The Advice [1] of Sufyân ath-Thawrî
Sufyân ath-Thawrî [2] - rahimahullâh - wrote to
’Abbâd ibn ’Abbâd al-Khawwâs al-Arsûfî [3] - rahimahullâh -
saying:
To proceed: You are in a time which the Companions of
the Prophet sallallâhu ’alayhi wa sallam used to seek refuge from
reaching, and they had the knowledge that we do not have, and they had
precedence which we do no. So how is it for us, when we reach that,
having little knowledge, little patience, few helpers upon what is good,
corruption of the people and pollution of this world?! So take to the
original state of affairs and cling to it. [4] I advise you to remain
unknown, since this is the age for remaining anonymous (khumûl).
[5] And remain aloof and mix little with the people, since before, when
the people met, they would benefit from each other. But today that has
gone and your safety - in our view - lies in abandoning them. [6]
Beware of the Rulers. Beware of coming near to them and
of mixing with them in any of the affairs. Beware of being deceived, so
that it said to you: Intercede [for me], so that you help one oppressed,
or repel an act of oppression - because that is from the deception of
Iblîs, which the wicked reciters have taken as a means to attain a
favorable position. [7] It used to be said: Beware of the fitnah
(trial) of the ignorant worshipper and the wicked scholar, because the
trial of these two is indeed a trial for everyone put to trial.
If you find questions and need for fatwâ, then
take take advantage of it - but do not compete desirously for it. And
beware of being like the one who loves that his saying is acted upon, or
that his saying is publicised or listened to, and if that is abandoned,
the effects of that are seen upon him. [8]
And beware of the love of leadership, since leadership
may be more beloved to a man than gold and silver - but it is something
difficult and obscure; and this will not be understood except by wise
Scholars. [9] So seek after your lost soul and work with correct
intention and know that there has come near to the people a matter which
a person would be desirous of death.
Was-salâm. [10]
-- COMMENTARY --
1. The text and explanation of this
wasiyyah (advice / legacy) has been taken from the book: Min
Wasâyus-Salaf (pp.19-25) by Shaykh Salîm al-Hilâlî -
hafidhahullâh.
2. He is Abû ’Abdullâh Sufyân ibn Sa’îd ibn Masrûq ath-Thawrî
(97-161H). The appelation referring to Thawr ibn ’Abd Manât; and not
Thawr of Hamdân. One of the stores of knowledge and mountains or
retention - and when the Ulemâ’ (Scholars) are mentioned, then
Sufyân is a dazzling star. His biography is famous and fills the books
of Jarh wat-Ta’dîl (validating and invalidating the narrators),
history and Fiqh; and his life-story is well known.
From the Editors: What follows is a very brief biography of
Sufyân ath-Thawrî, taken from Siyât A’lâmun-Nubalâ of adh-Dhahabî
and Tahdhîbut-Tahdhîb of al-Hâfidh Ibn Hajar al-Asqalânî.
His Shaykhs include: Abû Ishâq as-Sabî’î, al-A’mash, Sulaymân
at-Taîmî, Ibrâhîm ibn Maisarah, Ibn ’Awn, Zaid ibn Aslam, ’Amr ibn
Dînar, Ibn ’Ajlân, Ibn al-Munkadir, Abûz-Zubayr, Yahyâ ibn Sa’îd
al-Ansârî ...
His Students include: Shu’bah, al-Awzâ’î, Mâlik, ’Abdur-Rahmân ibn
Mahdî, Yahyâ ibn Sa’îd al-Qattân, Ibn al-Mubârak, Hafs ibn Ghiyâth,
’Abdullâh ibn Wahb, ’Abdur-Razzaq, Fudail ibn ’Iyyâd, al-Walîd ibn
Muslim, Wakî’ ibn al-Jarrah, Yazîd ibn Hârûn, Abû Nu’aym and ’Alî ibn
al-Ja’d - who was the last reliable narrator to report from him.
Shu’bah, Ibn ’Uyaynah, Abû ’آsim, Ibn Ma’în and others said: “Sufyân
is the chief of the Believers in hadîth.”
Ibn al-Mubârak said: “I wrote from one thousand one hundred Shaykhs
and I did not write from anyone better than Sufyân,” so a man said to
him: O Abû ’Abdullâh, you saw Sa’îd ibn Jubayr and others, he said:
“That was before. I did not say that I did not see anyone better than
Sufyân.”
Ibn Mahdî said: “Wahb used to give precedence to Sufyân’s memory over
that of Mâlik.”
Ad-Duwarî said: “I saw Yahyâ ibn Ma’în and he did not prefer anyone
to Sufyân in his time - neither in Fiqh, Hadîth, Zuhd
or anything.”
Ahmad bin Hanbal said: “No one takes precedence over him in my
heart.”
An-Nasâ’î said: “He is greater than for it to have to be said that he
is reliable, and he is one of the Imâms whom I hope is one of those whom
Allâh has made an Imâm for the pious.”
Ibn Abî Dhi’b said: “I have not seen anyone more like the Tâbi’în
than Sufyân.”
Ibn Hibbân said: “He was one of the foremost of the people in Fiqh,
War’ (piety) and precision.”
Ibn ’Uyaynah said: “I have not seen a man knowing the lawful and
prohibited better than Sufyân.”
Ishâq ibn Râhawaih said: I heard ’Abdur-Rahmân ibn Mahdî mention
Sufyân, Shu’bah, Mâlik and Ibn al-Mubârak and say: “The most
knowledgeable of them was Sufyân.”
Muhammad ibn Zunbûr said: I heard Fudail say: “By Allâh! Sufyân was
more knowledgeable than Abû Hanîfah.”
Bish al-Hâfî said: “Ath-Thawrî, to us, is the Imâm of the people.”
Qabîsah said: “I have not sat in a sitting along with Sufyân except
that I remembered death. I have not sîn anyone who remembered death more
than him.”
It was said to Sufyân ath-Thawrî: For how long will you continue to
seek Hadîth? He said: “And what is better than Hadîth that I should
prefer it? Hadîth is the best of the knowledge of the world.”
’Abdur-Rahmân ibn Mahdî related: I heard Sufyân say: “Never has a
hadîth reached me from Allâh’s Messenger sallallâhu ’alayhi wa sallam,
except that I would act upon it even a single time.” Here ends the
Editor’s Inclusion.
His biography can be found in Tahdhîbul-Kamâl (11/54),
at-Tabaqâtul-Kubrâ (6/371), Târîkh Baghdâd (9/151) and
Siyar A’lâmun-Nubalâ (7/229). Abû Nu’aym al-Asbahânî has written a
delightful and complete biography of him in Hilyatul-Awliyâ
(6/356 - 7/144) - the likes of which I have not seen.
3. He is Abû ’Utbah ’Abbâd ibn ’Abbâd ibn Khawwâs al-Arsûfî
ash-Shâmî. One of the nobles of Shâm (region of Syria, Jordan and
Palestine); and their worshippers. Declared reliable by Yahyâ ibn Ma’în,
Ya’qûb ibn Sufyân al-Fasawî and others. His biography is found in
Târîkhad-Dârimî (no.495), al-Ma’rifah wat-Târîkh (2/43) of
al-Fawasî and also Hilyatul-Awliyâ (8/281-282).
4. This pure saying is inherited from the Companions of the
Prophet sallallâhu ’alayhi wa sallam - from whom it is very
widely reported that person must do Ittibâ’ (follow the
narrations from the Prophet sallallâhu ’alayhi wa sallam and his
Companions) and cling to the old way, as is reported authentically from
Ibn Mas’ûd - radiallâhu ’anhu: “Follow and do not innovate - it
is enough for you [and every innovation is misguidance].”
Reported by Wakî’ in az-Zuhd (no.315) and through him Ahmad in
az-Zuhd (p.202), ad-Dârimî in the introduction of his Sunan
(1/69) and others. It is Sahîh due to its supporting chains and
the addition in brackets is from Ahmad and at-Tabarânî in al-Kabîr
(9/154) and is also Sahîh.
5. The khâmil is the one who is hidden, the one who is
not mentioned or known. This is a sign of taqwâ (piety) and
goodness, since the sincere ones do not cease to be fearful of riyâ
(ostentation). Therefore, they strive hard to hide this from the people
and turn their eyes away from their righteous actions; and strive to
hide them harder than the people and turn their eyes away from their
righteous actions; and strive to hide them harder than the people strive
in their wickedness - hoping for sincerity in their actions - so that
Allah may reward them for their sincerity on the Day of Resurrection.
And the people of good did not intend fame, nor seek it, nor that which
leads to it - and if granted by Allâh - they flee from it and prefer not
to be known. Since it leads to conceit and then destroys the fame.
Imâm Muslim in his Sahîh (18/10) and al-Baghawî in
Sharhus-Sunnah (15/21-22) both relate that ‘آmir ibn Sa’d ibn Abî
Waqqâs said: Sa’d was looking after his sheep and camels, so his son,
‘Umar, came to him. When Sa’d saw him he said: I seek refuge in Allâh
from the evil of this rider. So when he came to him, he said: O father!
Are you satisfied with being a desert-dwelling ‘Arab amongst your sheep
and camels, whilst the people are arguing about who is to rule in
al-Madînah? Sa’d hit ‘Umar on the chest and said: Shut-up! For I have
heard the Messenger of Allâh sallallâhu ‘alayhi wa sallam say:
“Indeed Allâh loves the pious, self-contented and hidden servant.”
So what Sufyân intended by saying: “This is the age for remaining
anonymous,” is that one should hide their good actions from people - not
that one should become lazy and apathetic. The proof for this is from
considering two matters:- Firstly: It is established from
the Prophet sallallâhu ‘alayhi wa sallam that he said: “A
strong believer is better and more beloved to Allâh than a weak
believer.” Secondly It is established that the Prophet
sallallâhu ‘alayhi wa sallam would seek refuge with Allâh from
laziness and slothfulness.
6. What he means by ’uzlah (remaining aloof) is mixing
little with the people - since there will still be some benefit to be
gained from each other. So, he does not mean that you should avoid the
people altogether, since if the du‘ât (the callers to Allâh and
his Dîn) do that - then when will the ignorant learn, the
confused ones be guided and the one who oppresses himself desist! There
is no doubt that the one who mixes with the people and patiently bears
their harms has a great reward.
7. Ibn al-Jawzî (d.597H) - rahimahullâh - says in
Talbîs Iblîs (p.121-122): “From the deception of Iblîs upon
the Scholars, is their mixing with the Rulers and flattering them and
abandon censuring them when able to do so. And perhaps they find
allowance for them where really there is no allowance, in order to
attain a worldly goal - and threefold corruption comes about through
this:
Firstly: The Ruler - he says: If it were not correct, then the
Scholar would have censured me - and how can I not be correct - and he
eats from my wealth?
Secondly: The common person says: There is no harm with this
Ruler, nor his wealth, nor his actions, because the Scholar does not
criticise him.
Thirdly: The Scholar - because he corrupts his Dîn through
that. Iblîs may deceive them into entering upon the Ruler saying:
We enter in order to intercede for a Muslim. This deception is uncovered
by the fact that if a different person entered to intercede - the
Scholar would not be pleased with that; and perhaps speak ill of him -
since he wishes to be alone in the Rulers attention.
So entering upon the Ruler involves great danger, since the intention
may be good when you first enter, but then may be changed by their
honouring you, or bestowing things upon you, or by having ambitions and
by not being able to avoid flattering them and leaving-off censuring
them. Sufyân ath-Thawrî used to say: “I do not fear from their debasing
me, but I fear from their being generous towards me so that my heart
inclines towards them.” ”
And al-Hâfidh Ibn Rajab al-Hanbalî (d.795H) says in Sharh Hadîth
Mâ Dhi’bân (p.53):“Many of the Salaf used to forbid entering upon
the Kings in order to command them with what is good and forbid them
from what is evil also. From those that forbade them were: ‘Umar ibn
‘Abdul-’Azîz, Ibn al-Mubârak, ath-Thawrî and others. Ibn al-Mubârak
said: “And with us, the one who orders and forbids is not the one who
enters upon them and orders and forbids, but rather the one who orders
and forbids is the one who keeps away from them.” And that is for fear
of trials for the one who enters upon them since a person when far away
maybe deceived into thinking that he will order and forbid them and be
stern with them - but when he sees them face to face, his soul inclines
towards them, since love of nobility is hidden in the soul. Therefore he
flatters them and is lenient with them and perhaps he inclines towards
them and comes to love them, especially if they treat him kindly and
generously and he accepts that from them. And this happened to ‘Abdullâh
ibn Tâwûs with a certain ruler, in the presence of his father Tâwûs, so
Tâwûs rebuked him for that. And Sufyân ath-Thawrî wrote to ‘Abbâd ibn
‘Abbâd and in his letter was: And beware of the rulers...”
Ibn ‘Abdul Barr (d.463H) - the Scholar of Andulus - says in Jâmi’
Bayannil-‘Ilm (l/185-186), ending the chapter in which he mentioned
the Salaf’s hatred of entering upon the kings and rulers:
“And the meaning of this chapter is with regard to the wicked
oppressive ruler. However, as for the just and noble of them, then
entering upon him, seeing him and helping him to do good is one of the
best of good deeds. Do you not see that ‘Umar ibn ’Abdul-’Azîz was
accompanied by the great Scholar such as ’Urwah ibn az-Zubair and his
level; and Ibn Shihâb az-Zuhrî and his level. And Ibn Shihâb used to
enter upon the ruler ‘Abdul-Mâlik and his sons after him. And from those
who used to enter upon the ruler were:- ash-Sha’bî, Qabîsah, Ibn Dhu’aib,
Rajâ‘ ibn Haywat al-Kindî, Abûl-Miqdâm - who was a noble scholar, al-Hasan,
Abûz-Zinâd, Mâlik ibn Anas, al-Awzâ’î, ash-Shâfi’î and others too many
to mention. So if the Scholar enters upon the ruler - now and again when
there is a need - and he says what is good and speaks with his
knowledge, then that is good and a means of Allâh’s pleasure until the
Day he meets Him. But these sittings are usually a trial; and being safe
therefrom is abandoning what is in them.”
I say: Indeed they have spoken the truth, done well and have advised
sincerely - rahimahumullâh - because they were like the unclothed
preachers who are not disbelieved - and how could they be anything else
after they had heard the saying of Allâh’s Messenger, sallallâhu
‘alayhi wa sallam: “He who comes to to the ruler is put to
trial.” Reported by Abû Dâwûd (no.2859), at-Tirmidhî (no.2256), an-Nasâ‘î
(7/195-196), Ahmad (l/357) and others from Abû Mûsâ al-Ash’arî - and it
is Sahîh due to supporting narrations.
8. This is riyâ (showing-off and ostentation). I have
explained its causes, how it approaches, its types, et&u and its cure,
in my book called ar-Riyâ.
9. Ibn ’Abdul-Barr wrote in Jâmi’ Bayânil-’Ilm
(l/143-144) some lines on this:
“Love of leadership is a poison which destroys this
life,
And makes love a war for its lovers;
It cuts both throats and ties of relationship,
So that no character nor Dîn remains.
He who obtains leadership while ignorant or before wisdom,
Then you will not see him except as an enemy to the rightful;
He desires and envies a people and be is lesser than them,
Competing thereby with the enemies of the Prophets.”
So refer to what he wrote in this chapter, for it is of great value,
and if a student of knowledge were to travel for one month seeking it -
then he would be fortunate.
10. Reported by Abû Nu’aym in Hilyah (6/376-377) and
Ibn Rajab mentioned a portion of it in Sharh Hadîth Mâ Dhi’bân
(pp.53-54) and adh-Dhahabî reported it in the biography of Sufyân in
Siyâr A’lâmun-Nubalâ, and it is a famous testament possessed by the
Scholars.
Al-Hâfidh al-Mizzî - rahimahullâh - says in Tahdbîbul-Kamâl
(14/143) in his biography of ‘Abbâd ibn ‘Abbâd: “And he was one of the
noble ones of Shâm and their worshippers, and Sufyân ath-Thawrî wrote
the famous letter to him, being a testament, and mention of manners,
wisdoms, examples and admonitions.”
