Ibn Khallikan, in his book “Wafayat al-Ayan,” and Ibn Al-Imad Al-Hanbali, in his book “Shadharat al-Dhahab,” mentioned that a man named Al-Mubarak bin Wadih worked in an orchard. One day, the owner of the orchard came and asked him for some sweet pomegranates. Al-Mubarak went to some of the trees and brought back some pomegranates. When the orchard owner broke one open, he found it sour. He became angry and said, “I asked for sweet, and you bring me sour? Bring me sweet ones.” Al-Mubarak went to another tree and brought more pomegranates, but they too were sour. The owner became angrier and repeated his request a third time, only to find the pomegranates sour once more.
The owner then asked, “Don't you know the difference between sweet and sour!” Al-Mubarak replied, “No.” The owner asked, “How come?” Al-Mubarak responded, “Because I haven't eaten any of them to know.” The owner asked, “Why haven't you eaten any?” Al-Mubarak said, “Because you did not give me permission to eat from them.” The orchard owner was amazed by this and verified the truth of Al-Mubarak's claim. Consequently, Al-Mubarak's esteem grew in his eyes. The owner had a daughter who had been proposed to by many, and he asked Al-Mubarak whom he thought she should marry. Al-Mubarak replied, “In the days of Al-Jahiliyah, they married for lineage; the Jews for wealth; the Christians for beauty; and this Ummah marries for religion.” The owner was impressed by his wisdom, told his wife about him, and decided there was no better match for their daughter than Al-Mubarak. Thus, Al-Mubarak married her, and they had Abdullah bin Al-Mubarak. (1)
Fearing Allah plays an important role in building a living conscience that is neither tempted by desires nor swayed by misconceptions.
This noble father raised his son, Abdullah, on this principle of knowing that Allah is watching, which means: the constant awareness that Allah knows the outward and inward aspects of one's being, and nothing is hidden from Him. This principle cultivated various virtues in him, such as knowledge, jurisprudence, etiquette, asceticism, courage, strength, worship, and sincerity to Allah the Almighty. One day, a man came to Abdullah bin Al-Mubarak seeking advice. Abdullah told him, “Fear Allah.” The man asked, “What does that mean?” Abdullah replied, “Always be as if you see Allah.” (2)
Abdullah bin Al-Mubarak lived to become a great scholar, acknowledged by everyone. Abdul Rahman bin Mahdi said, “My eyes have not seen anyone more sincere to the Ummah than ibn Al-Mubarak.” (3)
Ismail bin Ayyash said, “There is no one on the face of the earth like Ibn Al-Mubarak, and I do not know that Allah created a trait of goodness except that He placed it in Abdullah bin Al-Mubarak.” (4)
One of his most prominent traits was his eagerness to spread knowledge, facilitate the affairs of scholars and preachers, and meet their needs without anyone knowing. This was the fruit of his fear of Allah the Almighty.
This is evidenced by what Al-Khatib al-Baghdadi mentioned: Abdullah bin Al-Mubarak frequently visited Tarsus and stayed in an inn in Al-Raqqah. A young man would come to him, take care of his needs, and listen to him narrating hadiths. Once, Abdullah came and did not see the young man. He went out to Jihad for the sake of Allah hastily. When he returned, he asked about the young man and was told that the young man was imprisoned for ten thousand dirhams. Abdullah found the creditor, paid the ten thousand dirhams, and swore him to secrecy. The young man was released and continued his journey. The young man caught up with him away from Al-Raqqah, and Abdullah asked him, “O boy, where were you? I haven’t seen you!” The young man replied, “I was imprisoned for a debt.” Abdullah asked, “How were you released?” The young man replied, “A man came and paid my debt, but I do not know who he was.” Abdullah said, “Praise Allah,” and the young man did not learn the identity of his benefactor until after Abdullah bin Al-Mubarak's death. (5) This is the fruit of being raised on the principle of watching Allah the Almighty, which was emphasized by the great Islamic civilization.
Family upbringing plays an important role in instilling the value of fearing Allah the Almighty in the hearts and behaviors of children.
So why did the Islamic civilization focus on nurturing preachers and raising them with the value of fearing Allah the Almighty?
First: Fearing Allah plays an important role in building a living conscience that is neither tempted by desires nor swayed by misconceptions. This enables one to stand firm in the face of challenges, ever aware of Allah's presence and assistance. This has significant benefits in preserving the Islamic religion and establishing it as the foundation for a civilization that pleases Allah the Almighty and brings happiness to humanity.
Second: Fearing Allah the Almighty contributes to the perfection and excellence of work. A servant who monitors his Lord strives to perform his duty to the best of his ability, ensuring high quality and excellence. Therefore, excellence is the fruit of watching Allah the Almighty. Abu Hurairah narrated that the Messenger of Allah, peace be upon him, was asked, “What is Ihsan (perfection)?” He replied, “To worship Allah as if you see Him, and if you cannot achieve this state of devotion then you must consider that He is looking at you.” (6)
Watching Allah is not limited to performing prayers or rituals but applies to all actions. If a preacher monitors his Lord, as does a worshipper, a worker, and everyone else, this leads to the improvement of actions in all aspects of life. If this is achieved, it results in strength and quality in the construction of the Islamic civilization.
If raising individuals with the value of watching Allah the Almighty is crucial for civilizational development, what methods did the Islamic civilization use to nurture preachers with this value?
First: Parental upbringing and family care, where the parent instills the value of watching Allah in their children's hearts. This is evident in the story of Luqman, as he raised his son with this principle, serving as an example for raising preachers. He said, “O my son, indeed if wrong should be the weight of a mustard seed and should be within a rock or [anywhere] in the heavens or in the earth, Allah will bring it forth.” (Luqman: 16)
The role of the parent in raising preachers with this value is also shown through the story of Al-Mubarak, the father of Abdullah, mentioned at the beginning of the article.
An example of the role of family care in raising preachers with the value of fearing Allah is narrated by Imam Al-Bayhaqi. He said: Abu Abdul Rahman said: My grandfather, Ismail Ibn Najid, was asked, “What is indispensable for Allah’s servant?” He replied, “Constant worship and continuous watching.” (7)
The mentor draws the preacher’s attention to fearing Allah and emphasizes not being deceived by people’s surveillance and praise.
Imam al-Zabidi narrated from Sahl bin Abdullah al-Tustari, who said: “When I was three years old, I would wake up at night and watch my uncle, Muhammad bin Sawar, praying. One day, he said to me, 'Do you not remember Allah who created you?' I asked, 'How do I remember Him?' He said, 'Say in your heart three times while you are turning in your bed: Allah is with me, Allah is watching me, Allah is my witness.' I continued this for years until I found sweetness in my heart. Then my uncle said to me one day, 'O Sahl, if Allah is with someone, watching him, and witnessing him, how can that person disobey Him?'” (8)
Secondly: The mentor's advice and guidance. The Messenger of Allah, peace be upon him, sets an example in nurturing preachers by advising Abdullah bin Abbas, who said: “One day, I was riding behind the Prophet (ﷺ) when he said, 'O boy! I will instruct you in some matters. Be watchful of Allah (Commandments of Allah), He will preserve you. Safeguard His Rights, He will be ever with you. If you beg, beg of Him Alone; and if you need assistance, supplicate to Allah Alone for help.'” (9) This hadith contains guidance from the prophetic mentor, peace be upon him, to the scholar of the Ummah and the interpreter of the Qur'an, Abdullah bin Abbas, and to the Ummah after him, to observe their Lord in their deeds and states.
An example of the mentors' concern in Islamic civilization for nurturing preachers is what Abu Nu’aym Al-Hafiz did. He was close to Abu Abdullah bin Malik and said to him, “If you are acting, consider Allah's gaze upon you. If you are speaking, consider Allah's hearing of you. If you are silent, consider Allah's knowledge of you. Allah the Almighty says, “Fear not. Indeed, I am with you both; I hear and I see.” (Taha: 46), and He says, “And know that Allah knows what is within yourselves, so beware of Him.” (Al-Baqarah: 235) (10)
The mentor also draws the attention of the preacher to the observation of Allah by emphasizing not to be deceived by people's observation and praise. For instance, Abu Hafs said to Abu Uthman al-Nisaburi: “When you sit with people, remind yourself and your heart. Do not be deceived by their gathering around you, for they monitor your outward appearance while Allah monitors your inner self.” (11) Thus, the preacher monitors his Lord, the Exalted, and focuses on Him rather than on the creation, especially during times of solitude.
Self-discipline is where the preacher undertakes to monitor himself and cultivate the habit of fearing Allah until he acquires it.
Thirdly: Self-discipline, where the preacher takes it upon himself to follow up and hold himself accountable, cultivating the habit of fearing Allah until he acquires it. The accomplished jurist Sheikh Shuayb bin Al-Hussein Al-Andalusi said: “By self-accountability, Allah’s servant reaches the degree of monitoring.”
When this habit is acquired, it manifests in his behavior, and people may speak of him as an example of embodying this trait. For instance, Abu Abdullah bin Abdul Malik Al-Marrakushi spoke of one of the narrators, Ali bin Khalaf Al-Gharnati, saying that he was predominantly characterized by fearing Allah, preparing to meet Him, being careful, and being devoted to Him. (13)
Ibn Al-Jawzi said: “Sheikh Abu Bakr bin Hawar had great status, was of high regard, constantly striving, and was always watching Allah.” (14)
When examining the biographies of many scholars by Imam Al-Dhahabi, it is evident that he described them as constantly fearing Allah the Almighty until it became famous about them. Among them were Sufyan Al-Thawri, Ibn Abi Owais Al-Asbahani, Khalid Al-Barmaki, Muhammad bin Al-Mubarak Al-Suri, and other scholars and preachers.
How beautiful it is to know their lives and follow their footsteps so that we may be like them.
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(1) “Wafayat al-Ayan” by Ibn Khallikan (3/32), and “Shadharat al-Dhahab” by Ibn Al-Imad Al-Hanbali (2/362).
(2) “The Revival of the Religious Sciences” by Al-Ghazali (4/480).
(3) “History of Baghdad” by Al-Khatib al-Baghdadi (11/388).
(4) “Siyar A'lam al-Nubala'” by Al-Dhahabi (8/384).
(5) “History of Baghdad” by Al-Khatib al-Baghdadi (11/388).
(6) Agreed upon, narrated by Al-Bukhari (50) and Muslim (9).
(7) “The Book Of Great Zuhd” by Al-Bayhaqi (1/287).
(8) “The Revival of the Religious Sciences” (3/92).
(9) Narrated by Ahmad with an authentic chain (2669).
(10) “History of Damascus” by Ibn Asakir (55/219).
(11) “The Revival of the Religious Sciences.”
(12) “Unwan al-Diraya” by Abu l-`Abbas al-Gubrini, p. 31.
(13) "Al-Dhayl wa al-Takmila li-Kitabi al-Mawsul wa al-Sila" (3/174).
(14) “Mir'at al-Zaman fi Tawarikh al-Ayan” (21/115).
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