Posts Tagged ‘Abu Darda’
On the authority of Mālik bin Dinār who said, “Abud Dardā’ said,
‘Whoever increased in knowledge, increased in pain (of being answerable to Allāh سبحانه و تعالى).’
And in the narration of Sa’īd,
‘And I don’t fear that it will be said to me, “O’ ‘Uwaymir (Abud Dardā’ himself) what did you learn?” Rather I fear that it will be said to me, “O’ ‘Uwaymir what have you done with what you learnt?”
[Kitāb az-Zuhd 1/265 of al-Imām Abū Dāwūd رحمه الله]
Abū Nawfal said,
“‘Ammār bin Yasār used to speak little, lengthened his silence and his usual words would be of the one who sought refuge in ar-Raḥmān from His Punishment.”
[Kitāb az-Zuhd 1/284]
Ḥudhayfaħ bin al-Yamān رضي الله عنه said,
“The first thing you will be deprived of in your religion will be the display of humility (i.e. person being humble).”
[Kitāb az-Zuhd 1/296]
It is reported that once Abu Ad- Darda passed by a sinful person while people were reviling him. He told them,
Finding him fallen in a well, would you not take him out?
They replied in the affirmative. Whereupon, he remarked,
Do not revile your brother.
They asked him,
Do you not hate him?
I rather hate his deed. If he gives it up, he will be my brother.
[Mukhtasar Minhaj al Qasidin]
Prophet[Sallallahu ‘alayhi wasallam] said:
Have full control over your tongue, stay at your home and regret commiting sins.
‘Umar Ibn Khattab [Radiallahu anho] said:
You should have some proportion of solitude.
S’ad Ibn Abi Waqqas [Radiallahu anho] said:
I wish I had a metal door between myself and humans so that neither of us would reach the other till I die.
“Abdullah Ibn Mas’ud [Radiallahu anho] said:
Be springs of knowledge and moons at night. Remain at your homes. Refresh your hearts [with divine remembrance] and put on worn clothes; thus you become known to the angels and anonymous to humans.
Abu Darda [Radiallahu anho] said:
One’s home is the best hermitage where he controls his tongue, his gaze and maintains his chastity. You should abandon sitting in the markets, since they cause distraction and engaging in talk.
[Mukhtasar Minhaj al- Qasidin]
Umm ad-Dardaa’ said, “Abud-Dardaa’ stood up one night to pray. He was weeping while saying, ‘O Allah! You perfected my physical form, so perfect my character!’ until morning.
I said, ‘O Abud-Dardaa’, your only supplication for the entire night was for good character!’
He replied, ‘O Umm ad-Dardaa’- the Muslim perfects his character until his good character takes him to Paradise. And he corrupts his character until his bad character takes him to the Fire. The Muslim is forgiven while he is asleep.’
I asked, ‘O Abud-Dardaa’, how can a Muslim be forgiven while he is asleep?’
He said, ‘His brother wakes up at night and performs tahajjud and supplicates and is answered. He supplicates for his Muslim brother and his request is answered.’”
[al-Adab al-Mufrad , #290]
This is in accordance with the hadith where the prophet صلى الله عليه وسلم said,
“The supplication of a Muslim for his brother in his absence will certainly be answered. Everytime he makes a supplication for good for his brother, the angel appointed for this particular task says: `Ameen! May it be for you, too’.” [Muslim].
The Honesty at Yarmouk
Raeesa Nurani, sunniforum.com
The green valley of Yarmouk, with its large river and lush vegetation, is a place unknown and forgotten. Yet, it was here that we see the army of Islam display such valour and heroism that even those who disbelieved were reduced to tears when witnessing the honesty of the Muslims.
The year was 15 AH wherein Syria was ruled by the Roman emperor Heraclius, who on learning about the Muslims entering Syria became extremely frustrated. He failed to understand how an inferior army of the Muslims could challenge the mighty Roman Empire. However, indeed it was a man of his own kingdom who understood the reasons behind the victory of the Muslims. He explained:
“The morals of the Muslims are superior to ours. They pray at night and fast during the day. They do not oppress anyone. They regard themselves equal to others. We drink liquor, indulge in evil, do not keep our promises and oppress others. The result is that they are firm and enthusiastic in their ventures and we are weak and lax in what we do.”
The words of this man, who by no means was a Muslim, drove anger into the heart of Heraclius and he decided that he would never allow the Muslim army to get away from his clutches. He would swallow them like the tide when it comes in, taking everything and leaving nothing behind.
With this great rage, Heraclius sent his brother Tadharaq to lead the great army of 240,000 troops against the poorly equipped 3,000 Muslims. Heraclius’ army was both trained and well equipped, however this was fruitless without passion, and passion came from the Muslims – passion for Allah, passion for the Prophet (peace be upon him) and passion for the deen. The candle of faith was alive in the hearts of the Muslims. Their trust in Allah and love for the Prophet (peace be upon him) exceeded their love for worldly possessions, so much so that for them, even the entire force of Heraclius’ army would not cause them to grieve.
However, times did look bleak and the Muslims had to prepare for the worst. It was during this period, that Abu Ubaidah (May Allah be pleased with him) held mashwara (consultation) with the army. For every Muslim that was fighting, a force eight times greater was opposing him. It was therefore decided that the entire amount that the Jews and Christians had paid to the Muslims as Jizyah would be refunded back to them. Jizyah is a tax paid by the non-Muslims for protection. However protection could no longer be guaranteed. The honesty and trustworthiness shown by the Muslims brought tears to the inhabitants of Yarmouk, and on this day, the streets of Yarmouk were drowned by the sorrow of seeing such a civilised and great people leaving their vicinity. Yet Allah loves the honest, and as the Prophet (peace be upon him) has stated: “Remember, there is no faith in him who is not trustworthy; there is no place for him in religion who cares not for his pledged word or promise.”
The time drew close, and the two armies met. The situation was tense and each soldier was on guard. The Romans began by attempting to bribe the Muslim army, yet this was immediately rejected by Khalid bin Waleed (May Allah be pleased with him), who offered the Romans to accept Islam and pay the Jizyah, or settle on the sword. The arrogance of the Romans prevented them from accepting the light of guidance and they opted for the sword. However, amongst their midst stood a man who desired to learn about such an impressive religion – a religion that turned men who used to bury girls alive to those who displayed outstanding characteristics. He was Jurjah bin Budhiyah, a Roman general. After listening to Khalid bin Waleed (May Allah be pleased with him), he immediately accepted the truth and decided to side with the Muslim army. Thereafter, he fought against the Romans with such courage and valour that only a strong believer in the truth could produce such results. He finally fell as a martyr.
It was the Romans who had made the first move, with an attack by 40,000 soldiers, which the Muslim army immediately countered. The fight had begun: swords were striked, daggers swept from right to left, and arrows flew overhead. The Muslims called to Allah, and the words of Surah Al-Anfaal were recited to inspire the Muslim forces. Martial songs were sung to encourage the army and even women joined the masses, proving their worth as Mujaahidahs. The Muslims fought with such zeal and passion that the Romans began to retreat. The Romans were up against not humans, but the army of Allah, and no power invested in them could challenge such an army.
It is in Yarmouk that we witness the bravery of the fighters for Islam. Khalid bin Waleed, Abu Ubaidah bin Jarrah, Shurabil bin Hasana, Yazid bin Abu Sufyan, Ikrimah bin Abu Jahl, Qa’qa bin Amr, Abu Sufyan, Abud-Darda, Amr bin ‘As, Harith bin Dirar and Jurjah bin Budhiyah (May Allah be pleased with them all) were at the forefront of the battle. Their heroic acts and abilities were beyond comparison as their swords swiped across in the blink of an eye.
To prevent the Romans from escaping, the generals were forced to chain their soldiers together. Day turned to night, yet the fighting continued. The Romans were failing, exhausted and tired; yet the spirit of Islam had not received even a dent. Fatigue and frustration settled into the midst of the Roman army, which continued to retreat until their backs were pushing against the mountain. Many soldiers then fell into the river, while others were killed, including Tadharaq. The result of truth versus falsehood was that 3,000 Muslims became martyrs and 100,000 Romans were destroyed. Amongst the Muslims who had been honoured with martyrdom were: Jurjah bin Bhudiyah, Ikrimah bin Abu Jahl, Amr bin Ikirimah, Salamah bin Hisham, Amr bin Saeed, Aban bin Saeed, Hisham bin Al-Aas, Habbar bin Sufyan and Tufail bin Amr (May Allah be pleased with them all).
This battle was a victory for the Muslims – a victory achieved by their trust in Allah. Verily, Allah does not fail those who believe in Him. The honesty and trustworthiness in the Muslims’ dealings and their desire to become martyrs for Islam were strong enough to resist even one of the most well-equipped and well-known armies in the world. Victory is strength, but not the strength of money or armour; rather it is the strength of the passion in one’s heart.
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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 Abû Al-Dardâ` – Allâh be pleased with him – used to say, “Learn knowledge before it is taken way, and it is taken away by its people (scholars) being taken away. The scholar and the student are partners in good and there is no good in any other people. The richest of men is the knowledgeable man whose knowledge is needed: he benefits those who need him and if done without, he benefits himself with the knowledge Allâh ‘azza wa jalla has placed with him. So how is it I see your scholars dying yet the ignorant amongst you not learning? I fear that the predecessor will depart and the successor will not learn. If the scholar studies, he only increases in knowledge, and he does not take anything away from knowledge. And if the ignorant studies, he will find knowledge firm and established. So how is it that I see you full up with food, yet starved of knowledge?”
Ibn ‘Abd Al-Barr, Jâmi’ Bayân Al-‘Ilm wa Fadlihi Vol. 2 p233.