Part 1

FROM THE CHARACTERISTICS OF THE SALAF

Edited by Abu Muntasir ibn Mohar Ali

Sincerity in their knowledge and actions Pausing in word-and action for correctness Entrustment of one's affairs to Allaah Striving to maintain a consistent nature Patience over tyranny and oppression

Disconcerm at worldly gains/struggle for the Hereafter

Preference of death to earning Allaah's perpetual hatred

Fear of sinning before and after any action Fear of being unjust to anyone

Being reminded of death due to funerals

Forgive and overlook the harms

Expanding the Muslims’ sanctity and loving ...

Patience when annoyed by their wives Forsaking leadership

Good behaviour to all

Practice of Night-prayer (tahajjud)

Care in building the characteristics of the believers Attaching priority to the works for the Hereafter Remembrance of Allaah & salutation upon the Prophet Having tender hearts

Fearing deficiencies in their Deen

Little care about building homes

Felt the world not to be precious

Not wasting anything halaal

Considering their own actions to be small

Fear of mistake in knowledge and guidance Asking about éach other sincerely

Consider their own thankfulness

Hiding the mistakes of others

Abundant silence and speaking wisely

Purity and concentration in prayer

Focusing on one's own mistakes

Being generous and comforting Generosity towards guests

Being particular about accepting invitations Plentiful charity

Isolation from the sinners

Relative increase in humility

Not neglecting any goodness Awareness of being sinful Enjoining good and forbidding evil Not to be proud of own deeds Preparation for salah

Being careful with trade

Abundance of sincerity in their knowledge and actions: From the morals arid manners of the Salaf was their abundant sincerity (al-ikhlaas) in their knowledge and actions, fearing the presence of vanity (ar-riyaa’). Allaah the Most High said, “Is it not to Allaah that sincere religion is due?’ The Messenger of Al1aaR (names sat ysuten) Said, “Allaah does not accept any action with-

out it being sincerely devoted to Him and seeking His Face."*

Ibraheem at-Tayiii jtimnme WOuld say, "The sincerely devoted one is he who.conceals his good deeds like he conceals his bad

Ash-Sha’Dii janmsuian Said, "(It is) from the manners of scholars that if they know some knowledge, they would practice it. Once

1. surah Az-Zumaar (39) : 3

2. Reported by an-Nasaai (6/25) al-Jihaad. Al-Haafidh al-’Iraaqi said in his checking to. "Al-Ihyaa‘” : Its chain is Hasan (4/28). Al-Mundhiri aaid in “At-Targheeb wat-Tarheeb" (1/24) : Its chain is good. Al-Albaani said in "As-Saheehah" (52) : Its chain is Hasan. He mentioned in "sahih anNasai" : Hasan sahih (2943). In his commentary to it he said, “This. hadith and others show that the believér‘s rightedus action is not accépted if he did not intend the Face of Allaah by it. About that Allaah says : Whoever hopes for the meeting with his Lord, then let him do righteous actions and not associate anyone in the worship of his Lord. [Sooratul-Kahf (18).: 110]. So what will be the position of the disbeliever if he never purified his intention for his Lord in the actions? The answer is in the statement of the Blessed and Most High: ... and We turned to what they used to do and made them (like) scattered dust [Sooratul-Furqaan

they had practiced that knowledge, they would preoccupy themselves with practice rather than the people. With their preoccupation, their presence amongst the people would be missed, and when. missed, they would be sought after, and when sought after, they would flee fearing tribulation in their Deen (practice)."

Fudayl Ibn “lyaad @yesium used to say, "If you saw a scholar or a worshipper taking pleasure at their righteousness being mentioned in front of the rulers and the children of the world,

then know that he is one who isa show-off."

The reason being that sincerity is to desire, through know!- édge and practice, the things which are with Allaah the Most High. Amongst the signs of the discreet showing-off (ar-riyan’ ulkhaafee) is to feel cheerful being praised or noticed for one’s ac_ tion. The Salaf used to count this as greater than a major sin since it is a minor form of shirk (associating partners with Allaah), the

O brother! Search yourself in your knowledge and action. Weep over' them if you find in them the love to be seen (ar-riyan’) or heard (as-sam‘aah), knowing that whoever loved to be seen or heard is shown up with humiliation and exposed in. the world and the Hereafter. We ask Allaah for His protection in the two worlds.

Pausing in every word and action until establishing correctness:

From the morals and manners of the Salaf was their stopping at every word and action until they knew its weight in the Book and the Sunnah. This was due to the possibility that their statement or action could be from the innovations in the Deen, not sanctioned by the Qur’an and the Sunnah. Allaah the Most High said, "So take what the Messenger gives you and stop at what he forbids you."! Allaah also says, "Let those beware who withstand the order of the Messenger lest some trial or painful

punishment be inflicted on them.”

The Messenger of Allaah (auusamvsonn) Said, "Beware of newly invented matters since évery innovation (bid’ah) is a misguidance."? He (amuse uasivsamay alSO said, "Whoever does an action which

our matter (Islaam) is not upon, will have that action rejected."

Sooratul-Hashr (59) : 7

2. Sooratun-Noor (24) : 63

3. Collected by Ahmad (4/126,127). Collected by Aba Daawood (12/ 359,360) as-Sunnah. Collected by Al-Tirmidhi (10/144) Al-’Iim; who said: This hadith is Hasan sahih. Also by Ibn Maajah (43) in the introduction and Ad-Daarimi (1/44,45) in "Ittibaa’ us-Sunnah" and al-Baghawi in "Sharh-us-Sunnah" (1/205) who said : This hadith is Hasan. al-Albaani authenticated it in “Adh-dhilaal".

‘4, Collected by Muslim (12/16) in the chapter of al-Aqdiah and al-Bukhaari

with: the same meaning in thé: chapter of as-Sulh (5/301). The. term

"rejected" here means nullified and discounted.

The righteous Salaf would rigorously encourage their people to confine themselves to the Book and the Sunnah, and to refrain

Sometimes ‘Umar ibn-ul-Khattaab rdutuh’any WOUld be decided on an issue being determined to do it. If it was then said to him that the Messenger of Allaah umenssv1mm) had neither ever done it nor ordered it, he would then withdraw from what he had wanted to do. It was said by one of the Salaf, “The path of the people has been sorted upon the basis of the Book and the Sunnah the way gold is sorted from other jewels.” Their every movement and idleness would have a pious intention and be in accordance with the Sharee‘ah. One can only realise this by thoroughly studying the disciplines of the Sharee‘ah.

Entrustment of one’s affairs to Allaah:

From the morals and manners of them was their constant entrustment of their affairs to Allaah with regard to themselves, their children and friends. They would resort to Allaah for guidance and they would never seek anything for themselves without there being a connection with Allaah the Most High. Allaah said in the Qur’an, relating the statement of the believer amongst Pharoah’s ranks, "My affair I commit to Allaah, for Allaah ever watches over His servants. Allaah then saved him from every ill that they plotted against him, whilst the punishment of Allaah encompassed the people of Pharoah on all sides."! The Most High also said concerning the companions of the MessenFEL (amin 'siaiw ann) : Men said to them, “A great army is gathering against you so fear them. That only increased them in faith saying: For us Allaah suffices and He is the best disposer of affairs. They returned with gracé and bounty from Allaah. No

harm ever touched them."?

Thus the Most High explains the success (that lies) in entrusting matters to Him. It was said by one of them, "Nothing is more beneficial to the children of the scholars and the righteous than praying for them in secret whilst entrusting their affairs to Allaah

1, Sooratul-Ghaafir (40) ; 44-45 2. surah Aali-’Imraan (3) : 173-174

Another example of consigning problems to Allaah is what Abu Hurairah ¢nusmeny relates from the Messenger of Allaah jm. tain wtiveunn), "A man from the children of Israel asked another to lend him one thousand dinars. The second man required witnesses, to which the first man replied that Allaah is sufficient as.a witness (shaheed). The second man asked for a surety (wakeel), to which the first man replied that Allaah is sufficient as a surety. The second man said to the first man,"You are right!" On that he lent him some money to be repaid by a certain date. The first person, the borrower, travelled across the sea to fulfil his obligations. However, finding a passing boat to repay the debt on time was impossible. So he took.a piece of wood, made a hole in it, placed one thousand dinars inside the hole along with a letter, and sealed it carefully. Taking it to the sea he deélared, "O.Allaah! You know that.I borrowed one thousand dinars from a person. He asked me for a witness to which I replied, “Allaah siffices as a witness." He agreed to You and then asked me for a surety to which I replied, "Allaah suffices as a surety." He was again satisfied with you. I looked for a boat by which to return the loan, but to no avail. So I leave You to be the guardian of this loan." He threw the piece of wood into the sea. As it penetrated the water current, he departed, still

searching for a boat returning to his land. The lender looked to-

wards the sea that day hoping that a boat would have returned with his money only to find the piece of wood. He took it home to his family thinking it was firewood, but on examining it he found the one thousand dinars with the letter. By that time the borrower returned with one thousand dinars saying, "By Allaah! I have been continually trying to find a boat to reach you with your loan, but this is the first boat I could find." The lender asked, "Did you send anything to me?", to which he replied, "Well, L have just informed you that I could not find a boat before the one I came on." The lender then said, "Indeed Allaah has brought to me what you sentin the piece of wood, so depart

with your one thousand dinars."

1. Collected by al-Bukhaari (3/362 - Fath) and Ahmad (2/348).

Striving to maintain a constant nature publicly and privately:

From the morals and manners of the Salaf was their hard labour in countering hypocrisy so that their good nature remained the same whether in public or private. This way they would have no actions left for their réalities to be exposed tomorrow in the Afterlife.