تعالى will open for you a door to success through it which might be of great benefit in the Aakhirah and Allah سبحانه و تعالى knows best.

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A gift…

بسم الله الرحمان الرحيم

الحمد الله

Ramadan is around the corner, and insha’Allah I have got some exciting news for you. Many people do not know that I actually wrote a book. Well a journal to be more accurate. And guess what? I am going to give you a copy as a gift!

So I got this as an email from Shaykh Muhammad AlShareef حفظه الله and here is the book:

Download

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بسم الله الرحمان الرحيم

الحمد الله

Once ‘Umar رضي الله عنه was walking down the road in Madinah and a woman came to ‘Umar رضي الله عنه and she stopped him and said, “O’ ‘Umar, I remember one day when you would be called ‘Umayr (when he was young and ‘Umayr means small ‘Umar) and you would be carrying a stick with you terrorising the kids then after that you were called ‘Umar and then the days passed and you are called Ameer-ul-Mu’mineen so fear Allah. And fear Allah with your people and remember the Day of Judgement.” She went on and on giving nasihah and ‘Umar رضي الله عنه just stood there listening to her without any interruption. There was a man with ‘Umar who said, “Stop speaking like that to Ameer-ul-Mu’mineen!” ‘Umar رضي الله عنه said, “You stop! If this woman would continue talking I would continue listening and I would only leave her to perform Salah and come back. Why shouldn’t I listen to a woman whom Allah listened to her complaints from above seven Heavens?” This was Khawlah رضي الله عنها who went to complain to Prophet صلى الله عليه و سلم about her husband for whom revealed ayaat in Surat al-Mujadilah.

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Love of Prophet صلى الله عليه و سلم for his Ummah

بسم الله الرحمان الرحيم

الحمد الله

Prophet صلى الله عليه و سلم made du‘a for us in every Salah:

‘A’ishah رضي الله عنها narrated:

Once, when I saw the Prophet in a good mood, I said to him: “O Messenger of Allah! Supplicate to Allah for me!”

So, he صلى الله عليه و سلم said: “O Allah! Forgive ‘A’ishah her past and future sins, what she has hidden, as well as what she has made apparent.”

So, I began smiling, to the point that my head fell into my lap out of joy.

The Messenger of Allah صلى الله عليه و سلم said to me: “Does my supplication make you happy?”

I replied: “And how can your supplication not make me happy?”

He then said: “By Allah, it is the supplication that I make for my Ummah in every prayer.”

[Reported in ‘Sahih Mawarid adh-Dhaman’, and it is in ‘as-Silsilah as-Sahihah’]

He صلى الله عليه و سلم called us their brothers!

The Prophet صلى الله عليه و سلم (once) said, “I wish I could see my brothers.”
The Companions
رضي الله عنهمreplied, “Aren’t we your brothers, O Prophet of Allah?”
He
صلى الله عليه و سلم replied: “No, you are my Companions. My brothers are those who come after me and believe in me without seeing me.”

[Reported in Musnad Imam Ahmed]

The day everybody will say “Me! Me!”, our Prophet صلى الله عليه و سلم will say “My Nation! My Nation!”

…I will say, “O Lord, my followers! My followers!“…

[Excerpt from long hadith of intercession, reported in Sahih Bukhari]

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Dreams and Dream Interpretations

by Imam Anwar al-‘Awlaki حفظه الله

بسم الله الرحمان الرحيم

الحمد الله

Seventeen Rules of Dream Interpretations:

Ibn Qutaybah ad-Dinawari رحمه الله says in his book about dream interpretations, “There is nothing in which people deal with from the different sciences that is more obscure, delicate, exalted, noble, difficult and problematic than dreams because they are a type of revelation and type of Prophethood.”

Narrated Anas bin Malik رضي الله عنه Allah’s Messenger صلى الله عليه و سلم said, “A good dream (that comes true) of a righteous man is one of forty-six parts of prophet hood.” [Sahih al-Bukhari]

Some scholars tried to give explanation to this ratio of 1:46. We have no way to find out that if their explanation is correct or not. Prophet hood of Prophet صلى الله عليه و سلم extended from 40 to 63 years meaning for 23 years. We know from Seerah that six months before becoming a Prophet, Messenger of Allah صلى الله عليه و سلم was seeing dreams that would come out to be true on a very frequent basis so much so that he would see a dream one night and it would come to be true the next morning. So the ratio of 6 months to 23 years is 1:46.

1) There are 3 types of dreams: Imam at-Tirmidhi رحمه الله narrates from Muhammad Ibn Sirin رحمه الله who narrates from Abu Hurairah رضي الله تعالى عنه that Prophet صلى الله عليه وسلم said, “There are three types of dreams: 1) True Dreams 2) A dream in which a person is speaking to himself (i.e. whatever you were thinking about in the day time, you see at night) 3) A dream from shaytaan in which he wants to make you sad ”

In one hadith it is mentioned that one should stand up and pray and in another the he should not mention it to anyone.

Abu Salamah رضي الله عنه once said, “Sometimes I would see a dream that would be heavier on me than carrying a mountain. But since I heard this hadith I wouldn’t care about the bad dream I would see.”

Narrated Abu Sa‘id Al-Khudri رضي الله عنه: The Prophet صلى الله عليه و سلم said, “If anyone of you sees a dream that he likes, then it is from Allah, and he should thank Allah for it and narrate it to others; but if he sees something else, i.e., a dream that he dislikes, then it is from Satan, and he should seek refuge with Allah from its evil, and he should not mention it to anybody, for it will not harm him.” [Sahih Muslim]

Q1) A question arises, is every dream that a believer sees good?

A1) Al Muhallab رحمه الله says, “Most of the dreams of the righteous people are good dreams because sometimes a righteous person could see a dream that is meaningless but that is not very frequent because shaytaan’s control on them is very weak. And the opposite is true with other people because shaytaan has a stronger grasp over them. People are of the categories: 1) The Prophets: all of their dreams are truthful and but sometimes they need interpretation. The good dream is divided into 2 categories: a) Direct dream: something one would see in a dream and the exact scene repeats itself in day-time when you are awake and this dream does not need interpretation. b) A dream the comes in symbols and it needs to be interpreted. 2) The righteous: most of the time their dreams are truthful (most of them need to interpreted) and sometimes their dream are direct. 3) Rest of the people: most of their dreams are not true but some of them could be true.[Fath al-Bari bi Sharh Sahih al-Bukhari]

2) Do not mention the dream for interpretation except to a scholar or a person who would advise you sincerely.

Prophet صلى الله عليه و سلم said, “You should not mention this dream to an envious person…”

There is also evidence for this in the Qur`an: (Remember) when Yûsuf (Joseph) said to his father: “O my father! Verily, I saw (in a dream) eleven stars and the sun and the moon, I saw them prostrating themselves to me.” He (the father) said: “O my son! Relate not your vision to your brothers, lest they arrange a plot against you. Verily! Shaitân (Satan) is to man an open enemy! {Surat al-Yusuf, ayatyn 4-5}

3) Seeing Prophet صلى الله عليه و سلم Narrated Anas رضي الله عنه the Prophet صلى الله عليه و سلم said, “Whoever has seen me in a dream, then no doubt, he has seen me, for Satan cannot imitate my shape. [Sahih al-Bukhari]

Q2) There is an issue here, what if a person sees Prophet صلى الله عليه و سلم and he feels that it is him but his description in the dream if different than the one we know of from ahadith. So is the person in the dream Prophet صلى الله عليه و سلم?

A2) Az-Zuhri رحمه الله says that Ibn Sirin رحمه الله said, “If you see him according to his description.” An-Nawawi رحمه الله, however, has a contrary view and he says, “As long as you felt in your dream that the person you saw was Prophet صلى الله عليه و سلم then it is him even if he comes in a different form.” Ibn Taymiyyah رضي الله عنه supports the view of Ibn Sirin رحمه الله

4) A repetition of a dream is a sign of its truth. It does not matter if the same person sees the dream more than once or more than one person.

‘AbduLlah ibn ‘Umar رضي الله عنهما reported that some people were shown the Night of Qadr as being in the last seven days (of the month of Ramadan). The Prophet said, “I see that your dreams strengthen each other that Night of Qadr is in the last seven nights of Ramadhan so whoever searches for it, would search for it in the last seven days (of Ramadan).” [Sahih al-Bukhari]

Also the dream about Adhan when 2 Sahabah ضي الله عنهما saw the same dream.

5) Q3) When is the most expected time to see a righteous dream? At night or day time? Are all the times equal (whether seen at the beginning of the night or end of the day)?

A3) Ibn Sirin رحمه الله said, “Dreams of day time are equal to the dreams of night.” [Sahih Muslim]

6) Ibn Battal رحمه الله said, “Dreams are of two types: a clear evident dream like somebody would dream about himself giving dates to someone and during the day time he would give somebody dates. This type of dream doesn’t need any interpretation. Secondly, a dream that comes in symbols and this type you would understand its meaning unless you get it interpreted by a person who has knowledge and experience dream interpretation because sometimes the symbols are very delicate and sophisticated.”

Like the dream Prophet صلى الله عليه و سلم saw in which he was drinking milk from a vessel and when some of it was remaining, he gave it ‘Umar رضي الله عنه. Prophet صلى الله عليه و سلم interpreted it as knowledge. This means that Prophet صلى الله عليه و سلم absorbed the knowledge and he mentions that the milk was so much that it started flowing beneath his nails. So he had so much knowledge in him, that it started flowing from him.

7) Dreams can be about the past or the present or the future.

8) True dreams increase towards the end of times.

Ibn Sirin رحمه الله said,” I heard Abu Hurairah saying, ‘Prophet صلى الله عليه و سلم said, “When Time approaches, the dream of the believer rarely would lie.’” [Sahih al-Bukhari]

When Time approaches… is explained in two different opinions:

1) al-Khattabi رحمه الله said, “The meaning of ‘When Time approaches…” is the time of night and the time of day. When the time of night approaches the length the time of day, then the dreams of the believer will be true. These are the two times when flowers open up and when fruits are ripe. The scholars of dream interpretation actually state that these are the two time when the dreams are most likely to be true.”

2) Al-Qurtubi رحمه الله says, “What is meant by this hadith, and Allah سبحانه و تعالى knows best, is the end of times and it is talking about the group of believers that will be with ‘Isa ibn Maryam عليه سلام after he kills dajjal.”

Ibn Abi Jamrah رحمه الله says,” The reason why the believer sees true dreams at the time is because the believer will be ghareeb (stranger) as was mentioned in the hadith, ‘Islam began as something strange and it will return to the way it began being strange so give glad tidings to the strangers so give glad tidings to the strangers.’”

Ibn Hajar al-‘Asqalani رحمه الله comments on all the opinions by saying, “Whenever the times are difficult for the believer, he will see dreams that are true frequently because he needs help. When the believer is alone, when the times are difficult, when you don’t find people supporting on truth, then Allah سبحانه و تعالى will inspire you to give you glad tidings through the good dreams you would see and this is to give the believers in those difficult and testing times gives the believers strength, it gives them confidence, it gives them hope so they would see a lot of dreams that would come true.”

For example the brothers who are doing Jihad feesabiliLlah see a lot of dreams that come out to be true because they are being tested by Allah سبحانه و تعالى thus He assists them.

9) Most of the times, if the dream is a glad tiding from Allah سبحانه و تعالى it would take a long for it to occur while if it is a warning it would occur swiftly.

For example Yusuf عليه سلام’s dream took a very long time for it to happen around 40 years. Some scholars say this is because Allah سبحانه و تعالى gives the believer glad tidings early on to give him confidence and hope, to inspire him in his life. While if it is a warning, you would see it and it would occur very soon so that it would be the reason of fear in your heart.

10) Dreams are glad tidings and warnings but can not be used as a source of Shari‘ah.

Ash-Shatbi رحمه الله says regarding this, “Benefit of the dream in giving the believer a glad tiding or warning not in legislation and judgement or rulings.”

11) If one sees a dream that is very long like a movie or someone is chasing you and it never ends then most likely that dream doesn’t mean anything. True dreams are short and concise.

12) The dream of a believer pleases him but it does not make him proud or over confident.

Ibn Muflih رضي الله عنه mentions in his book Adaab ash-Shar‘iyah, “Ibrahim al-Humaydi was righteous man and Imam Ahmad bin Hanbal visited him so Ibrahim told Imam Ahmad, ‘My mother has seen a dream for you where she saw this-and-that for you,’ and then he mentioned Jannah. Imam Ahmad said, ‘My brother, Sahl ibn Salamah, people used to see dreams for him similar to what you mentioned and in the end he ended up shedding blood so the dream pleases the believer, it doesn’t make him boastful.”

13) Dream interpretation is not certain but presumptive and Allah سبحانه و تعالى says in Surah Yusuf: “And he said to the one he presumed to be saved…” {ayah # 42}

Ibn Kathir رحمه الله mentions in his An-Nihayah wal Bidayah that there was a caliph (not a good one) of Ibn ‘Abbas who saw dream that he was climbing a dream with 28 steps. So he had that dream interpreted. The one who interpreted his dream told him that the meaning of this dream is, “You will rule for 28 years.” But he died six months later. He died at the age of 28 so the steps were representing his age not the time for his rule.

There was a woman who dreamt that her daughter would break three banners (flag carried in war time). So she went to Ibn Sirin رحمه الله and he interpreted that dream saying, “If her dream is true, it means that she would marry three noble men all of them would be killed.” When her daughter grew up, she married Yazid ibn al-Muhallab who was a great leader in ‘Iraq and he was killed. Later on, she married ‘Amr ibn Yazid at-Taymi and he was killed. Her third marriage was with al-Hasan ibn ‘Uthman ibn ‘Abdur Rahman ibn ‘Awf رحمه الله, the grandson of the Sahabi ‘Abdur Rahman bin ‘Awf. She had an argument with him and she told him, “In the Name of Allah, you would be killed.” He asked her the reason and she told him about her dream. He said, “Alright, I am going to divorce you since you think I am going to be killed now!” Finally, she married al-‘Abbas ibn ‘AbdiLlah ibn Harith ibn Nawfal ibn Harith ibn ‘Abdul Muttalib and he was killed.

One man saw in a dream, during the plague, that caskets were coming out of his house and the number of them was equal to the number of his family. So, he interpreted the dream that his entire family would be killed in the plague. And the dream started to manifest itself. His family were dying one after the other and all the bodies were coming out of his house exactly how he saw in his dream until he was the last member of his family left so he was pretty sure that he would be killed by the plague because his dream was, until now, true. But a thief came into his house and was struck by the plague, he fell ill in his house, he died and he was the last body to leave the house and not the person who saw the dream.

14) It is haram and a great sin to claim that one has a seen a dream whilst he has not seen it or to lie in it.

Narrated ‘AbduLlah ibn ‘Abbas رضي الله عنه that the Prophet صلى الله عليه و سلم said, “Whoever claims to have seen a dream that he has not seen, would be told to tie between two hairs on the Day of Judgement.”

15) A dream could be seen by a person but it could be for someone else.

Al Hakim and ‘AbduLlah Ibn Mubarak narrate that someone saw a dream for Abu Jahl that he became a Muslims and pledged allegiance to Prophet صلى الله عليه و سلم. But this never happened. So this dream was for his son, ‘Ikrimah رضي الله عنه who became a Muslim and pledged allegiance to Prophet صلى الله عليه و سلم later on.

A dream was seen for Usayd bin Abil ‘Aas that he became the governor of Makkah and he never did but his son ‘Attab became the governor of Makkah.

16) Same symbol in a dream could mean different things for different people

For example: A man came to Ibn Sirin رحمه الله and told him that he had seen himself in a dream giving Adhan. Ibn Sirin رحمه الله replied, “You will make Hajj.” Another man came with the same dream and Ibn Sirin رحمه الله replied, “You are a thief!” Ibn Sirin رحمه الله was asked the reason of him giving different interpretations of the same dream to different people and he said, “Because I saw in the first man’s face righteousness and Allah سبحانه و تعالى says in the Qur`an that Ibrahim عليه سلام made adhan calling people to Hajj so I interpreted this mean that this person would make Hajj. Whilst I saw evil on the face of the other man and Allah سبحانه و تعالى says in Surah Yusuf, ‘then a crier cried: ‘O you (in) the caravan! Surely, you are thieves!’ so I interpreted it to mean that this person is a thief.’”

17) Prophet صلى الله عليه و سلم said, “A dream is hanging on the leg of a bird (and in another narration on the wing of the bird) as soon as it is interpreted, it happens as it was interpreted.” So some scholars say that if you take your dream to a scholar, it would happen as it is interpreted by him so that’s why you must take it to a person who has knowledge about dream interpretation and or a person who would give you a sincere advice and not to the person who is envious so if the dream is interpreted it would happen as he interpreted. However, there is a difference of opinion regarding this issue.

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“What is it Between Me & Sa’id bin Jubair!”

بسم الله الرحمان الرحيم

الحمد الله


When Sa’id bin Jubair (radiyaAllahu ‘anhu) entered into the court of the ruthless governor, Al-Hajjaj bin Yusuf Ath-Thaqafi, the latter asked the former, “What is your name?”

“Sa’id bin Jubair.”

“Rather, you are ‘the miserable one, son of the broken one (shaqii ibn qusayr) ,” said Al-Hajjaj, immediately showing hostility towards Sa’id. This was the way he treated all of his enemies – basically, anyone who criticized him was his enemy.

“Rather, my mother knows my name better than you do,” said Sa’id, with the calmness and composure that one should show when responding to an ignorant person.

“You are wretched, and so is your mother,” said Al-Hajjaj.

“As for the unseen world, One other than you knows it,” said Sa’id.

“I will cause you to change in this world with a blazing fire,” said Al-Hajjaj.

“Had I known that that was in your hands, I would have taken you as a god,” said Sa’id.

“And what do you say about Muhammad (sallaAllahu ‘alayhi wasallam)?” asked Al-Hajjaj.

“He is the Prophet of mercy, the Imam of guidance – may the peace and blessings of Allah be upon him – and the Messenger of the Lord of all that exists, sent to all of mankind with a good exhortation.”

“And what do you say about ‘Ali bin Abu-Talib ?” Al-Hajjaj asked. “Is he in Paradise or in the Hell-fire?”

“Had I entered it, I would have seen its dwellers,” said Sa’id.
“And what do you say about the Caliphs (Khalifahs)?”

“I am not a guarantor for them,” said Sa’id. “Each person is held ransom for only that which his own hands have reaped.”

“Should I curse them or praise them?” Al-Hajjaj asked.

“I will not say that which I do not know,” said Sa’id. “I am required to be accountable only for the affairs of my own soul.

“Who among them do you like best?” Al-Hajjaj asked.

“The one whom the Creater (Allah ‘azawajal) is most pleased with,” said Sa’id.

“And who among them is Allah most pleased with?” Al-Hajjaj asked.

“The knowledge thereof is with the One who knows their secrets and their private discources,” said Sa’id.

“And what kind of a man will I be on the Day of Resurrection?” Al-Hajjaj asked.

“I am too insignificant for Allah to reveal to me the unseen world,” said Sa’id.

“You refuse to be truthful with me,” said Al-Hajjaj.

“To the contrary, (I said what I said because) I did not want to lie to you,” said Sa’id.

“Forget about all of this,” Al-Hajjaj said. “Tell me why you never laugh.”

“I have never seen anything that should make me laugh,” said Sa’id. “And how can a created being laugh when he was created from clay, which is consumed by fire!”

“Then what is the matter with us that we laugh?” asked Al-Hajjaj.

“Hearts (of people) are not at the same level,” said Sa’id.

“Have you ever seen any form of entertainment (i.e., musical instruments)?”

“I do not know what you are referring to,” said Sa’id. Al-Hajjaj then asked one of his underlings to bring a lute (a stringed instrument) and a flute. When they were brought and someone began to play the lute and blow into the flute, Sa’id began to cry.

“What is making you cry?” Al-Hajjaj asked.

“O Hajjaj, you have reminded me of a tremendous matter,” said Sa’id. “By Allah, after what I have seen here, I will never eat to satiety, quench my thirst, or wear (nice) clothing, and I will continue to remain in a state of sadness.”

“Fine, but what is your view concerning this entertainment?” Al-Hajjaj asked.

“O Hajjaj, by Allah, that is the sadness (I am referring to). As for this blowing instrument, it reminded me of a tremendous Day, the Day on which the trumpet will be blown. As for the lute, a tree was wrongfully cut (for it to be made). And as for the strings, they are from the bowels of sheep (which were wrongfully slaughtered (since they weren’t slaughtered for food or any beneficial use, but rather for forbidden entertainment)). They will be resurrected with you on the Day of Resurrection.”

“I am more beloved to Allah than you are?” Al-Hajjaj asked.

“No one goes to his Lord until he knows how he ranks with Him,” said Sa’id. “And Allah knows best about the unseen.”

“And how is it possible that I will not go to my Lord as I am today (i.e., dignified – as he deemed himself to be)?” said Al-Hajjaj. “I am with the Imam of the Jama’ah (the main body of Muslims), while you are with the Imam of division and Al-Fitnah (trial or tribulation, the source of discord).”

“I am not outside of the Jama’ah,” said Sa’id. “Nor am I pleased with the trials or tribulations; but the decree of Allah (‘azawajal) is executed: nothing can prevent it (from being executed).”

“What do you think about that which we are gathering for the Leader of the Believers?” Al-Hajjaj asked.

“I have not seen (what it is that you are gathering for him),” said Sa’id. Al-Hajjaj ordered for gold, silver, pearls, and precious jewels to be brought to him; when they came, he put them between the hands of Sa’id ibn Jubair.

“This is good, if you fulfill its condition,” said Sa’id.

“And what is its condition?” Al-Hajjaj asked.

“If you use what you gathered to purchase safety from the Greater Terror on the Day of Resurrection, then that is fine. Otherwise”

…every nursing mother will forget her nursling, and every pregnant one will drop her load (22:2)

“Nothing that is gathered for the world is good other than that which is good and purified,”
continued Sa’id.

“Then you consider our action of gathering (this wealth) good and pure?” Al-Hajjaj asked.

“In your view, you have gathered it,”
said Sa’id. “And you know better whether it is good and pure (i.e., whether you have procured it through lawful means).”

“Would you like to have something from it (i.e., from this treasure)?” Al-Hajjaj asked.

“I do not love that which Allah does not love,” said Sa’id.
“Woe unto you!” exclaimed Al-Hajjaj.

“The destruction (that you have invoked upon me) is reserved for those who are sent away from Paradise and are made to enter the Hell-fire,”said Sa’id.

“Choose, O Sa’id, the method in which I will kill you,” said Al-Hajjaj.
“Choose for yourself, O Hajjaj,” said Sa’id. “For by Allah, whatever method you use to kill me, Allah will kill you in the same manner in the Hereafter.”

“Do you want me to forgive you?” Al-Hajjaj asked.

“If there is any forgiveness, then it is from Allah,” said Sa’id. “As for you, you have no exoneration and no excuse (for what you do).”

“Take him away and kill him,” said Al-Hajjaj to his guards. As Sa’id was being taken away, he laughed. When Al-Hajjaj was informed about his laughing (which was something novel for Sa’id), he ordered for him to be brought back to him. When Sa’id returned, Al-Hajjaj asked, “O Sa’id, what has made you laugh?”

“I became amazed at your temerity and brazenness in your dealings with Allah, which is contrasted by His forbearance and leniency towards you,” said Sa’id.

Al-Hajjaj then ordered for one of the guards to bring a Nat’a. A Nat’a was a special kind of carpet that was made of leather. It would be rolled out onto the ground on special occasions only – when someone was about to be killed or tortured. And its purpose was to prevent the blood of the person being tortured or executed from splattering all over the floor, especially if the floor was made of marble or expensive material, as was often the case in the castles of governors and leaders.When the Nat’a was laid out and Sa’id was moved onto it, Al-Hajja said to his guards, “Kill him.”

“First, let me perform two units of prayrer,” said Sa’id. Having faced the Qiblah and commenced his prayer, Sa’id recited this Verse:
Indeed, I have turned my face toward He who created the heavens and the earth, inclining toward truth, and I am not of those who associate others with Allah .” (6:79)

“Turn him so that he does not face the Qiblah,” said Al-Hajjaj. When the guards executed his instructions, Sa’id recited this verse:
…so wherever you turn yourselves or your faces there is the Face of Allah (2:115)

“Put his face onto the ground,” said Al-Hajjaj, more furious than he probably ever was before in his life. Referring to the ground and the earth, Sa’id then recited Allah’s saying:

From the earth We created you, and into it We will return you, and from it We will extract you another time. (20:55 )

“Slaughter him!” exclaimed Al-Hajjaj.

“I make you bear witness, O Hajjaj, that none has the right to be worshipped but Allah alone, and He has no partner, and that Muhammad is His slave and Messenger,” said Sa’id. “I keep these words with you in safekeeping, O Hajjaj, until you meet me on the Day of Resurrection.”

Sa’id then invoked Allah saying, “O Allah, do not give him the power to kill anyone after me.” They then killed him – may Allah have mercy on him.

After he was killed, Al-Hajjaj lived for only fifteen more days. In what remained of his days, he would constantly call out in pain, “What is it between me and Sa’id bin Jubair? Whenever I want to sleep, he takes me by the leg (to prevent me from sleeping).”

One narration indicates that he lived for forty days after he had killed Sa’id. It is mentioned in that narration that when he would sleep, he would see Sa’id in his dream. Sa’id would grab him by his garment and say, “O enemy of Allah! Why did you kill me?” While he was awake, Al-Hajjaj would ruefully say, “What is it between me and Sa’id bin Jubair, what is it between me and Sa’id bin Jubair?”

It is also reported that, during his last days, Al-Hajjaj became paralyzed, so that if he placed his hand on a burning stove, his skin would burn, yet he wouldn’t feel anything. Also, he became very ill; his illness was attributed to worms that entered into his body.

When Al-Hajjaj summoned for Al-Hasan Al-Basri to come to him, Al-Hasan simply said, “Did I not tell you: do not stand in the way of the scholars! You have killed Sa’id!”

“I didn’t call you here in order to ask you to supplicate for me (i.e., for my cure),” said Al-Hajjaj. “I only called you here so that Allah can grant me rest (i.e., death) from the condition that I am in.” Shortly thereafter, Al-Hajjaj died. And it would not be surprising if we were to learn that his last words were: “What is it between me and Sa’id bin Jubair!”


[Hilyatul-Awliya’ 4/290-295, Al-Bidayah wan-Nihayah 9/107-108, Sifatus-Safwah 2/51-54.]

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