Abdullah was the child of Abbas, an uncle of the noble Prophet. He was born just three years before the Hijrah. When the Prophet past away, Abdullah was therefore only thirteen years old.
When he was born, his mother took him to the blessed Prophet who put some of his saliva on the babe's tongue even before he started to suckle. This was the starting of the close and intimate bind between Abbas and the Prophet that was to be part of a life-long love and devotion.
When Abdullah come to the age of discretion, he adhered himself to the service of the Prophet. He would run to convey water for him when he liked to make wudu. During Salat, he would stand behind the Prophet in plea and when the Prophet went on excursions or expeditions, he would pursue next in line to him. Abdullah therefore became like the shaded of the Prophet, certainly in his company.
In all these positions he was attentive and attentive to anything the Prophet did and said. His heart was passionate and his juvenile brain was untainted and uncluttered, committing the Prophet's phrases to recollection with the capability and correctness of a notes instrument. In this way and through his unchanging researches subsequent, as we will glimpse, Abdullah became one of the most wise companions of the Prophet, maintaining representing subsequent generations of Muslims, the invaluable phrases of the Messenger of God. It is said that he pledged to recollection about one 1000, six century and sixty sayings of the Prophet which are noted and authenticated in the collections of al-Bukhari and Muslim.
The Prophet would often draw Abdullah as a progeny close to him, pat him on the shoulder and pray: "O Lord, make him come by a deep comprehending of the belief of Islam and instruct him in the significance and understanding of things."
There were numerous events then when the blessed Prophet would replicate this dua or plea for his kin and before long Abdullah ibn Abbas recognized that his life was to be dedicated to the pursuit of discovering and knowledge.
The Prophet furthermore pleaded that he be conceded not just information and comprehending but wisdom. Abdullah associated the next occurrence about himself: "Once the Prophet, calm be upon him, was on the issue of accomplishing wudu. I rushed to get water prepared for him. He was satisfied with what I was doing. As he was about to start Salat, he demonstrated that I should stand at his side. However, I stood behind him. When the Salat was completed, he turned to me and said: 'What stopped you from being at my edge, O Abdullah?' 'You are too illustrious and too large in my eyes for me to stand edge by edge with you,' I replied.
Raising his hands to the heavens, the Prophet then prayed: 'O Lord, allocate him wisdom." The Prophet's plea undoubtedly was conceded for the juvenile Abdullah was to verify time and afresh that he owned a wisdom after his years. But it was a wisdom that came only with devotion and the dogged pursuit of information both throughout the Prophet's lifetime and after his death.
During the lifetime of the Prophet, Abdullah would not overlook any of his assemblies and he would consign to recollection anything he said. After the Prophet passed away, he would be careful to proceed to as numerous companions as likely particularly those who knew the Prophet longer and discover from them what the Prophet had educated them. Whenever he learned that somebody knew a hadith of the Prophet which he did not understand he would proceed rapidly to him and record it. He would subject anything he learned to close inspection and ascertain it contrary to other reports. He would proceed to as numerous as 30 companions to verify a lone matter.
Abdullah recounted what he one time did on hearing that a companion of the Prophet knew a hadith unidentified to him: "I went to him throughout the time of the after noon siesta and disperse my cloak in front of his door. The breeze blustered dirt on me (as I sat waiting for him). If I desired I could have searched his consent to go in and he would absolutely have granted me permission. But I favoured to delay on him in order that he could be absolutely refreshed. Coming out of his dwelling and glimpsing me in that status he said: 'O kin of the Prophet! What's the issue with you? If you had dispatched for me I would have arrive to you.' 'I am the one who should arrive to you, for information is searched, it does not just come,' I said. I inquired him about the hadith and discovered from him."
In this way, the dedicated Abdullah would inquire, and inquire, and proceed on asking. And he would sift and scrutinize the data he had assembled with his enthusiastic and meticulous mind.
It was not only in the assemblage of hadith that Abdullah specialized. He dedicated himself to obtaining information in a broad kind of fields. He had a exceptional esteem for individuals like Zayd ibn Thabit, the recorder of the revelation, the premier referee and jurist confer in Madinah, an professional in the regulations of inheritance and in reading the Quran. When Zayd proposed to proceed on a journey, the juvenile Abdullah would stand humbly at his edge and taking contain of the reins of his climb on would take up the mind-set of a modest domestic in the occurrence of his master. Zayd would state to him: "Don't, O kin of the Prophet." "Thus we were instructed to heal the wise ones amidst us," Abdullah would say. "And Zayd would state to him in turn: "Let me glimpse your hand." Abdullah would extend out his hand. Zayd, taking it, would kiss it and say: "Thus we were instructed to heal the ahl al-bayt constituents of the house of the Prophet."
As Abdullah's information increased, he increased in stature. Masruq ibn al Ajda said of him: "Whenever I glimpsed Ibn Abbas, I would say: He is the most handsome of men. When he talked, I would say: He is the most eloquent of men. And when he held a dialogue, I would say: He is the most knowing of men."
The Khalifah Umar ibn al-Khattab often searched his recommendations on significant affairs of state and recounted him as "the juvenile man of maturity".
Sad ibn abi Waqqas recounted him with these words: "I have not ever glimpsed somebody who was quicker in comprehending, who had more information and larger wisdom than Ibn Abbas. I have glimpsed Umar summon him to talk about tough difficulties in the occurrence of veterans of Badr from amidst the Muhajirin and Ansar. Ibn Abbas would talk and Umar would not disregard what he had to say." It is these features which produced in Abdullah ibn Abbas being renowned as "the wise man of this Ummah".
Abdullah ibn Abbas was not content to build up knowledge. He sensed he had a obligation to the ummah to teach those in seek of information and the general masses of the Muslim community. He turned to educating and his dwelling became a university - yes, a university in the full sense of the phrase, a university with focused educating but with the distinction that there was only one educator Abdullah ibn Abbas. There was an passionate answer to Abdullah's classes. One of his companions recounted a usual view in front of his house: "I glimpsed persons converging on the streets premier to his dwelling until there was barely any room in front of his house. I went in and notified him about the gatherings of persons at his doorway and he said: 'Get me water for wudu.'
He presented wudu and, seating himself, said: 'Go out and state to them: Whoever likes to inquire about the Quran and its notes (pronunciation) let him enter.'
This I did and persons went into until the dwelling was filled. Whatever he was inquired, Abdullah was adept to elucidate and even supply added data to what was asked. Then (to his students) he said: 'Make way for your brothers.'
Then to me he said: 'Go out and say: Who likes to inquire about the Quran and its understanding, let him enter'.
Again the dwelling was topped up and Abdullah elucidated and supplied more data than what was requested."
And so it proceeded with assemblies of persons approaching in to talk about fiqh (jurisprudence), halal and haram (the lawful and the prohibited in Islam), inheritance regulations, Arabic dialect, verse and etymology. To bypass jamming with numerous assemblies of persons approaching to talk about diverse topics on a lone day, Abdullah determined to dedicate one day solely for a specific discipline. On one day, only the exegesis of the Quran would be educated while on another day only fiqh (jurisprudence). The maghazi or crusades of the Prophet, verse, Arab annals before Islam were each assigned a exceptional day. Abdullah ibn Abbas conveyed to his educating a mighty recollection and a formidable intellect. His interpretations were accurate, clear and logical. His contentions were persuasive and sustained by pertinent textual clues and chronicled facts.
One event when his formidable forces of persuasion was utilised was throughout the caliphate of Ali. A large number of supporters of Ali in his stand contrary to Muawiyah had just abandoned him. Abdullah ibn Abbas went to Ali and demanded consent to talk to them. Ali hesitated fearing that Abdullah would be in hazard at their hands but finally provided way on Abdullah's optimism that not anything untoward would happen.
Abdullah went over to the group. They were soaked up in worship. Some were not eager to let him talk but other ones were arranged to give him a hearing.
"Tell me" inquired Abdullah, "what grievances have you contrary to the kin of the Prophet, the married man of his female child and the first of those who accepted in him?"
"The men advanced to concern three major accusations contrary to Ali. First, that he nominated men to overtake judgment in affairs pertaining to the belief of God - significance that Ali had acquiesced to accept the arbitration of Abu Musa al-Asbari and Amr ibn al-As in the argument with Muawiyah. Secondly, that he battled and did not take booty neither prisoners of war. Thirdly, that he did not assert on the name of Amir al- Muminin throughout the arbitration method whereas the Muslims had promised allegiance to him and he was their legitimate amir. To them this was conspicuously a signal of flaw and a signal that Ali was arranged to convey his legitimate place as Amir al-Muminin into disrepute.
In answer, Abdullah inquired them that should he cite verses from the Quran and sayings of the Prophet to which they had no objection and which associated to their condemnations, would they be arranged to change their position. They answered that they would and Abdullah proceeded: "Regarding your declaration that Ali has nominated men to overtake judgment in affairs pertaining to Allah's belief, Allah Glorified and Exalted is He, says: 'O you who believe! Kill not game while in the sacred precincts or in pilgrim garb. If any of you manage so intentionally, the reimbursement is an proposing, of a household animal matching to the one he slain and adjudged by two just men among." "I adjure you, by God! Is the adjudication by men in affairs pertaining to the preservation of their body-fluid and their inhabits and producing calm between them more warranting of vigilance than adjudication over a rabbit whose worth is only a quarter of a dirham?" Their answer was of course that arbitration was more significant in the case of maintaining Muslim inhabits and producing calm amidst them than over the murdering of game in the sacred precincts for which Allah sanctioned arbitration by men.
"Have we then completed with this point?" inquired Abdullah and their answer was: "Allahumma, naam - O Lord, yes!" Abdullah went on: "As for your declaration that Ali battled and did not take prisoners of conflict as the Prophet did, manage you actually yearn to take your "mother" Aishah as a captive and heal her as equitable game in the way that captives are treated? If your response is "Yes", then you have dropped into kufr (disbelief). And if you state that she is not your "mother", you would furthermore have dropped into a state of kufr for Allah, Glorified and Exalted is He, has said: 'The Prophet is nearer to the believers than their own selves and his wives are their mothers (entitled to esteem and consideration).' (The Quran, Surah al- Ahzab, 34:6).
"Choose for yourself what you want," said Abdullah and then he asked: "Have we then completed with this point?" and this time too their answer was: "Allahumma, naam - O Lord, yes!" Abdullah went on: "As for your declaration that Ali has submitted the name of Amir al-Muminin, (remember) that the Prophet himself, calm and blessings of God be on him, at the time of Hudaybiyyah, claimed that the mushrikin compose in the truce which he resolved with them: 'This is what the Messenger of God has agreed...' and they retorted: 'If we accepted that you were the Messenger of God we would not have impeded your way to the Kabah neither would we have battled you. Write instead: 'Muhammad the child of Abdullah.' The Prophet accepted their demand while saying: 'By God, I am the Messenger of God even if they decline me." At this issue Abdullah ibn Abbas inquired the dissidents: "Have we then completed with this point? and their answer was one time again:
"Allahumma, naam - O Lord, yes!"
One of the fruits of this verbal dispute in which Abdullah brandished his intimate information of the Quran and the sirah of the Prophet as well as his amazing forces of contention and persuasion, was that the most, about 20 1000 men, returned to the ranks of Ali. About four 1000 although stayed obdurate. These last cited came to be renowned as Kharijites.
On this and other events, the brave Abdullah displayed that he favoured calm overhead conflict, and reasoning contrary to force and violence. However, he was not only renowned for his bravery, his perceptive considered and his huge knowledge. He was furthermore renowned for his large generosity and hospitality. Some of his colleagues said of his household: "We have not glimpsed a dwelling which has more nourishment or drink or crop or information than the dwelling of Ibn Abbas."
He had a authentic and abiding anxiety for people. He was thoughtful and caring. He one time said: "When I recognize the significance of a verse of God's Book, I would desire that all persons should understand what I know. "When I discover of a Muslim leader who agreements equitably and directions fairly, I am joyous on his account and I plead for him...
"When I discover of rainfall which go incorrect on the land of Muslims, that loads up me with happiness..." Abdullah ibn Abbas was unchanging in his devotions. He kept voluntary fasts frequently and often resided up at evening in Prayer. He would weep while pleading and reading the Quran. And when reciting verses considering with death, resurrection and the life hereafter his voice would be hefty from deep sobbing. He passed away at the age of seventy one in the mountainous town of Taif. |
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