Part 76

She shouted, " I'm not your mother. I'm the mother of that one crucified on the cross. I don't need you. But I'm going to tell you a hadiith which I heard from the Prophet (PBUH). He said, ‘He will emerge from Thaqiif, a liar and a vicious one.’ We have already seen the liar and the vicious one. I don't think he's anyone else but you."

~Abd Allah Ibn ‘Umar approached to console her and asked Allah to grant her patience. She replied, “What hinders me from being patient? Wasn't the head of Yahyaa (John) Ibn Zakariyaa granted to an Israelite harlot?"

How great she was, daughter of As-Siddiiq! Are there more eloquent words to be directed at those who cut “Abd Allah's head off his body before crucifying him?

If ~Abd Allah's head had been handed over as a present to AlHajaaj and ‘Abd Al-Maalik, the head of a great Prophet (PBUH), Yahyaa Ibn Zakariya had been granted to Salome, a miserable Israelite harlot. What a magnificent comparison! What truthful words!

Having suckled the milk of such an extraordinary mother, could “Abd Allah possibly have lived a different life, a life not reaching

such great levels of success, virtue, and heroism?

May peace be upon “Abd Allah.

May peace be upon Asmaa'.

May peace be upon them among the eternally living martyrs. May peace be upon them among the most reverent and pious.

(54) ‘ABD ALLAH IBN “ABBAAS The Scholar of This Nation!

Ibn “Abbaas was similar to Ibn Az-Zubair in that both experienced the Prophetic era while still children. The Prophet (PBUH) died before Ibn “Abbaas had reached manhood. He had also been granted, while still very young, all the basic materials of manliness and the principles of life by the Prophet (PBUH), who liked him most, praised him, and taught him pure wisdom.

Due to his firm belief, gentleness, good character, and the richness of his knowledge, he was able to occupy a very high rank among the men around the Prophet (PBUH).

He was the son of Al--Abbaas Ibn ‘Abd Al-Muttalib Ibn Haashim, the Prophet's uncle. His epithet was "The Nation's Scholar". He deserved the title and position due to his vast knowledge, the enlightenment of his mind, and his versatility.

Ibn ~Abbaas came to knowledge at a very early age, a knowledge which increased as days went by. That is because the Prophet (PBUH) was always drawing “Abd Allah close to him, patting his shoulders and asking Allah, "O Allah, bless him with the full knowledge of the religion and interpretation of the Holy Qur'aan."

The Prophet (PBUH) repeated the same prayer for his cousin ‘Abd Allah in various situations. In this way “Abd Allah Ibn *Abbaas realized that he had been created to acquire knowledge, and his intellectual capabilities inclined strongly in that direction.

Although his age did not exceed 13 when the Prophet (PBUH) died, he had not spent his childhood in vain. He had attended the Prophet's assemblies and learned his words by heart.

When the Prophet (PBUH) died, he was eager to learn from the Companions what he had failed to hear or learn from the Prophet (PBUH) himself.

He turned into a continuous question mark. Whenever he heard that someone had acquired wisdom or learned a hadiith by heart, he hurried to learn it from him. His bright ambitious mind forced him to examine all that came to his ears.

He was not just concerned with gathering information, but with examining it and its sources. He once said about himself, "If I wanted to know something about an issue I would ask 30 Companions."

He drew a picture demonstrating his concern to reach truth and knowledge: When the Prophet (PBUH) died, I said to one of the Ansgaar youth, "Let's go to the Prophet's Companions to ask them, as they are still numerous." He said, "O Ibn “Abbaas, how strange you really are! Do you think that people are in need of you while the great Companions are still among them?" The young man dropped the matter, whereas I turned to ask the Prophet's Companions. Whenever I was informed that someone had related a hadiith, I would go to him in the afternoon while he was napping. I put my gown as a pillow under my head in front of his door. The wind scattered the dust over me. When he finished his nap and came out and saw me, he said, "O Prophet's cousin, what is it that brought you here? Why didn't you send for me ?" Then I would say, " No, it's you who deserves to be visited.” Then I would ask him about the hadiith and learn from him.

In this way our young man went on asking and asking and asking, then examining the answers and discussing them with a curious mind.

Every day his wisdom and knowledge developed until he achieved, while still a youth, the wisdom, patience, and eloquency of

the elderly, so much so that the Commander of the Faithful “Umar (May Allah be pleased with him) was eager to consult with him in every great issue. He called him, "The young leader of the elderly". Ibn ‘Abbaas was once asked, “How could you acquire all that knowledge?" He answered, "By means of a questioning tongue and a reasoning mind." Through his continuously inquiring tongue, his everdetecting mind, and, moreover, his humility and gentleness, Ibn *Abbaas was to become the nation’s scholar.

Sa‘d Ibn Abi Waqqaas described him in the following words: I've never seen one with such presence of mind nor more intellectual and milder than Ibn *Abbaas. I've seen “Umar (May Allah be pleased with him), although surrounded by those who attended Badr, inviting him to discuss difficult problems. Whenever Ibn “Abbaas spoke out his viewpoint, Umar always stuck to it.

“Ubaid Allah Ibn ~Utbah once said: I've never seen anyone more knowledgeable in the Prophet's hadiith than Ibn “Abbaas. Neither did I see anyone more knowledgeable during Abu Bakr, ‘Umar or “Uthmaan's caliphates than him; or more accurate in what he says in terms of jurisprudence or more knowledgeable in terms of poems, the Arabic language, Qur'aanic interpretation or religious matters. He divided his time, each day teaching one subject or another, jurisprudence, Qur'aanic interpretation, invasions, poems, and history, each one a different day. I've never seen a scholar listening to him without submitting himself completely to him, nor asking without being impressed by his vast and rich knowledge.

Ibn *Abbaas, who was appointed governor of Basra during the caliphate of *Aliy Ibn Abi Taalib (May Allah be pleased with him) was once described by a Muslim in the following words: He stuck to three matters, and gave up three. He dazzled men's hearts whenever he talked. He was a good listener whenever he was spoken to. He chose the easiest of two matters whenever he was opposed. He gave

up hypocrisy. He gave up the companionship of wicked people. He gave up all that is excusable.

His diverse culture and vast, comprehensive knowledge were admirable. He was the skillful, shrewd authority in every field of knowledge: Qur'aanic interpretation, jurisprudence, history, Arabic language and literature. Therefore, he was a recourse for the seeker after truth. People traveled to him in groups from all parts of the Islamic world in order to listen to him and to learn from him.

A Companion who was contemporary with him narrated: I've seen one of Ibn “Abbaas's scholastic assemblies. If the whole tribe of the Quraish would have been proud, it would have been enough for their pride. I've seen people gathering in front of his door until the whole path had become so crowded that no one could enter or exit.

T entered, informing him that a great number of people were sitting in front of his door. He asked me to prepare his water for ablution, which he performed, then sat down and said, "Go out to them and invite those interested in Qur'aanic interpretation."

I went out and let them in. They entered, filling the house. They didn't ask about anything without being answered in a satisfactory manner. Then he said to them, " Don't forget your brethren." They went out to allow others to enter. Then he said, "Go out and invite those interested in jurisprudence."

IT went out and let them in. They entered, filling the house. They didn't ask about anything without being satisfactorily answered. Then he said, "Don't forget your brethren." They went out to allow others to enter. Then he said, "Go out and invite those interested in religious duties."

I went out and let them in. They entered, filling the house. They didn't ask about anything without being satisfactorily answered.

Then he said, "Don't forget your brethren.” They went out to allow others to enter.

Then he said, "Go out and invite those interested in the Arabic language and literature." I went out and let them in. They entered, filling the house. They didn’t ask about anything without being satisfactorily answered.

Ibn “Abbaas had not only a sharp memory but an extraordinary one, and extreme brilliance and intelligence. His arguments were as clear, bright, and cheerful as sunlight. He would not let his opponent leave until he was not only convinced but, in addition, completely satisfied and pleased with the magnificence of his logic and brilliance of his speech.

In spite of his rich knowledge and effective argument, he never considered his discussion and conversation a battle of intellects in which he could be proud of his vast knowledge and victory over his opponents. On the contrary he considered it a straightforward path to visualize and realize truth.

For a long time his fair and sharp logic had been a source of alarm to the Khawaarij. Once Imam “Aliy (May Allah be pleased with him) sent him to a large group of the Khawaarij. They had a wonderful discussion, in which he was in control of the talk, arguing in a very admirable way. The following is an extract of that long conversation:

Ibn “Abbaas asked them, "What do you have against ~Aliy?”

They said, "We are discontent with three matters. First, he let men judge in Allah's religion, whereas Allah said, <... surely judging is only for GOD > (6:57).

"Second, he is a murderer. However, he didn't take any captives or war booty. If they had been disbelievers, then their wealth would

have been permissible, and if they had been Muslims, then their murder would have been prohibited.

"Third, during the arbitration, he agreed to give up the title ‘Commander of the Faithful’ in response to his enemies. If he isn't Commander of the Faithful, then he must be Commander of the Disbelievers."

Ibn “Abbaas began to refute their claims. “As for letting men judge in Allah's religion, what's wrong with that? Allah said, < O you who believe! Do not kill animals of the hunt while you are on the Pilgrimage, and whoever of you kills it intentionally, he shall make recompense the equal of what he has killed from the cattle, which shall be judged by two just men among you > (5:95). Tellme, by Allah, is letting men judge in sparing the Muslim blood not worthier than letting them judge in the case of compensating a killed rabbit that is worth a quarter of a ditham?”