We have a class called “Nusoos Adabiyyah” where we study some pieces of Arabic literature, poetry in particular. A few days ago, we studied some verses from a piece of poetry composed by Hassaan ibn Thaabit (radiyallaahu ‘anhu), who was a Companion from the Ansaar.  In Siyar A‘laam an-Nubalaa’, ath-Thahabee called him “sayyid ash-shu‘araa’ al-mu’mineen, al-mu’ayyad bi-rooh al-qudus” (the master of poets among the believers, and the one aided by the angel Jibreel).

As to some of the historical significance of the piece we looked at, Hassaan ibn Thaabit (radiyallaahu ‘anhu) was speaking about the preparations of the Muslims prior to the conquest of Makkah which took place in the 8^th year after the hijrah. In his poetry, he responded to and disparaged Aboo Sufyaan ibn al-Haarith, who was still a mushrik at the time, and was one of those who gave his all to harm and abuse the Prophet Muhammad (sallallaahu ‘alayhi wa sallam) and the Muslims. Additionally, in his poetry, Hassaan also defended the Prophet Muhammad (sallallaahu ‘alayhi wa sallam). There are narrations, collected by al-Bukhaaree and Muslim, where Hassaan sought permission from the Messenger of Allaah (sallallaahu ‘alayhi wa sallam) to lampoon the mushrikeen, and he was allowed to do so.

The piece we looked at had the following lines:

1 – فَإِمَّا تُعْرِضُوا عَنَّا اعْتَمَرْنَا … وَكَانَ الْفَتْحُ وِانْكَشَفَ الْغِطَاءُ
2 – وَإِلاَّ فَاصْبِرُوا لِجِلادِ يَوْمٍ … يُعِزُّ اللهُ فِيهِ مَنْ يَشَاءُ
3 – وَجِبْرِيلُ أَمِينُ اللهِ فِينَا … وَرُوحُ القُدْسِ لَيْسَ لَهُ كِفَاءُ
4 – وَقَالَ اللهُ قَدْ أَرسَلْتُ عَبْداً … يَقُولُ الْحَقَّ إِنْ نَفَعَ الْبَلاءُ
5 – شَهِدْتُ بِهِ وَقَوْمِي صَدَّقُوه … فَقُلْتُمْ لا نَقُومُ وَلا نَشَاءُ
6 – وَقَالَ اللهُ قَدْ سَيَّرْتُ جُنْداً … هُمُ الأَنْصَارُ عُرْضَتُهَا اللِّقَاءُ
7 – أَلا أبْلِغْ أَبَا سُفْيانَ عَنِّي … فَأَنْتَ مُجَوَّفٌ نَخْبٌ هَوَاءُ
8 – بِأَنَّ سُيُوفَنَا تَرَكَتْكَ عَبْداً … وَعَبْدُ الدَّارِ سَادَتُهَا الإِمَاءُ

1- Either you leave us to perform ‘Umrah, then let the conquest take place and the darkness be lifted,
2- Or else prepare for battle on a day when Allaah will aid those whom He wishes.
3- And Jibreel, the trusted emissary of Allaah is among us, the sanctified angel like none other.
4- And Allaah said, “I have indeed sent a servant speaking the truth for those who wish to accept it.”
5- I testified to this and my people believed in him, but you said, “We won’t stand for it and we don’t want any part of it.”
6- And Allaah said, “I have indeed dispatched an army – they are the Ansaar, who are well-acquainted with combat.”
7 – Go tell Aboo Sufyaan that I said, “You’re a worthless, frightened coward,
8 – Since our swords will render you a prisoner, and the people of the ‘Abd ad-Daar tribe are ruled by ladies (i.e. there are no real men among you).”

In class, we were only studying words of the text, the general meaning of the poem, and well as some other elements of Arabic poetry. We weren’t really looking at it from a polemic or historical angle. However, I was going through Silsilah al-Ahaadeeth as-Saheehah of al-Albaanee later that same day and I found the poetry mentioned there, although it was a lengthier version with different lines. Al-Albaanee actually quoted the whole hadeeth as it occurs in Saheeh Muslim. It should also be noted that this incident took place at a time when armed conflict was present between the Non-Muslims and the Muslims, and it was done in response to the Non-Muslims who constantly cursed and ridiculed the Prophet Muhammad (sallallaahu ‘alayhi wa sallam) and the Muslims. This was actually mentioned by Hassaan in the lines of poetry. Hence, it should be kept in mind that these things were not said at a time of peace, and they were said in response and defense, not to initiate a problem. Furthermore, in the end, the conquest of Makkah took place peacefully and its inhabitants, Aboo Sufyaan ibn al-Haarith included, eventually accepted Islaam.

Note: the word “hijaa’” or “hajw” (as in the hadeeth) can carry the meaning of mentioning the faults of another individual. However, the verb “hajaa / yahjoo” is found translated in Arabic/English dictionaries as meaning “to satirize” or “to lampoon”…in other words, verbally defaming another party, specifically with poetry in this case. The following is the hadeeth along with translation. It might not seem like anything too special, but I guess it sort of spoke to me. Thus, I decided to post it up as something interesting I came across recently.

***

(…) أَنَّ رَسُولَ اللَّهِ -صلى الله عليه وسلم- قَالَ « اهْجُوا قُرَيْشًا فَإِنَّهُ أَشَدُّ عَلَيْهَا مِنْ رَشْقٍ بِالنَّبْلِ ».

‘Aa’ishah (radiyallaahu ‘anhaa) reported that the Messenger of Allaah (sallallaahu ‘alayhi wa sallam) said, “Lampoon Quraysh, for that will hurt them more than an onslaught of arrows.”

فَأَرْسَلَ إِلَى ابْنِ رَوَاحَةَ فَقَالَ « اهْجُهُمْ ». فَهَجَاهُمْ فَلَمْ يُرْضِ فَأَرْسَلَ إِلَى كَعْبِ بْنِ مَالِكٍ

The Prophet (sallallaahu ‘alayhi wa sallam) sent for Ibn Rawaahah and asked him to lampoon them. Thus, he composed a lampoon against them, but it did not appeal to him (i.e. the Prophet, sallallaahu ‘alayhi wa sallam). He then sent for Ka‘b ibn Maalik (to do the same, and the end result was the same).

ثُمَّ أَرْسَلَ إِلَى حَسَّانَ بْنِ ثَابِتٍ فَلَمَّا دَخَلَ عَلَيْهِ قَالَ حَسَّانُ قَدْ آنَ لَكُمْ أَنْ تُرْسِلُوا إِلَى هَذَا الأَسَدِ الضَّارِبِ بِذَنَبِهِ ثُمَّ أَدْلَعَ لِسَانَهُ فَجَعَلَ يُحَرِّكُهُ فَقَالَ وَالَّذِى بَعَثَكَ بِالْحَقِّ لأَفْرِيَنَّهُمْ بِلِسَانِى فَرْىَ الأَدِيمِ.

He then sent for Hassaan ibn Thaabit who said upon entering, “The time has come for you to call upon this lion who strikes with his tail.” He then brought out his tongue, began to move it around, and then said, “By He Who has sent you with the truth, I shall tear them to shreds with my tongue the way a leather hide gets torn.”

فَقَالَ رَسُولُ اللَّهِ -صلى الله عليه وسلم- « لاَ تَعْجَلْ فَإِنَّ أَبَا بَكْرٍ أَعْلَمُ قُرَيْشٍ بِأَنْسَابِهَا – وَإِنَّ لِى فِيهِمْ نَسَبًا – حَتَّى يُلَخِّصَ لَكَ نَسَبِى ».

At that, the Messenger of Allaah (sallallaahu ‘alayhi wa sallam) said, “Don’t be hasty. Aboo Bakr has the best knowledge of the lineage of Quraysh, and my lineage comes from them, so let him outline my lineage to you.”

فَأَتَاهُ حَسَّانُ ثُمَّ رَجَعَ فَقَالَ يَا رَسُولَ اللَّهِ قَدْ لَخَّصَ لِى نَسَبَكَ وَالَّذِى بَعَثَكَ بِالْحَقِّ لأَسُلَّنَّكَ مِنْهُمْ كَمَا تُسَلُّ الشَّعَرَةُ مِنَ الْعَجِينِ.

Hence, Hassaan went to him, then returned and said, “O Messenger of Allaah! He outlined your lineage for me. By He Who has sent you with the truth, I shall draw you out from them as a hair is drawn out from dough (i.e. my lampoon will leave no traces on you).

قَالَتْ عَائِشَةُ فَسَمِعْتُ رَسُولَ اللَّهِ -صلى الله عليه وسلم- يَقُولُ لِحَسَّانَ « إِنَّ رُوحَ الْقُدُسِ لاَ يَزَالُ يُؤَيِّدُكَ مَا نَافَحْتَ عَنِ اللَّهِ وَرَسُولِهِ ». وَقَالَتْ سَمِعْتُ رَسُولَ اللَّهِ -صلى الله عليه وسلم- يَقُولُ « هَجَاهُمْ حَسَّانُ فَشَفَى وَاشْتَفَى ». قَالَ حَسَّانُ

‘Aa’ishah said, “I heard the Messenger of Allaah (sallallaahu ‘alayhi wa sallam) telling Hassaan, ‘Rooh al-Qudus (i.e. the angel Jibreel) will aid you as long as you are defending Allaah and His Messenger.’” She also said, “I heard the Messenger of Allaah (sallallaahu ‘alayhi wa sallam) saying, “Hassaan lampooned them and he restored honor to the Muslims and exacted revenge from the mushrikeen (by the content of his poetry.)” Hassaan said:

هَجَوْتَ مُحَمَّدًا فَأَجَبْتُ عَنْهُ … وَعِنْدَ اللَّهِ فِى ذَاكَ الْجَزَاءُ

You lampooned Muhammad, but I shall reply on his behalf;
and there is reward with Allaah for me doing so.

هَجَوْتَ مُحَمَّدًا بَرًّا تَقِيًّا … رَسُولَ اللَّهِ شِيمَتُهُ الْوَفَاءُ

You lampooned Muhammad, the virtuous and righteous;
The Messenger of Allaah, whose nature is truthfulness.

فَإِنَّ أَبِى وَوَالِدَهُ وَعِرْضِى … لِعِرْضِ مُحَمَّدٍ مِنْكُمْ وِقَاءُ

Verily, I give my father, my grandfather, and my honour,
to protect the honour of Muhammad from you.

ثَكِلْتُ بُنَيَّتِى إِنْ لَمْ تَرَوْهَا … تُثِيرُ النَّقْعَ مِنْ كَنَفَىْ كَدَاءِ

May I lose my dear daughter, if you don’t see our stallions
raising clouds of dust from the two sides of Kadaa’ (a mountain pass at the entrance to Makkah).

يُبَارِينَ الأَعِنَّةَ مُصْعِدَاتٍ … عَلَى أَكْتَافِهَا الأَسَلُ الظِّمَاءُ

They (i.e. the stallions) pull at the reins, speeding ahead coming towards you;
on their shoulders are spears thirsting for you.

تَظَلُّ جِيَادُنَا مُتَمَطِّرَاتٍ … تُلَطِّمُهُنَّ بِالْخُمُرِ النِّسَاءُ

Our stallions speed ahead, racing with one another,
and the women wipe the dust off them with their mantles.

فَإِنْ أَعْرَضْتُمُو عَنَّا اعْتَمَرْنَا … وَكَانَ الْفَتْحُ وَانْكَشَفَ الْغِطَاءُ

Either you leave us to perform ‘Umrah,
then let the conquest take place and the darkness be lifted,

وَإِلاَّ فَاصْبِرُوا لِضِرَابِ يَوْمٍ … يُعِزُّ اللَّهُ فِيهِ مَنْ يَشَاءُ

Or else prepare for battle on a day
when Allaah will aid those who He wishes.

وَقَالَ اللَّهُ قَدْ أَرْسَلْتُ عَبْدًا … يَقُولُ الْحَقَّ لَيْسَ بِهِ خَفَاءُ

And Allaah said, “I have indeed sent a servant
speaking the truth in which lies no ambiguity.”

وَقَالَ اللَّهُ قَدْ يَسَّرْتُ جُنْدًا … هُمُ الأَنْصَارُ عُرْضَتُهَا اللِّقَاءُ

And Allaah said, “I have indeed dispatched an army;
they are the Ansaar, who are well-acquainted with combat.”

لَنَا فِى كُلِّ يَوْمٍ مِنْ مَعَدٍّ … سِبَابٌ أَوْ قِتَالٌ أَوْ هِجَاءُ

Every day we receive defamation, fighting or satire
from Ma‘add (i.e. the people of Quraysh),

فَمَنْ يَهْجُو رَسُولَ اللَّهِ مِنْكُمْ … وَيَمْدَحُهُ وَيَنْصُرُهُ سَوَاءُ

Yet, whichever of you lampoons the Messenger of Allaah,
or praises him, or aids him, it’s all the same.

وَجِبْرِيلٌ رَسُولُ اللَّهِ فِينَا … وَرُوحُ الْقُدْسِ لَيْسَ لَهُ كِفَاءُ

And Jibreel, the Emissary of Allah is among us;
the sanctified angel like none other.

***

[…and Allaah knows best…]

References:

- As-Silsilah as-Saheehah of al-Albaanee (#1180)
- Saheeh Muslim (Chapter about the Merits of Hassaan ibn Thaabit, which is in Kitaab Fadaa’il as-Sahaabah); also see the Sharh of an-Nawawee for the words in the hadeeth, as well as the Saheeh Muslim translation in English.
- Saheeh al-Bukhaaree (Chapter called “Hijaa al-Mushrikeen”, which is in Kitaab al-Adab); also see Fath al-Baaree of Ibn Hajar in his explanation of that section.

]]> http://qaryah.wordpress.com/2008/12/08/hassaan/feed/ 0 aboo shaybah http://qaryah.wordpress.com/2008/10/21/malcolm-x-on-the-versatility-of-a-prayer-rug/ http://qaryah.wordpress.com/2008/10/21/malcolm-x-on-the-versatility-of-a-prayer-rug/#comments Tue, 21 Oct 2008 17:39:27 +0000 aboo shaybah http://qaryah.wordpress.com/?p=65 ]]>

There is a passage I came across several years ago in the autobiography of Malcolm X, in the chapter where he discussed some of his experiences when he came to Makkah to perform Hajj.  The passage highlighted certain roles and functions a prayer rug could have.  Although prayer rugs possess no religious significance in and of themselves, I thought there were some interesting parallels between the potential functions of a prayer mat and the functions of a masjid… two things primarily viewed and thought of as a places of prayer.  The following is what he said:

I began to see what an important role the rug played in the overall cultural life of the Muslims. Each individual had a small prayer rug, and each man and wife, or large group, had a larger communal rug. These Muslims prayed on their rugs there in the compartment. Then they spread a tablecloth over the rug and ate, so the rug became the dining room. Removing the dishes and cloth, they sat on the rug-a living room. Then they curl up and sleep on the rug-a bedroom. In that compartment, before I was to leave it, it dawned on me for the first time why the fence had paid such a high price for Oriental rugs when I had been a burglar in Boston. It was because so much intricate care was taken to weave fine rugs in countries where rugs were so culturally versatile. Later, in Mecca, I would see yet another use of the rug. When any kind of dispute arose, someone who was respected highly and who was not involved would sit on a rug with the disputers around him, which made the rug a courtroom. In other instances it was a classroom.

The current application form available for the Arabic Language Institute at Umm al-Qura University in Makkah is available for download here.

In Soorah al-Kahf, from verse 60 through verse 82, a story is told of an encounter between the Prophet Moosaa and al-Khadir, as well as the events which transpired in the time they spent together.

The scholar ‘Abdur-Rahmaan ibn Naasir as-Sa‘dee explained these verses in his Tafseer and he supplemented his explanation by listing 38 lessons derived from that encounter.

Download the translation here, or download the Arabic here.

There is a hadeeth collected by both al-Bukhaaree and Muslim from ‘Abdullaah ibn ‘Amr ibn al-‘Aas where he said, “The Messenger of Allaah (sallallaahu ‘alayhi wa sallam) said to me, ‘Read the Qur’aan each month,’ to which I replied, ‘I have strength (to do more).’ He said, ‘Then read it every twenty nights,’ to which I replied, ‘I have strength (to do more).’ He finally said, ‘Read it in seven, and do not go beyond that (making it less than seven).’”

Al-Imaam ath-Thahabee, in his book Siyar A‘laam an-Nubalaa’, recounted the same situation – though with a slightly different wording and less authentic chain of narration – and then commented on it in his biography of ‘Abdullaah ibn ‘Amr.

Ibn Jurayj stated: Ibn Abee Mulaykah narrated to us, from Yahyaa ibn Hakeem ibn Safwaan, from ‘Abdullaah ibn ‘Amr who said, “I collected the Qur’aan and recited it all in one night. Then, the Messenger of Allaah (sallallaahu ‘alayhi wa sallam) told me, ‘Read it every month,’ to which I replied, ‘O Messenger of Allaah! Let me enjoy my strength and youth (by doing more than that).’ He then said, ‘Read it in twenty days,’ to which I replied, ‘Let me enjoy myself (in doing more than that).’ He then said, ‘Read it in seven days,’ to which I replied, ‘O Messenger of Allaah, let me enjoy myself (in doing even more).’ However, he refused.” [Reported by an-Nasaa’ee]

It is authentically reported that the Messenger of Allaah (sallallaahu ‘alayhi wa sallam) further reduced the period to three nights, and he forbade him from reciting it in less than three. This was stated in relation to the portion of the Qur’aan that had been revealed up until that point in time; then, after this statement was made, the rest of the Qur’aan continued to be revealed. Thus, at the very least, it is disliked for the entire Qur’aan to be recited in less than three days, since someone who does so would not comprehend nor contemplate over what he recited. However, if he were to recite slowly over the course of a week, and continue doing so regularly, it would be an excellent deed, since the religion of Islaam is one of ease.

By Allaah, if someone were to slowly recite one-seventh of the Qur’aan during night prayers, while also remaining consistent in performing the raatibah (optional prayers like those before and after the obligatory ones), duhaa (forenoon prayer), and tahiyyatul-masjid (two rak’ah before sitting in the masjid); the authentically reported athkaar (remembrance of Allaah), including those at the times of waking, sleeping, after the obligatory prayers, and the last hours of the night; pursuing beneficial knowledge and engaging oneself with it sincerely for the sake of Allaah; enjoining what is right, teaching and guiding others who are in need of knowledge, and reforming those who do wrong; performing the obligatory prayers in congregation, with calmness, eemaan, and humble submission to Allaah; fulfilling all religious obligations and abstaining from major sins; supplicating to Allaah often and regularly asking His forgiveness; giving sadaqah (voluntary charity); and preserving the ties of kinship; accomplishing all of that, with constant humility and sincerity, would certainly be an immense and lofty task, and would lead to attaining the status of ashaab al-yameen (those who will receive the records of their deeds in their right hands on the Day of Judgment) and being amongst the Awliyaa’ of Allaah who obey His commands, carrying out obligations and abstaining from the impermissible.

It is most desirable to achieve all of the above. However, when the devoted worshipper of Allaah attempts to complete the recitation of the entire Qur’aan each day, he goes against the straight and moderate course of Islaam, leaving him unable to perform much of what was previously mentioned, and not having contemplated what he recited. This great worshipper and Companion (‘Abdullaah ibn ‘Amr) used to say when he attained old age, “How I wish I had accepted the concession given by the Messenger of Allaah (sallallaahu ‘alayhi wa sallam).” He was advised similarly about fasting, and he continued asking permission to do more until the Messenger of Allaah (sallallaahu ‘alayhi wa sallam) finally told him, “Fast one day and break your fast the next day. Such was the fast of my brother Daawood (‘alayhissalaam).” It is also authentically reported that the Prophet (sallallaahu ‘alayhi wa sallam) said, “The best fasting is that of Daawood.” He also prohibited perpetual fasting and ordered sleeping for a portion of the night by saying, “However, I stand to pray and I sleep; I fast and break my fast; I marry women; and I eat meat. Therefore, whoever turns away from my Sunnah is not from me.”

Therefore, someone who does not adhere to the path of the Prophetic Sunnah, letting it define the manner and amount of his worship will be regretful, feel overwhelmed, and spoil his overall frame of mind. Furthermore, he will lose out on the tremendous blessing of following the Sunnah of the Prophet (sallallaahu ‘alayhi wa sallam) who was compassionate and merciful to the believers, keen to benefit them, and always directed them to the most virtuous deeds. He ordered them to avoid monasticism and being overly abstinent, which are matters that are not part of his teachings. Thus, he prohibited fasting every day, as well as wisaal (fasting consecutive days without breaking the fast in between), and praying for most of the night except the last tenth of it; he prohibited celibacy for someone able to get married; he prohibited the complete avoidance of meat; and so forth among the various commands and prohibitions.

Hence, the worshipper who may not have much knowledge of such things would be excused and rewarded; while the worshipper who knows the Prophetic narrations, yet exceeds their limits, mistakenly leaves what is best for something inferior. Ultimately, it must be borne in mind that the most beloved actions to Allaah are those which constantly continue, no matter how small they might seem.

May Allaah inspire us all to abide by the Sunnah, and may He keep us away from following desires and going astray.

Source: Siyar A’laam an-Nubalaa’ of ath-Thahabee
Translated by: Aboo Shaybah

Download this translation here, or download the Arabic excerpt here.

This translation is based on a lecture which was delivered by Ash-Shaykh Abdul-Muhsin ibn Hamad al-Abbaad on Shawwaal 16, 1390 A.H. at the Taybah Secondary School. It was also published in the Journal of the Islaamic University of Madeenah, Issue #10. In it, the Shaykh discusses a few points about fasting and the month of Ramadaan as well as its relation to the months that follow. He then highlights certain practical lessons drawn from the attitude displayed by Muslims during Ramadaan and how the same attitude can be transferred to life and worship in other months. Finally, the Shaykh concludes with a reminder to the residents of al-Madeenah, where the lecture was delivered.

Download the translation here, or download the article in Arabic here.