Abdullah Ibn-e-Abbas (R.A.)

Abdullah (R.A.) was the son of Abbas (R.A.), an uncle of the noble Prophet (Peace be upon him). He (R.A.) was born just three years before the Hijrah. When the Prophet (Peace be upon him) died, Abdullah (R.A.) was thus only thirteen years old.
When he (R.A.) was born, his (R.A.) mother took him to the blessed Prophet (Peace be upon him) who put some of his saliva on the baby’s tongue even before he (R.A.) began to suckle. This was the beginning of the close and intimate tie between Abbas (R.A.) and the Prophet (Peace be upon him) that was to be part of a life-long love and devotion.
When Abdullah (R.A.) reached the age of discretion, he (R.A.) attached himself to the service of the Prophet (Peace be upon him). He (R.A.) would run to fetch water for him when he (R.A.) wanted to make wudu. During Salat, he (R.A.) would stand behind the Prophet (Peace be upon him) in prayer and when the Prophet (Peace be upon him) went on journeys or expeditions, he (R.A.) would follow next in line to him. Abdullah (R.A.) thus became like the shadow of the Prophet (Peace be upon him), constantly in his (Peace be upon him) company.
In all these situations he (R.A.) was attentive and alert to whatever the Prophet (Peace be upon him) did and said. His (R.A.) heart was enthusiastic and his (R.A.) young mind was pure and uncluttered, committing the Prophet’s (Peace be upon him) words to memory with the capacity and accuracy of a recording instrument. In this way and through his (R.A.) constant researches later, as we can see, Abdullah (R.A.) became one of the most learned companions (R.A.) of the Prophet (Peace be upon him), preserving the priceless words of the Messenger of Allah (Peace be upon him). It is said that he (R.A.) committed to memory about one thousand, six hundred and sixty sayings of the Prophet (Peace be upon him) which are recorded and authenticated in the collections of Bukhari and Muslim.
The Prophet (Peace be upon him) would often draw Abdullah (R.A.) as a child close to him, pat him (R.A.) on the shoulder and pray: “O Lord, make him (R.A.) acquire a deep understanding of the religion of Islam and instruct him in the meaning and interpretation of things.”
There were many occasions thereafter when the blessed Prophet (Peace be upon him) would repeat this dua (prayer) for his cousin (R.A.) and before long Abdullah ibn-e-Abbas (R.A.) realized that his (R.A.) life was to be devoted to the pursuit of learning and knowledge.
The Prophet (Peace be upon him) moreover prayed that he (R.A.) be granted not just knowledge and understanding but wisdom. Abdullah (R.A.) related the following incident about himself: “Once the Prophet (Peace be upon him) was on the point of performing wudu. I (R.A.) hurried to get water ready for him. He (Peace be upon him) was pleased with what I (R.A.) was doing. As he (Peace be upon him) was about to begin Salat, he (Peace be upon him) indicated that I (R.A.) should stand at his (Peace be upon him) side. However, I (R.A.) stood behind him (Peace be upon him). When the Salat was finished, he (Peace be upon him) turned to me and said: ‘What prevented you from being at my side, O Abdullah (R.A.)?’ ‘You are too illustrious and too great in my eyes for me to stand side by side with you,’ I (R.A.) replied.
Raising his hands to the heavens, the Prophet (Peace be upon him) then prayed: ‘O Lord, grant him wisdom.” The Prophet’s (Peace be upon him) prayer undoubtedly was granted for the young Abdullah (R.A.) was to prove time and again that he (R.A.) possessed a wisdom beyond his years. But it was a wisdom that came only with devotion and the dogged pursuit of knowledge both during the Prophet’s (Peace be upon him) lifetime and after his (Peace be upon him) death.
During the lifetime of the Prophet (Peace be upon him), Abdullah (R.A.) would not miss any of his assemblies and he (R.A.) would commit to memory whatever he (Peace be upon him) said. After the Prophet (Peace be upon him) passed away, he (R.A.) would take care to go to as many companions (R.A.) as possible especially those who knew the Prophet (Peace be upon him) longer and learn from them what the Prophet (Peace be upon him) had taught them. Whenever he (R.A.) heard that someone knew a Hadith of the Prophet (Peace be upon him) which he (R.A.) did not know he (R.A.) would go quickly to him and record it. He (R.A.) would subject whatever he (R.A.) heard to close scrutiny and check it against other reports. He (R.A.) would go to as many as thirty companions (R.A.) to verify a single matter.
Abdullah (R.A.) described what he (R.A.) once did on hearing that a companion (R.A.) of the Prophet (Peace be upon him) knew a Hadith unknown to him (R.A.): “I (R.A.) went to him during the time of the afternoon siesta and spread my cloak in front of his door. The wind blew dust on me (R.A.) (As I sat waiting for him). If I (R.A.) wished I (R.A.) could have sought his (R.A.) permission to enter and he (R.A.) would certainly have given me permission. But I (R.A.) preferred to wait for him (R.A.) so that he (R.A.) could be completely refreshed. Coming out of his (R.A.) house and seeing me (R.A.) in that condition he (R.A.) said: ‘O cousin (R.A.) of the Prophet (Peace be upon him)! What’s the matter with you (R.A.)? If you (R.A.) had sent for me I (R.A.) would have come to you (R.A.).’ ‘I (R.A.) am the one who should come to you (R.A.), for knowledge is sought, it does not just come,’ I (R.A.) said. I (R.A.) asked him (R.A.) about the Hadith and learnt from him (R.A.).”
In this way, the dedicated Abdullah (R.A.) would ask, and ask, and go on asking. And he (R.A.) would sift and scrutinize the information he (R.A.) had collected with his keen and meticulous mind.
It was not only in the collection of Hadith that Abdullah (R.A.) specialized. He (R.A.) devoted himself (R.A.) to acquiring knowledge in a wide variety of fields. He (R.A.) had a special admiration for persons like Zayd ibn-e-Sabit (R.A.), the recorder of the revelation; the leading judge and jurist consult in Madinah, an expert in the laws of inheritance and in reading the Quran. When Zayd (R.A.) intended to go on a trip, the young Abdullah (R.A.) would stand humbly at his (R.A.) side and taking hold of the reins of his (R.A.) mount; would adopt the attitude of a humble servant in the presence of his (R.A.) master. Zayd (R.A.) would say to him (R.A.): “Don’t, O cousin (R.A.) of the Prophet (Peace be upon him).”
“Thus we were commanded to treat the learned ones among us,” Abdullah (R.A.) would say. “And Zayd (R.A.) would say to him (R.A.) in turn: “Let me see your hand.” Abdullah (R.A.) would stretch out his (R.A.) hand. Zayd (R.A.), taking it, would kiss it and say: “Thus we were commanded to treat the Ahl al-Bayt members (R.A.) of the household of the Prophet (Peace be upon him).”
As Abdullah’s (R.A.) knowledge grew, he (R.A.) grew in stature. Masruq ibn-e-Al Ajda (R.A.) said of him: “Whenever I (R.A.) saw Ibn-e-Abbas (R.A.), I (R.A.) would say: He (R.A.) is the most handsome of men. When he (R.A.) spoke, I (R.A.) would say: He (R.A.) is the most eloquent of men. And when he (R.A.) held a conversation, I (R.A.) would say: He (R.A.) is the most knowledgeable of men.”
The Khalifah Umar ibn-e-Al-Khattab (R.A.) often sought his (R.A.) advice on important matters of state and described him (R.A.) as “the young man of maturity”.
Sad ibn-e-Abi Waqqas (R.A.) described him (R.A.) with these words: “I (R.A.) have never seen someone who was quicker in understanding, who had more knowledge and greater wisdom than Ibn-e-Abbas (R.A.). I (R.A.) have seen Umar (R.A.) summon him (R.A.) to discuss difficult problems in the presence of veterans of Badr from among the Muhajirin and Ansar. Ibn-e-Abbas (R.A.) would speak and Umar (R.A.) would not disregard what he (R.A.) had to say.”
These are the qualities which resulted in Abdullah ibn-e-Abbas (R.A.) being known as “The learned man of this Ummah”. Abdullah ibn-e-Abbas (R.A.) was not content to accumulate knowledge. He (R.A.) felt he (R.A.) had a duty to the Ummah to educate those in search of knowledge and the general masses of the Muslim community. He (R.A.) turned to teaching and his (R.A.) house became a university – yes, a university in the full sense of the word, a university with specialized teaching but with the difference that there was only one teacher Abdullah ibn-e-Abbas (R.A.). There was an enthusiastic response to Abdullah’s (R.A.) classes. One of his companions (R.A.) described a typical scene in front of his house: “I (R.A.) saw people converging on the roads leading to his (R.A.) house until there was hardly any room in front of his (R.A.) house. I (R.A.) went in and told him about the crowds of people at his door and he (R.A.) said: ‘Get me water for wudu.’
He (R.A.) performed wudu and, seating himself (R.A.), said: ‘Go out and say to them: Whoever wants to ask about the Quran and its letters (pronunciation) let him enter.’
This I (R.A.) did and people entered until the house was filled. Whatever he (R.A.) was asked, Abdullah (R.A.) was able to elucidate and even provide additional information to what was asked. Then (to his students) he (R.A.) said: ‘Make way for your brothers.’
Then to me he (R.A.) said: ‘Go out and say: Who wants to ask about the Quran and its interpretation, let him enter’. Again the house was filled and Abdullah (R.A.) elucidated and provided more information than what was requested.” And so it continued with groups of people coming in to discuss Fiqh (jurisprudence), Halal and Haram (The lawful and the prohibited in Islam), inheritance laws, Arabic language, poetry and etymology.
To avoid congestion with many groups of people coming to discuss various subjects on a single day, Abdullah (R.A.) decided to devote one day exclusively for a particular discipline. On one day, only the exegesis of the Quran would be taught while on another day only Fiqh (jurisprudence). The Maghazi or campaigns of the Prophet (Peace be upon him), poetry, Arab history before Islam were each allocated a special day.
Abdullah ibn-e-Abbas (R.A.) brought to his teaching a powerful memory and a formidable intellect. His (R.A.) explanations were precise, clear and logical. His (R.A.) arguments were persuasive and supported by pertinent textual evidence and historical facts.
One occasion when his (R.A.) formidable powers of persuasion were used; was during the caliphate of Ali (R.A.). A large number of supporters of Ali (R.A.) in his stand against Muawiyah (R.A.) had just deserted him (R.A.). Abdullah ibn-e-Abbas (R.A.) went to Ali (R.A.) and requested permission to speak to them. Ali (R.A.) hesitated fearing that Abdullah (R.A.) would be in danger at their hands but eventually gave way on Abdullah’s (R.A.) optimism that nothing untoward would happen. Abdullah (R.A.) went over to the group. They were absorbed in worship. Some were not willing to let him speak but others were prepared to give him a hearing. “Tell me” asked Abdullah (R.A.), “What grievances have you against the cousin (R.A.) of the Prophet (Peace be upon him), the husband of his (Peace be upon him) daughter and the first of those who believed in him (Peace be upon him)?”
“The men proceeded to relate three main complaints against Ali (R.A.). First, that he (R.A.) appointed men to pass judgment in matters pertaining to the religion of Allah – meaning that Ali (R.A.) had agreed to accept the arbitration of Abu Musa al-Asbari and Amr ibn-e-Al-As in the dispute with Muawiyah (R.A.). Secondly, that he (R.A.) fought and did not take booty nor prisoners of war. Thirdly, that he (R.A.) did not insist on the title of Ameer al-Muminin during the arbitration process although the Muslims had pledged allegiance to him and he (R.A.) was their legitimate Ameer. To them this was obviously a sign of weakness and a sign that Ali (R.A.) was prepared to bring his legitimate position as Amir al-Muminin into disrepute.
In reply, Abdullah (R.A.) asked them that should he (R.A.) recite verses from the Quran and sayings of the Prophet (Peace be upon him) to which they had no objection and which related to their criticisms, would they be prepared to change their position. They replied that they would and Abdullah (R.A.) proceeded: “Regarding your statement that Ali (R.A.) has appointed men to pass judgment in matters pertaining to Allah’s religion, 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 do so intentionally, the compensation is an offering, of a domestic animal equivalent to the one he killed and adjudged by two just men among.” “I adjure you, by Allah! Is the adjudication by men in matters pertaining to the preservation of their blood and their lives and making peace between them more deserving of attention than adjudication over a rabbit whose value is only a quarter of a dirham?”
Their reply was of course that arbitration was more important in the case of preserving Muslim lives and making peace among them than over the killing of game in the sacred precincts for which Allah sanctioned arbitration by men.
“Have we then finished with this point?” asked Abdullah (R.A.) and their reply was: “Allahumma, naam – Yes!” Abdullah (R.A.) went on: “As for your statement that Ali (R.A.) fought and did not take prisoners of war as the Prophet (Peace be upon him) did, do you really desire to take your “Mother” Aishah (R.A.) as a captive and treat her (R.A.) as fair game in the way that captives are treated? If your answer is “Yes”, then you have fallen into Kufr (disbelief). And if you say that she (R.A.) is not your “Mother”, you would also have fallen into a state of Kufr for Allah Glorified and Exalted. He, has said: ‘The Prophet (Peace be upon him) is closer to the believers than their own selves and his wives (R.A.) are their mothers (Entitled to respect and consideration)…’ (The Quran, Surah al-Ahzab, 33:6)
“Choose for yourself what you want,” said Abdullah (R.A.) and then he (R.A.) asked: “Have we then finished with this point?” and this time too their reply was: “Allahumma, naam – Yes!” Abdullah (R.A.) went on: “As for your statement that Ali (R.A.) has surrendered the title of Amir al-Muminin, (remember) that the Prophet (Peace be upon him) himself, at the time of Hudaybiyyah, demanded that the mushrikin write in the truce which he (Peace be upon him) concluded with them: ‘This is what the Messenger of Allah (Peace be upon him) has agreed…’ and they retorted: ‘If we believed that you were the Messenger of Allah (Peace be upon him) we would not have blocked your way to the Kabah nor would we have fought you. Write instead: ‘Muhammad the son of Abdullah.’ The Prophet (Peace be upon him) conceded their demand while saying: ‘By Allah, I am the Messenger of Allah (Peace be upon him) even if they reject me.” At this point Abdullah ibn-e-Abbas (R.A.) asked the dissidents: “Have we then finished with this point? And their reply was once again:
“Allahumma, naam – Yes!” One of the fruits of this verbal challenge in which Abdullah (R.A.) displayed his intimate knowledge of the Quran and the Shariah of the Prophet (Peace be upon him) as well as his remarkable powers of argument and persuasion, was that the majority, about twenty thousand men, returned to the ranks of Ali (R.A.). About four thousand however remained obdurate. These latter came to be known as Kharijies.
On this and other occasions, the courageous Abdullah (R.A.) showed that he (R.A.) preferred peace above war, and logic against force and violence. However, he (R.A.) was not only known for his (R.A.) courage, his (R.A.) perceptive thought and his (R.A.) vast knowledge. He (R.A.) was also known for his (R.A.) great generosity and hospitality. Some of his (R.A.) contemporaries said of his (R.A.) household: “We have not seen a house which has more food or drink or fruit or knowledge than the house of Ibn-e-Abbas (R.A.).”
He (R.A.) had a genuine and abiding concern for people. He (R.A.) was thoughtful and caring. He (R.A.) once said: “When I (R.A.) realize the importance of a verse of Allah’s Book, I (R.A.) would wish that all people should know what I (R.A.) know.
“When I (R.A.) hear of a Muslim ruler who deals equitably and rules justly, I (R.A.) am happy on his account and I (R.A.) pray for him…
“When I (R.A.) hear of rains which fail on the land of Muslims, that fills me with happiness…” Abdullah ibn-e-Abbas (R.A.) was constant in his (R.A.) devotions. He (R.A.) kept voluntary fasts regularly and often stayed up at night in Prayer. He (R.A.) would weep while praying and reading the Quran and when reciting verses dealing with death, resurrection and the life hereafter his (R.A.) voice would be heavy from deep sobbing. He (R.A.) passed away at the age of seventy one in the mountainous city of Taif.