Historians wrote down the translations of scholars, their virtues, and their tastes.
So they mentioned to us what the senior imams and jurists used to prefer in terms of clothing, colors, food, drinks, furniture and boats, and they conveyed the scholars’ doctrines about “elegance” and their choices in
luxury housing and
various material possessions, with the same accuracy with which they mentioned their sayings in religion, jurisprudence and morals.
In fact;
What came in the etiquette of dress, dress, and enjoyment of the common good things in Islam according to these imams did not depart from the general spirit of Islamic legislation, which is likely that the origin of things is permissibility and that what is prohibited is an exception, and this is summarized by the saying of the great companion Abdullah bin Abbas (d. 68 AH / 688 AD) which was narrated by Ibn Abi Shaybah (d. 235 AH/849 AD) in 'Al-Musannaf': "Eat whatever you want and wear whatever you want as long as you miss two traits: extravagance and arrogance (= vanity)."
This tendency to adopt the reasons for adornment and sophistication reflects several facts;
In the forefront of it is the great balance that Islam established between matter and spirit, standing on the causes of life and dealing with shares of the abundance and narrowness of sustenance using the logic of speaking and showing blessings, without extravagance or arrogance.
And so on;
Shabby clothes or neglecting to take care of one’s appearance and dwelling were not rituals that Islam loved, which called for taking the worldly share according to what God Almighty had sworn, unlike other religions.
This is what we seek to find out about many of the details of its exciting applications in this article, through a tour of aspects of the private lives of the imams of the
followed schools of jurisprudence
.
Following the example of the Prophet, it
was stated in “The Great Interpretation” of
Imam Fakhr Al-Din Al-Razi
(d. 606 AH / 1209 AD) that the adornment commanded - in the 31st verse of Surat Al-A’raf – to be taken at mosques includes “all kinds of adornment. All faces, and the vehicle enters under them, and also enters under them all kinds of ornaments, because all of this is an adornment. Had it not been for the text contained in the prohibition of gold, silver, and brim (= the finest silk) on men, that would have been included under this general.
And before we stop with the “elegance” of the imams of the followed schools of jurisprudence; It is better to dwell a little on some aspects of its applications among the Companions and their followers. The interest of the translators in their personal belongings - as well as their counterparts among scholars after them - was a branch of their interest in the life of the Prophet, may God bless him and grant him peace, and his various honorable possessions such as clothes, housing, rings, weapons, sandals, slippers, kohl and a mirror; In the first part of Ibn Saad's 'The Great Classes' (d. 230 AH/845 AD), we find a full detail of all of this, as well as in other books of the Prophet's biography.
Although most of the Companions were predominately ascetic in this world, it was known that some of them took care of elegance, and the garments of some of them were counted, especially the Rightly-Guided Caliphs.
Ibn Saad transmitted the permission of the Prophet, may God’s prayers and peace be upon him, to Abd al-Rahman ibn Awf (d. 32 AH / 654 AD) - who is one of the ten missionaries of Paradise - to wear silk because of “urticaria (= skin blisters) he had,” and he narrated on the authority of al-Hasan al-Basri (d. 110 AH / 729 AD) that Muslims "were wearing silk in war", with the reason that Sharia permitted the gait of arrogance in war, which is to show strength to the enemies.
It was reported that Saad bin Abi Waqqas (d. 55 AH / 676 AD) was dyed black and wore “Khaz” (= a kind of silk) and stamped with gold, and “Talha bin Obaid Allah (d. 36 AH / 657 AD) wore clothes that were dyed in the color of safflower. He was "killed on the day of the camel, with a gold ring on it.. with a red ruby on it."
Saad and Talha are both of the ten missionaries of heaven.
It was seen on "Imran bin Husayn (d. 52 AH / 673 AD) that the rib is the square one.
And the wearing of pearls was not limited to the rich companions, but it was narrated that Abu Huraira (d. 59 AH / 680 AD) "was wearing pearls";
As in the 'great classes'.
Taabi’i approach and
in the era of the followers;
We find that their master Saeed bin al-Musayyib (d. 94 AH / 714 AD) - one of the seven great jurists of the Prophet's city - was "wearing an oriental garment", and he wore a black turban during Eid al-Fitr and Eid al-Adha, and he wore a robe (= head covering) red and purple, as he wore "The white precious cold" and "the prick", and the "Tilsana (= a robe for the shoulders and the head) has brocade buttons", and he "does not keep his mustache very thin, and he takes it well."
And this was described by Urwa bin Al-Zubayr (d. 94 AH / 714 AD) - he is also one of the seven jurists - he was like Saeed in thinning his mustache and not thinning it, and "he used to bathe once every day", and "wear a dyed robe" and "a prickly garment", and he wore The brocade embroidered paillette has [images] of men's faces.
And he wore “in the heat a qaba (= kaftan) lined with silk” and “he used to pray in a shirt and a blanket, including the shirt.”
It seems that most of the seven jurists were of the opinion that thinning the mustache is an example;
This al-Qasim bin Muhammad bin Abi Bakr (d. 107 AH/726 AD) was like his predecessors, “not keeping his moustache,” and they saw “on him a robe of coarse clothing and a turban of coarseness,” and he had a “cape of green cherry, and a sabri robe (= good fluff) with a flag. Colorful dyed with some saffron.” He used to dye his head and beard with henna.
It is funny that the scholars of Islam - in the first chest - took care of elegance and urged them to do so, because they linked it to the requirements of human sophistication, which was expressed in their era with “chivalry”, and they combined it with increasing intelligence and expelling worries.
Ibn Muflih al-Hanbali narrated - in 'Shari'ah Literature' - on the authority of the companion Abdullah bin Omar (d. 73 AH / 693 AD) that he said: "From the chivalry of a man is the purity of his dress."
Imam Malik bin Anas (d. 179 AH / 795 AD) - as Al-Qadi Ayyad (544 AH / 1149 AD) narrated about him in 'The Order of the Minds' - believes that "purity of dress, good looks, and showing chivalry are part of the forty-few parts of prophecy."
In the relationship of elegance to increased intelligence and psychological comfort;
Ismail Al-Muzni (d. 264 AH / 878 AD) narrates that he heard his sheikh, the imam, “Al-Shafi’i (d. 204 AH / 819 AD) saying that whoever cleans his clothes reduces his anxiety, and whoever smells good will increase his mind”;
As narrated by Ibn al-Jawzi in his book Sifat al-Safwa.
Imam Malik - as stated by Iyad in “The Order of Consciousness” - resists calls for outward asceticism, declaring that “modesty is in piety and religion, not in dress.” Rather, it was narrated that elegance is considered a science. Sole"!
A history of fashion One
of the niceties of Islamic historians about elegance is that they carefully monitored the dates of the beginning of the use of some fashion and the first to enact their “fashion” in the Arabian Peninsula and Islamic cities.
Ibn Qutayba al-Dinwari (d. 276 AH / 889 AD) mentions - in 'Al-Ma'arif' - that "the first to wear talasana in Medina was Jubayr bin Mut'am (d. 59 AH / 680 AD), and the first to wear naive slippers (= neither colored nor decorated) in Basra and linen clothes Ziyad bin Abu Sufyan (died 53 AH/674AD), and the first to wear black leather jackets was Abdullah bin Amer (d. 57 AH/678AD), and the first to wear black sweatshirts was Mukhtar bin Abi Ubaid" Al-Thaqafi (d. 67 AH/687AD).
And from their monitoring of the beginning of the date of wearing some dresses, the saying of Imam Al-Suyuti (d. 911 AH / 1506 AD) - in “Al-Hawi for Fatwas” - commenting on the palace of the companion Anas bin Malik (d. 93 AH / 714 AD): “The long balaclavas only occurred during the days of Caliph Al-Mansur in the year three. Fifty and a hundred or so, and in this
regard the
poet says:
And we were hoping for an increase from the Imam ** So the Mustafa Imam added in the hats!!
Ibn Khallikan (d. 681 AH / 1282 AD) - in 'Deaths of Notables' - among the priorities of Judge Abi Youssef (d. 180 AH / 793 AD) told us that "the first person to be called the 'Judge of Judges', and it is said that he was the first to change the dress of scholars to this body which they are in at this time, and before that the people’s clothing was one thing, and no one was distinguished from another by his clothing.”
And this dress - which has become an official uniform for scholars since the days of Abu Yusuf - consisted of a lining and a lining (= a garment wrapped inside of it), as evidenced by the funny story narrated by Abu Al-Faraj Al-Isfahani (d. 356 AH / 967 AD) in 'Al-Aghani';
He said: “Ishaq al-Mawsili (d. 235 AH/849 AD) used to enter in a quilt and a plaid like the dress of the jurists over al-Ma’mun, so he asked him to allow him to enter the cabin (= a place at the front of the mosque dedicated to the Caliph and his entourage) on Friday with a black armour and black pallion. So al-Ma’mun smiled and said to him: Not at all, O Isaac! But we have bought this matter (= the request) from you for a hundred thousand dirhams so that you will not be upset, and he ordered that it be carried to him and it was carried."
We should not be surprised that al-Mawsili wears the dress of jurists;
Al-Dhahabi (d. 748 AH / 1347 AD) described him - in 'The Life of the Nobles' - as "the imam, the scholar, the hafiz... the owner of music."
It was pleased Suyuti At 'container' during his discussion of the passport allocation of supervision Balamamp Alkhaddra- Inference some scholars, saying the Almighty: {O Prophet, tell your wives and daughters and the believing women, ask them from behind a screen to know so do not disturb} "Customize scholars dressed specialize in him From lengthening the sleeves, turning the paillette, and so on, so that they may be known and revered in honor of knowledge, and this is a good aspect.”
And Najm al-Din al-Ghazi (d. 1061 AH / 1651 AD) - in 'Hassan Paying Attention to What was Reported in Resemblance' - believes that one of the signs of a person's foolishness is his going out "every hour in a phase other than the advanced phase in terms of morals, in terms of movement, or in terms of dress; sometimes He wears the dress of the soldiers, and sometimes the dress of the boys (= the
fatwa groups
), and sometimes the dress of the jurists, and sometimes he speaks about something and contradicts it in the assembly, and rises and sits in the assembly a lot, and leaves it and returns a lot, to other differences and developments.”
To match my taste
The Sunni and Shiite translations did not address - within the limits of our research and knowledge - what is related to the elegance and clothing of
Imam Zaid bin Ali Zain al-Abidin
(d. 122 AH / 741 AD);
Even Abu al-Qasim Abd al-Aziz bin Ishaq al-Baghdadi (d. 363 AH / 975 AD) did not address this in his book 'A summary of the virtues of Imam Zayd', but was limited to mentioning his attributes, and focused on his jihad, asceticism and piety.
In his summary of his description, he said, “He was a well-rounded, handsome man, one of the most beautiful of Banu Hashim, the greatest of them in nobility and perfection, the most eloquent of them in tongue, the clearest of them in eloquence, the most conscientious of them, the strongest of them in pillars, the widest of knowledge, the great in the dream, he surpassed the people of his time in asceticism and tolerance with tenderness. He believes in his goodness, and does not break his promise.
And in Ibn Saad’s “The Greater Classes” that Imam Zayd, when the Banu Umayyah was angry, “came out from Hisham, taking his mustache in his hand, twisting it and saying: No one loves life except humiliation!”
And the mustache was cut off indicates that he was on the doctrine of the people of Madinah that it is not permissible to eradicate it, and this is the case in which he was martyred and crucified, and his life was not long, as he lived for forty-two years, and at that time his doctrine was not crystallized nor many of his followers, and perhaps that is the reason why many of his followers were not preserved. His virtues, clothes and possessions.
As for
Imam Jaafar al-Sadiq
(d. 148 AH / 766 AD), the Sunni and Ja`fari references have conveyed to us fragments related to his elegance and his views on them;
Abu Naim al-Isfahani (d. 430 AH/1040 AD) - in 'Hiliyat al-Awliya' - reported on the authority of Sufyan al-Thawri (d. 161 AH / 778 AD) - and he was one of the imams of the
vanished schools of jurisprudence
- that he said: "I entered upon Ja`far ibn Muhammad (= Ja`far al-Sadiq) and upon him A dark loaf of bread and a garment of argani, so I looked at him in admiration, and he said to me: O my revolutionary, why are you looking at us?
He said: I said: O son of [daughter] of the Messenger of God, this is not your dress or the clothing of your forefathers!
He said to me: O my revolutionary, that was a desolate and despondent time, and they were working according to the extent of its poverty and stinginess, and this is a time in which everything has come to honor him. Lee: O revolutionary, we put this on for the sake of God, and this is for you, so what was for God we hid, and what was for you we showed!
And it came in al-Kafi by al-Kulayni (d. 329 AH / 941 AD) that Jafar al-Sadiq said to Ubaid bin Ziyad: “Exhibiting grace is more beloved to God than maintaining it, so beware that you adorn yourself only in the best dress of your people. ".
And in it - after he mentioned what Imam Ali used to wear - that he once wore a different dress, then he said: "This is the dress that you should wear, but we are not able to wear this day, if we did, they would have said: crazy! Or they would have said: hypocrisy! If he rises! Our list was this dress."
Imam of Perfume
The news of the elegance of Imam Abu Hanifa (d. 150 AH / 768 AD) had a steady presence in most of the books that recorded his virtues;
Sometimes I made it under the title: “The look of Abu Hanifa, his description and his good looks,” as reported by Abu Abdullah al-Saymari (d. 436 AH / 1045 AD) in 'Akhbar Abu Hanifa and his companions';
Or in his “clothes” only, according to the choice of Ibn Hajar Al-Haytami Al-Shafi’i (d. 974 AH / 1566 AD), the author of the book 'The Goodness of Goodness in the Manaqib of Abu Hanifa al-Nu'man'.
He caught the attention of the bloggers of Imam Abu Hanifa's life and news reporters of his elegance, his great interest in perfumes and his fame for that.
According to Al-Saymari, he is “a lot of perfume, he is known by the scent of perfume if he comes and if he leaves his house before you see him” the eyes of people.
He also drew their attention to his great care for himself, to the extent that he was "taking care of his belt so that he would not be seen cut off";
According to the owner of 'good deeds Hassan'.
Because of his constant commitment to himself, his clothing, and his appearance;
Everyone who conveyed his description noted that he "was a beautiful face, dress, sandal, piety, and consolation for everyone who circumambulated him."
In another narration - according to Al-Saymari - he described his description as “good dressed” and thirdly, that he was “beautiful face, well-groomed,” meaning good and clean clothes.
They also conveyed his respect
for social etiquette related to clothing and sittings
in the details of his daily life. As Al-Khatib Al-Baghdadi (d. 463 AH / 1071 AD) relates in 'History of Baghdad', "His mind becomes evident in: his logic, his gait, his entrance and his exit."
Elegance also had a prominent presence in his worship even when he was in the dark, so “if he wanted to pray at night, he would adorn himself until [he] combed his beard.”
It is funny that the disciples of the Great Imam were interested in conveying the details of his elegance by telling them about the number of his clothes and their prices;
Ibn al-Bazzaz al-Kurdari (d. 827 AH / 1424 AD) - in 'Manaqib al-Adham' - reported on the authority of Abu Hanifa's student al-Qadi Abu Muti' al-Balkhi (d. 199 AH / 815 AD) that he said: "I saw on him (= Abu Hanifa) on Friday a shirt and a robe, which I straightened with four. One hundred dirhams,” which is equivalent to about $500 today.
It is as if Ibn Al-Bazzaz - who is the Hanafi jurist - feared that his contemporaries - who were dominated by Sufism - would think of his imam luxury and extravagance;
He commented on the words of Abu Muti’: “Know that some of the austere people chose lavishness (= fragility) in clothing, and that it contradicts the text. God Almighty said: {Say: He who forbade the adornment of God}.
In a funny story, he conveys to us the atmosphere of that era and the relationship of its scholars among them.
Al-Nadr bin Muhammad (d. 183 AH/899 AD) and was a friend of Abu Hanifa says: “[Abu Hanifa] said to me, and he wanted to ride: Give me your garment and take mine, so I did. I valued him at thirty dinars (= approximately 5000 US dollars), and his robe and shirt were valued at four hundred dirhams..., and he had... seven caps."
As in 'good deeds'.
Aesthetic education
Abu Hanifa was not limited in his scientific councils to the broadcast of jurisprudence and the maturation of the fatwa queens, but he was also concerned with the appearance and elegance of his students, and forbid them from austerity.
Al-Hassan bin Ziyad (d. 204 AH/819 AD) said in what al-Khatib narrates in “History of Baghdad”: “Abu Hanifa saw shabby clothes on some of his people, so he ordered him to sit until the people dispersed and he remained alone. So the man raised the prayer hall, and there was a thousand dirhams under it, so he said to him: Take these dirhams, so change your condition with them. The man said: I am well-off and I am in a blessing and I do not need it! You must change your condition so that your friend does not grieve over you!!
And if we ask about the reason for Abu Hanifa’s interest in his elegance and the secret of his experience with the ranks of clothes and their prices;
We will find the answer according to Ibn Al-Bazzaz that "it is reported that... he used to trade in khaz with a skilled (= fortunate) good man, and he had a shop in Kufa, and partners traveled for him to buy that, and he sold it self-sufficiently, not inclined to greed."
Al-Khatib al-Baghdadi mentions to us the location of this Abu Hanifa shop, saying that he was “known in the house of Amr bin Harith” al-Makhzumi (d.
Al-Tabari (d. 310 AH / 922 AD) - in his history - accurately determined the location of this house, saying that it was "next to the palace (= the governor's palace) in the middle of the market", and there were merchants' shops.
It seems that this Abu Hanifa shop was the address of a major company for distributing khaz.
The evidence for this is the presence of the aforementioned partners, the wealth with which the greatest imam was famous, and the financial experience that spread from him in the horizons.
Until the Umayyad Emir over Iraq, Yazid bin Omar bin Hubairah (d. 132 AH / 751 AD) wanted to
appoint him
“over
the treasury,
but he refused, so he beat him with lashes,” according to “The History of Baghdad”;
On the day of his death, he found "deposits of fifty thousand, not a single dirham was lost."
Abu Hanifa dispensed with the profits of his popular trade, and his firm conviction confiscated him from the money of the princes and rulers, “None of them accepted a prize or a gift.”
According to the owner of 'good deeds al-Hasan'.
He was even deceitful to refuse prizes and gifts.
It was narrated that “Abu Jaafar al-Mansur (d. 158 AH / 776 AD) authorized Abu Hanifa thirty thousand dirhams (= 37,000 US dollars) in installments, so he said: O Commander of the Faithful, I am in Baghdad a stranger and I have no place for it, so make it [a deposit] in the treasury. Al-Mansur replied to that, he said: When Abu Hanifa died, the people’s deposits were taken out of his house, so Al-Mansur said: Abu Hanifa deceived us!!
Abu Hanifa had a noble philosophy in earning money and spending it on needy fellow scholars;
It came - in 'History of Baghdad' - that "he used to send goods to Baghdad, buy luggage with them and carry them to Kufa, and collect the profits with him from year to year, so he buys with them the needs of the modern sheikhs, their food, clothing and all their needs, then pays the rest of the dinars from the profits to them, so he says, Spend for your needs, and do not be thankful except for God, for I did not give you anything of my money, but from God’s grace on me in you, and these are the profits of your goods, for it is by God that God is doing to you on my hand, so what is in God’s sustenance is about something else.”
Several stories have been narrated about the sophistication of his dealings with his customers and his application of the Islamic principle of tolerance in buying and selling. From his commercial nobility, he used to say: “I would not profit from a friend!”
The translators did not neglect to mention Abu Hanifa's house, furniture, livelihood, and worship;
Al-Dhahabi said, “History of Islam”: “He has a house and craftsmen (or yards = farms) and an extensive pension.”
Inherent elegance
The translators of Imam Al-Madina covered the news of his elegance under different headings;
Including it according to Imam Iyad in “The Order of Consciousness”: “A chapter on his clothing, his perfume, his ornaments, his dwelling, his food and his drink,” and according to Ibn al-Mubarrad al-Hanbali (d. ".
In folding those chapters;
Those who took from Malik and his visitors - from different cities - were very interested in describing his elegance, clothes, goodness, the comforts of his home, and his opinion and taste in various clothes and their colors, which suggests that he is distinguished in that.
They reported that he was "beautiful face, pure and thin dress, hating the manners of dress", that is, worn out.
His clothes were very clean, and no one saw "in Malik's clothes ever ink", even though his students numbered in the hundreds.
And they narrated that he “did not wear pearls and did not see their clothes, and wore white” of different colors, and perhaps Malik’s abandonment of wearing pearls is due to his strong follow-up to the fatwas of Abdullah bin Omar, who “does not wear pearls, and he used to see it on some of his sons, so he does not deny it.”
According to Ayyad;
Among the clothes that were seen on him were “Adenite garments, horses, concrete, and high Egyptian (= precious).”
Among the manifestations of Malik's elegance recorded by the translators of his biography is that he was "a lot of different clothes";
He would “change his clothes on Friday until his sandals”;
As in 'Guidance of the Traveler'.
And they noticed that the turban was one of the requisites of his elegance, so he “when he wore his clothes and circulated, and no one of his family or friends saw him except in a turban wearing his clothes.” And his disciples Ashhab (d. And it hangs between his shoulders."
His student Bishr al-Hafi (d. 227 AH/842 AD) passed on to us the price of one of his clothes;
He said: "I entered Malik and saw on him a talisman equal to five hundred [dirhams], whose wings fell on his eyes, like something of a king!"
He used to prefer whiteness and "say: I like the reader to be white in clothes."
Home care, and
Imam Malik informs us of the history of the scholars wearing these clothes and the first of them to wear them, and he says: “I did not catch anyone [of the scholars] wearing these thin clothes, but they wore the peritoneum (= the thick) except for Rabia (= Sheikh Rabia al-Ra’i, who died 136 AH / 754 AD) He was dressed like this, and he pointed to a shirt on which there was a thin Adani.
One of the subtle details that Malik’s companions brought to us is his rejection of kohl, and that “if he applied kohl for necessity, he sat in his house and he hated it except for a reason.”
As for the fragrance;
They mentioned that he used "good perfumes: musk and others."
They also conveyed to us the news of his ring and inscription;
The seal of Malik “who died while he was in his hand was cut from a black stone inscribed with two lines in which: {God is sufficient for us and He is the best agent}, in a glorious book, and he would lock him in his left and perhaps he came out to us while he was in his right. We do not doubt that if he performs ablution, he will turn it in his right.”
Mutarrif bin Abdullah Al-Hilali (d. 220 AH/835 AD) asked his sheikh and uncle Malik about the reason for choosing to engrave his ring;
He replied: “I heard God say: {And they said, “God is sufficient for us and He is the best trustee.” Mutref said: So I changed my ring and made it like that.”
Such rooting the Qur’an has a great presence in the details of Malik’s choices in his looks and living conditions, as we find in his account of the verse written on the door of his house, “it was written on Malik’s door”: {God willing}!
He was told about that, so he said: God said: {And if it wasn't for you when you entered your paradise, you said what God willed} the verse, and heaven: the home.
It is strange that the house of Imam Malik was not owned by him.
His disciple Ahmed bin Saleh al-Masri (d. 248 AH / 862 AD) told us that Malik "had no house, and he lived in Bakra until he died, and [Caliph] al-Mahdi (d. 169 AH / 785 AD) asked him: Do you have a house? He said: No."
The house of the owner of the lessor was originally the house of the companion Abdullah bin Masoud (d. 32 AH / 654 AD), may God be pleased with him.
Malik establishes the importance of taking care of the house and taking care of it with what his Sheikh Rabia Al-Rai told him that “a person’s lineage is his home.” Therefore, the details of his luxurious furniture were conveyed to us.
Ibn Abd al-Barr al-Andalusi (d. 463 AH/1071 AD) transmits - in 'The Selection in the Virtues of the Three Imams Jurisprudents' - on the authority of al-Waqidi (d. 207 AH/822 AD) what was contained in Malik's house of "Dhaja' (= stubble) and namariq thrown right and left throughout the house. For those who come to him from the Quraish and the Ansar and the faces of the people (= their notables).”
He also had pillows in his house and his companions were sitting on them, and his student Khalid bin Khadash al-Muhallabi (d. 223 AH/838 AD) asked him about these pillows and furniture: Did he see people using that before him, or is it something that he did?
Malik replied: "I saw people on him."
The dress was tidy,
and the owners of Malik did not neglect to preserve the image of their sheikh and take care of his hair.
They said: "He was tall, solid, great-looking, white in head and beard, very white to yellow, eyes (= wide-eyed), good-looking, bald, smelly (= straight nose), big, full beard, reaching his chest, broad and long, and he used to take the frame of his mustache and did not shave it or shave it. He trimmed it and saw his throat from the muthllah, and he used to leave him two sepals, and he used as evidence [for them] to use the umbilical cord for his mustache if the matter concerned him.”
Although Malik’s companions narrated that “no one has ever seen him eat or drink where people see him, nor laugh, nor speak about what does not concern him”;
They conveyed to us some of the foods that he preferred, so “every day his meat was two dirhams, and he would order his baker (= his cook) Salama every Friday to make him and his family a lot of food”;
It is also narrated by Iyad in 'The Order of Perceptions'.
His disciple Mutarrif said: “If the owner did not find two dirhams every day to buy meat, unless he sold his belongings in that, he would have done that, his job would be in his meat.”
As for his drink and his favorite fruit;
His drink was sweetened “in the summer sugar and honey in the winter,” and he “liked bananas and said: No fly or hand touched it…, and there is nothing more resembling the fruit of Paradise than it: We do not seek it in winter or summer unless I find it!”
Here, the Qur’an comes, and the imam infers the virtue of bananas available in all seasons by the words of God Almighty: {It is always eaten and its shade}.
There is a narration related to Imam Malik’s ride and the way he entered his house. It was transmitted by Talq bin Al-Samh Al-Lakhmi (d. 211 AH/826 AD) who said: “I saw an owner on a secret mule, with a secret saddle on it, and a boy was walking behind him, even if he came to the door of his house and entered with his rider.” (= his stance) So he got down and sat down, so the boy took a handkerchief and wiped his slippers and took them off.”
Al-Qadi Iyad - in 'Taran Al-Madarak' - denied this story because it contradicted what was proven that Malik left the ride "in Madinah in honor of the soil in which the Messenger of God, may God bless him and grant him peace, is buried."
Perhaps the legacy left by the imam of the city informs us about all of his possessions and their nature, and most of them were gifts from princes, merchants
and wealthy people from his brothers scholars
.
He left "a hundred turbans, as well as others", and "all that was in his house - on the day he died, may God Almighty have mercy on him - from platforms (= chairs), and rugs and rugs and grooves (= a combination of pillows) stuffed with feathers and so on, was more than five hundred dinars."
We may not be surprised by the number of turbans - which are central to Malik's elegance - if we know that he left behind, upon his death, "five hundred pairs of sandals"!
According to Ayyad's narration, what the novel might suggest is an exaggeration in the number!
Zawq Shafi’i,
despite what was classified in the virtues of Imam al-Shafi’i from books of about forty, and what al-Khatib al-Baghdadi concluded with his translation of him - in “The History of Baghdad” - when he said: “If we fulfilled the virtues of al-Shafi’i and his news, it would have included several parts,” promising to complete them in a separate book, he did not We can reach it yet;
The existing books of his virtues did not mention the details of his elegance, and perhaps the palace of Omar al-Shafi’i played a role in the atrophy of this aspect of his life, unlike Malik and Abu Hanifa, whose lives were long enough to enjoy a rich and detailed life.
And they transmitted from his personal qualities that he was "a tall man (= tall) of good character, endearing to people, clean in clothes, eloquent in tongue, very solemn, and a lot of kindness to creation."
When his student Al-Rabi` Al-Muradi (d. 270 AH/883 AD) was asked about the clothing of al-Shafi`i;
He said: “His dress was frugal, he did not wear thin clothes: he wore linen and Baghdadi cotton, and perhaps he wore a cap that was not [too] too long, and he often wore a turban and slippers.”
And about its relationship to perfume and perfume;
Imam al-Bayhaqi (d. 458 AH/1067 AD) - in 'Manaqib al-Shafi'i' - narrated from his grandson, "He said: I heard my mother say: My father did not apply perfume to the place of his flavour, and he said: It is like an intoxicant."
وجاء في ’ترتيب المدارك’ لعياض "أن الشافعي كان عطِّيراً، وكان غلامه يأتيه كل يوم بغالية (= نوع من الطيب) يمسح بها الأسطوانة التي يجلس إليها" لتدريس طلابه بمسجد عمرو بن العاص (ت 43هـ/664م) في مصر. واحتفظوا لنا بنقش خاتمه الذي كان نَصّه: "اللهُ ثقةُ محمد بن إدريس"؛ حسبما ما جاء في ‘آداب الشافعي ومناقبه‘ لابن أبي حاتم الرازي (ت 327هـ/939م).
وبشأن اختيارات الشافعي المتعلقة بـثقافة المائدة وذوقه في الطعام؛ يتحفنا القاضي عياض -في ’ترتيب المدارك’- بهذه القصة التي جمعت بين الطرافة وعمق الدلالة في "حداثة" ذلك العصر، حتى في أمر تفصيلي كنا نحسبه من محدثات عصرنا كعادة إعداد "قوائم الطعام" مثلا، أو ربما تخصيص كل يوم في الأسبوع بوصفة طبخ معينة!
تقول هذه القصة: "لما قدم الشافعي على [أبي علي] الزعفراني (كان أوثق طلابه بالعراق وتوفي 260هـ/874م) نزل عليه، فكان الزعفراني يكتب للجارية بما يصلح من الألوان (= الوجبات) كل يوم لطعامه. فدعا الشافعي يوماً الجارية ونظر في الكتاب فزاد بخطه لوناً اشتهاه، فلما حضر الطعام أنكر الزعفراني اللون الذي لم يأمر به فسأل الجارية، فأخبرته. فلما نظر في الرقعة (= قائمة الطعام) ووجده بخط الشافعي أعتق الجارية فرحاً بذلك"!
سخاء غامر
لم يكن الشافعي من وسط تجاري كسابقيْه الإمامين أبي حنيفة ومالك، بل عاش يتيما وخَبَر الفقر حتى ألفه، وكان يقول: "أَنِسْتُ بالفقر حتى صرتُ لا أستوحش منه"، وفي رواية: "ما فزعت من الفقر قَطُّ، ولقد مّر بي بُرْهةٌ من دهري آكل الرَّخْف (= العجين) وأشرب عليها الماء"، و"كان يرى أن طلبَ فُضول الدنيا عقوبةٌ عاقب الله بها أهل التوحيد"؛ كما يروي عنه البيهقي.
وحين قال له عبد الله بن عبد الحكم (ت 214هـ/829م): "إن عزمت أن تسكن البلد -يعني مصر- فليكن لك قوت سنة، ومجلس من السلطان تَتَعَزَّزُ به"؛ أجابه قائلا: "يا أبا محمد، من لم تُعِزَّه التقوى فلا عِزَّ له، ولقد وُلدت بغزة ورُبِّيت بالحجاز وما عندنا قوت ليلة، وما بتنا جياعاً". ولخص الشافعي لطلابه تجربته مع الفقر وضيق ذات اليد؛ فقال: "لا يستوحش أحدكم من الإفلاس؛ فإني قد أفلست ثلاث مرات ثم أَيْسَرْتُ"!
لم يطل يسار الشافعي الذي أعقب إفلاسه؛ فقد حدّث تلميذُه أبو ثور (ت 246هـ/860م) أن الشافعي أراد "الرجوع إلى مكة ومعه مال، قال: فقلت له وكان قلَّما يُمسك شيئا من سماحته: ينبغي أن تشتري بهذا المال ضَيعة تكون لك ولولدك من بعدك، قال: فخرج ثم قدم علينا فسأَلته عن ذلك المال، فقال: ما وجدت بمكة ضيعة يمكنني أن أشتريها لمعرفتي بأصلها؛ أكثرها قد وُقِفتْ، ولكن قد بنيت بمنًى مَضْرباً (= مسكنا) يكون لأصحابنا إذا حجّوا ينزلون فيه".
ولشهرة كرم الشافعي المفرط اهتمت به كتب مناقبه اهتماما كبيرا؛ ومن صوره المعبرة أن هذا الإمام خرج "إلى اليمن مع بعض الولاة، ثم انصرف إلى مكة بعشرة آلاف درهم (= 12000 دولار أميركي تقريبا)، فضرب خباءً في موضع خارج من مكة فكان الناس يأتونه، فما برح من موضعه ذلك حتى فرقها كلها"؛ كما يقول ابن عبد البر في ‘الانتقاء‘.
بساطة أنيقة
لم تكن أناقة الإمام أحمد بن حنبل (ت 241هـ/855م) بعيدة من أناقة شيخه الشافعي؛ فعلى كليهما غلب الزهد وانتميا إلى أسرتين فقيرتين، ولذا نجد ابن الجوزي (ت 597هـ/1201م) يقول في كتابه ‘مناقب الإمام أحمد‘: "كانت ثياب أحمد بن حنبل بين الثوبين، تساوي ملحفته خمسة عشر درهمًا، وكان ثوب قميصه يؤخذ بالدينار ونحوه، لم تكن له رقّة تُنكر؛ ولا غِلَظٌ يُنكر، وكانت ملحفته مهدّبة". وينقل لنا أن أحمد "لم يكن لباسه بذاك؛ إلا أنه قطن نظيف، وكان بأَخَرَة في لباسه أجودَ لما كان يستعين بالغلة لما استغنى ولده عنها".
وكون لباس الإمام أحمد لم يكن متصفا بالجودة العالية؛ لم يمنع ابن الجوزي من تقصي ذكر كل ما رُئي عليه من ملابس في مختلف الفصول، فقد كان يلبس "في الشتاء قميصين وجُبة ملونة بينهما؛ وربما لبس قميصًا وفَرْوًا ثقيلًا"، أو "عمامةً فوق القلنسوة وكساءً ثقيلًا". وكان أصحابه يعجبون من لباسه، حتى قال له مرة جارُه المحدِّث أبو عمران الوَرَكاني (ت 228هـ/843م): "ما هذا اللباس كله؟ فضحك [أحمد] ثم قال: يا أبا عمران، أنا رقيقٌ في البرد"!
وفي فصل الصيف رأوا عليه "قميصًا وسراويل ورداءً، وربما لبس قميصًا ورداءً، واتّـشح بالرداء، وكان كثيرًا ما يتّـشح فوق القميص"، وما رُئي عليه "طيلسان قطّ، ولا رداء، وإنما هو إزار صغير". وأطنب ابن الجوزي في الاستدلال على زهد الإمام أحمد بلبسه الثياب المرقَّعات، وعدم رؤيته مرخيّ الكُمّيْن، وروى عن حفيده زهير بن صالح (ت 303هـ/915م) أن أباه رأى جدّه أحمد يلبس "قلنسوة وقد خاطها بيده فيها قطن، فإذا قام بالليل لبسها".
ويورد -في رواية أخرى- قول تلميذه المخلص -الذي لازمه أكثر من عشرين سنة- عبد الملك الميموني (ت 274هـ/887م): "ما أعلم أني رأيتُ أحداً أنظفَ ثوباً ولا أشدَّ تَعاهداً لنفسه في شاربه وشَعر رأسه وشَعر بدنه، ولا أنقى ثَوباً وشِدةَ بياضِ، من أحمد بن حنبل". وعند الذهبي -في السِّيَر- أنه إذا رأيتَ أحمد "تعلَم أنه لا يُظهر النُّسُكَ، رأيت عليه نعلا لا يشبه نعال القُرّاء (= العلماء)..، ورأيت عليه إزارا وجبّة برد مخططة".
وثمة روايات أخرى تنقل لنا جانبا من المكانة الكبيرة التي اكتسبها الإمام أحمد ببساطته هذه حتى عند غير المسلمين من أهل الكتاب؛ يقول ابن الجوزي: "قال المروذي: رأيت طبيبا نصرانيا خرج من عند أحمد ومعه راهب، فقال [الطبيب]: إنه (= الراهب) سألني أن يجيء معي ليرى أبا عبد الله. وأدخلتُ نصرانيا على أبي عبد الله، فقال له: إني لأشتهي أن أراك منذ سنين، ما بقاؤك صلاح للإسلام وحدهم، بل للخلق جميعا، وليس من أصحابنا أحد إلا وقد رضي بك"!
ولذلك لما مات الإمام أحمد خرج في جنازته أتباع الديانات كلها؛ فقد ذكر الخطيب البغدادي أنه لما توفي "وقع المَأْتَمُ والنَّوْحُ في أربعة أصناف من الناس: المسلمين واليهود والنصارى والمجوس"!!
أسانيد السَّمت
في تصفحنا هذا لأخبار أناقة أئمة الإسلام واعتناء كتاب المناقب بتفاصيل أخبار حياتهم؛ يتبين لنا زيف ادعاء بعض المستشرقين -مثل الألماني فرانز روزنتال (ت 1424هـ/2003م) في كتابه ‘علم التاريخ عند المسلمين‘- أنه في مؤلفات التراجم الإسلامية "الأحداث الخارجية لحياة صاحب الترجمة لا تظفر إلا بقليل من الاهتمام، اللهم إلا في بعض الحالات المتعلقة بتراجم الولاة والسياسيين".
وتكشف لنا هذه الجولة التاريخية في حياة الأئمة المذكورين فيها مدى المكانة التي نالوها في وجدان أتباعهم، بحيث صار رصد تفاصيل يومياتهم جزءا لا يتجزأ من برنامجهم اليومي في طلب العلم و"الهَدْي والدَّلِّ والسَّمْت"، كما تكشف لنا ثراء كتب المناقب والطبقات والتراجم في القضايا التي صارت فيما بعدُ آراء مذهبية في الأخلاق والسلوك، من خلال مباحث الآداب الجامعة التي يذيل بها بعض فقهاء المذاهب كتبهم الفقهية، وخصوصا في المذهبين المالكي والحنبلي.
وتفيدنا كتب التراجم أن المناقب التي رواها تلامذة الأئمة صارت سلوكا لبعضهم، بل سندا يتسلسل بين الفقهاء وتلامذتهم، كما تتسلسل أسانيد العلوم إماما عن إمام وجيلا بعد جيل! ونكتفي هنا من ذلك بهذه القصة الدالة التي ذكرها عياض في ‘ترتيب المدارك‘، والحافظ ابن عساكر (ت 571هـ/1175م) في ‘تاريخ مدينة دمشق‘، ونصها هنا من المصدر الأخير.
فقد قيل لأبي بكر أحمد بن إسحق النيسابوري المعروف بالصِّبْغي (ت 342هـ/953م): "ألا تنظر إلى تمكّن أبي علي الثقفي (ت 328هـ/940م) من عقله، فقال: ذلك عقل الصحابة والتابعين من أهل مدينة رسول الله (ص)! قيل: وكيف ذاك؟! قال إن مالك بن أنس كان أعقل أهل زمانه، وكان يقال إنه قد صار إليه عقول من جالسهم من التابعين؛ فجالسه يحيى بن يحيى (التميمي المتوفى 226هـ/841م) فأخذ من عقله وسمته، حتى لم يكن بخراسان في وقته [أحد] في عقله وسمته، فكان يقال: هذا سمت مالك بن أنس وعقله!
ثم جالس محمدُ بن نصر (المروزي المتوفى 294هـ/907م) يحيى بن يحيى سنين حتى أخذ من سمته وعقله، فلم يُرَ -بعد يحيى بن يحيى- من فقهاء خراسان أعقلَ منه؛ ثم إن أبا علي [الثقفي] جالس محمدَ بن نصر أربع سنين فلم يكن بعدَه أعقل منه"!!