Four Requirements for Seeking Knowledge

Four Requirements for Seeking Knowledge

It is reported that ʿAbdullāh b. Al-Mubārak – Allāh have mercy on him – said:


The seeking of knowledge cannot really be achieved except with four things: time (al-farāgh, being free to study), sufficient wealth (al-māl, to avoid preoccupation with seeking a living), preservation (al-ḥifẓ, memorization) and piety (al-waraʿ, religious cautiousness).


Al-Bayhaqī, Shuʿab Al-Īmān 3:243, article 1602.

[To read this text in Spanish Language click here]

Taken from: https://www.sayingsofthesalaf.net/four-requirements-for-seeking-knowledge/

Three Traits of the Scholar

Three Traits of the Scholar

It is reported that Abū Ḥāzim Salamah b. Dīnār – Allāh have mercy on him – said:

You cannot be a scholar unless you have three traits: you do not transgress against those above you, you do not look down on those lesser than you, and you do not take any dunyā in return for your knowledge.


Al-Bayhaqī, Shuʿab Al-Īmān 3:282, article 1655.


[To read this text in Spanish click here]


Taken from: https://www.sayingsofthesalaf.net/three-traits-of-the-scholar/

Know the Companions: `Abdullaah bin `Abbas رضي الله عنه

Know the Companions: 

`Abdullaah bin `Abbas رضي الله عنه

بـسـم الله والحـمـد لله والـصلاة والـسـلام عــلى رسـول الله، وبـعـد

HIS NAME:

He is the Ink of the Ummah, the ocean of knowledge, the jurist of his time, the Imaam of Tafseer, Abu al-`Abbaas, `Abdullaah رضي الله عنه, the son of the uncle of the Prophet صلى الله عليه وسلم – al-`Abbaas رضي الله عنه, bin `Abd al-Muttalib (Shaibah bin Haashim).


His mother was Umm al-Fadhl Lubaabah رضي الله عنها bint al-Haarith bin Hazn.

His aunt was the wife of the Prophet صلى الله عليه وسلم, Umm al-Mu’mineen, Maimoonah bint al-Haarith رضي الله عنها.

Abu `Abdullaah bin Mandah said: “His (Ibn `Abbaas) mother was Umm al-Fadhl, the sister of Umm al-Mu’mineen, Maimoonah.

He was born in Makkah in al-Sha`b - when the Quraish had boycotted the Muslims - three years before Hijra (others say he was born a year or two before Hijrah).

He had many children. The eldest of them was al-`Abbaas, after whom he was given the Kunya (nickname) Abu al-`Abbaas, his youngest son was `Ali. His other children were Al-Fadhl, Muhammad, `Ubaidullaah, Lubaabah and Asmaa’.


HIS MIGRATION:

Ibn `Abbaas migrated with his parents to Madeenah in the year of the conquest (only a year before the Prophet’s death), even though he had accepted Islaam before that. It has been authentically reported from him that he said: “My mother and I were among the weak and oppressed. I was from among the children, and my mother from among the women.” [Saheeh al-Bukhaaree (1357, 4587)]

Narrated Ibn Abi Mulaikah: Ibn `Abbaas recited: {Except the weak ones among men, women and children.} [Surah al-Nisaa; (4):98] and said, "My mother and I were among those whom Allaah had excused." [Saheeh al-Bukhaaree (4588)]

Ibn 'Abbaas said, "Allaah's Messenger صلى الله عليه وسلم died when I was a boy of ten years…” [Saheeh al-Bukhaaree (5035), Musnad Ahmad (4/206)]

Others say he was 13 years old when the Prophet صلى الله عليه وسلم had died.


THE PROPHET’s PRAYER FOR HIM:

Narrated Ibn Abbaas: Once the Prophet صلى الله عليه وسلم embraced me and said, "O Allaah! Bestow on him the knowledge of the Book (Qur'aan)." [Saheeh al-Bukhaaree (75)]

In another narration he صلى الله عليه وسلم said: "O Allaah, teach him wisdom (i.e. the understanding of the knowledge of Qur'aan)." [Saheeh al-Bukhaaree]

`Abdullaah ibn `Abbaas is reported to have said that he saw Jibreel عليه السلام twice, and the Prophet صلى الله عليه وسلم supplicated for him twice. [Tirmidhee # 3822. It has been graded as weak by Shaikh al-Albaanee in Dha`eef al-Tirmidhee, and in Mishkaat al-Masaabeeh (6108)]

In a narration it is reported that Ibn `Abbaas said that the Prophet صلى الله عليه وسلم supplicated twice for him for increase in wisdom. [Fadhaa’il al-Sahaabah of Imaam Ahmad (1650) and it is weak]

Ibn `Umar رضي الله عنه said: “`Umar رضي الله عنه used to call `Abdullaah ibn `Abbaas to come close to him and used to say: ‘I saw that the Prophet صلى الله عليه وسلم called you one day and passed his hand over your head and did Taffl on you (the act of blowing the air with some spit in it), and said: ‘O Allaah give him the understanding of the religion and teach him the interpretation (of al-Qur’aan).’’” [Ibn al-Katheer in ‘al-Bidayah wal-Nihayah’ (8/299), and Ibn Hajr in ‘Tahdheeb al-Tahdheeb’ (5/279) and said there is a weakness in its chain – but part of it is in al-Saheeh]

`Abdullaah ibn `Abbaas said: The Prophet صلى الله عليه وسلم was in the house of (Umm al-Mu’mineen) Maimoonah, so I put (a container of water) for him to make Wudhoo (after waking up) in the night. So Maimoonah said to him: “O Messenger of Allaah! `Abdullaah has put this here for you.” He said: “O Allaah give him the understanding of the religion and teach him the interpretation (of al-Qur’aan).”  [Musnad Ahmad (5/15 & 41). Authenticated by Shaikh al-Albaanee in al-Saheehah (2589)]

In another narration Ibn `Abbaas said: I was in the house of my aunt Maimoonah رضي الله عنها, and I put (a container of water) for the Prophet’s صلى الله عليه وسلم purification. He صلى الله عليه وسلم said: “Who put this here?” She said: “`Abdullaah.” He said: “O Allaah give him the understanding of the religion and teach him the interpretation (of of al-Qur’aan).” [Authenticated by Shaikh Muqbil in ‘Saheeh Dalaail al-Nubuwah’ (245) and he said it is as per the condition of Muslim]

`Abdullaah Ibn `Abbaas said: I came to the Prophet صلى الله عليه وسلم in the last part of the night and started praying behind him. He grabbed me by my hand and pulled me (near to him) and made me stand in line with him. So, when he got busy in his prayer, I moved back. When he finished his prayer he said to me: “What is the matter that I made you stand in line with me and you moved back?” I said: “O Messenger of Allaah صلى الله عليه وسلم, how can it occur to a man to stand in line with you in prayer while you are the Messenger of Allaah and Allaah provides for you?” And this (saying of mine) amazed him and he supplicated to Allaah to increase me in knowledge and understanding…” [Musnad Ahmad (5/25), al-Haakim (3/534), al-Haakim said it is Saheeh as per the condition of al-Bukhaaree and Muslim and al-Dhahabee agreed with him.  Shaikh al-Albaanee also graded this Hadeeth as “Saheeh” in al-Saheehah (6/174) and agreed with al-Haakim. Also authenticated by Shaikh Muqbil in “Saheeh al-Musnad” (596)]


HIS KNOWLEDGE:

He accompanied the Prophet صلى الله عليه وسلم when he was still 30 months old (but could only migrate much later), and narrated from him many Ahaadeeth, as well as from `Umar, `Ali, Mu`aadh bin Jabal, his father al-`Abbaas, `Abdul-Rahmaan bin `Auf, Abu Sufyaan Sakhr bin Harb, Abu Dhar, Ubai bin Ka`b, Zaid bin Thaabit and more.

He learned the recitation of the Qur’aan from Ubai bin Ka`b and Zaid bin Thaabit.

Those who learned from him were Mujaahid, Sa`eed bin Jubair, and more.

Those who reported from him were Anas bin Maalik, Ibn `Umar, his own son `Ali, and the son of his brother - `Abdullaah bin Ma`bad, his freed slaves - `Ikrimah and Kuraib, his brother Katheer bin al`Abbaas, Abu al-Tufail, Abu Umamah bin Sahl, `Urwah bin Zubair, Tawoos, `Ali bin al-Hussain, Sa`eed bin Jubair, Mujaahid, Ibn Sireen, Ibn Abi Mulaikah, Dhahaak bin Mazaahim and many more.

In “al-Tahdheeb”, it is mentioned that those who narrated from him reaches 203 individuals.

Ibn Hazm said in his book “al-Ihkaam” that Abu Bakr Muhammad bin Moosaa bin Yaqoob bin al-Ma’moon, one of the scholars of Islaam, collected the Fatawa of Ibn `Abbaas in 20 volumes.


HIS EAGERNESS TO SEEK KNOWLEDGE:

`Abdullaah ibn `Abbaas said: After the death of the Prophet صلى الله عليه وسلم, I told a person (from the Ansaar), “Let us learn from the companions of the Prophet صلى الله عليه وسلم as they are many.” He replied back: “By Allaah! It is amazing O Ibn `Abbaas. Do you feel that the people are in your need while you still see that the companions of the Prophet صلى الله عليه وسلم (around you)?” So I overlooked his saying and went in pursuit, and followed the companions of the Prophet صلى الله عليه وسلم. (It happened that) I came to know that one of the persons has heard a Hadeeth from the Prophet صلى الله عليه وسلم. I went to him during the time of the afternoon siesta and spread my cloak in front of his door. The wind blew dust on me (as I sat waiting for him). Coming out of his house and seeing me in that condition he said: “O cousin of the Prophet صلى الله عليه وسلم! What's the matter with you? If you had sent for me I would have come to you.” I said: “I am the one who should come to you, for knowledge is sought, it just does not come (on its own).” I asked him about the Hadeeth and learnt from him. Later on, after the demise of the companions of the Prophet صلى الله عليه وسلم, that (Ansaari) man used to see me and that the people were surrounding me and were dependent upon me (for knowledge); he used to say: “He is more clever than me.” [Majma` al-Zawaaid (9/280)]

Tawus reported that Ibn `Abbaas said: “For every command (issue which I didn’t know), I used to ask 30 (different) Companions of the Prophet صلى الله عليه وسلم.” [Siyar A`laam al-Nubalaa’ of al-Dhahabee (3/344)]

Al-Sha`bee reported: Zaid bin Thaabit رضي الله عنه mounted his ride, Ibn `Abbaas came and grabbed the bridle of the ride. Zaid said to him: O cousin of the Prophet صلى الله عليه وسلم, don’t do that. Ibn `Abbaas said: This is how we were commanded to be with our scholars. So, Zaid bin Thaabit kissed the hand of Ibn `Abbaas and said this is how we were commanded to do with the “Ahl al-Bait” of our Prophet.


HIS KNOWLEDGE & STATUS:

Laith bin Abi Sulaim said: I said to Tawoos: Why did you stay with this young lad (i.e. Ibn `Abbaas) and left the older companions of the Prophet صلى الله عليه وسلم?! He said: I saw 70 people from amongst the companions of the Prophet صلى الله عليه وسلم, that when they had an issue would seek advice from Ibn `Abbaas.

`Alee bin Abu Taalib رضي الله عنه made Ibn `Abbaas the Ameer (leader) of the people of al-Basrah. He left al-Basrah before the assassination of `Alee. He had participated with `Alee in the battle of Siffeeen.

Yahya bin Sa`eed said that when Zaid bin Thaabit رضي الله عنه died, Abu Hurairah رضي الله عنه said: “The ink of this Ummah has died and I hope Allaah will make Ibn `Abbaas his successor.” And `Amr bin Habshi said: I asked Ibn `Umar رضي الله عنه about an Ayah (of the Qur’aan), he said: “Go to Ibn `Abbaas and ask him, for verily he knows better than those remaining (today) about what Allaah تعالى had revealed upon Muhammad صلى الله عليه وسلم.”

Ibn Taymiyah mentioned in Majmoo` al-Fataawa (3/416) that Mu`awiyah رضي الله عنه said to Ibn `Abbaas: “Are you upon the way of `Alee رضي الله عنه or upon the way of `Uthmaan رضي الله عنه?” Ibn `Abbaas said: “I am neither upon the way of `Alee nor upon the way of `Uthmaan. Rather I am upon the way of the Prophet صلى الله عليه وسلم.”

Taawus said: I have not seen anyone more strict in respecting the prohibitions of Allaah than Ibn `Abbaas.

Narrated Ibn `Abbaas: 'Umar رضي الله عنه used to make me sit with the elderly men who had fought in the Battle of Badr. Some of them felt it (did not like that) and said to 'Umar "Why do you bring in this boy to sit with us while we have sons like him?" 'Umar replied, "Because of what you know of his position (i.e. his religious knowledge.)" One day 'Umar called me and made me sit in the gathering of those people; and I think that he called me just to show them (my religious knowledge). 'Umar then asked them (in my presence). "What do you say about the interpretation of the Statement of Allaah: {When comes Help of Allaah (to you O, Muhammad against your enemies) and the conquest (of Mecca).} [Surah al-Nasr (110):1] Some of them said, "We are ordered to praise Allaah and ask for His forgiveness when Allaah's Help and the conquest (of Mecca) comes to us." Some others kept quiet and did not say anything. On that, 'Umar asked me, "Do you say the same, O Ibn 'Abbaas?" I replied, "No." He said, 'What do you say then?" I replied, "That is the sign of the death of Allaah's Apostle which Allaah informed him of. Allaah said: {(O Muhammad) When comes the Help of Allaah (to you against your enemies) and the conquest (of Mecca) (which is the sign of your death). You should celebrate the praises of your Lord and ask for His Forgiveness, and He is the One Who accepts the repentance and forgives.} On that 'Umar said, "I do not know anything about it other than what you have said." [Saheeh al-Bukhaaree (4294, 4969, 4970)]

Narrated Sa`eed bin Jubair: About Ibn 'Abbaas: 'Umar bin Al-Khattaab رضي الله عنه used to treat Ibn 'Abbaas very favorably 'Abdur Rahmaan bin 'Auf رضي الله عنه said to him. "We also have sons that are equal to him (but you are partial to him.)" Umar said, "It is because of his knowledge." Then 'Umar asked Ibn 'Abbaas about the interpretation of the verse: {When comes Help of Allaah (to you O, Muhammad against your enemies) and the conquest (of Mecca).} [Surah al-Nasr (110):1] Ibn 'Abbaas said. "It portended the death of Allaah's Apostle, which Allaah had informed him of." 'Umar said, "I do not know from this verse but what you know." [Saheeh al-Bukhaaree]

Al-Zuhree said: The Muhaajiroon (the emigrants) said to `Umar رضي الله عنه: Should we not invite our children (to this gathering) as you invite Ibn `Abbaas? He said: This child is mature-minded, and he has an inquisitive tongue, and an intelligent mind. [Siyar A`laam al-Nubalaa’]

Ibn `Uyainah reported from Abu Bakr al-Hadhlee that Hasan (al-Basree) said: Ibn `Abbaas had a (high) position in Islaam, and he had a (high) position in al-Qur’aan, and he used to climb our minbar (pulpit) and used to recite (Surah) al-Baqarah and aal-`Imraan, and used to explain each ayah. And `Umar, whenever he used to remember him (Ibn `Abbaas) said: He is a matured child, who has an inquisitive tongue, and an intelligent heart.  [Siyar A`laam al-Nubalaa’ (3/345)]

Sa`eed bin Jubair said: `Umar رضي الله عنه used to say to Ibn `Abbaas: You have learned the knowledge that which we did not. [Siyar A`laam al-Nubalaa’ (3/345)]

Talhah bin `Ubaydullaah said: Ibn `Abbaas was given the comprehension, the understanding, and the knowledge (of the religion) and I never saw `Umar giving preference to anyone over him (in knowledge).

Masrooq reported that `Abdullaah ibn Mas`ood رضي الله عنه said: Had Ibn `Abbaas attained the same age as we were (at the time of the Prophet صلى الله عليه وسلم), none of us would have been comparable to him. And he also said: Yes, the “Tarjumaan al-Qur’aan” (translator/interpreter of al-Qur’aan) is Ibn `Abbaas. [Siyar A`laam al-Nubalaa (3/347), Fath al-Baaree (7/126) and Authenticated by Shaikh al-Albaanee in “al-`ilm” of Abi Khaithumah (48) and it is as per the condition of al-Bukhaaree and Muslim]

`Ikrimah said that Mu`aawiyah رضي الله عنه said to him: By Allaah, your master (Ibn `Abbaas) had more comprehension (of this religion) than those died and those who still live.

It is reported that `Aishah رضي الله عنها said: The most knowledgeable about Hajj among those who are alive, is Ibn `Abbaas.

Tawoos said: I have not seen anyone more god-fearing than Ibn `Umar and more knowledgeable than Ibn `Abbaas.

Mujaahid said: Ibn `Abbaas was called an ocean because of his extensive knowledge.

Mujaahid said: I have never heard a fatwa better than the fatwa of Ibn `Abbaas, except when one says, “The Prophet صلى الله عليه وسلم said…”

A`mash reported that Abu Waail said: Ibn `Abbaas delivered a sermon while he was the leader of the pilgrims in Hajj. He recited Surah al-Noor from the beginning; so he began reciting it and explaining it. I had never ever before seen or heard anyone speaking better than him; and had the Persians, the Romans, and the Turks listened to him, they would have accepted Islaam. [Siyar A`laam al-Nubalaa’ (3/351)]

Masrooq said: Whenever I used to see Ibn `Abbaas, I used to say: the most handsome of people; and whenever he talked, he was the most eloquent of them; and whenever he spoke, he was the most knowledgeable of them.

Ibn `Abbaas said: My father and I were with the Prophet صلى الله عليه وسلم, and it was as if he (the Prophet) was ignoring (to talk) to my father. So we came out. He (my father) said: “Didn’t you see how your cousin was ignoring me?” I said: “There was a man and he was busy with him.” He (my father) said: “Was there a person with him?!” I said: Yes. So we went back to the Prophet صلى الله عليه وسلم and my father said: “O Messenger Allaah, I was speaking with `Abdullaah about such and such and he informed me that there was a man with whom you were busy. So, was there anyone with you?” The Prophet صلى الله عليه وسلم said: “Did you see him O `Abdullaah?” I said: “Yes.” He said: “That was Jibreel and he was the one who kept me busy from you.” [Musnad Ahmad (4/236, 4/305) and authenticatedby Shaikh Ahmad Shaakir. Shaikh Muqbil also graded this Hadeeth as Saheeh in Saheeh al-Musnad (623, 644)]


HIS PHYSICAL FEATURES:

He was handsome, of white complexion, had a good height, of dignified nature, mature-minded and intelligent.

Masrooq said: Whenever I used to see Ibn `Abbaas, I used to say: the most handsome of people; and whenever he talked, he was the most eloquent of them; and whenever he spoke, he was the most knowledgeable of them.

Ibn Juraij said: “We were sitting with `Ataa’ in Masjid al-Haraam and we mentioned about Ibn `Abbaas. So, `Ataa’ said: ‘I have never seen the moon on the night of 14th (of every month when it is full) except that I recall the (beauty) of the face of Ibn `Abbaas.’”

`Ikrimah said: “When Ibn `Abbaas used to pass by the people on the street, women on both side of the wall used to say: ‘Was it a perfume (musk) that passed by us or was it Ibn `Abbaas?’”


HIS END:


Ibn `Abbaas became blind in the later part of his life.

Ibn `Abbaas said: I passed by the Prophet صلى الله عليه وسلم and he was conversing with a person in a white garment and he (resembled) Dahiyah bin Khalifah al-Kalbee, whereas actually he was Jibreel عليه السلام, and I didn’t know that and I didn’t greet him. Jibreel عليه السلام said: O Muhammad who is he. He said: “He is my cousin, Ibn `Abbaas.” He said: What untidy clothes he is wearing, and had he greeted us, we would have replied to his greetings. When I came back to the Prophet صلى الله عليه وسلم, he said: “What prevented you from greeting him?” I said: May my father and mother be sacrificed for you! I saw you were conversing with Dahiyah bin Khalifah, and I did not like to interrupt your conversation. He said: “Did you see him?” I said: Yes. He said: “Your eye sight will be taken and it will only be returned back to you upon your death.” `Ikrimah said: When Ibn `Abbaas died, and was on his deathbed that a extremely white bird came and mixed with his shroud. `Ikrimah said: This was the fulfillment of the prophecy of the Prophet صلى الله عليه وسلم. When he was put in his grave, a voice was heard near his grave reciting: {"O (you) the one in (complete) rest and satisfaction! "Come back to your Lord, – well-pleased (yourself) and well-pleasing (to Him)! "Enter you then among My (honored) slaves, "And enter you My Paradise!"} [Surah al-Fajr (89): 27-30] [Majma` al-Zawaaid (9/279) but in its chain is a majhool (unknown) person, so it is weak]

Husain bin Waqid al-Marozee reported that Abu al-Zubair said: When Ibn `Abbaas died, a white bird came and entered his shroud.

Al-Ajlah reported the same from Abu al-Zubair and added: The people interpreted it to be his knowledge (which has departed with his death).

`Ataa’ bin al-Saaib reported the same from Sa`eed bin Jubair and added: It was never seen again, i.e. the bird.

Hammaad bin Salamah reported from Yu`laa bin `Ataa that Jubair bin Abi `Ubaid said: Ibn `Abbaas died in al-Taaif. So when they were taking his coffin, an extremely white bird came and mixed with the coffin. Thereafter, nobody saw it again; and the people used to say that it was his knowledge.

Imaam al-Dhahabee said in Siyar A`laam al-Nubalaa that this has been reported in Mutawaatir form (i.e. a large number of people have reported this). This was also reported by Ibn Abi Haatim, Ibn Katheer in his Tafseer, Fadhaail al-Sahaabah of Imaam Ahmad, Majma` al-Zawaaid and others.

`Alee ibn al-Madeenee said: Ibn `Abbaas died in the year 68 or 67 Hijri.

Al-Waqidee, al-Haitham and Abu Na`eem said: he died in the year 68 Hijri, and he was 71 years old.

He has narrated 1660 Ahaadeeth. Al-Bukhaaree and Muslim agreed upon 75 Ahaadeeth. Al-Bukhaaree individually narrated 120 Ahaadeeth. Muslim individually narrated 9 Ahaadeeth.

[To read this text in Spanish click here]

References:

الإصابة في تمييز الصحابة – لإبن الحجر الأسقلاني
أسد الغابة في معرفة الصحابة – لإبن الأثير
الاستيعاب في معرفة الأصحاب - لإبن عبد البر
سير اعلام النبلاء – إمام الذهبي

Taken from: http://ilm4all.blogspot.com/2011/06/know-companions-5-abdullaah-bin-abbas.html

Shaykh Rabee: Where is the Action?

Shaykh Rabee: Where is the Action?

Shaykh Rabee (hafidahullāh) in a treatise addressing the current state of the Muslims and the Muslim ummah, exhorted the Muslims to return to following the Book of Allāh and the Sunnah of His Messenger (sallallāhu alaihi wa salam), as this is the cure to rectifying the ailments of Muslims in all aspects of their lives, he (hafidahullāh) asks us,

Where is tawheed in our lives?

Where is the correct aqīdah?

Where is the correct manhaj?

Where is the action upon the knowledge we have learnt?

He (hafidahullāh) also said,

“We memorise (the Qurān), and memorising is sought after, however where is the action, where is the action?

Does the Qurān not call us to unity?!

Does it not call us to holding tight to the Book and the Sunnah?!

Does it not call us to abandon falsehood?!

Does it not call us to abandon innovations?!

Does it not call us to fight against shirk and misguidance?!”



Slightly Paraphrased from Majmū’ of Shaykh Rabee Vol.4 Pg. 104

[To read this text in Spanish click here]

Taken from https://salaficentre.com/2018/09/shaykh-rabee-where-is-the-action/

One Bad Quality Can Spoil Numerous Good Ones

One Bad Quality Can Spoil

Numerous Good Ones

It is reported that ʿUmar b. Al-Khaṭṭāb – Allāh be pleased with him – said to a young man while exhorting him:

A man might have ten qualities, nine of them good and one bad, but the nine good ones can be spoiled by the one bad quality. Beware of the slips and faults of youth.


ʿAbd Al-Razzāq Al-Ṣanʿānī, Al-Muṣannaf 8240.


[To read this article in Spanish click here]

Taken from https://www.sayingsofthesalaf.net/one-bad-quality-can-spoil-numerous-good-ones/

Arguing with a Scholar or an Ignoramus

Arguing with a Scholar or an Ignoramus

Yūnus reports: Maymūn b. Mihrān once wrote to me saying:


Beware of dispute and argumentation about the religion, and do not argue with a scholar nor an ignoramus. As for the scholar, he will withhold his knowledge from you, and will not be concerned with what you do. As for the ignorant person, he will only cause roughness in your heart and he will not obey you [anyway].


Al-Dārimī, Al-Sunan no. 302.

[To read this article in Spanish click here]



Taken from https://www.sayingsofthesalaf.net/arguing-with-a-scholar-or-an-ignoramus/

Hidden Safety

Hidden Safety

It is reported that Sufyān Al-Thawrī – Allāh have mercy on him – said:

Safety lies in not wanting to be known.

Al-Dhahabī, Siyar Aʿlām Al-Nubalāʾ 7:258.


[Translation of this text in Spanish is available here]


Taken from: https://www.sayingsofthesalaf.net/hidden-safety/

Four Things the Wise do Not Trust

Four Things the Wise do Not Trust

It is reported that ʿAbdullāh b. Al-Mubārak – Allāh have mercy on him – said:

The insightful and wise do not trust that they are safe from four things: a past sin about which it is not known what the Lord Almighty will do, the remaining lifespan wherein it is not known what destruction lies, some (apparent) advantage a person is given but which could be a lure (from Allāh) in recompense for his wrongdoing, a misguidance that has been beautified – so that he thinks it is guidance – and a momentary deviation of the heart, for a person can be stripped of his religion without realizing it.

Al-Dhahabī, Siyar Aʿlām Al-Nubalāʾ 8:406.

[To read spanish translation of this text click here]



Taken from: https://www.sayingsofthesalaf.net/four-things-the-wise-do-not-trust/

Small children playing in the Masajid

Shaikh al-Albani rahimahullah wrote:

“As for older children, then their influence [from the signs and environment of Islam] is clear and self-evident. However, if it is found among them one who is playing in the Masaajid and running, then it is upon the fathers and guardians to order them, discipline them, and nurture them. Or for the administer or custodian [of the masjid] to kick them out. This action was mentioned by Hafidh ibn Kathir: If Umar ibn al-Khattab (may Allah be pleased with him) saw children playing in the masjid, he would hit them with his stick. He would look in the masjid after Isha and not leave anyone inside of it”.

Thamr al-Mustadaab pg. 762

وأما كبار الأطفال فتأثرهم بذلك واضح مسلم غير أنه إذا وجد فيهم من يلعب في المساجد ويركض فعلى آبائهم وأولياء أمرهم تأديبهم وتربيتهم أو على القيم والخادم أن يطردهم وعلى هذا عمل ما ذكره الحافظ ابن كثير :

( وقد كان عمر بن الخطاب رضي الله عنه إذا رأى صبيانا يلعبون في المسجد ضربهم بالمخففة - وهي الدرة - وكان يفتش المسجد بعد العشاء فلا يترك فيها أحدا )

المصدر :

762 نقلاً عن الثمر المستطاب في فقه السنة والكتاب

The path always starts with …

The path always starts with …

“The [path] always starts with trials and tests, then comes the period of patience and reliance [upon Allah], and the end is enlightenment, guidance and victory.”

 (Shifaa Al-Aleel, p.247) – Imam ibn Al-Qayyim,



Taken from: http://xbintmuhammadx.wordpress.com/2010/11/30/the-path-always-starts-with/

Ruling of saying: "Happy New Year"?

بسم الله و الحمد لله ، والصلاة والسلام على رسول الله ، وعلى آله وصحبه ومن تولاه وبعد

Ruling of saying: "Happy New Year"?

Shaykh Muhammad ibn Saalih al-‘Uthaymeen (may Allaah have mercy on him) was asked: What is the ruling on congratulating people on the occasion of the Hijri new year, and how should one reply to a person who offers congratulations?

He replied: If someone offers you congratulations, then respond to him, but do not initiate such greetings. This is the correct view concerning this matter. So if a person says to you, for example, “Happy New Year”, then you can say, “May Allaah make it a good and blessed year for you.” But you should not initiate such a greeting, because I do not know of any report that the salaf [early generations of Islam] congratulated one another on the occasion of the new year, rather the salaf did not regard the first of Muharram as the first day of the new year until the caliphate of ‘Umar ibn al-Khattaab (may Allaah be pleased with him.)

Silsilah Liqaa as-Shari 20/44.

هذا سؤال أجاب عنه الشيخ محمد بن صالح العثيمين من سلسلة اللقاء الشهري- (44 / 20)/

السؤال

فضيلة الشيخ! تكلمتم عن العام الجديد، فما حكم التهنئة بالسنة الهجرية؟ وماذا يجب علينا نحو المهنئين؟

الجواب

إن هنأك أحد فرد عليه، ولا تبتدئ أحدا بذلك، هذا هو الصواب في هذه المسألة، لو قال لك إنسان مثلا: نهنئك بهذا العام الجديد قال: هنأك الله بخير وجعله عام خير وبركة.

لكن لا تبتدئ الناس أنت؛ لأنني لا أعلم أنه جاء عن السلف أنهم كانوا يهنئون بالعام الجديد، بل اعلموا أن السلف لم يتخذوا المحرم أول العام الجديد إلا في خلافة عمر بن الخطاب رضي الله عنه.

The Terrible Sin of Missing Obligatory Prayers

The Terrible Sin of Missing Obligatory Prayers

Shaykh Ibn Qayyim al-Jawziyyah

Ibn al-Qayyim, said:

No Muslims are in disagreement [about the fact] that intentionally leaving obligatory prayers is from the greatest of sins and from the most major of major sins and that its sin is greater than the sin of murder or [unlawfully] taking [others’] wealth; than the sin of fornication and adultery, theft, or drinking alcohol–and that [the one who intentionally leaves a prayer] faces the punishment of Allāh and His wrath, His debasement in this life and the Hereafter.

Al-Albānī. Ḥukm Tārik Al-Ṣalah. Dār Al-Jalalain, 1412 H, p. 5.

[To read this text in Spanish click here]

N.B.: Title mine (Trans.)

Translator: Mikail ibn Mahboob Ariff

Taken from: https://tasfiyah.com/terrible-sin-missing-obligatory-prayers/

Two Qualities of the Noble

Two Qualities of the Noble

It is reported that Ayyūb Al-Sakhtiyānī – Allāh have mercy on him – said:


A man does not become noble until he has two qualities: he is undesirous of what other people possess, and he pardons and overlooks them.

Ibn Ḥibbān, Rawḍatu Al-ʿUqalāʾ p167.

[To read this article in Spanish, click here]

Source: https://www.sayingsofthesalaf.net/two-qualities-of-the-noble/

Lying and Iman

Lying and Iman

It is reported that Abū Bakr Al-Ṣiddīq – Allāh be pleased with him – said:

Beware of lying, for lying is far removed from īmān.

Abū Bakr Al-Ḵallāl, Al-Sunnah no. 1467, 1470; Al-Bayhaqī, Shuʿab Al-Īmān no. 4463.

Ibn Al-Qayyim said in Al-Fawāʾid, …Thus, every good action – both outer and inner – comes from truthfulness, and every evil corrupt action – both outer and inner – comes from falsehood and lying.


[To read this text in Spanish, click here]


Source: https://www.sayingsofthesalaf.net/lying-and-iman/

The Danger of Over-Suspicion

The Danger of Over-Suspicion

ʿAbdullāh b. Masʿūd – Allāh be pleased with him – said:

The victim of theft might continue to suspect and conjecture [about who stole from him] until he becomes worse [in sin] than the thief.


Al-Bukhārī, Al-Adab Al-Mufrad no. 1289. Its chain of transmission was graded ṣaḥīḥ by Al-Albānī in Ṣaḥīḥ Al-Adab Al-Mufrad no.974.



[To read this in Spanish, click here]

Source: https://www.sayingsofthesalaf.net/the-danger-of-over-suspicion/

How to Look at Yourself and Others

How to Look at Yourself and Others

It is reported that Bakr b. ʿAbdillāh Al-Muzanī – Allāh have mercy on him – said:


When you see someone older than you, say: he has preceded me in īmān and righteous actions so he is better than me; and when you see someone younger than you, say: I have preceded him in sinning and disobedience so he is better than me. And when you see your brothers honouring and revering you, say: this is a virtue they have attained; and when you see them falling short (in their treatment of you) say: this is [because of] a sin I committed.


Ibn Al-Jawzī, Ṣifatu Al-Ṣafwah, article 505: Bakr b. ʿAbdillāh Al-Muzanī.

[To read this article in Spanish, click here]


Source: https://www.sayingsofthesalaf.net/how-to-look-at-yourself-and-others/

The Reality of Dhikr and Fear of Allah

The Reality of Dhikr and Fear of Allah

It is reported that Saʿīd b. Jubayr – Allāh have mercy on him – said:


Verily, fear (al-khashyah) is that you fear Allāh such that your fear comes between you and your disobedience (of Allāh). That is khashyah. And dhikr (remembrance) is obedience to Allāh: whoever obeys Allāh has remembered Him; and whoever does not obey Him is not a rememberer of Him, even if he says a lot of tasbīḥ and recites a lot of Qurān.

Al-Dhahabī, Siyar ʾAʿlām Al-Nubalāʾ 4:326.

[To read this in Spanish, click here]

Source: https://www.sayingsofthesalaf.net/reality-dhikr-fear-allah/

Two Calamities for Fitnah

Two Calamities for Fitnah

It is reported that Al-Shaʿbī – Allāh have mercy on him – said:


Stay away from the sinful amongst the scholars and the ignorant amongst the worshippers, for these two are the calamity of everyone who would fall into fitnah.

Al-Bayhaqī, Shuʿab Al-Īmān ḥadīth 1753.


Source: https://www.sayingsofthesalaf.net/two-calamities-fitnah/

Definition Of Country (Land) Of Disbelief And Land Of Islam: Sheikh Salih Alish-Sheikh

Definition Of Country (Land) Of Disbelief 

And Land Of Islam: Sheikh Salih Alish-Sheikh

بسم الله الرحمن الرحيم

A polytheistic land is a country in which polytheism is manifest and predominant. This definition is what sheikh Muhammad ibn Ibrahim mentioned when questioned about a disbelieving country and what it is. He said a land of disbelief is that which disbelief is apparent and prominent. In light of this, whenever polytheism becomes distinct in a country and its distinction is predominant (it becomes widespread, visible, clearly evident, and prominent) this country is (deemed and) dubbed to be a polytheistic land (or country). This relates to what (normally) transpires therein which is polytheism.

As it relates to the people of the country, this topic is disputed among the people of knowledge. Is consideration in naming a country to be an Islamic country or a country of disbelief (directed to) its people? Ibn Taimiyyah was asked about a country in which rulings of disbelief and Islamic legislation are both visible therein, so he said that this type of country is not deemed (judged) to be neither a land of disbelief nor an Islamic land. On the contrary the Muslim conducts himself therein in accordance with Islam, whereas the disbeliever conducts himself according to disbelief.

Some scholars stated a country in which the call to prayer is evident and heard during the times of prayer is an Islamic country because the Prophet -sallahu alayhi wa salaam- would say to whoever was with him, while out on a war expedition before invading a town in the morning hours,  wait! If the summons to prayer was made he would not attack, and if it was not heard they would attack.  This is debatable because the Arabs whenever they called to prayer this meant they affirmed and bore witness to the testimony of truth because they knew its intent. They fulfilled the rights of tawheed that comprises the call to prayer. So if they bore witness that there is no deity in truth except Allah and Muhammad is the messenger of Allah, and established the call to prayer, this indicated that they had abandoned and distanced themselves from polytheism.

Allah says:

فإن تابوا و أقاموا الصلاة وءاتَوُا الزكاة فإخوانكم في الدين

“If they repent, perform the prayer, and pay the annual charity, then they are consequently your brothers in faith.”  [At-Taubah: 11]

“If they repent” from polytheism “perform the prayer, and pay the annual charity, then they are consequently your brothers in faith.” This is on account that the Arabs knew the meaning of tawheed, thus if they entered into Islam and bore witness to the two testimonies, this implied that they acted in accordance with it. As for in this day and time there are an abundant of Muslims that say there is no deity in truth except Allah and Muhammad is the messenger of Allah, however they do not truly know its intent, nor act in accordance to it. On the contrary you find polytheism being commonly practiced among them.

For this reason we say that this definition -a Muslim land or country is that wherein the adhan is manifest- in this day and time is not correct, and the evidence is its original affair, that being that the Arab would abandon and distance themselves from polytheism and its people. They would (willingly) uphold and implement monotheism, in contradiction to the people of this time period.

Therefore, the first definition concerning the titling of a country is more correct. It does not necessitate, regardless if it’s dubbed a polytheistic or Islamic country, that the ruling is based on the individuals residing therein. In contrast, we say that the ruling is based on what is predominate, and or by the manifestation of polytheism and disbelief, and whoever is therein is interacted with accordingly, especially in this era. This is due to the fact that the appearance of polytheism and disbelief in many countries does not occur by choice of the people of that land. Perhaps it is due to being overwhelmed, either by way of the Sufi paths or by way of the government, just as is well known and witnessed.

Hence we say that dubbing a country is restricted to what I clarified previously, as for its citizens then there conditions may differ.

Translated by Abu Abdil Waahid Najeeb Ibn Yusuf Al Anjelesi.

Source: شرح ثلاثة الأصول

 http://pureislaam.com/2016/10/06/definition-of-country-land-of-disbelief-and-land-of-islam-sheikh-salih-alish-sheikh/

Calling people to Allah with ignorance or based on emotions

 بسم الله و الحمد لله ، والصلاة والسلام على رسول الله ، وعلى آله وصحبه ومن تولاه وبعد

 

Calling people to Allah with ignorance or based on emotions

Shaykh Saleh al-Uthaymeen:  “If a person understands what he is calling people to, it makes no difference whether he is a great and prominent scholar or a seeker of knowledge who is serious in his pursuit  or a normal person who has certain knowledge of the issue in question.

The Messenger (peace and blessings of Allaah be upon him) said: “Convey from me, even if it is one verse,”  and he did not stipulate that the caller should have reached a high level of knowledge, but it is essential that he should have knowledge of that to which he is calling people.

But calling out of ignorance or calling based on emotion is not permissible.”

[Fatawa Ulama al-Balad al-Haraam (p. 329)]

 قال الشيخ ابن عثيمين رحمه الله : " إذا كان الإنسان على بصيرة فيما يدعو إليه فلا فرق بين أن يكون عالماً كبيراً يشار إليه ، أو طالب علم مُجِدٍّ في طلبه ، أو عامياً لكنه علم المسألة علماً يقيناً .. فإن الرسول صلى الله عليه وسلم يقول : ( بلغوا عني ولو آية ) ولا يشترط في الداعية أن يبلغ مبلغاً كبيراً في العلم ، لكنه يشترط أن يكون عالماً بما يدعو إليه ، أما أن يقوم عن جهل ويدعو بناء على عاطفة عنده فإن هذا لا يجوز "  . 

"فتاوى علماء البلد الحرام" ص 329 . 

Five Categories of Patience

Five Categories of Patience

Patience can also be divided into categories following the five categories of deeds, namely wâjib (obligatory), mandûb (encouraged), mahdhûr (forbidden), makrûh (disliked) and mubâh (permissible).

Obligatory (wâjib) patience

1. Patience in abstaining from forbidden (harâm) things and actions,

2. Patience in carrying out obligatory deeds,

3. Patience in facing adversity which is beyond one’s control, such as illness, poverty, etc.

Encouraged (mandûb) patience

1. Patience in abstaining from disliked (makrûh) things,

2. Patience in performing acts of worship which are liked and encouraged (mustahabb)

3. Patience in refraining from taking revenge.

Forbidden (mahdhûr) patience

1. Patience in abstaining from food and drink until death.

2. Patience in abstaining from eating harâm meat, carrion and blood, when the alternative is death and starvation. Tawus and Ahmad ibn Hanbal said, “Whoever has no choice but to eat carrion, harâm meat and blood, but refuses to eat it and dies as a consequence, will enter Hell.”

3. Patience in refraining from begging. There is a dispute as to whether begging from people is forbidden or permissible. Imam Ahmad said that this kind of patience and abstention is allowed. He was asked, “What if a person fears that if he does not do this, he will die?” Imam Ahmad answered, “No, he will not die. Allâh will send him his due provision (rizq).”Imam Ahmad did not allow begging: when Allâh knows the need of a person and his sincerity in abstaining from begging, Allâh will send him rizq. Other scholars, including some of Imam Ahmad’s companions and Imam ash-Shafi‘î said, “It is obligatory on such a person to beg, and if he did not beg, than he would be a wrongdoer, because by begging he protects himself from death.”

4. Patience in enduring things that may lead to death, such as predators, snakes, fire and water.

5. Patience at times of fitnah when the Muslims are fighting Muslims. Patience in abstaining from fighting at such a time, when Muslims are killing Muslims, is mubâh (permissible), indeed it is mustahabb (liked and preferred). When the Prophet (SAAS) was asked about this, he said, “Be like the better of the two sons of Ādam.” In other, similar reports he said, “Be like the slave of Allâh who was killed, and not like the one who has killed,” and “let him (the killer) carry his own wrong action and your wrong action.” In another report, he said, “If the sword is too bright, put your hand on your face.” Allâh has told us the story of the better of the two sons of Ādam, and how he surrendered himself and did not fight back, and how Allâh commended him for that. This is different to the case when Muslims are fighting kâfirûn: in that situation the Muslim has to defend himself, because the meaning of Jihad is to defend himself and Islâm.

Disliked (makrûh) patience

1. Patience in abstaining from physical appetites (food, drink, sex) to the extent of causing damage to one’s health.

2. Patience in doing a makrûh deed.

Permissible (mubâh) patience

Patience in abstaining from mubâh deeds.

- وباعتبار تعلق الحواجب الخمسة حسب ينقسم إلى خمسة أقسام: [إلى واجب ومندوب ومحظور ومكروه ومباح. فالصبر التسويق ثلاثة أنواع: أحدها: الصبر عن المحرمات. والثاني: الصبر على أداء الواجبات. والثالث الصبر على المصائب التي لا صنع للعبد فيها ، كالأمراض والفقر وغيرها. وأما الصبر المندوب: انه الصبر عن المكروهات ، والصبر على المستحبات ، والصبر على مقابلة الجاني بمثل فعله. وأما المحظور فأنواع: أحدها الصبر عن الطعام والشراب حتى يموت ، والحب الخنزير عند المخمصة حرام ، إذا خاف بتركه الموت ، قال طاوس وبعده أحمد: من اضطر إلى أكل الميتة والدم فلم يأكل فمات دخل النار. ومن الصبر المحظور: صبر الإنسان على ما يقصد هلاكه من سبع أو حيات أو حريق أو ماء كافر يريد قتله، بخلاف استسلامه وصبره في الفتنة وقتال المسلمين، الحب مباح له، بل يستحب ، كما دلت عليه وُوْقَفَهَا وَفَقْتُهَا: «كن كخير ابني آدم» (رواه أبو داود: 4259 ، وابن ماجه: 3961 ، وأحمد: 4/416 ، 19745 من حديث أبي موسى رضي الله عنه. في (الاقتراح) 101 ، والألباني في (صحيح الجامع) 2049). وفي لفظ: «كن عبد الله المقتول ، ولا تكن عبد الله القاتل» (رواه أحمد: 5/110 ، 21101 ، والطبراني في (الكبير) (4/59) ، وأبو يعلى (13/176) من حديث خباب بن الأرت رضي الله عنه .الله ((الزكاة)) 7/305: "من هو مؤمن ، وبقية رجاله رجال الصحيح. (8/103): رجاله ثقات غير الرجل الذي لم يسم وله شاهد). وأما الصبر المكروه فله أمثلة: أحدها: أن يصبر عن الطعام والشراب واللبس وجماع أهو حتى يتضرر بذلك بدنه.: صبره على المكروه. انه الصبر عن كل عل مستوى الطرفين ، خُيِّر بَعْضُ الوَسْمَاتِ الْمُسْتَعْرَفَةِ الْمُسْتَعْرَفَةِ الْمُسْتَعْلَمَةِ الْمُسْتَقْبَى قيم الجوزية (بتصرف) ص 57).

Patience and Gratitude
By Ibn Qayyim al-Jawziyyah

An abridgement of his original work entitled, “Uddat as-Sâbireen wa Dhâkirat ash-Shâkireen” 

Four Principles of Noble Character

Four Principles of Noble Character

By Shaykhul Islam Ibn Qayyim Al-Jawziyyah

“It is not imagined that one can have noble character except if it is founded upon four pillars:

1. The First: Sabr (Patience)
2. The Second: ‘Iffah (Chastity)
3. The Third: Shujaa’ah (Courage)
4. The Fourth: Adl (Justice)

Patience, inspires him to be tolerant, control his anger, endure the harms that he receives from others, to be forbearing and deliberate in his decisions. It motivates him to be gentle and not to be rash or hasty.

Chastity, inspires him to avoid every imprudent characteristic, whether in statement or action, and encourages him to have a sense of modesty and integrity which is the epitome of all good. It prevents him from fornication, stinginess, lying, backbiting and spreading tales to cause separation and discord between the people.

Courage, inspires him to have a sense of self esteem, to emphasize high and noble manners and to make it apart of his natural disposition. It also encourages him to exert himself and to be generous, which is in essence, true courage and it leads to strong will and self determination. It encourages him to distance himself from his ardent lowly desires, to control his anger, and to be forbearing because by such, he can control his temper, take it by the reins and curb his violent and destructive behavior just as the Messenger (sallAllahu 'alayhi wa salam) said:

"The Strong is not the one who can wrestle his opponent to the ground but rather the strong is the one who can control himself when he gets angry.”

This is true genuine courage and it is the sole trait that the slave utilizes to conquer his opponent.

Justice, encourages him to be impartial in his behavior with people and to be moderate between the two extremes of negligence and extremism. It motivates him to be generous and kind which is the middle course between absolute degradation and arrogance, and to make this apart of his disposition and makeup. It encourages him to be courageous which is the middle course between cowardice and imprudence, and to be forbearing which is the middle course between extreme unnecessary anger and ignominy.

These four virtuous characteristics are the axis and provenance of all noble manners and the foundation of all repugnant and ignominious characteristics are built upon four pillars:

1. The First: Jahl (Ignorance)
2. The Second: Dhulm (Oppression)
3. The Third: Shahwah (following ones lowly desires)
4. The Fourth: Ghadab (Anger)

Ignorance, allows him to view good in the form of evil and evil in the form of good, and to consider that which is complete to be incomplete and that which is incomplete to be complete.

Oppression, causes him to put things in places which are not appropriate for them, so he gets angry when its time to be happy and he is happy when its time to be angry. He is ignorant and hasty when its time to be deliberate and deliberate when its time to be hasty, he is stingy when it is time to be generous and generous when its time to be stingy. He is weak when it is time to be courageous and assume responsibility, and he assumes responsibility when it is time to take a step back (and let someone else undertake the initiative). He is gentle and lenient when it is time to be harsh and firm and he is harsh and firm when it is time to be lenient. He is humble when it is time to be superior and arrogant when it is time to
be humble.

Following (his) lowly desires, encourages him to be diligent in obtaining that which the soul ardently desires, to be stingy and greedy. It encourages him to adorn himself with all types of despicable and imprudent characteristics.

Anger, incites him to be arrogant, jealous, envious, to hold enmity of others and to be imprudent and shameless. The foundation of these four repugnant and blameworthy characteristics are two pillars:

1. Either, Extreme Self ignominy.
2. Or Extreme Self Pride.

[Reference: Madaarij ul Salikeen: Vol 2, P 308]

وحسن الخلق يقوم على أربعة أركان لا يتصور قيام ساقه إلا عليها : الصبر والعفة والشجاعة والعدل فالصبر : يحمله على الاحتمال وكظم الغيظ وكف الأذى والحلم والأناة والرفق وعدم الطيش والعجلة والعفة : تحمله على اجتناب الرذائل والقبائح من القول والفعل وتحمله على الحياء وهو رأس كل خير وتمنعه من الفحشاء والبخل والكذب والغيبة والنميمة 

والشجاعة : تحمله على عزة النفس وإيثار معالي الأخلاق والشيم وعلى البذل والندى الذي هو شجاعة النفس وقوتها على إخراج المحبوب ومفارقته وتحمله على كظم الغيظ والحلم فإنه بقوة نفسه وشجاعتها يمسك عنائها ويكبحها بلجامها عن النزغ والبطش كما قال : ليس الشديد بالصرعة إنما الشديد : الذي يملك نفسه عند الغضب وهوحقيقة الشجاعة وهي ملكة يقتدر بها العبد على قهر خصمه 

والعدل : يحمله على اعتدال أخلاقه وتوسطه فيها بين طرفي الإفراط والتفريط فيحمله على خلق الجود والسخاء الذي هو توسط بين الذل والقحة وعلى خلق الشجاعة الذي هو توسط بين الجبن والتهور وعلى خلق الحلم الذي هو توسط بين الغضب والمهانة وسقوط النفس ومنشأ جميع الأخلاق الفاضلة من هذه الأربعة ومنشأ جميع الأخلاق السافلة وبناؤها على أربعة أركان : الجهل والظلم والشهوة والغضب فالجهل : يريه الحسن في صورة القبيح والقبيح في صورة الحسن والكمال نقصا والنقص كمالا والظلم : يحمله على وضع الشيء في غير موضعه فيغضب في موضع الرضى

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ويرضى في موضع الغضب ويجهل في موضع الأناة ويبخل في موضع البذل ويبذل في موضع البخل ويحجم في موضع الإقدام ويقدم في موضع الإحجام ويلين في موضع الشدة ويشتد في موضع اللين ويتواضع في موضع العزة ويتكبر في موضع التواضع 

والشهوة : تحمله على الحرص والشح والبخل وعدم العفة والنهمة والجشع والذل والدناءات كلها والغضب : يحمله على الكبر والحقد والحسد والعدوان والسفه ويتركب من بين كل خلقين من هذه الأخلاق : أخلاق مذمومة وملاك هذه الأربعة أصلان : إفراط النفس في الضعف وإفراطها في القوة