sufyan at thawri

Do Not Say I Won't be Affected

It is reported from Sufyān At Thawrī (Allah have mercy on him) that he said:

A person who sits with a heretic (an adherent of bid’ah) will not escape one of three things:

Either he will become a trial (fitnah) for others, or some deviation will occur in his heart and he will slip and be cast into the Fire by Allah, or he will say to himself, ‘By Allah, I don’t care what they say, I am confident about myself;’ but whoever feels secure from Allah about his religion even for the blinking of an eye, Allah will take his religion away from him.

[Ibn Waddāh, Al-Bida’ p. 125]

For you to meet Allah Almighty with seventy sins between you and Allah would be easier on you than to meet him with a single sin between you and his servants.
—  Sufyan Ath-Thawri | Tanbīh al-Ghāfilīn 1/380
I’ve never dealt with anything more difficult than my soul; sometimes I lose, sometimes I win.
—  Sufyan at-Thawri, Siyar a'lam an-Nubala 7/258
The Story of a Bird and Sufyan ath-Thawri

Imām al-Dhahabī mentions the following story in his entry for Sufyān ath-Thawrī:

”ʻAlī b. ʻAbd al-ʻAzīz said, Arim narrated to us saying,”I went to Abū Manṣūr to visit him, he said to me, ‘Sufyān resided in this house, and there was here a nightingale belonging to my son. He (Sufyān) said, ‘Why is this locked up (in a cage)? It should be freed.’ I said, ‘It belongs to my son, and he gives it to you as a gift.’ Sufyān said, ‘No, I will give him a dinar for it.’ He said, ‘He then took it and freed it, and it would go out and return in the evening, and would be at the far end of the house. When Sufyān died, it followed his funeral procession and was flying over his grave. After this on some nights it would go to his grave, and sometimes would spend the night there, and sometimes would return back home. They then found it dead by his grave and it was buried alongside Sufyān.”’

[al-Fawāʼid al-Gharrah, 3/281].

As'Salaam Alaikum,

Ibn Rajab relates:

The early Muslims would recite the Qur’an during prayer and at other times during Ramadan. Al-Aswad used to complete the Qur’an every other night during Ramadan. Al-Nakha’i would read at that rate during the last ten days specifically. During the balance of the month he would complete it every third night. Qatada would complete the Qur’an every seven days throughout the year, but during Ramadan every third night. During the last ten days of the month he would complete it every night. During Ramadan Imam Shafi’i would complete the Qur’an sixty times, all of them outside of prayer. Abu Hanifa would read at a similar pace. Ibn ‘Abd al-Hakam relates that when Ramadan began Imam Malik would turn away from teaching Hadith, scholarly circles and devote himself to reciting the Qur’an from the Mushaf. ‘Abd al-Razzaq mentioned that Sufyan al-Thawri would leave off all other [non-obligatory] devotional acts during Ramadan and concentrate on reciting the Qur’an. ‘Aisha, may Allah be pleased with her, would recite the Qur’an during the latter part of the night during Ramadan and not sleep until after the rising of the sun. When Ramadan started Zubayd al-Yami would bring out the Qur’ans and gather his associates together to recite them.

—  Imam Zaid Shakir
When your brother is out of your sight, mention him as you would like him to mention you when you’re out of his sight.
—  Sufyan at-Thawri, The Characteristics of the Salaf (pp. 79-80)

Sufyan ath-Thawri said:

ما بلغنى عن رسول الله صلى الله عليه وسلم حديث قط إلا عملت به ولو مرة

“There isn’t a single hadith of the Messenger of Allah (peace be upon him) that has reached me except that I acted upon it, even if only once.”

‘Siyar A’lam an-Nubala” (7/184),

I never dealt with anything stronger against me than my own ego (nafs) ; it was one time with me, and one time against me"
—  Sufyan al-Thawri (rahimullah)

faradiah  asked:

Assalamualaikum. Is it okay for a Muslim to have a dog as a pet? Not just as a guard dog, but as a companion. Bring them inside the house, play with them, take a walk, etc. I've read somewhere that if there's a dog in the house, angels will not come inside our house. Is it true? Thank you

Alaikumassalam wa rahmatullah,

This is a highly controversial topic among the scholars. The opinion of the Maliki school is that dogs are pure (i.e. not ritually unclean), and that it is permissible to touch them and play with them as long as they are not diseased. This is also the opinion of al-Hasan al-Basri, al-Zuhari, Sufyan al-Thawri, Imam al-Shawkani, Ibn Munzir al-Shafi`i and Ibn Hazm from what I can find out. 

The Egyptian scholar Muhammad Shaltut (1893 - 1963 CE), who was Grand Sheikh of al-Azhar (Egypt’s highest authority on Sunni Islam), ruled that keeping a dog as a pet and letting it in the house is permissible as long as it is not diseased. However, he says that if the dog eats or drinks from a utensil, it must be washed thoroughly before it is used by a human.

The rest of the scholars, the Hanafis, Shafi`is and Hanbalis say that a dog is either unclean or that it is forbidden to keep it as a pet, that it must only be kept if it is a hunting, shepherding or guard dog.

So there is sufficient support within the Islamic scholarship community for a person to keep a dog as a pet. But the majority of scholars are against it, and so are the majority of Muslim cultures.

If an American who already has a dog converts to Islam, there is sufficient sufficient evidence within Islam for them to continue keeping it as a pet. But they shouldn’t be surprised if the Muslims around them strongly frown upon their doing this.

It should also be noted that the majority opinion is that it is forbidden to listen to music, but most Muslims reject this and follow the common sense minority opinion (the Maliki / Zahiri / Shawkani opinion) that say that listening to music is permissible. The issue of forbidding music and forbidding the keeping of dogs as a pets are similar and the same scholars either forbid both or permit both.

Personally I cannot say whether it is permissible or not to keep a dog as a pet, this matter is not something I have studied sufficiently to have a firm opinion about it.

How To Raise And Discipline Boys

By Ibn al-Jawzi Rahimahullah
(d. 597H)

THE best of discipline is that which is done at a young age. If a child is left to his own characteristics and he or she matures into an adult possessing those characteristics, changing the person would be difficult.

A poet said:

“If you straighten the branches they will straighten up,

But wood does not soften if you amend it.

Discipline benefits children gradually,

But it will not benefit those who have aged.”

Being perseverant in discipline is important, particularly with regard to children, as it benefits them and doing good becomes a habit.

A poet said:

“Do not neglect disciplining a child,

Even if he complains of the pain of exhaustion.”

Know that a doctor considers the age of the patient, as well as his place and time before prescribing the medicine best suited for him.

Likewise, discipline should be suited to each child, and signs of the success or failure of a child can be noticed from a very early age.

A man once told Sufyan al-Thawri, “We hit our children if they do not pray.” Sufyan told him, “Rather, you should encourage them and tell them about the reward.”

Zubayd al-Yafi used to tell young boys, “Whoever prays will have five walnuts.”

Ibrahim ibn Adham said, “O son! Seek knowledge of hadith. I will give you one dirham for every hadith that you hear.” On account of this, the boy started to seek the knowledge of hadith.

Taking Care Of The Trust

A Father (and mother) should know that his child is a trust placed in his hands. He should make sure the child avoids bad company from a young age. He should teach him to do good, for a child’s heart is empty and accepts anything that is given to it.

The father (and mother) should also instil the love of hayaa (modesty / shyness) and generosity. He should tell him stories of the righteous, and keep him away from ‘love poetry’ because it is a seed of corruption.

However, he should not prevent poems about generosity or courage, so the child can exalt these characteristics and becomes courageous.

If the child makes a mistake, the father should overlook. His teacher should expose his secrets and mistakes, but his father should only reprimand the child in private.

His father (and mother) should prohibit excessive eating and excessive sleeping. Instead make the child accustomed to simple food and minimal sleep, for it is healthier. He should be treated with physical exercises such as walking and disciplined in proper manners by being prohibited from turning his back to people and from sneezing and yawning in their presence.

If he chooses to exhibit an ill characteristic, he should be deterred from it excessively before it becomes a habit. It is fine to discipline him if leniency is of no use.

Luqman told his son, “O son! Discipling the son acts as a fertiliser for sowing seeds.”

If the boy is aggressive, his father (and mother) should be lenient with him.

Ibn ‘Abbas said, “The aggressiveness of a boy is an increase in his intelligence.”

The Future Of Your Child

Wise people used to say:

“Your son is like your flower the first seven years, and your servant the second seven years. By the time he reaches fourteen, if you have been good to him, then he will be your partner, and if you have bad to him then he will be your enemy.”

A child should not be beaten or offended after he reaches puberty, because he will hope to lose his father in order that he may have his own way.

Whoever reaches twenty years of age and has not become righteous, then his godliness is remote; however, leniency should be practiced with everyone.

– Excerpt from the book 'Disciplining the Soul by Imam Ibn Jawzi.

Innovations are more beloved to Shaytan than sin

Sufyan ath-Thawri رحمه الله said,

“Innovations are more beloved to Shaytan than sin, since a sin may be repented from but an innovation is not repented from.”

[Sharh Usul I'tiqad of al-Lalika'i (d. 414H) no.238, the great 4th century Imam who wrote on the belief of Ahlus-Sunnah] This is because the innovator believes he is doing something good and therefore sees no need to repent.

He also said,

“ so cling to the original state of affairs.”

[Al-Hilya, 6/376] meaning the way of the Prophet صلى الله عليه و سلم, and his companions.]