💯 Miscellaneous benefits from Yemen

BENEFIT 36: SOME IMPORTANT LESSONS EXTRACTED FROM THE SALAF Our teacher, Sheikh Wahb Adh-Dhayfani ḥafidhahullāh, wrote: Imām Abū Ubaid Al-Qāsim ibn Sallām, raḥimahullāh, mentioned in his precious book, 'Al-Imān', that: Ismaīl ibn Ibrāhīm informed us, on the authority of Ayyūb, that he said: Saīd ibn Jubayr said to me - without me even asking or mentioning anything to him-: “Do not sit with so-and-so; he mentioned him by name and said, (because) he used to hold such-and-such opinion.” Ibn Sad narrated it in 'Aṭ-Ṭabaqāt' (7/228) with the wording: “Do not sit with Ṭalq.” It is also found in the 'Sunnah' of 'Abdullāh ibn Aḥmad (621) with the wording: “Do not sit with Ṭalq; because he used to hold the opinion of the Murji’ah.” It was also narrated by Al-Khallāl in 'As-Sunnah' (1541), Ibn Baṭṭah narrated it (413), and Al-Harawi in 'Dhamm Al-Kalām' (779), all from the route of Ibn Ulayyah. He is supported by Ḥammād ibn Zayd raḥimahullāh (in this narration), as Imām Ad-Dārimi raḥimahullāh reported in his Sunan (406): Sulaymān ibn Ḥarb informed us, saying: Ḥammād ibn Zayd informed us, on the authority of Ayyūb, who said: Saīd ibn Jubayr saw me sitting next to Ṭalq ibn Ḥabīb, so he said to me: “Didn’t I see you sitting with Ṭalq ibn Ḥabīb?! Do not sit with him!” It is also narrated by Al-Fasawi in 'Al-Marifa' and 'At-Tarīkh' (2/793), 'Abdullāh narrated it in 'As-Sunnah' (303), and Al-Khaṭīb in 'Tarīkh Baghdād' (15/502), by way of Sulaymān ibn Ḥarb, who said: Ḥammād ibn Zayd told us, he said: I sat with Abū Ḥanīfah in Masjid Al-Ḥarām, so he mentioned Saīd ibn Jubayr and ascribed him to Al-Irjā'! So I said, O Abū Ḥanīfah, who spoke to you?! He said: Sālim Al-Afṭash. I said: Sālim was a Murji' himself, however Ayyūb informed us that: he then mentioned it (i.e. the warning of Saīd ibn Jubayr, so how can Saīd be a Murji' if he warns against sitting with them?!) Ibn Sad reported it in Aṭ-Ṭabaqāt (7/228) via Aram ibn Al-Faḍhl, on the authority of Ḥammād, and he added: “And he (i.e. Ṭalq ibn Ḥabīb) used to hold the belief of Irjā'.” Ḥarb Al-Kirmānī narrated it in his Masā’il (3/1328) from the route of Abū Ar-Rabī’ Sulaymān ibn Dāwūd Az-Zahrāni, on the authority of Hammād, and added: “I did not meet a man in Baṣrah that was more dutiful to his parents and more engaged in worship than him (i.e. Ṭalq ibn Ḥabīb)!” Al-Lalakā’ī narrated it (1810) via Khālid ibn Khaddāsh, on the authority of Ḥammād ibn Zayd, on the authority of Ayyūb, and he mentioned it and said: “By Allāh, he was a sincere advisor, despite the fact that I did not even consult him,” meaning Saīd ibn Jubayr. It was also narrated by Al-Bukhāri in Al-Awsaṭ (1079) and Al-Ḍhufā` Aṣ -Ṣaghīr (183) via Musaddad, on the authority of Hammād. Therefore, this is an authentic Athar (report) of great benefit❗️ It was also reported by Mu’ammal ibn Ismā'īl, on the authority of Hammād ibn Zayd, as found in the 'Sunnah' (659) of 'Abdullāh, Al-Khallāl (1347), Al-Ājjurrī (301), Ibn Baṭṭah (1234), and Ibn Waḍhāḥ (135), and he added: “It is a duty upon a Muslim if he sees something detestable from his brother that he forbids and warns him.” However, Mu'ammal is weak. This Athar contains some important lessons: The first: whatever the degree of man’s worship, knowledge and righteousness, this does not make him immune to criticism - if the critism is true❗️ The second: accepting criticism from the one it comes from and thanking him for his advice. The third: Prohibition of sitting with people of desires, even if goodness and righteousness appear from them, and it is not said, we take the good and stay away from their evil. The Fourth: Mentioning the one who is being criticised by name in order for people to be aware of him. The Fifth: Accepting criticism from the one who issued it based on its conditions, without objecting that criticism, or waiting for others to all agree to it.