“We made the House (the Ka’bah) a place of resort for mankind and a place of safety” – Shaykh Uthaymeen | Dr. Saleh As-Saleh [Audio|En]

Bismillaah

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Explanation Based on Shaykh Uthaymeen’s Tafseer

وَإِذْ جَعَلْنَا الْبَيْتَ مَثَابَةً لِّلنَّاسِ وَأَمْنًا وَاتَّخِذُوا مِن مَّقَامِ إِبْرَاهِيمَ مُصَلًّى ۖ وَعَهِدْنَا إِلَىٰ إِبْرَاهِيمَ وَإِسْمَاعِيلَ أَن طَهِّرَا بَيْتِيَ لِلطَّائِفِينَ وَالْعَاكِفِينَ وَالرُّكَّعِ السُّجُودِ

And (remember) when We made the House (the Ka’bah at Makkah) a place of resort for mankind and a place of safety. And take you (people) the Maqam (place) of Ibrahim (Abraham) [or the stone on which Ibrahim (Abraham) stood while he was building the Ka’bah] as a place of prayer (for some of your prayers, e.g. two Rak’at after the Tawaf of the Ka’bah at Makkah), and We commanded Ibrahim (Abraham) and Isma’il (Ishmael) that they should purify My House (the Ka’bah at Makkah) for those who are circumambulating it, or staying (I’tikaf), or bowing or prostrating themselves (there, in prayer).

[Qur’aan – Surah al-Baqarah 2:125]

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The following has been posted from Tafseer Ibn Katheer (Darussalam English Publications):

The Virtue of Allah’s House

وَإِذْ جَعَلْنَا الْبَيْتَ مَثَابَةً لِّلنَّاسِ وَأَمْناً وَاتَّخِذُواْ مِن مَّقَامِ إِبْرَهِيمَ مُصَلًّى

125. And (remember) when We made the House (the Kabah at Makkah) a place of resort for mankind and a place of safety. And take you (people) the Maqam (place) of Ibrahim (or the stone on which Ibrahim as a place)

Al-Awfi reported that Ibn Abbas commented on Allah’s statement,

وَإِذْ جَعَلْنَا الْبَيْتَ مَثَابَةً لِّلنَّاسِ
(And (remember) when We made the House (the Kabah at Makkah) a place of resort for mankind)

“They do not remain in the House, they only visit it and return to their homes, and then visit it again.”

Also, Abu Jafar Ar-Razi narrated from Ar-Rabi bin Anas from Abu Al-Aliyah who said that,

وَإِذْ جَعَلْنَا الْبَيْتَ مَثَابَةً لِّلنَّاسِ وَأَمْناً
(And (remember) when We made the House (the Kabah at Makkah) a place of resort for mankind and a place of safety) means,

“Safe from enemies and armed conflict. During the time of Jahiliyyah, the people were often victims of raids and kidnapping, while the people in the area surrounding it (Al-Masjid Al-Haram) were safe and not subject to kidnapping.”

Also, Mujahid, Ata’, As-Suddi, Qatadah and Ar-Rabi bin Anas were reported to have said that the Ayah (2:125) means,

“Whoever enters it shall be safe.”

This Ayah indicates that Allah honored the Sacred House, which Allah made as a safe refuge and safe haven. Therefore, the souls are eager, but never bored, to conduct short visits to the House, even every year. This is because Allah accepted the supplication of His Khalil, Ibrahim, when he asked Allah to make the hearts of people eager to visit the House. Ibrahim said (14:40),

رَبَّنَا وَتَقَبَّلْ دُعَآءِ
(Our Lord! And accept my invocation).

Allah described the House as a safe resort and refuge, for those who visit it are safe, even if they had committed acts of evil. This honor comes from the honor of the person who built it first, Khalil Ar-Rahman, just as Allah said,

وَإِذْ بَوَّأْنَا لإِبْرَهِيمَ مَكَانَ الْبَيْتِ أَن لاَّ تُشْرِكْ بِى شَيْئاً

(And (remember) when We showed Ibrahim the site of the (Sacred) House (the Kabah at Makkah) (saying): “Associate not anything (in worship) with Me…”) (22:26) and,

إِنَّ أَوَّلَ بَيْتٍ وُضِعَ لِلنَّاسِ لَلَّذِى بِبَكَّةَ مُبَارَكاً وَهُدًى لِّلْعَـلَمِينَ فِيهِ ءَايَـتٌ بَيِّـنَـتٌ مَّقَامُ إِبْرَهِيمَ وَمَن دَخَلَهُ كَانَ ءَامِناً

(Verily, the first House (of worship) appointed for mankind was that at Bakkah (Makkah), full of blessing, and a guidance for Al-Alamin (mankind and Jinn). In it are manifest signs (for example), the Maqam (place) of Ibrahim; whosoever enters it, he attains security) (3:96-97).

The last honorable Ayah emphasized the honor of Ibrahim’s Maqam, and the instruction to pray next to it,

وَاتَّخِذُواْ مِن مَّقَامِ إِبْرَهِيمَ مُصَلًّى

(And take you (people) the Maqam (place) of Ibrahim as a place of prayer). The Maqam of Ibrahim Sufyan Ath-Thawri reported that Said bin Jubayr commented on the Ayah,

وَاتَّخِذُواْ مِن مَّقَامِ إِبْرَهِيمَ مُصَلًّى

(And take you (people) the Maqam (place) of Ibrahim as a place of prayer) “The stone (Maqam) is the standing place of Ibrahim, Allah’s Prophet, and a mercy from Allah. Ibrahim stood on the stone, while Ismail was handing him the stones (constructing the Kabah).”

As-Suddi said, “The Maqam of Ibrahim is a stone which Ismail’s wife put under Ibrahim’s feet when washing his head.”

Al-Qurtubi mentioned this, but he considered it unauthentic, although others gave it prefrence, Ar-Razi reported it in his Tafsir from Al-Hasan Al-Basri, Qatadah, and Ar-Rabi bin Anas.

Ibn Abi Hatim reported that Jabir, describing the Hajj (pilgrimage) of the Prophet said, “When the Prophet performed Tawaf, Umar asked him, Is this the Maqam of our father’ He said, Yes.’ Umar said, Should we take it a place of prayer’ So Allah revealed,

وَاتَّخِذُواْ مِن مَّقَامِ إِبْرَهِيمَ مُصَلًّى

(And take you (people) the Maqam (place) of Ibrahim (Abraham) as a place of prayer.”)

Al-Bukhari said, “Chapter: Allah’s statement,

وَاتَّخِذُواْ مِن مَّقَامِ إِبْرَهِيمَ مُصَلًّى

(And take you (people) the Maqam (place) of Ibrahim (Abraham) as a place of prayer) meaning, they return to it repeatedly.” He then narrated that Anas bin Malik said that Umar bin Al-Khattab said, “I agreed with my Lord, or my Lord agreed with me, regarding three matters. I said, O Messenger of Allah! I wish you take the Maqam of Ibrahim a place for prayer.’ The Ayah,

وَاتَّخِذُواْ مِن مَّقَامِ إِبْرَهِيمَ مُصَلًّى

(And take you (people) the Maqam (place) of Ibrahim (Abraham)) was revealed. I also said, O Messenger of Allah! The righteous and the wicked enter your house. I wish you would command the Mothers of the believers (the Prophet’s wives) to wear Hijab. Allah sent down the Ayah that required the Hijab. And when I knew that the Prophet was angry with some of his wives, I came to them and said, Either you stop what you are doing, or Allah will endow His Messenger with better women than you are.’ I advised one of his wives and she said to me, O Umar! Does the Messenger of Allah not know how to advise his wives, so that you have to do the job instead of him’ Allah then revealed,

عَسَى رَبُّهُ إِن طَلَّقَكُنَّ أَن يُبْدِلَهُ أَزْوَجاً خَيْراً مِّنكُنَّ مُسْلِمَـتٍ

(It may be if he divorced you (all) that his Lord will give him instead of you, wives better than you, ـ Muslims (who submit to Allah)).” (66:5)

Also, Ibn Jarir narrated that Jabir said, “After the Messenger of Allah kissed the Black Stone, he went around the house three times in a fast pace and four times in a slow pace. He then went to Maqam of Ibrahim, with it between him and the House, and prayed two Rakahs.” This is part of the long Hadith that Muslim recorded in Sahih. Al-Bukhari recorded that Amr bin Dinar said that he heard Ibn Umar say, “The Messenger of Allah performed Tawaf around the House seven times and then prayed two Rakahs behind the Maqam.”

All these texts indicate that the Maqam is the stone that Ibrahim was standing on while building the House. As the House’s walls became higher, Ismail brought his father a stone, so that he could stand on it, while Ismail handed him the stones. Ibrahim would place the stones on the wall, and whenever he finished one side, he would move to the next side, to complete the building all around. Ibrahim kept repeating this until he finished building the House, as we will describe when we explain the story of Ibrahim and Ismail and how they built the House, as narrated from Ibn Abbas and collected by Al-Bukhari. Ibrahim’s footprints were still visible in the stone, and the Arabs knew this fact during the time of Jahiliyyah. This is why Abu Talib said in his poem known as Al-Lamiyyah’, “And Ibrahim’s footprint with his bare feet on the stone is still visible.”

The Muslims also saw Ibrahim’s footprints on the stone, as Anas bin Malik said, “I saw the Maqam with the print of Ibrahim’s toes and feet still visible in it, but the footprints dissipated because of the people rubbing the stone with their hands.”

Earlier, the Maqam was placed close to the Kabah’s wall. In the present time, the Maqam is placed next to Al-Hijr on the right side of those entering through the door.

When Ibrahim finished building the House, he placed the stone next to the wall of Al-Kabah. Or, when the House was finished being built, Ibrahim just left the stone where it was last standing, and he was commanded to pray next to the stone when he finished the Tawaf (circumambulating). It is understandable that the Maqam of Ibrahim would stand where the building of the House ended. The Leader of the faithful Umar bin Al-Khattab, one of the Four Rightly Guided Caliphs whom we were commanded to emulate, moved the stone away from the Kabah’s wall during his reign. Umar is one of the two men, whom the Messenger of Allah described when he said,

«اقْتَدُوا بِاللَّذَيْنِ مِنْ بَعْدِي أَبِي بَكْرٍ وَعُمَر»

(Imitate the two men who will come after me: Abu Bakr and Umar.)

Umar was also the person whom the Qur’an agreed with regarding praying next to Maqam of Ibrahim. This is why none among the Companions rejected it when he moved it.

Abdur-Razzaq reported from Ibn Jurayj from Ata’, “Umar bin Al-Khattab moved the Maqam back.” Also, Abdur-Razzaq narrated that Mujahid said that Umar was the first person who moved the Maqam back to where it is now standing.” Al-Hafiz Abu Bakr, Ahmad bin Ali bin Al-Husayn Al-Bayhaqi recorded A’ishah saying, “During the time of the Messenger of Allah and Abu Bakr, the Maqam was right next to the House. Umar moved the Maqam during his reign.” This Hadith has an authentic chain of narration.

“Worship your Lord (Allah), Who created you & those who were before you so that you may become Al-Muttaqun” – Shaykh Uthaymeen | Dr. Saleh As-Saleh [Audio|En]

Bismillaah

Excellent Benefits from the Tafseer of the Verse 21 from Sooratul Baqarah

يَا أَيُّهَا النَّاسُ اعْبُدُوا رَبَّكُمُ الَّذِي خَلَقَكُمْ وَالَّذِينَ مِن قَبْلِكُمْ لَعَلَّكُمْ تَتَّقُونَ

O mankind! Worship your Lord (Allah), Who created you and those who were before you so that you may become Al-Muttaqun.

[Surah al-Baqarah 2:21]

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The Virtue of Two Rak’ahs of Optional Prayer – Silsilatul-Ahaadeeth as-Saheehah

Bismillaah

‘THE VIRTUE OF TWO RAK`AHS OF OPTIONAL PRAYER…’:

From ‘Silsilatul-Ahaadeethis-Saheehah’(no.1388) of Shaikh Muhammad Naasiruddeen al-Albaanee -rahimahullaah:

“Ibn Saa`id reported in his additions to ‘az-Zuhd’ [of Ibn al-Mubaarak] (159/1), from ‘al-Kawaakib, 575, no.31: Indian edn.):

‘Muhammad ibn Yazeed, Aboo Hishaam ar-Rifaa`ee, narrated to us: Hafs ibn Ghiyaath narrated to us: from Aboo Maalik, and he is Sa`d ibn Taariq al-Ashja`ee: from Aboo Haazim: from Aboo Hurairah who said:

“Allaah’s Messenger (صَلَّى اللّٰهُ عَلَيْهِ وَسَلَّم) passed by a grave in which a person had been newly buried, and he said:

<< Two light rak`ahs, which you would regard as being something slight, and which you pray as something extra; if he- and he pointed to his grave- were able to add them to his deeds it would be more beloved to him than (having) everything in your world. >>’

Shaikh al-Albaanee said:

“Ibn Saa`id said: ‘It is a hadeeth with a singular chain which is hasan.’ I say: Its narrators are reliable, all of them are narrators of Muslim, except that this narrator ar-Rifaa`ee has been spoken against by some of them. al-Haafiz said: ‘He is not strong…al-Bukhaaree said: I saw them being united upon his being weak.’

I say: However he is not alone in reporting it, since Aboo Nu`aym reported it in ‘Akhbaar Asbahaan’ (2/225), and likewise at-Tabaraanee in ‘al-Awsat’ (no.907), through two other chains of narration from Hafs ibn Ghiyaath that he narrated it to us.

I say: And this is a chain of narration saheeh to the standard of Muslim, so the hadeeth is Saheeh through this chain, and all praise is for Allaah. And al-Mundhiree said in ‘at-Targheeb’ (1/146): ‘at-Tabaraanee reported it with a hasan chain’, and al-Haythamee said: ‘Its narrators are reliable’.

[Translated by Aboo Talhah Daawood ibn Ronald Burbank]

[Download Original PDF]

Posted fromhttps://alitisaambissunnah.wordpress.com/2011/08/19/the-virtue-of-optional-prayer/

Related LinkNawafil (Optional) Prayers

“O you who Believe! Seek help in Patience and As-Salāt (The Prayer)” – Shaykh Uthaymeen | Dr. Saleh As-Saleh [Audio|En]

Bismillaah

يَا أَيُّهَا الَّذِينَ آمَنُوا اسْتَعِينُوا بِالصَّبْرِ وَالصَّلَاةِ ۚ إِنَّ اللَّهَ مَعَ الصَّابِرِينَ

O you who believe! Seek help in patience and As-Salāt (the prayer).
Truly! Allah is with As-Sābirīn (the patient ones, etc.).
[Surah al-Baqarah 2:153]

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The following has been posted from Tafseer Ibn Katheer (Darussalam English Publications):

After Allah commanded that He be appreciated, He ordained patience and prayer. It is a fact that the servant is either enjoying a bounty that he should be thankful for, or suffering a calamity that he should meet with patience. A Hadith states:

(Amazing is the believer, for whatever Allah decrees for him, it is better for him! If he is tested with a bounty, he is grateful for it and this is better for him; and if he is afflicted with a hardship, he is patient with it and this is better for him.)

Allah has stated that the best tools to help ease the effects of the afflictions are patience and prayer. Earlier we mentioned Allah’s statement:

وَاسْتَعِينُوا بِالصَّبْرِ وَالصَّلَاةِ ۚ وَإِنَّهَا لَكَبِيرَةٌ إِلَّا عَلَى الْخَاشِعِينَ

And seek help in patience and As-Salah (the prayer) and truly, it is extremely heavy and hard except for Al-Khashiin (i.e., the true believers in Allah) (2:45)

There are several types of Sabr ـ patience: one for avoiding the prohibitions and sins, one for acts of worship and obedience. The second type carries more rewards than the first type. There is a third type of patience required in the face of the afflictions and hardships, which is mandatory, like repentance.

Abdur-Rahman bin Zayd bin Aslam said,

“Sabr has two parts: patience for the sake of Allah concerning what He is pleased with (i.e., acts of worship and obedience), even if it is hard on the heart and the body, and patience when avoiding what He dislikes, even if it is desired. Those who acquire these qualities will be among the patient persons whom Allah shall greet (when they meet Him in the Hereafter; refer to Surat Al-Ahzab 33:44), Allah willing.”

Defects in the Sacrificial Animal – Dr. Saleh As-Saleh [Audio|En]

Bismillaah

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[The following is posted from: The Conditions of a Sacrificial Offering – Imaam Muhammad bin Saalih Al-‘Uthaimeen ]

The Third Condition: The animal must be free of any defect that would prevent its slaughter from being valid and acceptable. These defects are of four types:

1. Clear defectiveness of the eye: This is when the animal’s eye becomes sunken or it sticks out to the point that it looks like a knob or it becomes a pale white indicating clearly that it is one-eyed.

2. Clear illness: This is when the animal exhibits signs of sickness, such as a fever that keeps it from grazing and causes a loss of appetite, or an obvious scabies infection that will spoil its meat and harm a person’s health (if he eats it), or a deep wound that threatens to affect its health and so on.

3. Clear limping: This is when the animal is unable to step safely (without hurting itself) when walking.

4. Emaciation that causes brain loss: This is based on what the Prophet said when he was asked about what types of animals one should avoid when sacrificing.

He gestured with his hand and said: “They are four: The lame animal that clearly walks crookedly; the one-eyed animal that clearly has a defect in the eye; the sick animal that clearly has signs of illness; and the emaciated animal that is (usually) not picked.” [2]

This hadeeth was reported by Maalik in al-Muwatta from Al-Baraa’ bin ‘Aazib. In another version of this report narrated by Al-Baraa’ found in the Sunan collections, he said: “The Messenger of Allaah stood up amongst us and said: ‘Four types (of animals) are not permissible to use as sacrificial offerings…’ and he went on to mention them.” [3]

So therefore if these four defects are found in an animal, they prevent its slaughter and sacrifice from being valid. This goes as well for any other defect that is similar to or worse than these, which means that it is also not valid to sacrifice the following types of animals:

1. A blind animal that cannot see with both its eyes.

2. An animal suffering from nausea until it releases its load and its harm is removed.

3. An animal that has been assisted in giving birth if natural delivery is difficult until the threat of danger is removed.

4. An animal afflicted by something fatal such as choking, falling from a high place, and so on until the threat of danger is removed.

5. A crippled animal, which is an animal that cannot walk due to a physical disability.

6. An animal with one of its front legs or back legs broken.

So if these last defects are added to the four mentioned in the narrations, the types of animals that cannot be slaughtered become ten in total. There are these six types plus the animals that suffer from the four previously mentioned defects.

Footnotes:

[2] Al-Muwatta: Book of Sacrificial Offerings (1)

[3] Sunan Abee Dawood: Book of Sacrificial Offerings (2802); Sunan at-Tirmidhee: Book of Sacrificial Offerings (1497); Sunan an-Nasaa’ee: Book of Sacrificial Offerings (4369); Sunan Ibn Maajah: Book of Sacrificial Offerings (3144); and Musnad Ahmad(4/300)

“My Lord, Make this City (Makkah) a Place of Security” – Shaykh Uthaymeen | Dr. Saleh as-Saleh [Audio|En]

Bismillaah

[Souncloud Audio Link

Explanation Based on Shaykh Uthaymeen’s Tafseer

وَإِذْ قَالَ إِبْرَاهِيمُ رَبِّ اجْعَلْ هَٰذَا بَلَدًا آمِنًا وَارْزُقْ أَهْلَهُ مِنَ الثَّمَرَاتِ مَنْ آمَنَ مِنْهُم بِاللَّهِ وَالْيَوْمِ الْآخِرِ ۖ قَالَ وَمَن كَفَرَ فَأُمَتِّعُهُ قَلِيلًا ثُمَّ أَضْطَرُّهُ إِلَىٰ عَذَابِ النَّارِ ۖ وَبِئْسَ الْمَصِيرُ 

Muhsin Khan’s Translation:

And (remember) when Ibrahim (Abraham) said, “My Lord, make this city (Makkah) a place of security and provide its people with fruits, such of them as believe in Allah and the Last Day.” He (Allah) answered: “As for him who disbelieves, I shall leave him in contentment for a while, then I shall compel him to the torment of the Fire, and worst indeed is that destination!”

[Qur’aan – Surah al-Baqarah 2:126]

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Al-Hasan Al-Basree – Siyar A`laamin Nubalaa of Imaam adh-Dhahabee | Dawud Burbank

Bismillaah

AL-HASAN IBN ABIL HASAN AL-BASREE

(Abridged from ‘Siyar A`laamin Nubalaa·’ of Imaam adh-Dhahabee)
Translated by Abu Talha Dawud Burbank rahimahullaah

“al-Hasan ibn Abil-Hasan Yasaar:

The Imaam, Shaikhul-Islaam, Aboo Sa`eed al-Basree. It is said that he used to be a mawlaa (slave) belonging to Zayd ibn Thaabit, and it is said: a slave belonging to Jameel ibn Qutbah.

His mother was Khayrah, the slave-girl of Umm Salamah.

He grew up in al-Madeenah; and memorized the Qur·aan in the Khilaafah of `Uthmaan, and heard him give the Khutbah many times.

On the day of the killing of `Uthmaan he was fourteen years old.

Then he grew older and was constant upon Jihaad, and constant upon knowledge and action. He was one of the courageous folk who were mentioned for that…

In the rule of Mu`aawiyah he was a scribe for the governor of Khuraasaan – ar-Rabee` ibn Ziyaad.

He narrated from `Uthmaan, `Imraan ibn Husayn, al-Mugheerah ibn Shu`bah, `Abdur-Rahmaan ibn Samurah, Samurah ibn Jundub, Jundub al- Bajalee, Ibn `Abbaas, Ibn `Umar, Aboo Bakrah, `Amr ibn Taghlib, Jaabir, and many others.

Those who narrated from him include: Qataadah, Ayyoob (as- Sakhtiyaanee), Ibn `Awn, Yoonus (ibn `Ubayd), Khaalid al-Hadhdhaa·, Hishaam ibn Hassaan, Humayd at-Taweel, Jareer ibn Haazim, Shaybaan an- Nahawee, Yazeed ibn Ibraaheem at-Tusturee, Mubaarak ibn Fadaalah, ar- Rabee` ibn Sabeeh, Abaan ibn Yazeed al-`Attars, Qurrah ibn Khaalid, and many others besides them.

Ibn Sa`d said: “He was a comprehensive scholar, lofty, reliable a proof, trustworthy, a worshipper, one who performed frequent acts of worship and sacrifice. He was abundant in knowledge; spoke eloquently, and was handsome”…, until he said: “He is not a proof in those narrations which he narrated in ‘mursal’ form, and he was a ‘mudallis’. So when he says ‘From..’ with regard to those he did not meet, then he is not taken as proof.”

He sometimes performed ‘tadlees’ from those he had met, omitting the intermediary between himself and them, and Allaah knows best.

However he was a great memorizer, a great scholar; from the oceans of knowledge; a jurist concerning the soul; of tremendous status; having no equal. His reminders were beautiful. His admonitions were eloquent and penetrating. He was a chief in the various types of good; and I have written a biography for him in a single volume which I have entitled ‘az-Zukhruful- Qasriyy’.

He died in the year 110 H at the age of 88 –rahimahullaahu ta`aalaa.” [‘Tadhkiratul-Huffaaz’: (1/71-72)].

His father Yasaar was a slave taken captive in Maysaan [North of Basrah, in Southern Iraaq]. He settled in al-Madeenah, and was set free, and married.

al-Hasan was born two years before the end of the Khilaafah of `Umar and he grew up in Waadee al-Quraa.

adh-Dhahabee said: “He was the noblest of the people of his time, in knowledge and action.”

Mu`tamir ibn Sulaymaan said: My father used to say: “al-Hasan is the Shaikh of the people of Basrah.”

He learned the recitation of the Qur·aan from Hittaan ibn `Abdillaah ar- Raqaashee.

adh-Dhahabee said: “He was a man who was of perfect build. His form was fine, and he was handsome; and he was described as being one of those who were courageous.

Aboo Burdah said: “I did not see anyone who more closely resembled the Companions of Muhammad (صَلَّى اللّٰهُ عَلَيْهِ وَسَلَّم) than him.”

Humayd ibn Hilaal said: Aboo Qataadah said to us: “Adhere to this Shaikh, for I have not seen anyone closer in opinion to `Umar than him – meaning al-Hasan.”

Jurthoomah said: “I saw al-Hasan dyeing his beard yellow every Jumu`ah.”

Qataadah said: “I never compared the knowledge of al-Hasan to that of anyone from the scholars except that I found him having superiority over him; except that if anything was problematic for him he would write to Sa`eed ibn al-Musayyib, asking him about it; and I never sat with a jurist except that I saw the superiority of al-Hasan.”

Humayd and Yoonus said: “We did not see anyone more perfect in behavior than al-Hasan.”

Yoonus ibn `Ubayd said: “I have not seen anyone whose speech more closely matches his actions than al-Hasan.”

ar-Rabee` ibn Anas said: “I used to go to al-Hasan for ten years, or as Allaah wished, and there was not a single day except that I would hear from him something which I had not heard before.”

Hawshab narrated from al-Hasan that he said:

“O son of Aadam! By Allaah! If you recite the Qur·aan and then truly believe in it, then your grief in this world will be lengthened, your fear in this world will become severe, and your weeping in this world will be plentiful.”

[‘Siyar A`laamin-Nubalaa·’ (4/563-588)]

Zaa·idah ibn Qudaamah: from Hishaam ibn Hassaan: al-Hasan said: “When a man used to seek knowledge, then (its effect) would soon be seen upon what he looked at, upon his humility and submission, upon his tongue, upon his ties of kinship, and upon his avoidance of the unnecessary things of the world (zuhd).” He said: “And al-Hasan used to say: “Do not sit with the people of the innovated sects (Ahwaa·); do not debate with them; and do not listen to anything from them.

[‘Tahdheebul-Kamaal’]

Posted from  the Appendix of :
Tafseer Soorat-in-Naba’- from the works of numerous mufassireen.
Compiled and translated by Abu Talhah Dawud Burbank rahimahullaah

Related Links:

https://abdurrahman.org/scholars-biographies

Mujaahid ibn Jabr (مُجَاهِدْ بِنْ جَبْر) – Siyar A`laamin Nubalaa of Imaam adh-Dhahabee | Dawud Burbank

Bismillaah

MUJAAHID IBN JABR

“Mujaahid ibn Jabr, the Imaam. Abul-Hajjaaj al-Makhzoomee – their mawlaa (freed-slave), al- Makkee, the reciter, the Mufassir, al-Haafiz. The slave belonging to as-Saa·ib ibn Abis-Saa·ib al-Makhzoomee. He learned from Sa`d, `Aa·ishah, Aboo Hurairah, Umm Haani·, `Abdullaah ibn `Umar, and Ibn `Abbaas and he closely accompanied him for some time, and he learnt the reading of the Qur·aan from him and Tafseer and Fiqh. He was one of the stores of knowledge.

Those who narrated from him included `Ikrimah, Taawoos, and `Ataa· – and they were his contemporaries; and `Amr ibn Deenar, Abuz-Zubayr, alHakam ibn `Utaybah, Ibn Abee Najeeh, Mansoor ibn al-Mu`tamir, Sulaymaan ibn A`mash, Ayyoob as-Sakhtiyaanee, Ibn `Awn, `Umar ibn Dharr, Ma`roof ibn Mushkaan, Qataadah ibn Di`aamah, al-Fadl ibn Maymoon, Ibraaheem ibn Muhaajir, Humayd al-A`raj, Bukayr ibn alAkhnas, al-Hasan al-Fuqaymee, Khusayf, Sulaymaan al-Ahwal, Sayf ibn Sulaymaan, `Abdul-Kareem al-Jazaree, Aboo Haseen, al-`Awwaam ibn Hawshab, Fitr ibn Khaleefah, an-Nadr ibn `Arabee, and many others.

A group learned the recitation from him, including Ibn Katheer ad-Daaree, Aboo `Amr ibn al-`Alaa·, and Ibn Muhaysin.

Mujaahid said:

“I read the entire Qur·aan to Ibn `Abbaas three times, stopping at each Aayah and asking what it was sent down concerning and how it was.”

Qataadah said:

“The most knowledgeable one remaining with regard to tafseer is Mujaahid.”

Ibn Juraij said:

“To have learned from Mujaahid would have been more beloved to me than my family and my wealth.”

Khusayf said:

“The most knowledgeable of them concerning tafseer is Mujaahid.”

Sufyaan ath-Thawree said:

“Take Tafseer from four: Mujaahid, Sa`eed ibn Jubayr, `Ikrimah, and ad-Dahhaak.”

adh-Dhahabee said: It is said that he settled in Koofah at the end of his life, and he used to frequently travel and move about.

al-A`mash said:

“When I used to see Mujaahid I would think little of him; he would be wearing worn-out clothing, as if he were a mule-driver who had lost his donkey and was concerned about it; but when he spoke, pearls [[of wisdom]] came out from his mouth.”

…A number of people said: he died in the year 103 H.

al-Waaqidee narrated from Ibn Jurayj that he said: “He reached the age of eighty three.”…”

Ya`laa ibn `Ubayd: from al-A`mash: from Mujaahid that he said:

“I do not know which of the two favours is greater: that He guided me to Islaam, or that He saved me from these innovated sects.” [adh-Dhahabee said: Such as those of the Raafidah, the Qadariyyah, and the Jahmiyyah.”]

Yahyaa ibn Sulaym said: `Abdul-Wahhaab ibn Mujaahid narrated to us, saying: I was with my father when his son Ya`qoob came and said:

‘O my father, we have companions who claim that Eemaan of the inhabitants of the heavens and the inhabitants of the earth is one (and the same.) So he said: “O my son, those people are not my companions. Allaah does not make a person who is drowned in sins just like a person who has no sin.”

Aboo Nu`aym said: Mujaahid died whilst prostrating in the year 102 H…

Ibn Hibbaan said: “He died in Makkah in the year 102 or 103 H in prostration having been born in the year 21 H in the Khilaafah of `Umar.”

Sufyaan ath-Thawree said: “If tafseer comes to you from Mujaahid then that is enough for you.” Therefore his tafseer was relied upon by ash-Shaafi`ee, al-Bukhaaree and others from the people of knowledge, and likewise by Imaam Ahmad and others who complied works of tafseer: they repeatedly bring chains of narration from Mujaahid; more often than from anyone besides him.

[‘Tahdheebut-Tahdheeb’, ‘Majmoo`ul-Fataawaa’ (13/332), ‘Siyar A`laamin-Nubalaa·’ (4/449-457), ‘Tadhkiratul-Huffaaz’ (1/92)]]

Posted from  the Appendix of :
Tafseer Soorat-in-Naba’- from the works of numerous mufassireen.
Compiled and translated by Abu Talhah Dawud Burbank rahimahullaah

Related Links:

“And Worship your Lord until the Certainty comes to you” – Tafseer Ibn Katheer

Bismillaah

(وَاعْبُدْ رَبَّكَ حَتَّى يَأْتِيَكَ الْيَقِينُ )

(And worship your Lord until the certainty comes to you) (15: 99)

Al-Bukhari said: “Salim said, (This means) death.”’ This Salim is Salim bin Abdullah bin Umar.

Ibn Jarir also recorded from Salim bin Abdullah, (وَاعْبُدْ رَبَّكَ حَتَّى يَأْتِيَكَ الْيَقِينُ ) (And worship your Lord until the Yaqin comes to you.) He said, “Death.”

It is reported in the Sahih from Umm Al-Ala’- one of the women of the Ansar – that when the Messenger of Allah entered upon Uthman bin Mazun after he had died, Umm Al-Ala’ said, “May the mercy of Allah be upon you, Abu As-Saib. My testimony over you is that Allah has honored you.”

The Messenger of Allah said,

«وَمَا يُدْرِيكَ أَنَّ اللهَ أَكْرَمَهُ؟»

(How do you know that Allah has honored him)

I said, “May my father and mother be sacrificed for you, O Messenger of Allah! If not him, then who else

He said,

«أَمَّا هُوَ فَقَدْ جَاءَهُ الْيَقِينُ، وَإِنِّي لَأَرْجُو لَهُ الْخَيْر»

(As far as he is concerned, the death has come to him, and I hope for good for him.)

This is evidence that the meaning of this Ayah, (وَاعْبُدْ رَبَّكَ حَتَّى يَأْتِيَكَ الْيَقِينُ ) (And worship your Lord until the certainty comes to you.) is that acts of worship, such as prayer and the like, are obligatory on man so long as his mind is sound, so he should pray according to his best ability.

It was reported in Sahih Al-Bukhari from Imran bin Husayn that the Messenger of Allah said:

«صَلِّ قَائِمًا، فَإِنْ لَمْ تَسْتَطِعْ فَقَاعِدًا، فَإِنْ لَمْ تَسْتَطِعْ فَعَلَى جَنْب»

(Pray standing, and if you cannot, then sitting, and if you cannot, then on your side.)

From this we may understand that it is a mistake to interpret Yaqin (the certainty) as Marifah (“spiritual knowing”) as some of the Sufis do. According to them, when one of them attains the level of Marifah, they consider him to be free of these obligations. This is disbelief, misguidance and ignorance. The Prophets – peace be upon them – and their companions, were the most knowledgeable of people about Allah, about His rights, His attributes, and the glorification that He deserves. But at the same time, they were the people who worshipped Him the most, continuing in good deeds until the time they died. Therefore, what is meant by Yaqin here is death, as we have stated above.

To Allah be praise and thanks. Praise be to Allah for His guidance. It is to Him that we turn for help and it is in Him that we put our trust. He is the One Whom we ask to help us to reach the best of circumstances, for He is the Most Generous and Kind.

Source: Tafseer Ibn Katheer, Al-Hijr Ayah 99, Darussalam English Publications

Perish the Slave of Dinar & Dirham – Shaykh Uthaymeen | Dr. Saleh as-Saleh [Audio|En]

Chapter 10: The Fitnah of wealth should be warded off

باب مَا يُتَّقَى مِنْ فِتْنَةِ الْمَالِ

Hadith

حَدَّثَنِي يَحْيَى بْنُ يُوسُفَ، أَخْبَرَنَا أَبُو بَكْرٍ، عَنْ أَبِي حَصِينٍ، عَنْ أَبِي صَالِحٍ، عَنْ أَبِي هُرَيْرَةَ ـ رضى الله عنه ـ قَالَ قَالَ رَسُولُ اللَّهِ صلى الله عليه وسلم ‏

“‏ تَعِسَ عَبْدُ الدِّينَارِ وَالدِّرْهَمِ وَالْقَطِيفَةِ وَالْخَمِيصَةِ، إِنْ أُعْطِيَ رَضِيَ، وَإِنْ لَمْ يُعْطَ لَمْ يَرْضَ ‏”

Narrated Abu Huraira: The Prophet (ﷺ) said,

Perish the slave of Dinar, Dirham, Qatifa (thick soft cloth), and Khamisa (a garment), for if he is given, he is pleased; otherwise he is dissatisfied.

Sahih al-Bukhari 6435 | In-book : Book 81, Hadith 24 |(English) : Vol. 8, Book 76, Hadith 443

Listen to the Explanation by Dr. Saleh as-Saleh
(Based on the explanation of Shaykh Uthaymeen):

[Download Mp3]

SourceHadeeth – Al-Bukhari Book of Ar-Riqaaq

Related Links:

https://abdurrahman.org/finaljourney

The Great Importance Given to the ’Aqeedah in the Madinan Period – Shaykh Rabee | Dawud Burbank

Bismillaah

The Great Importance Given to the ’Aqeedah in the Madinan Period

After Allaah’s Messenger (صلّى الله عليه وسلّم)  and his Companions migrated to al-Madeenah, and the Islamic state was established through the efforts of the Muhaajirs and the Ansaar, and upon the foundation of tawheed, then the greatest importance continued to be given to tawheed. The Aayaat of the Qur’aan continued to be sent down with it, and the directions and the orders of the Prophet (صلّى الله عليه وسلّم)  revolved around it.


(1) Allaah’s Messenger (صلّى الله عليه وسلّم)  did not suffice even with all this. Rather he used to take pledge of allegiance from the greater Companions, not to mention the others, upon it from time to time. Whenever the opportunity arose, he would take their pledge of allegiance upon it. Allaah, the Most High, says,

يَا أَيُّهَا النَّبِيُّ إِذَا جَاءَكَ الْمُؤْمِنَاتُ يُبَايِعْنَكَ عَلَىٰ أَن لَّا يُشْرِكْنَ بِاللَّهِ شَيْئًا وَلَا يَسْرِقْنَ وَلَا يَزْنِينَ وَلَا يَقْتُلْنَ أَوْلَادَهُنَّ وَلَا يَأْتِينَ بِبُهْتَانٍ يَفْتَرِينَهُ بَيْنَ أَيْدِيهِنَّ وَأَرْجُلِهِنَّ وَلَا يَعْصِينَكَ فِي مَعْرُوفٍ ۙ فَبَايِعْهُنَّ وَاسْتَغْفِرْ لَهُنَّ اللَّهَ ۖ إِنَّ اللَّهَ غَفُورٌ رَّحِيمٌ

When the Believing women come to give you their pledge that they will not associate anything in worship with Allaah; nor steal; nor commit fornication; nor kill their children; nor attribute to their husbands children which are not theirs; nor disobey you, O Muhammad (صلّى الله عليه وسلّم), in that which is good and commanded by Allaah; (and not wail over the dead), then accept their pledge and ask Allaah to forgive them. Indeed Allaah forgives those who repent to Him and is Most Merciful to them.[1]  Soorah al-Mumtahinah (60):12

Even though this Aayah is with regard to the women’s pledge, Allaah’s Messenger (صلّى الله عليه وسلّم)  also used to take pledge from the men upon its contents.

From ’Ubaadah ibn as-Saamit, radiyallaahu ‘anhu, who said,

“Allaah’s Messenger (صلّى الله عليه وسلّم) was in an assembly (of his Companions) and said, ‘Swear allegiance to me with the pledge that you will not associate anything in worship with Allaah, and that you will not steal, nor commit fornication, nor kill your children, (and upon the Aayah which was taken as a pledge from the women [60:12]). So whoever fulfills this pledge from you, then he will be rewarded by Allaah. And whoever falls into sin with any of that and is punished for it, then it is an expiation for it. And whoever falls into any of these sins and Allaah conceals his sin, then it is up to Allaah: if He wills He may forgive him, and if He wills He may punish him.’” [2]

Also Ibn Katheer quotes a large number of ahaadeeth that Allaah’s Messenger (صلّى الله عليه وسلّم)  used to take pledge from the women upon that which this Aayah contains.[3] From these ahaadeeth is that of ’Aa’ishah; the hadeeth of Umayyah bint Ruqayqah;[4] the hadeeth of Umm ’Atiyyah;[5] the hadeeth of Salmaa bint Qays, one of the maternal aunts of the Messenger (صلّى الله عليه وسلّم) ;[6) and the hadeeth of Raa’itah bint Sufyaan al-Khuzaa’iyyah.[7] Then he (i.e. Ibn Katheer) said, “And Allaah’s Messenger (صلّى الله عليه وسلّم)  used to take this pledge from the women repeatedly.” Then he quoted the hadeeth of Ibn ’Abbaas,[8] and other ahaadeeth.

He also used to take this pledge repeatedly from the men. This is indicated by the hadeeth of ’Ubaadah ibn as-Saamit which has preceded, and also by the hadeeth of ’Auf ibn Maalik al-Ashja’ee, radiyallaahu ‘anhu, who said,

“We were with Allaah’s Messenger (صلّى الله عليه وسلّم)  and numbered nine, eight or seven people, so he said, ‘Will you not give your pledge to Allaah’s Messenger?’ So we said, ‘We have already given you our pledge, O Messenger of Allaah!’ Then he said, ‘Will you not give your pledge to Allaah’s Messenger?’ So we stretched out our hands and said, ‘We will indeed give you our pledge, O Messenger of Allaah, but what will our pledge be?’ He said, ‘That you will worship Allaah and not worship anything else besides Him; the five obligatory Prayers; that you obey (and he said a word quietly); and that you do not ask the people for anything.’ So I have as a result seen some of those people, their whip would fall down from their hand (while riding) and he would not ask anyone to pick it up for him.” [9]


(2) He (صلّى الله عليه وسلّم)  used to send callers, teachers, judges and governors, to kings and tyrants, and to various areas, calling to tawheed. From Anas, radiyallaahu ’anhu, the servant of Allaah’s Messenger (صلّى الله عليه وسلّم) ,

“The Prophet of Allaah (صلّى الله عليه وسلّم)  sent letters to Kisraa (Chosroes), and Caesar, and the Najaashee (Negus) and to every tyrant ruler calling them to Allaah. And this Negus was not the one whom the Prophet (صلّى الله عليه وسلّم)  prayed Funeral Prayer for.”[10]

This point is shown very clearly by the text of his letter to the Caesar, and that his purpose was to call to tawheed. Its text is:

“In the Name of Allaah, the Most Merciful, the Bestower of Mercy.

From Muhammad, the Slave of Allaah and His Messenger, to Hiraql, the Emperor of the Byzantines.

Peace and safety are for those who follow the Guidance. To proceed. I invite you with the call of Islaam. Accept Islaam and you will be safe, and Allaah will grant you a double reward. But if you turn your back upon it, then you will carry the burdens of the sins of your subjects.”[11]

And he (صلّى الله عليه وسلّم)  said, “Whoever calls to guidance then there is for him a reward similar to the reward of those who follow him, nothing being reduced from their reward. And whoever calls to misguidance, then there is a burden of sin upon him similar to the sin of those who follow him, nothing being reduced from their sins.”

“O People of the Book, come to a word of justice between us, that we will single Allaah out with all worship and will not worship anything besides Him and disassociate ourselves from everything that is worshipped besides Him. Nor will we take one another as lords besides Allaah by obeying one another in that which involves disobedience to Allaah. So if they turn away, then say, ‘Bear witness that we are Muslims, submitting to Allaah and making our worship purely and sincerely for Him and not worshipping anything else besides Him.’”[12]

When the letter reached the Caesar he sent for Aboo Sufyaan ibn Harb and some riders of Quraysh. They were at that time trading in the area of Palestine/Syria, and were within the time of the truce period agreed between Allaah’s Messenger (صلّى الله عليه وسلّم)  and the unbelievers of Quraysh. So they came to Caesar at Jerusalem and he asked Aboo Sufyaan a number of questions. From them was that he asked, “What does he (i.e. Muhammad (صلّى الله عليه وسلّم) ) command you?” Aboo Sufyaan said, “I replied, ‘He says, “Worship Allaah alone and do not worship anything else besides Him and abandon the saying of your fathers. He orders prayer, truthfulness, chastity and joining ties of relationship.”’”[13]


(3) Furthermore he used to organise armies to fight Jihaad in the path of Allaah in order to establish and raise high the word of tawheed,

“He who fights in order that Allaah’s Word is the highest then he is the one who is fighting in the Path of Allaah.”

From Buraydah ibn al-Husayyib, radiyallaahu ’anhu, who said, “When Allaah’s Messenger (صلّى الله عليه وسلّم)  appointed the chief of a raiding party or an army, he used to counsel him to have taqwaa of Allaah concerning himself and with regard to good treatment of the Muslims with him, and he said, ‘When you meet your enemy from the mushriks then call them to accept one of three things, whichever of them they agree to, then accept it and leave them alone:

(i) Invite them to accept Islaam. If they accept that then accept it from them, and leave them alone. Invite them in that case to leave their homes and to migrate to the land of the Muhaajirs…

(ii) But if they refuse (to accept Islaam), then ask them to pay the jizya tax. If they agree to that then accept that from them and leave them alone.

(iii) But if they refuse then seek the aid of Allaah and fight them. And if you besiege a fortified place and they ask you to allow them to surrender upon the judgement of Allaah, then do not allow them to surrender upon that since you do not know what Allaah’s judgement concerning them is. Rather allow them to surrender in accordance with what you judge in the matter. Then decide as you wish concerning them.’”[14]

Like the hadeeth of Buraydah is the hadeeth of an-Nu’maan ibn Muqarrin al-Muzanee, radiyallaahu ’anhu, which is indicated by Muslim, Aboo Daawood and Ibn Maajah, who all said, “’Alqamah said: I narrated it to Muqaatil ibn Hayyaan. He said: Muslim ibn Haysam narrated to me, from an-Nu’maan ibn Muqarrin from the Prophet (صلّى الله عليه وسلّم)  with its like.


(4) Furthermore he (صلّى الله عليه وسلّم)  sent Mu’aadh to Yemen as a Governor, a judge and a teacher. Allaah’s Messenger (صلّى الله عليه وسلّم)  said to him,

“You are a going to a people from the People of the Book, so let the first thing you call them to be the testification that none has the right to be worshipped except Allaah, (and in a narration: that they should single Allaah out with all worship), and I am the Messenger of Allaah. So if they obey you in that, then inform them that Allaah has made five Prayers obligatory upon them in each day and night. So if they obey you in that, then inform them that Allaah has obligated upon them a charity which is to be taken from their rich and given to their poor. If they obey you in that, then beware of taking the best parts of their wealth, and beware of the supplication of the oppressed, because there is no screen between it and Allaah.”[15]

There is no doubt that he used to give this same advice to all the callers, governors and judges whom he sent out.


(5) Jihaad was prescribed for the establishment of tawheed and to purify the earth from the scourge of shirk.

Allaah, the Most High, says:

وَقَاتِلُوهُمْ حَتَّىٰ لَا تَكُونَ فِتْنَةٌ وَيَكُونَ الدِّينُ لِلَّهِ ۖ فَإِنِ انتَهَوْا فَلَا عُدْوَانَ إِلَّا عَلَى الظَّالِمِينَ

“Fight the Mushriks until there remains no worship of anything besides Allaah, and all worship is for Allaah alone and His religion is uppermost. So if they desist from shirk and enter into Islaam then let there be no transgression except those that worship others along with Allaah” [16]  [Soorah al-Baqarah (2):193]

Ibn Jareer (at-Tabaree), rahimahullaah, said in his Tafseer (2/194-195):

“Allaah, the Most High, says to His Prophet (صلّى الله عليه وسلّم),  Meaning: “so that there is no shirk with Allaah, and no one besides Him is worshipped; and worship of the idols, false gods and those set up as rivals is extinguished. And worship and obedience is for Allaah alone to the exclusion of idols and images… Qataadah said, ‘So that there is no shirk.’ He quotes his chain of narration with this explanation from Qataadah, Mujaahid, as-Suddee and Ibn ‘Abbaas. He said, ‘What is meant by Deen (religion) which Allaah mentions in this place is: Worship and obedience to Allaah in what He orders and forbids.’ He said, ‘With this meaning there occurs the saying of al-A’shee: He caused the (tribes of) ar-Ribaab to submit and become obedient when they hated obedience – Achieving it through continual fighting and attacks.’

Then he quoted his chain of narration of ar-Rabee’ who said concerning,  Meaning: “Until none but Allaah is worshipped,” which is the meaning of laa ilaaha illallaah (none has the right to be worshipped except Allaah). That is what Allaah’s Messenger (صلّى الله عليه وسلّم)  fought for and called to.”

From Aboo Hurayrah, radiyallaahu ‘anhu, who said that Allaah’s Messenger (صلّى الله عليه وسلّم)  said,

“I have been ordered to fight the people until they say laa ilaaha illallaah (none has the right to be worshipped except Allaah). So whoever says: laa ilaaha illallaah, then his wealth and his person is safe from me, except due to any right of it, and his reckoning is with Allaah.”[17]

Also the Chief of the Believers ‘Umar, radiyallaahu ‘anhu, said to Aboo Bakr, the Khaleefah of Allaah’s Messenger (صلّى الله عليه وسلّم) , when he resolved to fight the apostates and also those with them who refused to hand over the zakaat, ’Umar, radiyallaahu ‘anhu, said, “How can you fight those people when Allaah’s Messenger (صلّى الله عليه وسلّم)  said, ‘I have been ordered to fight the people until they testify that none has the right to be worshipped except Allaah, so whoever says this then his wealth and his person are safe from me except due to any right of it, and his reckoning is with Allaah.’” So Aboo Bakr, radiyallaahu ‘anhu, said, “By Allaah, I will fight those who seek to separate between the Prayer and the zakaat. Indeed the Zakaat is a right due upon wealth. By Allaah, were they to hold a single young goat from me which they used to pay to Allaah’s Messenger (صلّى الله عليه وسلّم) , I would fight them for it.”[18]

From Jaabir ibn ’Abdillaah, radiyallaahu ’anhumaa, who said that Allaah’s Messenger (صلّى الله عليه وسلّم)  said,

“I have been ordered to fight the people until they say, ‘None has the right to be worshipped except Allaah.’ So when they say that none has the right to be worshipped except Allaah then their blood and their property are safe from me except due to a right pertaining to it, and their reckoning is with Allaah.”

Then he recited, 

فَذَكِّرْ إِنَّمَا أَنتَ مُذَكِّرٌ  لَّسْتَ عَلَيْهِم بِمُصَيْطِرٍ

Indeed We have only sent you, O Muhammad (صلّى الله عليه وسلّم), as an admonisher to them. You are not to force them to believe against their will.”  [Soorah al-Ghaashiyah (88):21-22] [19][20]

From Ibn ‘Umar, radiyallaahu ‘anhumaa, who said that Allaah’s Messenger (صلّى الله عليه وسلّم)  said,

“I have been ordered to fight the people until they bear witness that none has the right to be worshipped except Allaah, and that Muhammad is the Messenger of Allaah, and they establish the Prayer, and pay the zakaat. So if they do that then their blood and their wealth are safe from me except due to its right, and their reckoning is with Allaah.”[21]

So it may be noticed that the ahaadeeth of ’Umar, Aboo Bakr, Aboo Hurayrah and Jaabir are restricted to mentioning the matter of tawheed and do not mention the other matters. So perhaps the reason for this is the very great concern which the Messenger (صلّى الله عليه وسلّم)  gave to this matter so that he would mention it to them time after time on its own, as an indication of its greatness and importance. Also because of the fact that he (صلّى الله عليه وسلّم)  realised that they understood that all the other affairs of Islaam follow on from it, and are required by it and are from its rights, particularly the pillars of Islaam and eemaan.

I say, because of the fact that Allaah’s Messenger (صلّى الله عليه وسلّم)  often used to mention only that which related to ‘aqeedah, ‘Umar used this saying as an evidence. Then the reply of Aboo Bakr to support his stance, was to make a direct analogy between the Zakaat and the Prayer, “By Allaah, I will fight anyone who makes a difference between the Prayer and the Zakaat…” So if he knew the narration as it was reported by Ibn ’Umar he would have used that as a clear and decisive proof.

Also if ’Umar knew of the narration as reported by his son he would not have raised any objection to the saying of Aboo Bakr. Then if those present at the time, included Aboo Hurayrah, knew the naration of Ibn ’Umar, then they would have mentioned it to the two Shaykhs.[22] So perhaps the reason behind this was indeed as we have said, the great importance which the Messenger (صلّى الله عليه وسلّم)  gave to ’aqeedah, and his propogation of it, and the frequency with which he spoke about it.

Then also because the most prominent and most important aspect of the teachings which the Prophets conveyed from their Lord was Tawheedul-Uloohiyyah (singling out Allaah with all worship), and this was the greatest reason for strife between the Prophets and their enemies.

Furthermore the most significant of the aspects of falsehood and misguidance, against which the Prophets (’alayhimus-salaatu was-salaam) fought, and which the Mushriks who denied the truth of their message furiously fought to defend, in every nation was: the worship of images and idols, and the building of tombs upon the graves of the pious and the Prophets, and veneration of them, and making offerings to them, and attachment of people’s hearts to them, both of the rulers and the ruled, an attachment of hope and fear, desiring and anticipating that they would intercede for them with Allaah, enabling the accomplishment of their wishes. This was indeed major shirk which will not be forgiven, so we must mention, along with that which we have already quoted whilst speaking about the methodology of the Prophets, particularly when we spoke concerning Ibraaheem, the Imaam of the Pious and the destroyer of the worthless idols, something about the full scale war which Allaah’s Messenger (صلّى الله عليه وسلّم)  waged against major shirk which was seen in his smashing the idols physically and by blocking up all the ways which Satan uses to lead his followers to worshipping them and taking them as rivals to Allaah, by using the terms ‘gods’ or awliyaa‘ (pious ones beloved to Allaah) or hiding beneath any of the misleading titles they use.

So from this war which is clearly seen in the Qur’aan and was waged by the Messenger of the One Who sent the Qur’aan, is the saying of Allaah, the Most High,

أَفَرَأَيْتُمُ اللَّاتَ وَالْعُزَّىٰ  وَمَنَاةَ الثَّالِثَةَ الْأُخْرَىٰ  أَلَكُمُ الذَّكَرُ وَلَهُ الْأُنثَىٰ  تِلْكَ إِذًا قِسْمَةٌ ضِيزَىٰ  إِنْ هِيَ إِلَّا أَسْمَاءٌ سَمَّيْتُمُوهَا أَنتُمْ وَآبَاؤُكُم مَّا أَنزَلَ اللَّهُ بِهَا مِن سُلْطَانٍ ۚ إِن يَتَّبِعُونَ إِلَّا الظَّنَّ وَمَا تَهْوَى الْأَنفُسُ ۖ وَلَقَدْ جَاءَهُم مِّن رَّبِّهِمُ الْهُدَىٰ

“Have you seen, O Mushriks, (the idols:) al-Laat, al-’Uzzaa, and the other one Manaat, the third of them.[23] You prefer and love the male offspring for yourselves and then falsely attribute daughters, which is something you hate for yourselves, to Allaah. This is indeed an unjust division. Rather these idols are mere names which you Mushriks and your forefathers have invented. Allaah has sent down no proof for that. Rather they follow only conjecture and their own deisres, even though clear guidance has come to them from their Lord proving the futility of worshipping these idols and that worship is the right of Allaah alone.”[24] [Soorah an-Najm (53):19-23]

So this is a clear statement of contempt for the idols which they worshipped, and war against them. Also, Allaah, the Most High, says,

ذَٰلِكَ وَمَن يُعَظِّمْ حُرُمَاتِ اللَّهِ فَهُوَ خَيْرٌ لَّهُ عِندَ رَبِّهِ ۗ وَأُحِلَّتْ لَكُمُ الْأَنْعَامُ إِلَّا مَا يُتْلَىٰ عَلَيْكُمْ ۖ فَاجْتَنِبُوا الرِّجْسَ مِنَ الْأَوْثَانِ وَاجْتَنِبُوا قَوْلَ الزُّورِ  حُنَفَاءَ لِلَّهِ غَيْرَ مُشْرِكِينَ بِهِ ۚ وَمَن يُشْرِكْ بِاللَّهِ فَكَأَنَّمَا خَرَّ مِنَ السَّمَاءِ فَتَخْطَفُهُ الطَّيْرُ أَوْ تَهْوِي بِهِ الرِّيحُ فِي مَكَانٍ سَحِيقٍ

“So shun the filth of worshipping idols and shun false speech. Worshipping Allaah alone in tawheed making worship purely for Him, and not worshipping anything besides Him. And whoever worships anything else along with Allaah, then he is like one who fell down from the sky and was ripped to pieces by the birds, or like one cast by the wind in a far distant place.”[25] [Soorah al-Hajj (22):30-31]

Allaah, the Most High, says,

يَا أَيُّهَا الَّذِينَ آمَنُوا إِنَّمَا الْخَمْرُ وَالْمَيْسِرُ وَالْأَنصَابُ وَالْأَزْلَامُ رِجْسٌ مِّنْ عَمَلِ الشَّيْطَانِ فَاجْتَنِبُوهُ لَعَلَّكُمْ تُفْلِحُونَ

“O you who believe, intoxicants, gambling, stone altars erected for sacrifice and divining-arrows are an abomination from the handiwork of Satan. So shun all of that so that you may be successful.” [26] [ Soorah al-Maa’idah (5):90]

And from ’Amr ibn ’Abasah, radiyallaahu ’anhu, and his hadeeth has preceded, and in it there occurs, “I said, ‘Did Allaah send you as a Messenger?’ He said, ‘Yes,’ I asked, ‘With what message did he send you?’ He replied, ‘That Allaah should be singled out and worshipped in tawheed, and that nothing should be worshipped besides Him, and to smash the idols and to join ties of relationship.’”[27]

Also in the hadeeth of Ja’far which has preceded there occurs, “…until Allaah sent a Messenger to us from amongst us. We knew his lineage and his truthfulness and his chastity. He called us to single out Allaah in tawheed and to worship Him alone, and to renounce the stones and idols and whatever we and our fathers used to worship besides Him…”[28]

In the hadeeth of Aboo Sufyaan and his conversation with Heraclius, the King of the Byzantines, there occurs, “He says, (i.e., the Messenger (صلّى الله عليه وسلّم) ), ‘Worship Allaah alone and do not worship anything along with Him, and renounce what the forefathers say…’”[29]

In the hadeeth of Aboo Umaamah, radiyallaahu ‘anhu, there occurs, “Indeed Allaah sent me as a mercy for the worlds, and as a guide for the worlds, and my Lord, the Mighty and Majestic, ordered me to destroy all musical instruments and flutes, and idols and the cross, and such things from the days of Ignorance…”[30]

Then the leaders of Quraysh went out of their minds in anger, unable to put up with the attack of Allaah’s Messenger (صلّى الله عليه وسلّم)  against their idols, whether it was concerning the Qur’aan sent down to him, or his da’wah in secret, or his da’wah in the open. This was something about which there could be no indulgence, and it was something which had to be due to his true and sincere call.

From Ibn ’Abbaas, radiyallaahu ‘anhumaa, who said,

“When Aboo Taalib became ill a group of Quraysh entered upon him, amongst them Aboo Jahl, and they said, ‘The son of your brother abuses our gods, and does such and such, and says such and such. So if only you were to send a message forbidding him.’ So he sent a message and the Prophet (صلّى الله عليه وسلّم )   came and entered the house… Aboo Taalib said to him, ‘O son of my brother! Why is it that your people complain about you? They claim that you abuse their idols and say such and such?!’ They spoke a great deal against him, and Allaah’s Messenger (صلّى الله عليه وسلّم )   spoke and said, ‘O Uncle! I only desire that they should say a single phrase which if they say it, then the Arabs will become obedient to them and the non-Arabs will pay the Jizyah tax to them.’ So they were very surprised at what he said and they said, ‘A single phrase? Yes, by your father, even ten.’ So they asked, ‘And what is it?’ Aboo Taalib said, ‘And which saying is it, O son of my brother?’ So he (صلّى الله عليه وسلّم )   said, ‘None has the right to be worshipped except Allaah.’ So they stood up, shaking their clothes saying, ‘Does he declare that worship should be for a single God?! this is something bizarre.’”[31]

Also from Jaabir, radiyallaahu ‘anhu, who said,

“The Quraysh gathered together one day and said, ‘See who is the most knowledgeable of you with regard to sorcery, divining and poetry, then let him go to this man who splits our united body, causes schism between us and abuses our religion. So let him speak to him and see how best to reply to him.’ So they said, ‘We do not know anyone but ’Utbah ibn Rabee’ah.’ So they said, ‘Then it is to be you O Abul-Waleed.’ So ’Utbah went to him and said, ‘O Muhammad (صلّى الله عليه وسلّم) ! Are you better or ’Abdullaah?’[32] Allaah’s Messenger (صلّى الله عليه وسلّم)  remained silent. ‘Are you better or ’Abdul-Muttalib?’[33] Again Allaah’s Messenger (صلّى الله عليه وسلّم)  remained silent. So he said, ‘If you claim that they are better than you, then they certainly worshipped the idols which you abuse. If however you claim that you are better than them, then speak so that we may hear what you have to say. Indeed we have never seen a youngster who has boded evil for his people more so than yourself. You have split our unity and caused schism in our affair, and you have abused our religion and shamed us in front of the Arabs. It has spread amongst them that there is a sorceror within Quraysh, and a diviner within Quraysh. By Allaah we do not expect that we will have to wait for the time it takes a new-born to cry out before we will fight amongst oursleves with swords and wipe oursleves out. O man, if it is poverty that is your problem, then we will gather wealth for you until you will be the richest man of Quraysh. If it is that you have a need to marry, then choose whichever of the women of Quraysh you like and we will marry you ten of them.’ So Allaah’s Messenger (صلّى الله عليه وسلّم)  said, ‘Have you finished?’ He said, ‘Yes.’ So Allaah’s Messenger (صلّى الله عليه وسلّم)  said:

until he reached

حم  تَنزِيلٌ مِّنَ الرَّحْمَٰنِ الرَّحِيمِ….  فَإِنْ أَعْرَضُوا فَقُلْ أَنذَرْتُكُمْ صَاعِقَةً مِّثْلَ صَاعِقَةِ عَادٍ وَثَمُودَ

“In the name of Allaah, the Most Merciful, the Bestower of Mercy. Haa Meem. This Qur’aan is the Revelation sent down by the Most Merciful, the Bestower of Mercy …. So if these mushriks turn away from the proof which We have made clear to them, O Muhammad (صلّى الله عليه وسلّم )  , then say, ‘I warn you of a terrible punishment like that which befell ’Aad and Thamood.’”[34]  [Soorah Fussilat (41):1-13]

’Utbah said, ‘Enough! Enough! Do you have nothing other than this?’ He said, ‘No.’ So he returned to Quraysh and they said, ‘What has occurred?’ He said, ‘I didn’t leave anything which I thought that you would wish to say except that I said it to him.’ They said, ‘Did he respond to you?’ He said, ‘No, by the one who caused the Ka’bah to be built, I did not understand anything which he said except that he warned you of a terrible punishment like that of ’Aad and Thamood.’ They said, ‘Woe to you, the man speaks to you in Arabic and you don’t understand what he says?!’ He said, ‘No, by Allaah, I did not understand anything that he said except for his mention of the terrible punishment.’”[35]

So this war was fought with words and the soul, with biting attacks and belittlement and derision, by overcoming the falsehood and ignorance of the Mushriks. At the same time, establishing the proof against them so that whoever went to destruction did so aware of the clear proof, and those who lived did so upon the clear proof. So from the results of this war, and from the results of this clear declaration was that Allaah guided many of the Arabs from the Quraysh and from the other tribes, and from Aws and the Khazraj. Allaah granted them clear discernment and they realised the reality of tawheed and its status. They also knew the vileness of committing shirk with idols or anything else, and also, at the same time, its seriousness and evil consequences for the Mushriks in this world and the Hereafter.

So these were the great and good fruits which came as a result of the Jihaad of Allaah’s Messenger (صلّى الله عليه وسلّم)  and his Companions and their steadfastness in the field of true da’wah to Allaah, and their intensive striving against the idols and false objects of worship. Then when Allaah’s Messenger (صلّى الله عليه وسلّم)  took tawheed to a new practical level which was to physically annihilate, smash and eradicate the idols and purify the earth from them, being fully aware of their seriousness, since they are the primary source of danger for every generation of mankind since the dawn of history until the end of history, just as the leader of those upon the true and straight religion said:

وَإِذْ قَالَ إِبْرَاهِيمُ رَبِّ اجْعَلْ هَٰذَا الْبَلَدَ آمِنًا وَاجْنُبْنِي وَبَنِيَّ أَن نَّعْبُدَ الْأَصْنَامَ رَبِّ إِنَّهُنَّ أَضْلَلْنَ كَثِيرًا مِّنَ النَّاسِ ۖ فَمَن تَبِعَنِي فَإِنَّهُ مِنِّي ۖ وَمَنْ عَصَانِي فَإِنَّكَ غَفُورٌ رَّحِيمٌ

“And keep me and my sons away from worshipping idols, O my Lord, they have indeed caused the misguidance of many people.”[36]  [Soorah Ibraaheem (14):35-36]

Therefore the greatest Messenger (صلّى الله عليه وسلّم)  resolved to carry out the task of purifying the earth from idols, and to level the graves since tombs are the partner of the idols in causing the misguidance of mankind.

From ’Abdullaah ibn Mas’ood, radiyallaahu ‘anhu, who said,

“The Prophet (صلّى الله عليه وسلّم)  entered Makkah and there were three hundred and sixty idols erected around the Ka’bah. So he began striking them with a stick which he had in his hand and was saying, ‘The truth has arrived and falsehood has perished. The truth has arrived and falsehood cannot begin or return.’”[37]

Allaah’s Messenger (صلّى الله عليه وسلّم)  prepared an attachment to go from al-Madeenah to the tribe of Khath’am to attack Dhul-Khalasah, which they did. From Jareer ibn ’Abdullaah, radiyallaahu ‘anhu, who said, “There was a house[38] called Dhul-Khalasah, or the Yemeni Ka’bah or the Shaamee Ka’bah, and the Prophet (صلّى الله عليه وسلّم)  said to me, ‘Will you not relieve me of Dhul-Khulasah?’ So I set out with a hundred and fifty riders of the Ahmas tribe. So we broke it down and killed whomever we found there. Then I came to the Prophet (صلّى الله عليه وسلّم)  and informed him, so he made supplication for blessing for us and for the tribe of Ahmas.”[39]

The wording used by al-Bukhaaree, Muslim and Ahmad is, “Will you not relieve me of Dhul-Khalasah?” See the wording used by the Prophet (صلّى الله عليه وسلّم) ?! It was as if the existence of idols deprived him of sleep and disturbed him, so that he could not settle or be at ease.

[Read the Continuation of this article @  All of the Prophets began with correction of matters of ‘Aqeedah, and by waging war upon Shirk and its manifestations – Shaykh Rabee’ ibn Haadee ]

Footnotes:

[1] Soorah al-Mumtahinah (60):12.

[2] Reported by al-Bukhaaree (Eng. trans. 1/21/no.17 and 5/151 no.233), and Muslim (Eng. trans. 3/924-925 nos. 4235-4238), and an-Nasaa’ee (7/128).

[3] See Saheeh al-Bukhaaree (Eng. trans. 6/385 no.414)

[4] Reported by Ahmad (6/357) and an-Nasaa’ee (7/149).

[5] Reported by al-Bukhaaree (Eng. trans. 6/386 no. 415).

[6] Reported by Ahmad (6/379-380, 422-433) and its chain of narration contains Saleet ibn Ayyoob about whom al-Haafidh ibn Hajr said, “Maqbool,” (i.e. acceptable if supported), and adh-Dhahabee said in al-Kaashif (1/388), “Declared reliable by some,” so it is hasan due to its supports.

[7] Musnad Ahmad (6/365).

[8] Reported by al-Bukhaaree (Eng. trans. 6/388 no.418).

[9] Reported by Muslim (Eng. trans. 2/498 no.2270), Aboo Daawood (Eng. trans. 2/431 no.1638) and others…

[10] Reported by Muslim (Eng. trans. 3/971 no.4382), at-Tirmidhee (no.2716), and Ahmad (3/336) from the hadeeth of Jaabir with the wording, “And Allaah’s Messenger (*) sent letters five years before he died to Kisraa and Caesar, and to every tyrant ruler.”

[11] i.e. his followers from the weak and others, since he became a reason for their continuing upon shirk. This is from Allaah’s Justice, and His way with regard to the rulers, that they carry their own burden of sin and also the burden of sin of those who follow them in deviating from tawheed and the truth, and fighting against it. Allaah, the Most High, says:

“They will bear the burden of their own sins in full on the Day of Resurrection and the sin of those whom they lead astray.” [Soorah an-Nahl (16):25].

[12] Soorah Aal-’Imraan (3):64. Both of them are part of a single hadeeth reported by al-Bukhaaree (Eng. trans. 1/7 no.6) and it is a long hadeeth, abridged, and Ahmad (1/262).

[13] Ibid.

[14] Reported by Muslim (Eng. trans. 3/943 no.4294), and Aboo Daawood (Eng. trans. 2/722 no.2606) and others.

[15] Reported al-Bukhaaree (Eng. trans. 5/445 no.634 and 9/348 no.469) and Muslim (Eng. trans. 1/14-15 nos. 27-28).

[16] Soorah al-Baqarah (2):193.

[17] Reported by Muslim (Eng. trans. 1/16 no.30) and at-Tirmidhee (no. 3341) and Ibn Maajah (no. 3928).

[18] Reported by al-Bukhaaree (Eng. trans. 9/46 no.59) and Muslim (Eng. trans. 1/15 no.29).

[19] Soorah al-Ghaashiyah (88):21-22.

[20] Reported by Muslim (Eng. trans. 1/17 no.32), at-Tirmidhee (no. 3341) and Ibn Maajah (no. 3928).

[21] Reported by al-Bukhaaree (Eng. trans. 1/25 no.24) and Muslim (Eng. trans. 1/17 no. 33).

[22] i.e. Aboo Bakr and ‘Umar.

[23] Translator’s Note: Al-Laat had its origin in a man of the tribe of Thaqeef who used to mix gruel for pilgrims in the times of ignorance near to a certain rock in Taa’if. Then after his death the people built a tomb around the rock, upon his grave. They then worshipped this and gave it the name al-Laat which they invented by twisting the name of Allaah. Allaah’s Messenger (*) sent al-Mugheerah ibn Shu’bah and Aboo Sufyaan to destroy it. They did so and in its place the mosque of Taa’if was built.

As for al-’Uzzaa, then it was in the form of a tree surrounded by a curtained building in a palm grove between Taa’if and Makkah. The Quraysh used to venerate it. An-Nasaa’ee reports in his Tafseer (2/357 no.567) that when Allaah’s Messenger (*) conquered Makkah he sent Khaalid ibn al-Waleed to it. He found that it was built around three trees, so he cut them down and destroyed the building. He then went to the Prophet (*) and informed him, but he said, “Return for you have done nothing.” So he returned and saw the keepers of the idol fleeing into the hills saying, “O ‘Uzzaa!” So Khaalid came and found a naked female with dishevelled hair, throwing dust upon her head. So he struck her with his sword and killed her, then he returned to the Prophet (*) and informed him. So he said, “That was al-’Uzzaa.

As for Manaat then it was situated at Mushallal, near to Qudayd, between Makkah and al-Madeenah. It was venerated by various tribes in the times of ignorance. Allaah’s Messenger (*) sent ’Alee to demolish it in the year of the Conquest of Makkah. Ibn Ishaaq said in his Seerah, “The Arabs took other structures besides the Ka’bah, buildings which they worshipped and venerated just as they honoured the Ka’bah. These shrines had keepers and guards, and offerings would be made to them just as with the Ka’bah. The people would also make tawaaf around them and make sacrifices there…” (Tafseer Ibn Katheer and Tayseerul-’Azeezil-Hameed, (p.177)).

[24] Soorah an-Najm (53):19-23.

[25] Soorah al-Hajj (22):30-31.

[26] Soorah al-Maa’idah (5):90.

[27] Reported by Muslim (Eng. trans. 2/395 no.1812) as has preceded.

[28] Reported by Ahmad (1/202 and 5/290) and is hasan as has preceded.

[29] Reported by al-Bukhaaree (Eng. trans. 1/7 no.6) as has preceded.

[30] Al-Haithumee says in Majma’az Zawaa’id (5/72), “Reported by Ahmad and at-Tabaraanee and its chain contains ’Alee ibn Yazeed (i.e. al-Alhaanee) who is weak.” [Translator’s Note]

[31] Musnad Ahmad (1/362) and Tirmidhee (no.3232) and its chain of narration contains Yahyaa ibn ’Umaarah and it is said: Ibn ’Abbaad who is mentioned by Ibn Hibbaan in ath-Thiqaat. Ibn Hajr says in Tahdheebut-Tahdheeb (11/259), “Acceptable (if supported),” and refer to, at-Taqreeb (2/354). Adh-Dhahabee says in al-Kaashif (3/224), “Declared reliable by some.” It is also reported by Ibn Jareer (23/165) with his chain of narration to al-A’mash: ’Abbaad narrated to us: from Sa’eed ibn Jubayr: from Ibn ’Abbaas, and I do not find any biography for ’Abbaad. Its chain of narration also contains weakness, but may be suitable to be supported to the level of hasan

[32] i.e. the father of Allaah’s Messenger (*). [Translator’s Note]

[33] i.e. the grandfather of Allaah’s Messenger (*). [Translator’s Note]

[34] Soorah Fussilat (41):1-13.

[35] Al-Muntakhab min Musnad ’Abd Ibn Humayd (no.1141) and Musnad Abee Ya’laa al-Mawsulee (no.1812) both of them from Aboo Bakr ibn Abee Shaybah: ’Alee ibn Muhammad narrated to us: from al-Ajlah: from adh-Dhayyaal ibn Hurmulah al-Asadee: from Jaabir, radiyallaahu ’anhu, from the Prophet (*). Ibn Katheer said in his Tafseer (7/151), after quoting the hadeeth with his chain of narration from ’Abd ibn Humayd and Aboo Ya’laa: “Al-Baghawee reports it in his Tafseer with his chain of narration from Muhammad ibn Fudayl: from al-Ajlah, who is Ibn ’Abdullaah al-Kindee, and he is declared somewhat weak from adh-Dhayyaal…” However al-Haafidh (Ibn Hajr) says about him in at-Taqreeb (1/46), “Generally acceptable Shee’ee from the seventh level.” Adh-Dhahabee said in al-Kaashif (1/99), “He was declared reliable by Ibn Ma’een and others and declared weak by an-Nasaa’ee and was a Shee’ee.” As for his Shaykh, adh-Dhayyaal, then al-Haafidh (Ibn Hajr) says of him in Ta’jeelul-Manfa’ah (p.84), “He reports from Jaabir and Ibn ’Umar and al-Qaasim ibn Mukhaymirah. Fitr ibn Khaleefah, Husayyin, al-Ajlah and Hajjaaj ibn Arlhat narrate from him. And Ibn Hibbaan declared him reliable.” The rest of the narrators of the chain are reliable.

[36] Soorah Ibraaheem (14):35-36.

[37] Reported by al-Bukhaaree (Eng. trans. 3/369 no.658 and 5/406 no.583 and 6/206 no.244) and Muslim (Eng, trans. 3/978 no.4397) and Tirmidhee (no.3138) and Ahmad (1/377).

[38] i.e. a house like a shrine, which contained idols.

[39] Reported by al-Bukhaaree (Eng. trans. 5/450-452 no.641-643), Muslim (Eng. trans. 4/1320 nos. 6052-6054), Aboo Daawood (Eng. trans. 2/777 no. 2766) and Ahmad (4/360-362).


[Excerpted from the book : “The Methodology of the Prophets in Calling to Allaah – that is the way of wisdom and intelligence” – by Shaykh Rabee hafidhahullaah, translated by Dawud Burbank rahimahullah]

Download the full PDF Book:
https://abdurrahman.org/dawah/methodology-of-the-prophets-in-calling-to-allaah/

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Verily, the (human) Self is inclined to Evil, except when my Lord bestows His Mercy – Imam as-Sa’di | Abbas Abu Yahya

Bismillaah

Chapter 7: The Soul Inclines Towards Evil

The saying of Allaah Ta’ala:

إِنَّ النَّفْسَ لَأَمَّارَةٌ بِالسُّوءِ إِلَّا مَا رَحِمَ رَبِّي

<< Verily, the (human) self is inclined to evil, except when my Lord bestows His Mercy (upon whom He wills). >> [Yusuf: 53]

This is evidence for the description of the essence of the soul – it does not leave this description of inclining towards evil except with Allaah’s mercy and concern from Him, because the soul is oppressive and ignorant. Nothing comes from oppression and ignorance except every evil. Therefore, if Allaah has mercy on His slave and blesses him with beneficial knowledge and makes him follow a path of justice in his manners and his actions, then his soul loses this description, finds tranquility in the obedience of Allaah and His remembrance and does not command its companion except to do good, and this leads to the grace of Allaah and His reward. Allaah Ta’ala said:

يَا أَيَّتُهَا النَّفْسُ الْمُطْمَئِنَّةُ  ارْجِعِي إِلَىٰ رَبِّكِ رَاضِيَةً مَّرْضِيَّةً  فَادْخُلِي فِي عِبَادِي  وَادْخُلِي جَنَّتِي

<<(It will be said to the pious): ‘O (you) the one in (complete) rest and satisfaction! ‘Come back to your Lord, Well-pleased (yourself) and well-pleasing unto Him! ‘Enter you, then, among My honoured slaves, “And enter you My Paradise!’>> [Fajr: 27-30]

Therefore, it is upon the slave of Allaah to work on himself to rectify his soul, and to take this despised characteristic out of it, which is that the soul inclines towards evil. This is done by striving and having the best of manners, asking Allaah to be continuous upon that and repeating the following narrated supplication plentifully:

O Allaah guide me to the best of actions and manners, no-one guides to the best of them except You, and turn me away from evil actions and evil manners no-one can turn me away from their evil except You.

[Collected by Muslim & Tirmidhi]

[PS: Arabic version of the above supplication is added below by AbdurRahman.Org for memorization of this important supplication]

اللَّهُمَّ اهْدِنِي لِأَحْسَنِ الْأَعْمَالِ وَأَحْسَنِ الْأَخْلَاقِ لَا يَهْدِي لِأَحْسَنِهَا إِلَّا أَنْتَ

وَقِنِي سَيِّئَ الْأَعْمَالِ وَسَيِّئَ الْأَخْلَاقِ لَا يَقِي سَيِّئَهَا إِلَّا أَنْتَ


Posted with Permission from the brother, May Allaah bless him, ameen

Visit the below Link to read/download the 81 Page free PDF eBook:
Benefits Derived from the Story of Yusuf
By the Shaykh ‘Allama AbdurRahman bin Nasr as-Sa’adi | Translated by Abbas Abu Yahya
https://followingthesunnah.com/2016/07/26/benefits-derived-from-the-story-of-yusuf/

Related Link: https://abdurrahman.org/translations/abbas-abu-yahya

Abdullaah ibn `Amr ibn al-`Aas (radiyallaahu `anhumaa) – Siyar A`laamin Nubalaa of Imaam adh-Dhahabee | Dawud Burbank

Bismillaah

`ABDULLAAH IBN `AMR –radiyallaahu `anhumaa

(Abridged from ‘Siyar A`laamin Nubalaa·’ of Imaam adh-Dhahabee)
Translated by Abu Talha Dawud Burbank rahimahullaah

`Abdullaah ibn `Amr ibn al-`Aas ibn Waa·il ibn Haashim ibn Sa`eed ibn Sa`d ibn Sahm ibn `Amr ibn Husays ibn Ka`b ibn Lu·ayy ibn Ghaalib, the Imaam, the great scholar, the worshipper. The Companion of Allaah’s Messenger (صَلَّى اللّٰهُ عَلَيْهِ وَسَلَّم) and the son of his Companion.

Aboo Muhammad and it is said: Aboo `Abdir-Rahmaan, and it is said: Aboo Naseer; al-Qurashee, as-Sahmee.

His mother was Raa·itah bint al-Hajjaaj ibn Munabbih as-Sahmiyyah.

His father was no older than him except by eleven years or thereabouts.

It has reached us that he accepted Islaam before his father; and it is said that his name was ‘al-`Aas’ [the disobedient one], so when he accepted Islaam the Prophet (صَلَّى اللّٰهُ عَلَيْهِ وَسَلَّم) changed it to `Abdullaah.

He possessed many merits and virtues, and had a high position with regard to knowledge and action. He carried a great deal of knowledge from the Prophet (صَلَّى اللّٰهُ عَلَيْهِ وَسَلَّم).

He was one of those who performed the Hijrah along with his father prior to the conquest of Makkah. His father was only eleven years older than him.

The Prophet (صَلَّى اللّٰهُ عَلَيْهِ وَسَلَّم) used to prefer him over his father, and in the time of the Prophet (صَلَّى اللّٰهُ عَلَيْهِ وَسَلَّم) he was a person who fasted a great deal, stood in (Night) Prayer a great deal, and recited the Qur·aan a great deal, and who sought a great deal of knowledge.

He wrote down a lot of knowledge from the Prophet (صَلَّى اللّٰهُ عَلَيْهِ وَسَلَّم), and Aboo Hurairah acknowledged the great amount of knowledge he possessed, and said: “Because he used to write things down from the Prophet (صَلَّى اللّٰهُ عَلَيْهِ وَسَلَّم) and I had not used to write.”

The ahaadeeth he narrates from the Prophet (صَلَّى اللّٰهُ عَلَيْهِ وَسَلَّم) reach seven hundred in number. al-Bukhaaree and Muslim were united in reporting seven of his ahaadeeth, al-Bukhaaree was alone in reporting eight, and Muslim twenty.

He wrote down a great deal of narrations with the permission of the Prophet (صَلَّى اللّٰهُ عَلَيْهِ وَسَلَّم)…

`Abdullaah also narrated from Aboo Bakr, `Umar, Mu`aadh, Suraaqah ibn Maalik, and his father `Amr, and `Abdur-Rahmaan ibn `Awf, Abud-Dardaa· and a group; also from the people of the Book, and he closely examined their books and gave attention to that.

He was a person of excellence and was earnest in his affairs, and he criticized his father for taking part in affairs in the time of tribulation; however he feared falling into the sin of disobedience if he abandoned his father, so he was therefore present at the battle of Siffeen, but he did not unsheathe a sword.

He acquired a number of the books of the People of the Book and closely examined them, and found some amazing things in them.

His father left him a vast amount of property, and he possessed slaves and servants. He also had a garden in Taa·if called al-Waht that was worth a thousand thousand (1,000,000) dirhams.

The people of Egypt took a great deal of knowledge from him.

He passed away in Egypt in the year 65 H, during the nights of the siege of the capital –al-Fustaat– so when he died they were not able to take his funeral out because of the war between Marwaan ibn al-Hakam and the army of Ibn az-Zubayr. So he was buried in his home –radiyallaahu `anhu.

Those who narrated from him included Ibn al-Musayyib, `Ikrimah, Aboo `Abdir-Rahmaan al-Hubulee, `Urwah, Wahb, Ibn Abee Mulaykah, and Aboo `Amr Shu`ayb ibn Muhammad his grandson.

Those who narrated from him were: his son Muhammad – even though there is dispute about this, and narrations of Muhammad from him are reported in Aboo Daawood, at-Tirmidhee and an-Nasaa·ee; and his freed-slave Aboo Qaaboos, and his grandson Shu`ayb ibn Muhammad – who reported a great deal from him; and he served him and kept his company constantly, and he was brought up in his apartment because Shu`ayb’s father Muhammad died in the life time of his father `Abdullaah.

His students were many and included: his freed-slave Ismaa`eel, and his freed-slave Saalim, and Anas ibn Maalik, Aboo Umaamah ibn Sahl, and Jubayr ibn Nufayr; and Sa`eed ibn al-Musayyib, `Urwah, Aboo Salamah ibn `Abdir-Rahmaan, Zirr ibn Hubaysh, Humayd ibn `Abdir-Rahmaan ibn `Awf, Khaythamah ibn `Abdir-Rahmaan al-Ju`fee, Taawoos, ash-Sha`bee, `Ikrimah, `Ataa·, Mujaahid, al-Hasan al-Basree, `Abdullaah ibn Buraydah, Ibn Abee Mulaykah, `Abdur-Rahmaan ibn Jubayr, `Ataa· ibn Yasaar, `Uqbah ibn Muslim, `Amr ibn Deenaar, Masrooq ibn al-Ajda`, Aboo Burdah ibn Abee Moosaa.

Qataadah said: “He was a stout man.”

Hammaad ibn Salamah narrated: from `Alee ibn Zayd [[ibn Jud`aan]]: from al-`Uryaan ibn al-Haytham who said: “I came in a deputation along with my father to Yazeed. So a very tall man came. He was reddish and had a large belly. So he sat down. I said: ‘Who is this?’ So it was said: `Abdullaah ibn `Amr.”…

Yahyaa ibn Ayyoob narrated: from Aboo Qabeel: from `Abdullaah ibn `Amr that he said: “We used to write down what Allaah’s Messenger (صَلَّى اللّٰهُ عَلَيْهِ وَسَلَّم) said in his presence.”..

[[…Yoosuf ibn Maahak: from `Abdullaah ibn `Amr who said: I used to write down everything which I heard from Allaah’s Messenger (صَلَّى اللّٰهُ عَلَيْهِ وَسَلَّم), wanting to memorize it. So the Quraish forbade me and said: ‘Do you write everything when Allaah’s Messenger (صَلَّى اللّٰهُ عَلَيْهِ وَسَلَّم) is a man, and speaks when angry and when pleased!’ So I stopped writing, and then mentioned it to Allaah’s Messenger (صَلَّى اللّٰهُ عَلَيْهِ وَسَلَّم), so he indicated with his finger to his mouth and said: << Write, for by the One in Whose Hand is my soul, nothing comes out of it except what is true. >> (Saheeh: as-Saheehah: no. 1532)]]

It is established from `Amr ibn Deenaar: from Wahb ibn Munabbih: from his brother Hammaam that he heard Aboo Hurairah say: “No Companion of Allaah’s Messenger (صَلَّى اللّٰهُ عَلَيْهِ وَسَلَّم) had more ahaadeeth than me, except for `Abdullaah ibn `Amr, because he used to write and I do not write.”…

Qutaybah narrated: al-Layth narrated to us, along with someone else: from `Ayyaash ibn `Abbaas: from Aboo `Abdir-Rahmaan al-Hubulee: I heard `Abdullaah ibn `Amr say:

“That I should be the tenth of ten poor people on the Day of Resurrection is more beloved to me than that I should be the tenth of ten wealthy people; for those with most will be the ones with the least on the Day of Resurrection, except for those who do like this and like this: meaning: they give in charity to the right and to the left.”

[[al-Bukhaaree narrated in his ‘Saheeh’ (no. 5052): Moosaa narrated to us: Aboo `Awaanah narrated to us: from Mugheerah: from Mujaahid: from `Abdullaah ibn `Amr who said:

“My father got me married to a woman of a noble family, so he often used to ask my wife about me. So she said: ‘What a fine man he is, for a man who does not come to my bed, nor has he approached me since he married me.’ So when that continued for a long time he mentioned it to the Prophet (صَلَّى اللّٰهُ عَلَيْهِ وَسَلَّم) who said: << Let me meet him. >> So I met him afterwards and he said: << How do you observe fasting? >> So I replied: “I fast every day.” He said: << How long does it take you to complete reading the Qur·aan? >> I said: “I do so every night.” He said: << Fast for three days every month and recite the Qur’aan once every month. >> I said: “I have strength to do more than that.” He said: << Then fast the most excellent fast: the fast of Daawood: Fasting one day and refraining from fasting the next day; and finish the recitation of the whole Qur·aan once in seven nights. >> Would that I had accepted the concession of Allaah’s Messenger (صَلَّى اللّٰهُ عَلَيْهِ وَسَلَّم), as I have become a weak old man.”

So he used to recite one seventh of the Qur’aan to some of his family during the day to make sure that he remembered it for the night; and whenever he wanted to gain some strength he would abstain from fasting for some days, count them and fast them later on for he disliked leaving something which he used to do during the time of the Prophet (صَلَّى اللّٰهُ عَلَيْهِ وَسَلَّم)]]

I [i.e. adh-Dhahabee] say: He inherited a very great deal of Egyptian gold from his father, so he was one of the kings amongst the Companions. …`Abdullaah accepted Islaam, and migrated after the seventh year and took part in some of the battles.

Aboo `Ubayd said: “He was in command of the right flank of the army of Mu`aawiyah on the day of Siffeen.”

Khaleefah ibn Khayyaat mentions him as one of Mu`aawiyah’s governors of Koofah. He said: Then he removed him from that position and replaced him with al-Mugheerah ibn Shu`bah.

There occurs in the ‘Musnad’ of Ahmad: Yazeed narrated to us: al- `Awwaam related to us: Aswad ibn Mas`ood narrated to me: from Hanzalah ibn Khuwaylid al-`Anbaree who said: “I was in the presence of Mu`aawiyah when two men came to him disputing with regard to the head of `Ammaar – radiyallaahu `anhu, so each one of them was saying: ‘I killed him.’ So `Abdullaah ibn `Amr said: “Each one of you should be pleased that it was his companion who killed him, and not himself, for I heard Allaah’s Messenger (صَلَّى اللّٰهُ عَلَيْهِ وَسَلَّم) say: << The transgressing party will kill him. >> So Mu`aawiyah said: “O `Amr! Will you not spare us this crazy person of yours? Then why are you with us?!” He [i.e. `Abdullaah ibn `Amr] said: “My father made a complaint to Allaah’s Messenger (صَلَّى اللّٰهُ عَلَيْهِ وَسَلَّم), so he said to me: << Obey your father as long as he lives. >> So therefore I am with you, but I will not fight.”

[[‘Saheeh’: ‘as-Saheehul-Musnad’ of Shaikh Muqbil]]

Naafi` ibn `Umar related: from Ibn Abee Mulaykah who said: `Abdullaah ibn `Amr –radiyallaahu `anhumaa– said: “What have I to do with Siffeen! What have I to do with fighting against the Muslims! I wish that I had died twenty years – or he said: ten years-before it. Yet even so, by Allaah, I did not strike a sword, nor fire any arrow”; and it is mentioned that he held the flag.”

Husayn al-Mu`allim related: from Ibn Buraydah: from Sulaymaan ibn ar- Rabee’ al-`Adawee: that he performed Hajj in the time of Mu`aawiyah amongst a group of the reciters: so it was told to us that `Abdullaah [ibn `Amr] is to be found in the lower part of Makkah. So we went towards him and found a very great party of people and baggage, with three hundred camels: one hundred for riding and two hundred for carrying, whereas we used to be told that he was one of the most humble of people. So we said: ‘What is all this?’ They said: ‘It is for his brothers; he conveys them, and whoever stays as a guest with him upon them.’ So we were surprised. So they said: He is a wealthy man, and they told us where to find him in the Masjidul-Haraam. So we went to him and found that he was a short man with mucus upon his eye-lids, and he was wearing a simple cloak and waistwrapper and a turban, and he let his shoes hang at his left side.”

…Yahyaa ibn Bukayr said: “`Abdullaah ibn `Amr died in Egypt, and was buried in his small house, in the year 65 H.” This saying about the year of his death was also stated by Khaleefah, Aboo `Ubayd, al-Waaqidee, al- Fallaas and others.

Posted from  the Appendix of :
Tafseer Soorat-in-Naba’- from the works of numerous mufassireen.
Compiled and translated by Abu Talhah Dawud Burbank rahimahullaah

Related Links:

About Hope and Hoping too much – Shaykh Uthaymeen | Dr. Saleh as-Saleh [Audio|En]

Chapter (4) : About hope and hoping too much

باب فِي الأَمَلِ وَطُولِهِ

وَقَوْلِ اللَّهِ تَعَالَى:

,{ فَمَنْ زُحْزِحَ عَنِ النَّارِ وَأُدْخِلَ الْجَنَّةَ فَقَدْ فَازَ وَمَا الْحَيَاةُ الدُّنْيَا إِلاَّ مَتَاعُ الْغُرُورِ }

And whoever is removed away from the Fire and admitted to Paradise, he indeed is successful. The life of this world is only the enjoyment of deception (a deceiving thing) [3:185]

ذَرْهُمْ يَأْكُلُوا وَيَتَمَتَّعُوا وَيُلْهِهِمُ الأَمَلُ فَسَوْفَ يَعْلَمُونَ }

Leave them to eat and enjoy, and let them be preoccupied with (false) hope. They will come to know! [15:3]

وَقَالَ عَلِيٌّ  :

ارْتَحَلَتِ الدُّنْيَا مُدْبِرَةً، وَارْتَحَلَتِ الآخِرَةُ مُقْبِلَةً، وَلِكُلِّ وَاحِدَةٍ مِنْهُمَا بَنُونَ، فَكُونُوا مِنْ أَبْنَاءِ الآخِرَةِ، وَلاَ تَكُونُوا مِنْ أَبْنَاءِ الدُّنْيَا، فَإِنَّ الْيَوْمَ عَمَلٌ وَلاَ حِسَابَ، وَغَدًا حِسَابٌ وَلاَ عَمَلَ.

بِمُزَحْزِحِهِ} بِمُبَاعِدِهِ}

Hadith

حَدَّثَنَا صَدَقَةُ بْنُ الْفَضْلِ، أَخْبَرَنَا يَحْيَى، عَنْ سُفْيَانَ، قَالَ حَدَّثَنِي أَبِي، عَنْ مُنْذِرٍ، عَنْ رَبِيعِ بْنِ خُثَيْمٍ، عَنْ عَبْدِ اللَّهِ ـ رضى الله عنه ـ قَالَ خَطَّ النَّبِيُّ صلى الله عليه وسلم خَطًّا مُرَبَّعًا، وَخَطَّ خَطًّا فِي الْوَسَطِ خَارِجًا مِنْهُ، وَخَطَّ خُطُطًا صِغَارًا إِلَى هَذَا الَّذِي فِي الْوَسَطِ، مِنْ جَانِبِهِ الَّذِي فِي الْوَسَطِ وَقَالَ ‏

‏ هَذَا الإِنْسَانُ، وَهَذَا أَجَلُهُ مُحِيطٌ بِهِ ـ أَوْ قَدْ أَحَاطَ بِهِ ـ وَهَذَا الَّذِي هُوَ خَارِجٌ أَمَلُهُ، وَهَذِهِ الْخُطُطُ الصِّغَارُ الأَعْرَاضُ، فَإِنْ أَخْطَأَهُ هَذَا نَهَشَهُ هَذَا، وَإِنْ أَخْطَأَهُ هَذَا نَهَشَهُ هَذَا ‏”

‌‌‏Narrated `Abdullah:

The Prophet (ﷺ) drew a square and then drew a line in the middle of it and let it extend outside the square and then drew several small lines attached to that central line, and said, “This is the human being, and this, (the square) in his lease of life, encircles him from all sides (or has encircled him), and this (line), which is outside (the square), is his hope, and these small lines are the calamities and troubles (which may befall him), and if one misses him, an-other will snap (i.e. overtake) him, and if the other misses him, a third will snap (i.e. overtake) him.”

Sahih al-Bukhari 6417  | In-book : Book 81, Hadith 6 | English : Vol. 8, Book 76, Hadith 426

Hadith

حَدَّثَنَا مُسْلِمٌ، حَدَّثَنَا هَمَّامٌ، عَنْ إِسْحَاقَ بْنِ عَبْدِ اللَّهِ بْنِ أَبِي طَلْحَةَ، عَنْ أَنَسٍ، قَالَ خَطَّ النَّبِيُّ صلى الله عليه وسلم خُطُوطًا فَقَالَ ‏

‏ هَذَا الأَمَلُ وَهَذَا أَجَلُهُ، فَبَيْنَمَا هُوَ كَذَلِكَ إِذْ جَاءَهُ الْخَطُّ الأَقْرَبُ ‏”

‌‌‏Narrated Anas bin Malik:

The Prophet (ﷺ) drew a few lines and said, “This is (man’s) hope, and this is the instant of his death, and while he is in this state (of hope), the nearer line (death) comes to Him.”

Sahih al-Bukhari 6418 | In-book : Book 81, Hadith 7  | English : Vol. 8, Book 76, Hadith 427

Listen to the Explanation by Dr. Saleh as-Saleh (Based on the explanation of Shaykh Uthaymeen):

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SourceHadeeth – Al-Bukhari Book of Ar-Riqaaq

Related Links:

https://abdurrahman.org/finaljourney/

Reciting or Touching The Mus-haf Without Wudoo – Ibn Hazm | Dawud Burbank

BismillaahRECITING OR TOUCHING THE MUS-HAF WITHOUT WUDOO
ABOO MUHAMMAD IBN HAZM –rahimahullaah– said in  ‘al-Muhallaa’ (1/77-80)
[Translated by Aboo Talhah Dawud ibn Ronald Burbank rahimahullaah]

“ISSUE (no. 116): And reciting the Qur’aan, and prostration during it, and touching the Mus-haf, and (words of) remembrance of Allaah-the Most High-are all permissible, whether upon wudoo· or without wudoo·, and for the ‘junub’ and for the menstruating woman.

The proof of that is that recitation of the Qur’aan, and prostration during it, and touching the Mus-haf, and the remembrance of Allaah-the Most High- are actions of good, and are recommended, and their doer is rewarded. So whoever claims that they are prohibited in some states, then he is required to bring proof.


As for the recitation of the Qur’aan, then the present opponents agree with us about this matter with regard to the person who is not in a state of wudoo·, however they disagree regarding the junub and the menstruating woman.

So a group said: The menstruating woman and the junub may not recite anything from the Qur’aan; and it is a saying related from `Umar ibn al-Khattaab, `Alee ibn Abee Taalib-radiyallaahu `anhumaa-and from others besides them, such as: al-Hasan al-Basree, Qataadah, an-Nakha`ee, and others.

And a group said: As for the menstruating woman, then she may recite whatever she wishes from the Qur’aan; but as for the junub, then he may recite two Aayahs or the like; and it was the saying of Maalik; and some of them said: He should not read a complete Aayah; and it was the saying of Aboo Haneefah.

So as for those who prevent the junub from recitation anything from the Qur’aan, then they use as evidence that which `Abdullaah ibn Salamah narrated from `Alee ibn Abee Taalib –radiyallaahu `anhu– “That nothing would prevent Allaah’s Messenger (صَلَّى اللّٰهُ عَلَيْهِ وَسَلَّم) from the Qur’aan, except from janaabah.” [1]

And there is no proof for them in this, since it does not contain a prohibition of the junub reciting the Qur’aan; rather it is just an action from him-`alaihis-Salaam– which does not make it something binding. Nor did he – `alaihis-Salaam-explain that he only withheld from reciting the Qur’aan on account of janaabah. So it may have been the case that he just happened to have left off reciting in that state, but not because of Janaabah. So he –`alaihis-Salaam-never fasted a whole month besides Ramaadaan; nor did he increase in its standing in Prayer upon thirteen rak`ahs; nor did he ever dine upon a small table; nor did he eat whilst reclining. So is it, therefore, forbidden to fast a whole month besides Ramaadaan, or that a person prays tahajjud with more than thirteen rak`ahs, or that he dines upon a small table, or that he eats whilst reclining? They do not say this, and there is much like this.

Also narrations occur prohibiting the junub and one who is not upon purification from reciting anything from the Qur’aan, but nothing from them is authentic; and we have explained the weaknesses of their chains of narrations elsewhere; and if they had been authentic, then they would have been a proof against those who permit him to recite a complete Aayah, or part of an Aayah, since they all totally prohibit recitation of the Qur’aan for the junub.

As for those who say that the junub may recite an Aayah or so, or who say that he should not recite a whole Aayah; or who permit the menstruating woman and forbid the junub, then these are futile sayings because they are claims not supported by a proof: neither from the Qur’aan, nor from the Sunnah-neither from what is authentic nor from what is weak, nor from Consensus, nor by the saying of a Companion, nor by analogy, nor by sound opinion. So part of an Aayah, and one Aayah are Qur’aan, without a doubt, and there is no difference between permitting him to recite one Aayah and (permitting) another; not between preventing one Aayah and preventing another. And those who hold these sayings hold it to be reprehensible to oppose a Companion who is not known to have anyone who disagreed with him; yet they have opposed in this matter `Umar ibn al-Khattaab, `Alee ibn Abee Taalib, and Salmaan al- Faarisee -and no one from the Companions is known to have disagreed with them radiyallaahu `anhum.

And also there are some Aayahs that comprise a single word, such as:

وَالضُّحَىٰ – 93:1 [[Sooratud-Duhaa (93):1]], and:
مُدْهَامَّتَانِ – 55:64 [[Sooratur-Rahmaan (55): 64]], and:
وَالْعَصْرِ – 103:1 [[Sooratul-`Asr (103):1]], and:
وَالْفَجْرِ – 89:1 [[Sooratul-Fajr (89): 1]];

and there are some that comprise many Words, such as the Aayah concerning a debt [[Aayah 282 of Sooratul-Baqarah]]. So when there is no doubt concerning this, then their permitting him to recite the Aayah of debt, and that which follows it, and Aayatul-Kursee, or part of it and not completing it, and their preventing him from reciting:

وَالْفَجْرِ  وَلَيَالٍ عَشْرٍ وَالشَّفْعِ وَالْوَتْرِ

[[Sooratul-Fajr (89):1-3]]; or their preventing him from completing:[[Sooratur-Rahmaan (55): 64]], is astonishing.

Likewise their making a distinction between the menstruating woman and the junub, based upon the fact that the affair of the menstruating woman is prolonged, then this is absurd; since if her reciting the Qur’aan is forbidden, then the length of her period will not make it lawful for her; and if that is lawful for her, then using as evidence the fact that her period is prolonged has no meaning.

-Muhammad ibn Sa`eed ibn Nabaat narrated to us: `Abdullaah ibn Nasr narrated to us: from Qaasim ibn Asbigh: from Muhammad ibn Waddaah: from Moosaa ibn Mu`aawiyah: Ibn Wahb narrated to us: from Yoonus ibn Yazeed: from Rabee`ah, who said: “There is no harm in the junub reciting the Qur’aan.”

-And with it to Moosaa ibn Mu`aawiyah: Yoosuf ibn Khaalid as-Samtee narrated to us: Idrees narrated to us: from Hammaad, who said: “I asked Sa`eed ibn al-Musayyib about the junub: should he recite the Qur’aan? So he said: How should he not recite it, when it is retained inside him?!”

-And with it, to Yoosuf as-Samtee: from Nasr al-Baahilee, who said: “Ibn `Abbaas used to recite al-Baqarah whilst he was junub.”

-Muhammad ibn Sa`eed ibn Nabaatah related to me: Ahmad ibn `Awnillaah narrated to us: Qaasim ibn Asbigh narrated to us: Muhammad ibn `Abdis-Salaam al- Khushanee narrated to us: Muhammad ibn Bashshaar narrated to us: Ghundar narrated to us: Shu`bah narrated to us: from Hammaad ibn Abee Sulaymaan, who said: I asked Sa`eed ibn Jubayr about the junub reciting, so he did not see any harm in it, and he said: Is the Qur’aan not within him?! And it is the saying of Daawood, and all of our Companions [2].


As for the prostration whilst reciting the Qur’aan, then it is not Prayer at all, because of what `Abdullaah ibn Rabee` narrated to us: Muhammad ibn Mu`aawiyah narrated to us: Ahmad ibn Shu`ayb narrated to us: Muhammad ibn Bashshaar narrated to us: `Abdur-Rahmaan ibn Mahdee narrated to us, and Muhammad ibn Ja`far, both saying: Shu`bah narrated to us: from Ya`laa ibn `Ataa, that he heard `Alee al-Azdee-and he is `Alee ibn `Abdillaah al-Baariqee: reliable-that he heard Ibn `Umar say: from Allaah’s Messenger (صَلَّى اللّٰهُ عَلَيْهِ وَسَلَّم) that he said: << Prayer of the night and the day is in pairs >> [3]; and it is authentic from him- `alaihis-Salaam-that he said: << The Witr is a single rak`ah at the end of the night. >> [4] So it is correct that whatever is not a complete rak`ah or two rak`ah’s, or more, then it is not Prayer; and prostration whilst reciting the Qur’aan is not a rak`ah, nor two rak`ahs so it is not Prayer; and because it is not Prayer it is permissible without wudoo·, and for the junub, and for the menstruating woman, and towards other than the qiblah, just like the rest of the dhikr; and there is not difference since wudoo· is not binding except for the Prayer alone, as nothing occurs in the Qur’aan, the Sunnah, Consensus, or Analogy to make it obligatory for other than the Prayer. So if it is said that the prostration is a part of the Prayer, and a part of the Prayer is Prayer, then we say, and success is granted by Allaah, this is futile, because a part of the Prayer will not be Prayer unless it is completed in the manner in which the praying person has been commanded to perform it. So if a person were to say a takbeer, and then perform rukoo`, and then deliberately break off, then no one from the people of Islaam would say that he had prayed anything; rather they would all say that he had not prayed; but if he were to complete it as a rak`ah of the witr, or two rak`ah’s for the Jumu`ah, or the Dawn Prayer, or travelling, or optional Prayer, then he would have prayed without any disagreement.

Then we say to them: The standing is a part of the prayer, and the takbeer is a part of the Prayer, and the recitation of the Foundation of the Book is a part of the Prayer, and the Sitting is a part of the Prayer, and the Salutation is a part of the Prayer, so upon this basis it is essential that you do not permit anyone to stand, or to say takbeer, or to recite the Foundation of the Book, or to sit, or to give the Salutation except upon wudoo·. So this is something which they do not say, so their argument is nullified, and Allaah-the Most High-grants success.

So if they say: This is by Consensus [5], then,we say to them: Then you have assented to the correctness of a consensus which shows the futility of your argument, and the unsoundness of your reasoning, and Allaah-the Most High-grants success.


As for touching the mus-haf, then the narrations used as evidence by those who do not permit the junub to touch it, then nothing from them is authentic, because they are either ‘mursal’, a manuscript which does not have a fully connected chain [6], something from an unknown person, or something from a weak narrator; and we have examined them in detail elsewhere.

As for what is authentic, then it is just what `Abdullaah ibn Rabee` narrated to us, saying: Muhammad ibn Ahmad ibn Mufarraj narrated to us: Sa`eed ibn as-Sakan related to us: al-Firabree narrated to us: al-Bukhaaree narrated to us: al-Hakam ibn Naafi` narrated to us: Shu`ayb narrated to us: from az-Zuhree: `Ubaydullaah ibn `Abdillaah ibn `Utbah related to me: that Ibn `Abbaas informed him: that Aboo Sufyaan informed him that he was with Hiraql, and Hiraql called for the letter of Allaah’s Messenger (صَلَّى اللّٰهُ عَلَيْهِ وَسَلَّم) with which he had sent Dihyah to the ruler of Busraa, so he gave it to Hiraql, and he read it, and it contained:

“In the name of Allaah, the Extremely Merciful, the Bestower of Mercy. From Muhammad, the slave of Allaah and His Messenger to Hiraql the ruler of the Byzantines. Peace be upon whoever follows the guidance. To proceed. Then I call you with the call of Islaam: accept Islaam and you shall be safe, and if you turn away then the sin of the common folk will be upon you; and:

قُلْ يَا أَهْلَ الْكِتَابِ تَعَالَوْا إِلَىٰ كَلِمَةٍ سَوَاءٍ بَيْنَنَا وَبَيْنَكُمْ أَلَّا نَعْبُدَ إِلَّا اللَّهَ وَلَا نُشْرِكَ بِهِ شَيْئًا وَلَا يَتَّخِذَ بَعْضُنَا بَعْضًا أَرْبَابًا مِّن دُونِ اللَّهِ ۚ فَإِن تَوَلَّوْا فَقُولُوا اشْهَدُوا بِأَنَّا مُسْلِمُونَ

[Soorah Aal-`Imraan (3): 64]

[[Meaning: O people of the Scripture! Come to a true and just word to which we should all adhere: that we single out Allaah with all worship, and we do not associate anything along with Him; and that none of us should take others as lords besides Allaah. So if they turn away, then say: Bear witness that we are Muslims, submitting to our Lord.]].[7]

So here Allaah’s Messenger (صَلَّى اللّٰهُ عَلَيْهِ وَسَلَّم) sent this letter, containing an Aayah, to Christians, and he knew that they would certainly touch that letter.

So if they mentioned what `Abdullah ibn Rabee` narrated to us: Muhammad ibn Mu`aawiyah narrated to us: Ahmad ibn Shu`ayb narrated to us: Qutaybah ibn Sa`eed narrated to us: al-Layth narrated to us: from Naafi`: from Ibn `Umar who said:

The Prophet (صَلَّى اللّٰهُ عَلَيْهِ وَسَلَّم) forbade travelling to the land of the enemies with the Qur’aan, for fear that the enemy would gain possession of it.” [8]

Then this is true; it is binding to follow it; and it does not contain anything about the junub or the Disbeliever not touching the mus-haf, rather all that it contains is that the people of the land of war should not gain possession of the Qur’aan.

So if they say: Allaah’s Messenger (صَلَّى اللّٰهُ عَلَيْهِ وَسَلَّم) only sent a single Aayah to Hiraql (Heraclius), then it is said to them: Allaah’s Messenger (صَلَّى اللّٰهُ عَلَيْهِ وَسَلَّم) did not prevent anything in addition to it; and you are people of analogy, and if you will not draw analogy between one Aayah and that which is more than it, then do not make analogy between this [particular] Aayah and others.

So if they mention the Saying of Allaah -the Most High:

فِي كِتَابٍ مَّكْنُونٍ   لَّا يَمَسُّهُ إِلَّا الْمُطَهَّرُونَ

[[Meaning: In a well-guarded Book, which none touch but the purified ones]] [Sooratul-Waaqi`ah (56):78-79]

then there is no proof for them in it, since it does not contain a command; rather it is just a statement of fact, and Allaah-the Most High-does not speak except truth; and it is not permissible to divert the wording of a statement to the meaning of a command, except by the presence of a clear text or a certain Consensus. So when we see that the mus-haf is touched by those who are pure and those who are not pure, then we know that He-the Mighty and Majestic- did not mean the mus-haf, but rather He meant another Book, just as Muhammad ibn Sa`eed ibn Nabaatah related to us: Ahmad ibn `Abdil-Baseer narrated to us: Qaasim ibn Asbigh narrated to us: Muhammad ibn `Abdis-Salaam al-Khushanee narrated to us: Muhammad ibn al-Muthannaa narrated to us `Abdur-Rahmaan ibn Mahdee narrated to us: Sufyaan ath-Thawree narrated to us: from Jaami` ibn Abee Raashid: from Sa`eed Ibn Jubayr, regarding the Saying of Allaah-the Most High:

لَّا يَمَسُّهُ إِلَّا الْمُطَهَّرُونَ

[Sooratul-Waaqi`ah (56):79]
[[Meaning: None touch it except the purified]], he said:

The Angels who are in the Heavens.”

-Himmaam ibn Ahmad narrated to us: Ibn Mufarraj narrated to us: Ibnul-A`raabee to us: ad-Dabaree narrated to us: `Abdur-Razzaaq narrated to us: Yahyaa ibn al-`Alaa· narrated to us: from al-A`mash: from Ibraaheem an-Nakha`ee: from `Alqamah who said:

We went to Salmaan al-Faarisee, and he came out to us from a toilet of his, so we said to him: ‘If you were to perform wudoo·, O Aboo `Abdillaah, and then recite such and such Soorah to us.” So Salmaan said: “Allaah the Mighty and Majestic-only said:

لَّا يَمَسُّهُ إِلَّا الْمُطَهَّرُونَ

[Sooratul-Waaqi`ah (56):79]

[[Meaning: In a well-guarded Book, which none touch but the purified ones]], and it is the Reminder which is in the heavens: none touch it except the Angels.” [9]

Muhammad ibn Sa`eed ibn Nabaat narrated to us: Ahmad ibn `Abdil-Baseer narrated to us: Qaasim ibn Asbigh narrated to us: Muhammad ibn `Abdis-Salaam al- Khushanee narrated to us: Muhammad ibn Bashshaar narrated to us: Muhammad ibn Ja`far narrated to us: Shu`bah narrated to us: Mansoor ibn al-Mu`tamir narrated to us: from Ibraaheem an-Nakha`ee: from `Alqamah ibn Qays: that when he wanted to take a mus-haf, he would order a Christian to transcribe it for him.

And Aboo Haneefah said: “There is no harm in the junub carrying the mus-haf by its strap, and he may not carry it without a strap”, and the one who is not upon wudoo· is the same with them.

And Maalik said: “The junub, and the one who is not in a state of wudoo· may not carry the mus-haf: neither by its strap, nor upon a pillow; but if it is in a saddle-bag, or a box, then there is no harm in the Jew, the Christian, the junub, and the one who is not in a state of purification carrying it.”

`Alee [[i.e. Ibn Hazm-rahimahullaah]] said: “There is no proof for the correctness of these distinctions; neither in the Qur’aan nor in the Sunnah-in what is authentic or what is weak, nor in Consensus, nor in analogy, nor in the saying of a Companion. So if the saddle-bag is a barrier between the carrier and the Qur’aan, then a book-cover and the back of a page should also be a barrier between the toucher and the Qur’aan, and there is no difference, and Allaah grants success.”

Footnotes:

[1] Reported by Ahmad (1/84), Aboo Daaawood (no.229), at-Tirmidhee (no.146), an-Nasaa·ee (no.265), and Ibn Maajah (no.594). Declared ‘da`eef’ (weak) by Shaikh al-Albaanee. See ‘Irwaa·ul-Ghaleel’ (no. 485).

[2] i.e. of Aboo Sulaymaan Daawood ibn `Alee al-Asbahaanee, az-Zaahiree (d.270 H) –rahimahullaah, and the Zaahirees (transl.).

[3] Reported by Ahmad (2/26 & 51), an- an-Nasaa·ee (no.1666), and Ibn Maajah (no.1322), as a hadeeth of Ibn `Umar –radiyallaahu `anhumaa. Declared ‘Saheeh’ by Shaikh al-Albaanee.

[4] Reported by Muslim (no.752) as a hadeeth of Ibn `Umar –radiyallaahu `anhumaa.

[5] i.e. the fact that these actions may be performed without wudoo· is something known by Consensus (transl.).

[6] Referring to the long hadeeth of `Amr ibn Hazm –radiyallaahu `anhu, containing the wording:
<< None may touch the Qur’aan except one who is pure. >> (transl.).

[7] Reported by al-Bukhaaree (no.7) and Muslim (no.1773).

[8] Reported by Muslim (no.1869).

[9] ‘Musannaf `Abdir-Razzaaq’ (1/340/no.1325).

[Translated by Aboo Talhah Dawud ibn Ronald Burbank rahimahullaah]

[Download the Original PDF]

Posted from: Touching the Mus-haf without wudoo

Related Links:

Be in this world as if you were a stranger or a traveler – Shaykh Uthaymeen | Dr. Saleh as-Saleh [Audio|En]

BismillaahHadith

حَدَّثَنَا عَلِيُّ بْنُ عَبْدِ اللَّهِ، حَدَّثَنَا مُحَمَّدُ بْنُ عَبْدِ الرَّحْمَنِ أَبُو الْمُنْذِرِ الطُّفَاوِيُّ، عَنْ سُلَيْمَانَ الأَعْمَشِ، قَالَ حَدَّثَنِي مُجَاهِدٌ، عَنْ عَبْدِ اللَّهِ بْنِ عُمَرَ ـ رضى الله عنهما ـ قَالَ أَخَذَ رَسُولُ اللَّهِ صلى الله عليه وسلم بِمَنْكِبِي فَقَالَ ‏

‏ كُنْ فِي الدُّنْيَا كَأَنَّكَ غَرِيبٌ، أَوْ عَابِرُ سَبِيلٍ” ‏”

‌‌‏ وَكَانَ ابْنُ عُمَرَ يَقُولُ إِذَا أَمْسَيْتَ فَلاَ تَنْتَظِرِ الصَّبَاحَ، وَإِذَا أَصْبَحْتَ فَلاَ تَنْتَظِرِ الْمَسَاءَ، وَخُذْ مِنْ صِحَّتِكَ لِمَرَضِكَ، وَمِنْ حَيَاتِكَ لِمَوْتِكَ‌‏

Narrated Mujahid: Abdullah bin Umar said,

“Allah’s Messenger (ﷺ) took hold of my shoulder and said,

‘Be in this world as if you were a stranger or a traveler.”

The sub-narrator added: Ibn `Umar used to say,

“If you survive till the evening, do not expect to be alive in the morning, and if you survive till the morning, do not expect to be alive in the evening, and take from your health for your sickness, and (take) from your life for your death.”

Sahih al-Bukhari 6416 | In-book : Book 81, Hadith 5 | Vol. 8, Book 76, Hadith 425 

Listen to the Explanation by Dr. Saleh as-Saleh (Based on the explanation of Shaykh Uthaymeen):


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SourceHadeeth – Al-Bukhari Book of Ar-Riqaaq

A (small) place equal to an area occupied by a whip in Paradise is better than the (whole) world and whatever is in it

Chapter (2) : The example of this world in contrast with the Hereafter

باب مَثَلِ الدُّنْيَا فِي الآخِرَةِ

وَقَوْلِهِ تَعَالَى: {أَنَّمَا الْحَيَاةُ الدُّنْيَا لَعِبٌ وَلَهْوٌ وَزِينَةٌ وَتَفَاخُرٌ بَيْنَكُمْ وَتَكَاثُرٌ فِي الأَمْوَالِ وَالأَوْلاَدِ كَمَثَلِ غَيْثٍ أَعْجَبَ الْكُفَّارَ نَبَاتُهُ ثُمَّ يَهِيجُ فَتَرَاهُ مُصْفَرًّا ثُمَّ يَكُونُ حُطَامًا وَفِي الآخِرَةِ عَذَابٌ شَدِيدٌ وَمَغْفِرَةٌ مِنَ اللَّهِ وَرِضْوَانٌ وَمَا الْحَيَاةُ الدُّنْيَا إِلاَّ مَتَاعُ الْغُرُورِ}

Hadith

حَدَّثَنَا عَبْدُ اللَّهِ بْنُ مَسْلَمَةَ، حَدَّثَنَا عَبْدُ الْعَزِيزِ بْنُ أَبِي حَازِمٍ، عَنْ أَبِيهِ، عَنْ سَهْلٍ، قَالَ سَمِعْتُ النَّبِيَّ صلى الله عليه وسلم يَقُولُ ‏

مَوْضِعُ سَوْطٍ فِي الْجَنَّةِ خَيْرٌ مِنَ الدُّنْيَا وَمَا فِيهَا، وَلَغَدْوَةٌ فِي سَبِيلِ اللَّهِ أَوْ رَوْحَةٌ خَيْرٌ مِنَ الدُّنْيَا وَمَا فِيهَا

‌‌‏Narrated Sahl (radhi Allaahu anhu) : I heard the Prophet (ﷺ) saying,

A (small) place equal to an area occupied by a whip in Paradise is better than the (whole) world and whatever is in it; and an undertaking (journey) in the forenoon or in the afternoon for Allah’s Cause, is better than the whole world and whatever is in it.

Sahih al-Bukhari 6415 | Book 81, Hadith 4  | Vol. 8, Book 76, Hadith 424

Listen to the Explanation by Dr. Saleh as-Saleh
(Based on the explanation of Shaykh Uthaymeen):

[Download Mp3 Here]

Source: Hadeeth – Al-Bukhari Book of Ar-Riqaaq

Sufyaan ath-Thawree – Siyar A`laamin Nubalaa of Imaam adh-Dhahabee | Dawud Burbank

Bismillaah

SUFYAAN IBN SA`EED IBN MASROOQ, ATH-THAWREE

(Abridged from ‘Siyar A`laamin Nubalaa·’ of Imaam adh-Dhahabee)
Translated by Abu Talha Dawud Burbank rahimahullaah

“Sufyaan ibn Sa`eed ibn Masrooq, the Imaam, Shaikhul-Islaam, The chief of the memorizers, Aboo `Abdillaah, ath-Thawree: from Thawr of the tribe of Mudar, not Thawr of Hamadaan; al-Koofee, the Jurist (Faqeeh).

He narrated from his father, and from: Zubayd ibn al-Haarith, Habeeb ibn Abee Thaabit, al-Aswad ibn Qays, Ziyaad ibn `Ilaaqah, Muhaarib ibn Dithaar, and their level.

Those who narrated from him included: Ibn al-Mubaarak, Yahyaa alQattaan, Ibn Wahb, Wakee`, al-Firyaabee, Qabeesah, Aboo Nu`aym, Muhammad ibn Katheer, Ahmad ibn Yoonus al-Yarboo`ee, and very many others.

Shu`bah, Yahyaa ibn Ma`een, and a group said: Sufyaan is the Chief of the Believers in Hadeeth.”

Ibn al-Mubaarak said: “I wrote (narrations) from one thousand one hundred Shaikhs, and there was not amongst them anyone more excellent than Sufyaan.”

Shu`bah used to say: “Sufyaan is a better memorizer than me.

Warqaa· said: “ath-Thawree did not see the like of himself.”

Ahmad said: “No one takes precedence over him in my heart.”

al-Qattaan said: “I have never seen a better memorizer then him: if you asked him about a question or about a hadeeth which he did not possess, it would trouble him greatly.”

`Abdur-Razzaaq said: Sufyaan said: “I never stored anything in my heart and then found it letting me down.”

al-Awzaa`ee said: “No one whom the Ummah is united upon in their being pleased with him and holding him to be correct remains except for Sufyaan.”

Ibn al-Mubaarak said: “I do not know anyone upon the face of the earth who is more knowledgeable than Sufyaan.”

Wakee` said: “Sufyaan was an ocean.”

al-Qattaan said: “Sufyaan is above Maalik in everything.”

Aboo Usaamah said: “Whoever informs you that he has seen the like of Sufyaan, then do not believe him.”

Ibn Abee Dhi·b said: “I have not seen in Iraaq anyone who resembles your Thawree.”

ath-Thawree said: “I would love that I am saved regarding knowledge: so that it is neither for nor against me; and there is no action which I fear more for myself than it – meaning Hadeeth.”

Yahyaa ibn Yamaan said: I heard Sufyaan say: “The scholar is the doctor of the Religion and dirhams are the disease for the Religion. So if the doctor catches the disease, then when will he be able to treat others?!”

al-Khuraybee said: “I heard ath-Thawree say: “Seeking Hadeeth (itself) is not a preparation for death, rather it is an ailment which a man prescribes himself with.”

I (i.e. adh-Dhahabee) say: ‘He has spoken the truth, by Allaah. Seeking Hadeeth is something other than Hadeeth itself. So seeking Hadeeth is a term commonly used to cover a number of affairs which are additional to actually acquiring Hadeeth itself, and many of them are just steps towards knowledge; and most of these are affairs which the narrator of hadeeth becomes engrossed with, such as: acquiring fine manuscripts; seeking shorter chains; increasing the number of one’s Shaikhs; being overjoyed at titles and praise; and hoping for a long life so that he can narrate more; and loving to be alone in narrating something; and many affairs which are closely allied to personal goals, and not to actions for the Lord. So if your seeking the Prophetic Hadeeth is surrounded by these calamities, then when will you escape from them towards acting purely and sincerely for Allaah. Then if the knowledge of narrations can be tainted, then what do you think about the knowledge of logic, controversial debating, philosophy of the earlier peoples; which strip away Eemaan and produce doubts and throw a person into confusion. These were not, by Allaah, from the knowledge of the Companions, nor the Taabi`een, nor from the knowledge of alAwzaa`ee, ath-Thawree, Maalik, Aboo Haneefah, Ibn Abee Dhi·b, or Shu`bah; nor, by Allaah, were they known by Ibn al-Mubaarak; nor by Aboo Yoosuf who said: “Whoever seeks the Religion through rhetorical theology (al-kalaam) will become an evil heretic”; nor by Wakee`, Ibn Mahdee, Ibn Wahb, ash-Shaafi`ee, `Affaan, Aboo `Ubayd, Ibn al-Madeenee, Ahmad Aboo Thawr, al-Muzanee, al-Bukhaaree, al-Athram, Muslim, anNasaa·ee, Ibn Khuzaymah, Ibn Suraij, Ibn al-Mundhir, and their like. Rather their knowledge was the Qur·aan, the Hadeeth, Fiqh, Grammar, and the like. Yes Sufyaan also said, in what al-Firyaabee heard from him: “There is no action more excellent than seeking the Hadeeth, as long as the intention is correct regarding it.”

He said: And I heard him say: “If we wanted to narrate Hadeeth to you exactly as we heard it, then we would not narrate a single hadeeth to you.”

al-Firyaabee said: I heard Sufyaan say: “I entered upon al-Mahdee and I said: “It reached me that Ibn `Umar spent twelve deenars upon his Hajj, and you are involved in what you are involved in.” So he became angry and said: ‘Do you want me to be as you are?!’ So I said: ‘If you are not as I am, then at least reduce from what you are doing. “Damurah said: I heard Maalik say: “Iraaq used to wage war upon us with dirhams and garments, and then it waged war upon us with Sufyaan ath-Thawree.”

I say: The virtues of this Imaam occur in a volume complied by Ibn alJawzee; and I have abridged it and brought a good quantity of that in my ‘Taareekh’.

Saalih Jazarah said: “Sufyaan was a greater memorizer and had more hadeeth than Maalik. However Maalik carefully selected the narrators; and Sufyaan was a greater memorizer then Shu`bah. His ahaadeeth amounted to thirty thousand, whereas the ahaadeeth of Shu`bah were about ten thousand.

“Sufyaan was born in the year 97 H. He began seeking Hadeeth whilst he was a youth, since his father was one of the scholars of Koofah. He (Sufyaan) died in Basrah, in hiding from al-Mahdee, since he was one who spoke out with the truth and strongly criticized. He died in Sha`baan in the year 161 H -radiyallaahu `anhu.

It is authentic from Ma`daan: from ath-Thawree, regarding His Saying -He the Most High:

[Sooratul-Hadeed (57): 4]
[[Meaning: And He is with you]], so he said: “His knowledge,” and this is what is reported from a group of the people of Tafseer.

al-Laalikaa·ee in ‘as-Sunnah’: al-Mukhallis related to us: Abul-Fadl Shu`ayb ibn Muhammad related to us: `Alee ibn Harb ibn Bassaam related to us: I heard Shu`ayb ibn Harb say: I said to Sufyaan ath-Thawree:

‘Tell me a saying about the Sunnah, through which Allaah will benefit me, and when I stand in front of Him and He asks me about it I can say: ‘O my Lord! Sufyaan told this to me.’ So that I will be saved and you will be taken.’

He said: “Write: In the name of Allaah, the Extremely Merciful, the Bestower of Mercy. The Qur·aan is the Speech of Allaah. It is not created. It came from Him, and it will return to Him. Whoever says other than this then he is an Disbeliever; and Eemaan is statement and action and intention, it increases and decreases; and to give precedence to the two Shaikhs [i.e. Aboo Bakr and `Umar]…” until he said: “O Shu`ayb, what you have written will not benefit you until you hold wiping over the leather socks, and until you hold reciting ‘Bismillaahir-Rahmaanir-Raheem’ quietly (in the Prayer) to be better than reciting it loudly; and until you have Eemaan in Pre-Decree (al-Qadr); and until you hold praying behind every righteous or sinful (imaam); and that the Jihaad continues until the Day of Resurrection; and having patience under the flag of the ruler, whether he is tyrannical or just.”

So I said: ‘O Aboo `Abdillaah, is that every Prayer?’ He said: “No, rather the Jumu`ah Prayer, and the two `Eid Prayers: pray them behind whoever you reach. As for the rest of that, then you have a choice, so do not pray except behind one whom you trust in, and you know that he is from the people of the Sunnah.

If you stand before Allaah and He asks you about this, then say: “O my Lord, Sufyaan ibn Sa`eed related it to me; and then leave me to my Lord – the Mighty and Majestic.”

This is established from Sufyaan, and the Shaikh of al-Mukhallis is reliable -may Allaah have mercy upon them.

[‘Tadhkiratul-Huffaaz’ (1/203-207)]

[[For the full narration, and a longer biography of Sufyaan refer to the book ‘Mountains of Knowledge.’]]

Posted from  the Appendix of :
Tafseer Soorat-in-Naba’- from the works of numerous mufassireen.
Compiled and translated by Abu Talhah Dawud Burbank rahimahullaah

Related Links:

Aqeedah of Tawheed was the starting point of the Da’wah of Muhammad ﷺ – Shaykh Rabee’ ibn Haadee

Bismillaah

The Dawah of Muhammad (صلّى الله عليه وسلّم

The noblest of all the Prophets and the last of them, Muhammad ibn ‘Abdullaah (صلّى الله عليه وسلّم). The one sent with the greatest, most complete and most comprehensive message. The one whom Allaah sent as a mercy for the worlds, and as a bringer of good tidings and a warner, and as a Caller to Allaah with His permission, and a shining light. He did not leave anything good except that he guided his ummah to it and pointed it out to them, nor anything evil except that he warned them against it.

So which of the fundamentals of Islaam did this exalted Prophet begin with?

What was the starting point for his da’wah?

He (صلّى الله عليه وسلّم) began with what all the Prophets began with, and started where they started in their da’wah: calling to the ‘aqeedah of tawheed, and calling for all worship to be made purely and sincerely for Allaah alone. He began with the testification, “None has the right to be worshipped except Allaah, Muhammad is the Messenger of Allaah,” (Laa ilaaha illallaah Muhammadur Rasoolullaah). Can it be imagined that he or any of the other Prophets would begin with anything but this great principle, the foundation of all the divine Messages?! Allaah’s Messenger (صلّى الله عليه وسلّم) began with this fundamental principle, so the first thing which the people heard was, ‘Witness that none has the right to be worshipped except Allaah.’ So the proud and haughty said.

أَجَعَلَ الْآلِهَةَ إِلَٰهًا وَاحِدًا ۖ إِنَّ هَٰذَا لَشَيْءٌ عُجَابٌ  – وَانطَلَقَ الْمَلَأُ مِنْهُمْ أَنِ امْشُوا وَاصْبِرُوا عَلَىٰ آلِهَتِكُمْ ۖ إِنَّ هَٰذَا لَشَيْءٌ يُرَادُ

“The unbelievers said, ‘Has he made all that is to be worshipped a single God, who alone is to be called upon and hears all invocations. This is a very curious thing which we have not heard of.’ So the leaders amongst them went off saying to one another, ‘Continue in what you are upon and persist in worshipping your idols. He only says this to gain ascendancy over us.’”  [Soorah Saad (38):5-6]

He continued calling to this lofty principle and highest goal throughout the Meccan period of his Messengership, for thirteen years. He did not become weary or languid. He patiently bore all types of harm to propagate this principle, since no religious duties or pillars of Islaam were obligated upon him, except for the Prayer which was obligated in the tenth year of Prophethood, and apart from the excellent manners of keeping ties of relationship, truthfulness and chastity which he commanded his people with. However the core of his da’wah and the cause of dispute and opposition to him was that great fundamental principle. So Allaah charged this noble Prophet (صلّى الله عليه وسلّم) with the particular duty of establishing this great principle. Allaah, the Most High, says:

إِنَّا أَنزَلْنَا إِلَيْكَ الْكِتَابَ بِالْحَقِّ فَاعْبُدِ اللَّهَ مُخْلِصًا لَّهُ الدِّينَ  – أَلَا لِلَّهِ الدِّينُ الْخَالِصُ ۚ وَالَّذِينَ اتَّخَذُوا مِن دُونِهِ أَوْلِيَاءَ مَا نَعْبُدُهُمْ إِلَّا لِيُقَرِّبُونَا إِلَى اللَّهِ زُلْفَىٰ إِنَّ اللَّهَ يَحْكُمُ بَيْنَهُمْ فِي مَا هُمْ فِيهِ يَخْتَلِفُونَ

“Indeed We have sent down the Book to you, O Muhammad, with the truth, so worship Allaah alone making all religion purely and sincerely for Him. Indeed the religion that is free of all taint of shirk is alone what is acceptable to Allaah. As for those who take and invoke helpers and protectors besides Allaah, then they say, ‘We only worship them so that they should intercede for us and bring us nearer to Allaah.’ Indeed Allaah will establish judgement between them regarding the matters of religion about which they dispute.”  [Soorah az-Zumar (39):2-3]

Allaah, the Most High, says:

قُلْ إِنِّي أُمِرْتُ أَنْ أَعْبُدَ اللَّهَ مُخْلِصًا لَّهُ الدِّينَ  – وَأُمِرْتُ لِأَنْ أَكُونَ أَوَّلَ الْمُسْلِمِينَ –  قُلْ إِنِّي أَخَافُ إِنْ عَصَيْتُ رَبِّي عَذَابَ يَوْمٍ عَظِيمٍ – قُلِ اللَّهَ أَعْبُدُ مُخْلِصًا لَّهُ دِينِي

“Say, O Muhammad (صلّى الله عليه وسلّم), ‘Allaah has commanded that I should worship Him alone, purely and sincerely, not associating anything with Him, and I am commanded to be the first of this nation who submits to Him as a Muslim, making all worship purely for Him.’ Say, O Muhammad, ‘I fear should I disobey my Lord in this, the torment of a great Day.’ Say, ‘It is Allaah alone that I worship, making all of my worship purely and sincerely for Him, and not worshipping anything else besides Him.’”[Soorah az-Zumar (39):11-14]

قُلْ إِنَّ صَلَاتِي وَنُسُكِي وَمَحْيَايَ وَمَمَاتِي لِلَّهِ رَبِّ الْعَالَمِينَ – لَا شَرِيكَ لَهُ ۖ وَبِذَٰلِكَ أُمِرْتُ وَأَنَا أَوَّلُ الْمُسْلِمِينَ

“Say, O Muhammad (صلّى الله عليه وسلّم), ‘Indeed my Prayer, my sacrifice, my living and my dying are all purely and solely for Allaah, Lord of all the Worlds. There is no share of any of that for other than Him. That is what My Lord ordered me, and I am the first of this nation to submit to Allaah as a Muslim.’”[Soorah al-An’aam (6):162-163]

He also commanded him to call all of the people to fulfil and implement this principle, and to proceed upon it. Allaah, the Most High, says:

يَا أَيُّهَا النَّاسُ اعْبُدُوا رَبَّكُمُ الَّذِي خَلَقَكُمْ وَالَّذِينَ مِن قَبْلِكُمْ لَعَلَّكُمْ تَتَّقُونَ – الَّذِي جَعَلَ لَكُمُ الْأَرْضَ فِرَاشًا وَالسَّمَاءَ بِنَاءً وَأَنزَلَ مِنَ السَّمَاءِ مَاءً فَأَخْرَجَ بِهِ مِنَ الثَّمَرَاتِ رِزْقًا لَّكُمْ ۖ فَلَا تَجْعَلُوا لِلَّهِ أَندَادًا وَأَنتُمْ تَعْلَمُونَ

“O Mankind, single out your Lord with worship; He who created you and all those who came before you so that you may be of those who seek to avoid Allaah’s punishment and anger; those whom Allaah is pleased with. He Who has made the earth a resting place for you and has made the sky a canopy, and sent down rain from the sky, and brought out with it crops and fruits from the earth as provision for you. So do not set up rivals with Allaah in your worship whilst you know that you have no Lord besides Him.”  [Soorah al-Baqarah (2):21-22]

Allaah, the Most High, says:

وَإِلَٰهُكُمْ إِلَٰهٌ وَاحِدٌ ۖ لَّا إِلَٰهَ إِلَّا هُوَ الرَّحْمَٰنُ الرَّحِيمُ

“The God Who alone has the right to be worshipped is a Single God. So do not worship anything besides Him, nor associate anything in worship with Him, the Most Merciful, the Bestower of Mercy.”  [Soorah al-Baqarah (2):163]

Allaah, the Most High, says:

قُلْ يَا أَيُّهَا النَّاسُ إِنِّي رَسُولُ اللَّهِ إِلَيْكُمْ جَمِيعًا الَّذِي لَهُ مُلْكُ السَّمَاوَاتِ وَالْأَرْضِ ۖ لَا إِلَٰهَ إِلَّا هُوَ يُحْيِي وَيُمِيتُ ۖ فَآمِنُوا بِاللَّهِ وَرَسُولِهِ النَّبِيِّ الْأُمِّيِّ الَّذِي يُؤْمِنُ بِاللَّهِ وَكَلِمَاتِهِ وَاتَّبِعُوهُ لَعَلَّكُمْ تَهْتَدُونَ

“Say, O Muhammad (صلّى الله عليه وسلّم), to all of the people, ‘I am the Messenger of Allaah to you all. Allaah, to Whom belongs the dominion of the heavens and the earth and everything therein. None has the right to be worshipped but Him. He Who alone gives life and death. So affirm true faith in Allaah and in His sole right to worship, and believe in His Messenger, the Unlettered Prophet (Muhammad صلّى الله عليه وسلّم) who believes in Allaah and His Words, and follow him, so that you may be rightly guided.’”[Soorah al-A’raaf (7):158]

The Aayaat in this regard are very many, and what we have quoted is an example showing the methodology of Allaah’s Messenger (صلّى الله عليه وسلّم )   in calling to tawheed.

Then with regard to the Sunnah, there are many things clearly showing that Allaah’s Messenger (صلّى الله عليه وسلّم) began his da’wah with tawheed and completed it with it, and continued calling to it from the beginning to the end, throughout his (صلّى الله عليه وسلّم) life.

(1) ’Amr ibn ’Abasah as-Sulamee, radiyallaahu ‘anhu, who said,

“During the times of Ignorance I used hold that the people were upon error and futility, and they used to worship the idols, then I heard of a man in Makkah who received revelation. So I set out upon my riding beast and came to him. At that time he was in hiding due to oppression of his people. So I behaved in a way that enabled me to gain access to him in Makkah, which I did. So I said to him, ‘What are you?’ He replied, ‘I am a Prophet.’ So I said, ‘And what is a Prophet?’ He said, ‘Allaah has sent me as a Messenger.’ So I said, ‘And what is it that He has sent you with?’ He said, ‘I have been sent to order the joining of ties of relationship, to break the idols, so that Allaah is worshipped alone and nothing at all is associated in worship along with Him.’ So I said, ‘And who is with you upon this?’ He said, ‘A free man and a slave.’ He said, ‘And at that time Aboo Bakr and Bilaal were with him from those who believed in him…’“ 

[Reported by Muslim (Eng. trans. 2/395 no.1812) and Ahmad in al-Musand (4/112)]

(2) When ’Amr ibn al-’Aas and ’Abdullaah ibn Rabee’ah al-Makhzoomee went to an-Najaashee, the ruler of Abyssinia, to speak to him in order to incite him against the Muslims who had emigrated to Abyssinia, they said, ‘O king, some of our foolish youths have abandoned their religion and come to your land. They have split away from their own people and have not entered your religion. Rather they have come up with an innovated religion which is not known either to us or to you…’ So the Najaashee asked the Muslims, ‘What is this religion which you have split from your people and not entered my religion or the religion of any of these nations?!’ So Ja’far ibn Abee Taalib was the one who replied, and he said to him,

‘O king, we were a people from the people of ignorance who worshipped idols, and we ate unslaughtered meat and committed foul acts, and we cut off ties of relationship, treated our neighbours in an evil manner and the strong amongst us used to devour the weak. So we were upon that until Allaah sent a Messenger to us from amongst us. We knew his lineage, his truthfulness, his trustworthiness and his chastity. So he called us to Allaah, that we should single Him out and worship Him alone and renounce everything which we and our fathers used to worship besides Him, all stones and idols; he commanded us to speak the truth and to fulfil trusts; to join ties of relationship; to live in a good manner with our neighbours; to avoid forbidden acts and shedding blood; and he forbade us from foul acts and from falsehood; and he forbade us from unlawfully devouring the wealth of orphans and falsely accusing chaste women. He ordered us to worship Allaah alone and not to worship anything along with Him…’ He said, ‘So he told him the affairs of Islaam,’ ‘So we attested to his truthfulness and believed him and followed him in that which he came with. So we worshipped Allaah alone, and did not worship anything else besides Him, and we made forbidden that which He forbade us, and declared lawful that which He allowed for us. So our people became enemies to us and tortured us and tormented us to turn back from our religion to the worship of idols, and so that we should allow the filthy actions which we used to allow. So when they oppressed us, treated us cruelly and made it unbearable for us, and came between us and our religion, then we left and came to your land, and we preferred you to others and wished to live in your company, and we hoped that we would not be oppressed while with you…’” [1]

(3) Also amongst the questions which Hirqal (Heraclius) asked Aboo Sufyaan, at the time of the peace of Hudaybiyyah, about Allaah’s Messenger (صلّى الله عليه وسلّم) was that he asked Aboo Sufyaan, “What does he command you?” So Aboo Sufyaan replied, “He says,

Worship Allaah alone and do not worship anything else along with Him, and abandon what your fathers say. And he orders Prayer, charity, chastity and the joining of ties of relationship.’”

[Reported by al-Bukhaaree (Eng. trans. 1/7/no. 6) and it is a long hadeeth]

So these ahaadeeth clearly show us what the da’wah of Allaah’s Messenger (صلّى الله عليه وسلّم)  was in both the Makkan and Madinan periods.

Footnotes:

[1] Reported by Imaam Ahmad in his Musnad (1/202) and (5/290). Ahmad said, “Ya’qoob (meaning Ibraaheem ibn Sa’d az-Zuhree) narrated to us (reliable): My father narrated to us, from Muhammad ibn Ishaaq: Muhammad ibn Muslim ibn ’Ubaydillaah ibn Shihaab narrated to me: from Aboo Bakr ibn ’Abdir-Rahmaan ibn al-Haarith ibn Hishaam al-Makhzoomee:from Umm Salamah bint Abee Umayyah (meaning the Mother of the Believers, radiyallaahu ’anha).” It is a chain of narration that is fully saheeh, except for Muhammad ibn Ishaaq, but he clearly states that he heard it directly and so his narration is hasan (good and acceptable).


[Excerpted from the book : “The Methodology of the Prophets in Calling to Allaah – that is the way of wisdom and intelligence” – by Shaykh Rabee hafidhahullaah, translated by Dawud Burbank rahimahullah]

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Abdullaah ibn `Abbaas (radiyallaahu `anhumaa) – Siyar A`laamin Nubalaa of Imaam adh-Dhahabee | Dawud Burbank

Bismillaah

`ABDULLAAH IBN `ABBAAS -radiyallaahu `anhumaa

(Abridged from ‘Siyar A`laamin Nubalaa·’ of Imaam adh-Dhahabee)
Translated by Abu Talha Dawud Burbank rahimahullaah

“`Abdullaah ibn `Abbaas ibn `Abdul-Muttalib -radiyallaahu `anhumaa- the Imaam, the ocean of knowledge, the great scholar (habr) of the Ummah, and the Imaam of Tafseer.

Abul-`Abbaas, al-Haashimee, the son of the paternal uncle of Allaah’s Messenger (صَلَّى اللّٰهُ عَلَيْهِ وَسَلَّم), and the father of the khulafaa· [i.e. the later `Abbaasid caliphs.]

He was born in the mountain pass of Banoo Haashim, three years before the Hijrah. He accompanied the Prophet (صَلَّى اللّٰهُ عَلَيْهِ وَسَلَّم) for about thirty months, and Allaah’s Messenger (صَلَّى اللّٰهُ عَلَيْهِ وَسَلَّم) died when he was thirteen years old. The Prophet (صَلَّى اللّٰهُ عَلَيْهِ وَسَلَّم) supplicated for him that Allaah should grant him knowledge and understanding of the Religion, and should teach him explanation of the Book.

Khaalid al-Hadhdhaa· said: from `Ikrimah: from Ibn `Abbaas who said:

“The Prophet (صَلَّى اللّٰهُ عَلَيْهِ وَسَلَّم) stroked my head and supplicated for wisdom for me.”

-Aboo `Aasim: Shabeeb ibn Bishr related to us: `Ikrimah related to us: from Ibn `Abbaas who said:

“Allaah’s Messenger (صَلَّى اللّٰهُ عَلَيْهِ وَسَلَّم) went to relieve himself, then he moved away and found a covered pot (of water), so he said: << Who brought this? >> So `Abdullaah (ibn `Abbaas) said: “It was I”, so he said: << O Allaah teach him explanation of the Qur·aan. >> [Saheeh: ‘Sharhut-Tahaawiyyah’ (no. 180), ‘as-Saheehah’ (no. 2589)]

-al-A`mash: from `Abud-Duhaa: from Masrooq who said: Ibn Mas`ood said:

“What a fine explainer of the Qur·aan is Ibn `Abbaas! If he had reached our age, then none of us would have attained a tenth of his knowledge.”

-al-A`mash: from Aboo Waa·il:

“`Alee placed Ibn `Abbaas in charge of the Hajj, so he gave a khutbah that day which was such that if it had been heard by the Turks and the Romans they would have accepted Islaam. Then he recited Sooratun-Noor to them and began explaining it.”

He narrated a good number of narrations from the Prophet (صَلَّى اللّٰهُ عَلَيْهِ وَسَلَّم), and from `Umar. `Alee, Mu`aadh, his father al-`Abbaas, `Abdur-Rahmaan ibn `Awf, Aboo Sufyaan Sakhr ibn Harb, Aboo Dharr, Ubayy ibn Ka`b, Zayd ibn Thaabit, and a large number of others.

He recited Qur·aan with Ubayy (ibn Ka`b) and Zayd (ibn Thaabit). Mujaahid, Sa`eed ibn Jubayr, and a group took the recitation from him.

Those who narrated from him are: his son `Alee, the son of his brother `Abdullaah ibn Ma`bad, and his freed slaves: `Ikrimah, Miqsam, and Aboo Ma`bad Naafidh; and Anas ibn Maalik, Abut-Tufayl, Aboo Umaamah ibn Sahl, and his brother Katheer ibn `Abbaas; and `Urwah ibn az-Zubayr, `Ubaydullaah ibn `Umar, Taawoos, Abush-Sha`thaa· Jaabir, `Alee ibn al- Husayn, Sa`eed ibn Jubayr, Mujaahid ibn Jabr, al-Qaasim ibn Muhammad, Aboo Saalih as-Sammaan, Aboo Rajaa· al-`Utaaridee, Abul-`Aaliyah, `Ubayd ibn `Umayr and his son `Abdullaah `Ataa· ibn Yasaar, Ibraaheem ibn `Abdullaah ibn Ma`bad, and Arbadah at-Tameemee – the companion of the ‘Tafseer’, and Aboo Saalih Baadhaam, Taleeq ibn Qays al-Hanafee, `Ataa· ibn Abee Rabaah, ash-Sha`bee, al-Hasan, Ibn Seereen, Muhammad ibn Ka`b al-Qurazee, Shahr ibn Hawshab, Ibn Mulaykah, `Amr ibn Deenaar, `Ubaydullaah ibn Abee Yazeed, Aboo Jamrah Nasr ibn `Imraan ad-Duba`ee ad-Dahhaak ibn Muzaahim, Abuz-Zubayr al-Makkee, Bakr ibn `Abdullaah al-Muzanee, Habeeb ibn Abee Thaabit, Sa`eed ibn Abil-Hasan, Ismaa`eel as-Suddee, and many others besides them.

And ‘at-Tahdheeb’ mentions a hundred and ninety seven people who narrated from him.

-al-Madaa·inee: from Nu`aym ibn Hafs: that Aboo Bakr said:

“Ibn `Abbaas came to us in Basrah, and there was not anyone the like of him amongst the `Arabs in his body, his knowledge, his explanation , his handsomeness and his completeness.”

-`Abdur-Razzaaq: from Ma`mar who said:

“The greater part of the knowledge of Ibn `Abbaas was taken from three men: `Umar, `Alee and Ubayy ibn Ka`b –radiyallaahu `anhum.

-Aboo Bakr ibn `Ayyaash: from Muhammad ibn `Amr: from Aboo Salamah: from Ibn `Abbaas who said:

“I used to hear that a man would have a hadeeth, so I would go to him and sit until he came out. So then I would ask him; and if I had wished I could have got him to come out to me.”

-Zaa·idah: `Abdur-Rahmaan ibn `Abdullaah ibn al-Asbahaanee related to us: that `Abdullaah ibn Shaddaad, will you not be amazed? A boy came to me after I had laid down to take the noon siesta, and said: ‘There is a man at the door requesting permission to enter.’ So I said: “He must have come for some need, so grant him permission to enter.” He said: So he entered and said: ‘Will you not inform me about that man.’ So I said: “Which man?” So he said: ‘`Alee ibn Abee Taalib: when will he be returned to life?’ So I said: “Subhaan Allaah! (I declare Allaah free of all imperfections!) When everybody in the graves is resurrected.” So he said: ‘I do not see except that you are saying the same as those stupid people.’ So I said: “Get him out or I will beat him.”

-Ma`mar: from Qataadah: from Mutarrif who said: “I heard Ibn `Abbaas say:

“Revising knowledge for an hour is better than spending the whole night awake (in Prayer).”

His mother was Ummul-Fadl Lubaabah bint al-Haarith ibn Huzn ibn Bujayr al-Hilaaliyyah, descended from Hilaal ibn `Aamir.

He had a group of children; the eldest being al `Abbaas -after whom he took his kunyah; and `Alee -the father of the khulafaa· and he was the youngest of them, and al-Fadl, and Muhammad, and `Ubaydullaah, and Lubaabah and Asmaa·.

He was a person who was pleasant-looking and handsome, tall in stature, imposing, complete intellect, quick in understanding, a man complete in his characteristics.

His children al-Fadl, Muhammad and `Ubaydullaah died without offspring; whereas Lubaabah produced children and descendants from her husband `Alee ibn `Abdullaah ibn Ja`far ibn Abee Taalib; and his other daughter Asmaa·, who was married to her paternal cousin `Abdullaah ibn `Ubaydullaah ibn al-`Abbaas, gave birth to Hasan and Husayn.

Ibn `Abbaas went with his parents to the place of Hijrah [al-Madeenah] in the year of the Conquest, having accepted Islaam before that. So it is established from him that he said: “I and my mother were from the weak ones (who were excused from migrating): I was a child and my mother from the women.”

Khaalid al-Hadhdhaa·: from `Ikrimah: from Ibn `Abbaas that he said:

“The Prophet (صَلَّى اللّٰهُ عَلَيْهِ وَسَلَّم) wiped my head and supplicated for wisdom for me.

[[al- Bukhaaree’s narration (no. 75) is: “Once the Prophet (صَلَّى اللّٰهُ عَلَيْهِ وَسَلَّم) embraced me and said: << O Allaah bestow upon him knowledge of the Book >>.]]

Ibn Shihaab narrated: from `Ubaydullaah: from Ibn `Abbaas who said:

“I came riding an ass, and I was close to puberty, and Allaah’s Messenger (صَلَّى اللّٰهُ عَلَيْهِ وَسَلَّم) was leading the people in Prayer in Minaa.” [[al-Bukhaaree: no. 492]…

Aboo Sa`eed ibn Yoonus said: Ibn `Abbaas went on military expedition to Africa with Ibn Abee Sarh; and fifteen of the people of Egypt narrated from him.”

Aboo `Abdillaah ibn Mandah said:

“His mother was Ummul-Fadl, the sister of Ummul-Mu·mineen Maymoonah, and he was born two years before the Hijrah.”

He was light-skinned and tall; his complexion was tinged with yellow. He was stout and he was handsome, fair of face, and he had hair up to the ears. He dyed with henna, and the Prophet (صَلَّى اللّٰهُ عَلَيْهِ وَسَلَّم) supplicated for wisdom for him.

I say: He was the maternal cousin of Khaalid ibn al-Waleed al- Makhzoomee.

Sa`eed ibn Saalim narrated: Ibn Jurayj narrated to us, saying: we were sitting with `Ataa· in al-Masjidul-Haraam and were speaking about Ibn `Abbaas. So `Ataa· said:

“I never see the moon on the fourteenth night [[i.e. when full and bright]] except that it reminds me of the face of Ibn `Abbaas.”

Ibraaheem ibn al-Hakam ibn Abaan narrated: from his father: from `Ikrimah who said:

“When Ibn `Abbaas passed along a path-way the women in the walled gardens would say: ‘Is it musk that has gone by, or was it Ibn `Abbaas?’.”…

Hammaad ibn Salamah and others narrate: from `Abdullaah ibn `Uthmaan ibn Khuthaym: from Sa`eed ibn Jubayr: from `Abdullaah [Ibn `Abbaas who said:

“I spent the night in the house of my maternal aunt Maymoonah and I placed some water for the Prophet (صَلَّى اللّٰهُ عَلَيْهِ وَسَلَّم) to take a bath, so he said: << Who has placed this? >> So they said: ‘`Abdullaah’, so he said: << O Allaah grant him knowledge of explanation, and grant him understanding of the Religion. >> [[Saheeh: Ahmad, at-Tabaraanee…]]

Aboo Zur`ah ad-Dimashqee reports in his ‘Taareekh’ from Ibn `Umar that he said:

“He [i.e. Ibn `Abbaas] is the most knowledgeable of the people regarding that which Allaah sent down to Muhammad.”

Aboo Nu`aym reports in ‘al-Hilyah’ from Shaqeeq who said:

“Ibn `Abbaas delivered a khutbah to us whilst he was in charge of the Hajj. So he started reciting Sooratul-Baqarah. So he would recite and then explain. So I began saying to myself: I have never seen or heard the speech of a man the like of it; if the Persians and the Romans were to hear it they would enter into Islaam. ….

Saalih ibn Rustum al-Khazzaaz narrated: from Ibn Abee Mulaykah: I accompanied Ibn `Abbaas from Makkah to al-Madeenah. So when he camped at a place he would spend half of the night standing in Prayer. So Ayyoob asked him: ‘How had his recitation used to be?’ He said: He recited:

وَجَاءَتْ سَكْرَةُ الْمَوْتِ بِالْحَقِّ ۖ ذَٰلِكَ مَا كُنتَ مِنْهُ تَحِيدُ

[[Meaning: And the stupor of death will come in truth: this is what you sought to flee from]]. [Soorah Qaaf (50): 19]

So he would recite it slowly and carefully, and be sobbing a great deal.”

Ibn Jurayj narrated: from Ibn Abee Mulaykah: that Ibn `Abbaas said: “The people have passed away and the apes remain.” It was said: ‘What are the ‘apes’?’ So he replied: “Those who resemble the people but are not people.”

Ibn Taawoos narrated: from his father: from Ibn `Abbaas:

“Mu`aawiyah said to me: ‘Are you upon the way of `Alee?!’ So I replied: ‘No, nor upon the way of `Uthmaan. I am upon the way of Allaah’s Messenger (صَلَّى اللّٰهُ عَلَيْهِ وَسَلَّم).”

From Taawoos who said:

“I did not see anyone greater in the respect they showed to Allaah’s prohibitions than Ibn `Abbaas [and whenever I remember him I wished I would weep].

Jareer ibn Haazim narrated: from Ya`laa ibn Hakeem: from `Ikrimah: from Ibn `Abbaas who said:

“When Allaah’s Messenger (صَلَّى اللّٰهُ عَلَيْهِ وَسَلَّم) passed away, I said to a man from the Ansaar: “Come let us ask questions of the Companions of Allaah’s Messenger (صَلَّى اللّٰهُ عَلَيْهِ وَسَلَّم) because they are many at this time.” So he said: ‘How surprising of you, O Ibn `Abbaas! Do you think that the people will come to need you, when there are amongst the people the Companions of the Prophet (صَلَّى اللّٰهُ عَلَيْهِ وَسَلَّم) those whom you see?!’ So he left that ,and I began asking. So whenever I heard that a man had a hadeeth I would go to him whilst he was taking the noon siesta. So I would place my cloak as a pillow at his door, and the wind would blow dust over me. Then the man would come out and see me and say: “O cousin of Allaah’s Messenger! Why didn’t you send a message so that I should come to you?’ So I would say: “It is more fitting that I should come to you and ask you.” So the man [of the Ansaar] remained until he found the people gathering around me, so he said ‘This youth was more intelligent than me.’”

`Abdul-Malik ibn Abee Sulaymaan narrated from Sa`eed ibn Jubayr who said:

“Some men of the Muhaajiroon felt that they had a grievance with `Umar because of the fact that he brought Ibn `Abbaas close to him [in gatherings] and did not do so with them; and he used to question him. So `Umar said: “Today I will show you something that will cause you to recognize his excellence.” So he asked them about this Soorah:

إِذَا جَاءَ نَصْرُ اللَّهِ وَالْفَتْحُ

[When comes the Help of Allah (to you, O Muhammad (Peace be upon him) against your enemies) and the conquest (of Makkah)] [Sooratun-Nasr (110)]

So some of them said: ‘It is a command from Allaah for His Prophet that when he saw them entering into Allaah’s Religion in crowds he was to praise Him and seek His forgiveness.’

So `Umar said: ‘O Ibn `Abbaas! Speak!’ So he said: “He informed him when he was going to die. Meaning: It will be a sign for the approach of your death, so praise your Lord and seek His forgiveness.” [[So `Umar said: I do not know about it except what you have said.]]

Yazeed ibn Ibraaheem narrated: from Sulaymaan al-Ahwal: from Taawoos: from Ibn `Abbaas that he said:

“Concerning a single matter I would ask thirty of the Companions of the Prophet (صَلَّى اللّٰهُ عَلَيْهِ وَسَلَّم).”

[Its chain of narration is ‘Saheeh’…]

From `Ikrimah: I heard Mu`aawiyah say to me:

“Your master [i.e. Ibn `Abbaas], by Allaah, is the most knowledgeable one of those who have died and those who are alive.”

And it is related from `Aa·ishah that she said:

“The most knowledgeable person about the Hajj who remains is Ibn `Abbaas.”

I say: And he used to hold Hajj Tamattu` as being what is essential.

..Ibn Jurayj narrated: from Taawoos who said:

“I did not see anyone with more piety than Ibn `Umar, nor anyone more knowledgeable than Ibn `Abbaas.”

Mujaahid said:

“I never saw anyone the like of Ibn `Abbaas; and he was, at the time he died, the great scholar of this Ummaah.”

al-A`mash narrated: from Mujaahid who said:

“Ibn `Abbaas used to be called ‘the ocean’ (al-Bahr) because of his extensive knowledge.”…

Masrooq narrated, saying:

“When I would see Ibn `Abbaas I would say: ‘He is the most handsome of the people’, and when he uttered something I would say: ‘He is the most eloquent of the people’, and when he talked I would say: ‘He is the most knowledgeable of the people.’

al-Qaasim ibn Muhammad said: “I never saw anything futile in the gathering of Ibn `Abbaas.”…

Aboo `Awaanah narrated: from Abul-Juwayriyah who said:

‘I saw the Izaar of Ibn `Abbaas half way down his shins, or above that and he had a roman cloak upon him and he was praying.’…

Ibn Hazm said in his book ‘al-Ihkaam’: Aboo Bakr Muhammad ibn Moosaa ibn Ya`qoob ibn al-Ma·moon, one of the imaams of Islaam, gathered together the verdicts of Ibn `Abbaas in twenty volumes.

The debate of Ibn `Abbaas -radiyallaahu `anhumaa- with the Khawaarijee which resulted in the majority of them returning from their innovation to the truth:

AT-TABARAANEE reported in ‘al-Mu`jamul Kabeer’ (no. 10598): “Ishaaq ibn Ibraaheem ad-Dabaree narrated to us: from `Abdur-Razzaaq. Further Isnaad: And `Alee ibn `Abdil-`Azeez narrated to us: Aboo Hudhayfah Moosaa ibn Mas`ood narrated to us: both of them from `Ikrimah ibn `Ammaar that Aboo Zameel al-Hanafee narrated to us: that `Abdullaah ibn `Abbaas narrated to us, saying:

“When the (Khawaarij) separated themselves off in Haarooraa and gathered themselves together in some abode. So I said to `Alee: “O Ameerul Mu·mineen pray the Prayer in its earliest time so that I can then go and speak to those people.” So he said: ‘I fear for you from them.’ So I dressed in the best clothes I could and wore this Yemeni cloak. So I went to them and entered upon them whilst they were resting at the time of the start of the afternoon heat. So I entered upon a people who were such that I have never seen a people who strove harder in worship than them. Their hands were like the knees of camels, and their faces were scarred with the traces of prostration. So when I entered they said: ‘Welcome, O Ibn `Abbaas, what has brought you here?’ So he said: “I came to narrate to you from the Companions of Allaah’s Messenger (صَلَّى اللّٰهُ عَلَيْهِ وَسَلَّم): the Revelation came down and they know best about its explanation.” So some of them said: ‘Don’t speak with him’ and others said: ‘Rather we will speak with him.’ He said: I said: “Tell me the criticism you have of the son of the uncle of Allaah’s Messenger (صَلَّى اللّٰهُ عَلَيْهِ وَسَلَّم), his son in law, and the first of those who believed in him; and the Companions of Allaah’s Messenger (صَلَّى اللّٰهُ عَلَيْهِ وَسَلَّم) are along with him.” They said: ‘We criticize him for three things.’ I said: “What are they?”

They said: ‘The first of them is that he caused men to pass judgement in Allaah’s Religion, whereas Allaah said:

إِنِ الْحُكْمُ إِلَّا لِلَّهِ

[[Meaning: Judgement is only for Allaah]].’ [Soorah Yoosuf (12): 40]

He said: “And what else?”

So they said: ‘He fought but did not take any females captured as slaves girls, nor did he seize war-booty. So if the enemy were Disbelievers, then their property was lawful for us; and if they were Believers, then it was forbidden for us to shed their blood.’

He said: I said: “And what else?”

They said: ‘He erased his title ‘Ameerul-Mu·mineen’ (chief of the Believers), so if he is not the chief of the Believers, then he must be the chief of the Disbelievers.’

He said: I said: “What do you think if I recite to you from the decisive Book of Allaah, and I narrate to you from the Sunnah of your Prophet (صَلَّى اللّٰهُ عَلَيْهِ وَسَلَّم) that which you cannot deny, will you turn back?” They said: ‘Yes’. He said: So I said:

“As for your saying that he caused men to judge in Allaah’s Religion, then He says:

يَا أَيُّهَا الَّذِينَ آمَنُوا لَا تَقْتُلُوا الصَّيْدَ وَأَنتُمْ حُرُمٌ ۚ وَمَن قَتَلَهُ مِنكُم مُّتَعَمِّدًا فَجَزَاءٌ مِّثْلُ مَا قَتَلَ مِنَ النَّعَمِ

up to His Saying:

 يَحْكُمُ بِهِ ذَوَا عَدْلٍ مِّنكُمْ

[[Meaning: O you who believe, do not kill game whilst in a state of ihraam; and whoever of you does that intentionally, then the penalty is a sacrifice equal to the animal killed, as adjudged by two just men among you.]] [Sooratul-Maa·idah (5): Aayah 95]

And said, with regard to a woman and her husband:

وَإِنْ خِفْتُمْ شِقَاقَ بَيْنِهِمَا فَابْعَثُوا حَكَمًا مِّنْ أَهْلِهِ وَحَكَمًا مِّنْ أَهْلِهَا

[[Meaning: If you fear a breach between the husband and wife then send an arbitrator from his family and an arbitrator from her family]] [Sooratun-Nisaa· (4): 35]

I adjure you by Allaah; does the judgement of men for the sparing of their blood and their persons and rectification of relations between them have more right, or their judgement with regard to a rabbit whose price is a quarter of a dirham?” They said: ‘O Allaah: For sparing their blood and rectifying between them.’ He said: “Have you abandoned this criticism?” They said: ‘O Allaah, yes.’

Then as for your saying that they fought but did not take captured females as slave-girls and did not take war-booty: then would you take your mother as a slave-girl and make lawful from her that which you make lawful regarding other then her, for in that case you would be Disbelievers; and if you claim that she [i.e. `Aa·ishah-radiyallaahu `anhaa] is not your mother, then you are Disbelievers and have left Islaam because Allaah -the Mighty and Majestic-says:

النَّبِيُّ أَوْلَىٰ بِالْمُؤْمِنِينَ مِنْ أَنفُسِهِمْ ۖ وَأَزْوَاجُهُ أُمَّهَاتُهُمْ

[[Meaning: The Prophet has more right upon the Believers than their own selves, and his wives are as their mothers]] [Sooratul-Ahzaab (33): 6]

so you are between two deviations and may choose whichever of them you please. Do you abandon this argument?” They said: ‘O Allaah, yes.’

He said: “As for your saying that he erased his title of ‘Ameerul- Mu·mineen’, then Allaah’s Messenger (صَلَّى اللّٰهُ عَلَيْهِ وَسَلَّم) called, on the day of Hudaybiyyah to write an agreement between him and them. So he said: << Write: This is the judgement agreed to by Muhammad, the Messenger of Allaah. >> So they said: ‘By Allaah, if we knew you to be Allaah’s Messenger we would not prevent you from the House, nor would we have fought against you. But rather write: Muhammad the son of `Abdullaah.’ So he said: << By Allaah I am the Messenger of Allaah even if you reject me. Write, O `Alee: Muhammad the son of `Abdullaah. >> So Allaah’s Messenger (صَلَّى اللّٰهُ عَلَيْهِ وَسَلَّم) was more excellent than `Alee. So do you abandon this criticism?” They said: ‘O Allaah, yes.’

So twenty thousand of them returned and four thousand remained and were killed.”

[Hasan: ‘as-Saheehul-Musnad min Fadaa·ilis-Sahaabah’ of Mustafaa al- `Adawee (pp. 427-428)].

Ibn `Abbaas died in Taa·if in the year 68 H, and Muhammad ibn al- Hanafiyyah [the son of `Alee ibn Abee Taalib and Khawlah bint al- Hanafiyyah] lead the funeral prayer over him, and said: “Today the wise scholar (rabbaanee) of this Ummah has died.” -radiyallaahu `anhumaa.

Posted from  the Appendix of :
Tafseer Soorat-in-Naba’- from the works of numerous mufassireen.
Compiled and translated by Abu Talhah Dawud Burbank rahimahullaah

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