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Saying “wa maghfiratuh” – Shaykh al-Albaani

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Source: silsilat ul-hudaa wa nnoor – the series of guidance and light – tape no. 253

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Question #2: “What is the authenticity of adding wa maghfiratuh[1] in offering thesalaam and responding to it?”

Shaykh al-Albaani (rahimahullaah) answers:

“There is no addition (of wa maghfiratuh) in the hadeeth with respect to offering the salaam; i.e., if a person starts with offering the salaam, he ends at wa barakaatuh: asalaamu ‘alaykum wa rahmatullaahi wa barakaatuh. And thehadeeth that has come – or in more precise words, (the hadeeth) that was narrated – (stating) that at the fourth time, the fourth of them said, asalaamu ‘alaykum wa rahmatullaahi wa barakaatuh wa maghfiratuh, then this is a weak narration. As for the addition (of wa maghfiratuh) in the response to wa barakaatuh, then it is established; i.e., a man says, asalaamu ‘alaykum wa rahmatullaahi wa barakaatuh, then we add wa maghfiratuh in the response…

It is in agreement with the noble Qur’aan (with) the saying ‘When you are greeted with a greeting, greet in return with what is better than it, or (at least) return it equally.’[2] So if the greeter gives the salaam, saying asalaamu ‘alaykum wa rahmatullaahi wa barakaatuh, the aayah that stated ‘greet in return with what is better than it’ is not invalidated; this command still exists, which is (followed by saying) wa maghfiratuh. This addition (with respect to responding) has also been mentioned in…narrations established from some of the Companions.

So we have brought out a conclusion whose summary is that adding wa maghfiratuh in the response is allowed and starting (the salaam with it) is not allowed.”

[1] saying ‘and His Forgiveness’ after the greeting ‘may Peace, Mercy and Blessings of Allaah be upon you’
[2] Surat un-Nisaa, 4:86

~

asaheeha translations

The Permissible Lying – Shaykh al-Albaani

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source: silsilat ul-ahaadeeth is-saheeha – the series of authentic narrations –hadeeth no. 545

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Umm Kulthum bint ‘Uqbah (radi Allaahu ‘anhaa) said: “the Prophet (sallAllaahu ‘alayhi wa sallam) allowed lying in three (situations): during war, in reconciling between people, and the speech of a man to his wife. {In another narration:} the speech of a man to his wife and the speech of a woman to her husband.”

~*~*~*~

Shaykh al-Albaani (rahimahullaah) comments:[1]

“I say, it is not part of the permissible lying that (the man) promises (his wife) something that he does not intend to fulfill for her, or he tells her that he bought such and such thing for her with such and such price – i.e., more than the real (price) – for the purpose of pleasing her, because that may be revealed to her; then it will be a reason for her to think badly of her husband, and that is part of corruption, not rectification.”

[1] this commentary was taken from Silsilat ul-Ahaadeeth is-Saheeha #498

~

asaheeha translations

Deeds Multiplying in Ramadhaan – Shaykh al-Albaani

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Source: silsilat ul-hudaa wa nnoor – the series of guidance and light – tape no. 693

Question #11: “Are good deeds multiplied in general during Ramadhaan and likewise evil deeds?”

Shaykh al-Albaani (rahimahullaah) answers:

“This question is also often brought up regarding Makkah and the one residing in Makkah, whether he is a foreigner or a Makkan; are good deeds and evil deeds multiplied over there? The answer: there isn’t any text in the Islamic legislation clearly (stating) that good deeds are multiplied, and likewise evil deeds, due to the excellence of a (certain) place or the excellence of a (certain) time; excellence of a place like Makkah and Madinah for example (and) excellence of a time like this month of ours, the month of Ramadhaan. There isn’t any clear text about good deeds or evil deeds being multiplied (in such cases). But some of the scholars, by way of deduction, say that they are multiplied – by way of deduction, i.e., not based on a text but rather by way of ijtihaad.[1] So if someone says that good deeds are multiplied, there is no harm in that because it is the saying of some of the scholars. But it is not allowed to be absolutely certain about that due to the nonexistence of (relevant evidence mentioned in) the holy text which ‘falsehood cannot come to from before it or behind it.’”[2]

[1] independent reasoning
[2] Surah Fussilat, 41:42

~

asaheeha translations

Rulings on the Prostrations of Forgetfulness – Shaykh al-Albaani

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Q: “What is the criterion for this forgetting (due to which we must perform the two prostrations of forgetfulness)? Is it any forgetting in prayer even if he, for example, adds something, omits something…?”

Shaikh al-Albaani: “Anything, if one forgets.”

Q: “Even if it is a sunnah?”

Shaikh al-Albaani: “Even if it is a sunnah.”

* * *

Q: “Are the prostrations of forgetfulness before the tasleem or after the tasleem?”

Shaikh al-Albaani:

“For all prostrations of forgetfulness, one has the choice between prostratingbefore the tasleem or after the tasleem. And the detailed explanation mentioned in some, especially Hanbali, books that it is before the tasleem for additions and after the tasleem for omissions – this is baseless. Those who say so saw some cases to which such an explanation can be applied, however there are also cases that nullify this explanation. Therefore, one has the choice between performing the tasleem then prostrating, or prostrating then performing the tasleem of exiting the prayer.”

 * *

Shaikh al-Albaani:

“…When all the hadeeths are gathered together, it becomes clear that one who forgets in prayer has a choice: if he wants, he (first) performs the tasleem and that is absolutely better; or if he wants, he does not perform the tasleem except after completing the two prostrations of forgetfulness.”

* * *

Q: “During the prostrations of forgetfulness and the sitting between the two prostrations, is there any particular dhikr or is it the same as…?”

Shaikh al-Albaani: “The same as these (usual ones).”

Q: “The same as these i.e. tasbeeh and rabb-ighfir lee.”

Shaikh: “Yes, there isn’t anything special.”

* * *

Q: “Does one’s prayer become invalid if one intentionally leaves out the prostrations of forgetfulness?”

Shaikh al-Albaani:

“If he intentionally leaves them out, the prayer does not become invalid; however he will be a sinner because of his leaving out the two prostrations of forgetfulness that the Messenger ﷺ  ordered (us) to perform.”

[silsilat ul-hudaa wa nnoor 183/6, 133/12, 259/7, 406/10 & 81/3 / asaheeha translations]

Praying at Graves – Shaykh al-Albaani

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source: fataawaa jeddah, tape no. 13/4
asaheeha translations

Question: “How do we reconcile between the Prophet’s (sallAllaahu ‘alayhi wa sallam) prohibition of praying in the graveyard and his praying over the grave of the woman who used to sweep the mosque?”

Shaikh al-Albaani (rahimahullaah):

“There is no contradiction between the two hadeeths, and all praise is due to Allaah. The first hadeeth with the prohibition of praying in the graveyard is as his  (‘alayhi ssalaam) saying in Saheeh Muslim: ‘Don’t sit on graves and don’t pray towards them.’[1] So the prohibition of praying in the graveyard, i.e. praying towards the graves, is because prayer must be sincerely for the Face of Allaah (tabaarak wa ta’aala) without any glorification for other than Allaah corrupting it or being mixed with it,  as that is one type of shirk.[2] So if a Muslim begins to pray to Allaah while facing the grave, there is an obvious suspicion that this person at least intends – as many of the ignorant people do in this era – to seek blessing from this dead person by means of his prayer and by means of his seeking nearness to Allaah (‘azza wa jal) with his prayer. Thus, he has fallen into some shirk,  and he may go too far into it such that his situation reaches the point where it would expel him from the circle of Islaam, and refuge is sought in Allaah. This meaning is what should be considered with regard to the Messenger’s (‘alayhi ssalaam) prohibition of praying in the graveyard or praying towards the grave.

As for praying over the dead person while he is in his grave, then this is something else. It has no connection with (the previous situation of) praying to Allaah – Who is alone with no partner – while facing the grave of the dead person, the intention of which is not so that Allaah forgives him, has mercy on him, as is the implied purpose when supplicating over the dead person.

Therefore, praying over the dead person while he is in his grave is one thing, and praying to Allaah (‘azza wa jal) while facing the grave is another thing. This (the latter) is what is prohibited and that (the former) is what is allowed, so there is no contradiction between this and that.”

[1] Saheeh Muslim #972
[2] associating partners with Allaah

Allaah is the Creator of both Good and Evil – Shaykh al-Albaani

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The Prophet ﷺ said: “If you marry a woman or buy a slave, place your hand on her forehead, say ‘bismillaah’ and supplicate for blessing and say:

اللَّهُمَّ إِنِّي أَسْأَلُكَ مِنْ خَيْرِهَا وَخَيْرِ مَا جَبَلْتَهَا عَلَيْهِ وَأَعُوذُ بِكَ مِنْ شَرِّهَا وَشَرِّ مَا جَبَلْتَهَا عَلَيْهِ

(O Allaah, indeed I ask You for the good in her and the good characteristics that You created in her, and I seek refuge in You from the evil in her and the evil characteristics that You created in her)

And if you buy a camel, place your hand on top of its hump and say the same.”[1]

Shaikh al-Albaani:

“This hadeeth has evidence that Allaah is the Creator of good and evil, contrary to those – such as the Mu`tazilah and others – who hold that evil is not from His creation تبارك وتعالى. There is nothing in Allaah’s being Creator of evil that contradicts His Perfection تعالى, rather it is from His Perfection تبارك وتعالى. Details of that are present in comprehensive volumes, one of the best being the bookShifaa ul-`aleel fi l-qadhaa.i wa l-qadari wa tta`leel by Ibn ul-Qayyim, so look through it if you wish.

And is this supplication legislated when buying something like a car? My answer is: yes, due to the good that is hoped from it and the evil that is feared from it.”

[1] Saheeh Abu Daawood 2160, Saheeh al-Jaami` 360 and others

[aadaab uz-zifaaf 20-21 / asaheeha translations]

~ asaheeha translation

Women Using Makeup – Shaykh al-Albaani

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Source: silsilat ul-hudaa wa nnoor – the series of guidance and light – tape no. 697

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Question #3: “Is it allowed for the woman to put on make-up if she leaves her house wearing the hijaab?”

Shaykh al-Albaani (rahimahullaah) answers:

“It is not permissible for the woman who does not wear hijaab, let alone who wears hijaab, to use the makeup of the disbeliever, the make-up of the rebellious and disobedient (to Allaah). When were you aware of some women’s adornment called by a name for which Allaah did not send down an authority: ‘make-up’? This is a word that we don’t know, not us nor your forefathers from before. Rather, it is a foreign word expressing an adornment for the rebellious and disobedient women of Europe; and our women – except those of them whom Allaah protects – unfortunately imitate decorating themselves with this adornment which the Islamic society is being affected by, namely make-up. So it is not permissible for the woman. And this reality is one of the strange ironies: in the road we see a woman wearing a decent hijaab (but) I don’t say the Islamically legislated hijaab; she ties what they call the ‘ishaarb’ – or khimaar which is the (correct) Arabic word – covering her hair, her neck and so on, but she has face powder and lipstick on. This (wearing the hijaab) is against this (wearing make-up): two contradictory, conflicting matters that do not go together. What is the reason (for this type of occurrence)? It is one of two things: either ignorance and heedlessness of the Islamically legislated ruling or it is due to the women’s following of the whisperings of shaytaan.

Therefore, we firstly remind the women who suffer from this make-up. Then secondly, we remind the guardians of women such as a father or a husband or a brother, due to the fact that (the Prophet) (‘alayhi ssalaat wa ssalaam) said: ‘Everyone of you is a shepherd and everyone of you is responsible for his flock. So the man is a shepherd and he is responsible for his flock-’[1] to the end of thehadeeth. Thus, the Arabic or general proverb states: ‘The horse is from the horseman.’ So you, the husband of the woman, it is not permissible for you to allow her to go out in this manner which puts to trial the middle-aged men, let alone the young men! And you, O man, O father, O brother, are supposed to be very jealous. Why? Because the Prophet (sallAllaahu ‘alayhi wa aalihi wa sallam) used to say: ‘A duyyooth will not enter Paradise.’[2] Why? Who is a duyyooth? He is the one who does not guard his womenfolk jealously.”

[1] Saheeh al-Bukhaari # 893
[2] Saheeh at-Targheeb # 2071

~

asaheeha translations

Eating While Standing – Shaykh al-Albaani

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We should not eat while standing

Q: “Is it allowed to eat while standing?”

Shaikh al-Albaani:

“I say, there is no text about the prohibition of eating while standing like there occurs the text prohibiting drinking while standing. But there is a narration from Anas bin Maalik رضي الله عنه that when he narrated to those around him in a gathering that the Prophet ﷺ prohibited drinking while standing, someone said to him: ‘What about eating (while standing)?’ He replied: ‘It is worse.’

I say here, we should follow this Companion because we don’t have anything with which we can contradict him. But what is the distinction between eating while standing and eating while walking? Eating while walking is allowed, because there is text clearly stating that they used to eat while walking during the time of the Prophet ﷺ. As for eating while standing, there is no text regarding it from the Prophet ﷺ, neither negative nor positive. All we have is this authentic narration from Anas bin Maalik and this is what we act upon.

Moreover, maybe some of you noticed in these times that it has become a fashion for the disbelievers to eat while standing although chairs are present; but they don’t sit on them out of pride. So then, the previous ruling is further strengthened. I say, we are with the narration of Anas, because Anas knew what we don’t know, and because the disbelievers nowadays and the Muslims who imitate them eat while standing, so we differ from them.”

[silsilat ul-hudaa wa nnoor 246/7 / asaheeha translations]

Remembering Allaah Morning and Evening – Shaykh al-Albaani

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Source: silsilat ul-hudaa wa nnoor – the series of guidance and light – tape no. 192

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Question #6: “When is the time for the adhkaar[1] of the morning and evening?”

Shaykh al-Albaani (rahimahullaah) answers:

“The adhkaar of the evening are (made) after ‘asr, and the adhkaar of themorning are (made) after fajr.”

[1] words of remembrance of Allaah

~

asaheeha translations

Eating with Three Fingers – Shaykh al-Albaani

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Source: silsilat ul-hudaa wa nnoor – the series of guidance and light – tape no. 692

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Question #6: “Is it sunnah to eat with three fingers generally with respect to all food or specifically with thareed[1] only?”

Shaykh al-Albaani (rahimahullaah) answers:

“There isn’t, in the Sunnah mentioned from the Prophet (sallAllaahu ‘alayhi wa aalihi wa sallam), that which will help us to answer this question. All there is, is that the Prophet (sallAllaahu ‘alayhi wa aalihi wa sallam) used to eat with three fingers; but that which is necessary for us to say about this hadeeth with regard to its fiqh (understanding) is that:

Firstly, this hadeeth does not mean to determine that it is not permissible for the Muslim to eat by other means like the well-known spoons today. Rather, it only means that if the Muslim eats a food that can be eaten with three fingers, then he (should) not show that he is greedy with the food such that he eats with the whole handful while he is able to eat like the Messenger of Allaah (sallAllaahu ‘alayhi wa aalihi wa sallam) used to eat, with three fingers. Secondly, it is known that gravy of meat, for example, cannot be eaten with three fingers; so there it is necessary (to use) other means to eat it. And this is from the worldly affairs and not from the affairs of the religion, which the Messenger of Allaah (sallAllaahu ‘alayhi wa aalihi wa sallam) was assigned that he conveys all the rulings of the religion to the people. He (‘alayhi ssalaat wa ssalaam) has said (regarding) worldly affairs: ‘You are more knowledgeable about your worldly affairs than me.’”[2]

[1] a dish of bread, meat and broth
[2] Saheeh aj-Jaami’ #1488

~

asaheeha translations

A resident may combine prayers to avoid difficulties – Shaykh al Albaani

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Q: “Is it allowed for a resident to combine Dhuhr and `Asr prayers without any excuse?”

Shaikh al-Albaani:

“Imaam Muslim reported in his Saheeh the hadeeth from Ibn `Abbaas who said: ‘The Messenger of Allaah ﷺ combined Dhuhr with `Asr and Maghrib with`Ishaa in Madeenah without being in a state of traveling or the presence of rain.’ They said: ‘Why did he do that O Abu l-`Abbaas?’[1] This was `Abdullaah bin `Abbaas’s kunyah. He replied: ‘So he would not put his ummah to difficulty.’’[2]

So what is apparent from the hadeeth is that it is permissible to combine two prayers while being a resident and without the excuse of rain, as rain is a Legislated excuse that allows the combining of two prayers. And here Ibn `Abbaas says that the Prophet ﷺ combined while he was a resident and combined without the excuse of rain, and he confirmed that when he was asked the previous question ‘Why did he do that?’ by saying: ‘So he would not put hisummah to difficulty.’ This is the hadeeth and it is in Saheeh Muslim, not al-Bukhaari. The same meaning is found in al-Bukhaari: that he combined prayers in Madeenah as eight rak`ahs,[3] but it does not have this detail that Imaam Muslim reported from Ibn `Abbaas which contains this important subtlety – i.e. his رضي الله عنه statement ‘So he would not put his ummah to difficulty’ in answer to that question.

So some scholars of both old and recent times hold that this combining is permissible for a resident without any excuse, and I don’t consider this correct because the narrator of the hadeeth justifies the Messenger’s ﷺ combining without an excuse with another excuse: which is to legislate and explain to the people, as Ibn `Abbaas said, ‘So he ﷺ would not put his ummah to difficulty.’This means that the ruling of combining as a resident is restricted to the presence of difficulty if one were to not combine. So when there is difficulty in performing the prayers in their known appointed times, it is permissible to combine to avoid the difficulty, which Allaah عز وجل negated in the likes of His Statement: {He has not placed upon you in the religion any difficulty}.[4] But if there is no difficulty, it is obligatory to maintain performing the five prayers, each prayer in its time, because there is no difficulty.

For example, I am sitting here and I hear the adhaan there in the nearby mosque and I am able to go out without any difficulty, then it is not permissible for me to combine. And vice versa: when I came on this trip I found that this electric elevator wasn’t working, and it is very difficult for me as you see because of a pain in my knees to go down or up by way of stairs. So some prayers went by and I didn’t go out to the mosque. But when the electric elevator was fixed and saved me the difficulty of going up and down, it became obligatory upon me to pray every prayer in the mosque because I did not find this difficulty that I had found when I just settled here. Therefore combining is only allowed to avoid difficulty; and when there is no difficulty, there is no combining. They are two inseparable matters: when there is no difficulty, there is no combining; when there isdifficulty, there is combining. And this is the best that can be said to reconcile between this authentic hadeeth and the hadeeths clearly stating that every prayer is to be prayed in its appointed time and that it is not allowed to distract oneself from it – especially since in most circumstances, combining necessitates leaving prayer with the congregation, as I described to you my previous situation.”

[1] the addition of “O Abu l-`Abbaas” is found in Musnad Ahmad 4/192
[2] Saheeh Muslim 705
[3] Saheeh al-Bukhaari 543
[4] Surat ul-Hajj 22:78

[fataawaa jeddah 13/5 / asaheeha translations]

Explaining Sūrah an-Nāzi’āt – Shaykh ibn Uthaymeen

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Explaining Sūrah an-Nāzi’āt
تفسري جزء عمّ :Original Title
Original Author: Muḥammad Ibn Ṣāliḥ al-‘Uthaymīn
Translator : Abu az-Zubayr Harrison – authentic-translations.com

Contents of the article

Sūrah al-Nāzi’āt: Verses 1-14
The Explanation of Verses 1-14
Sūrah al-Nāzi’āt: Verses 15-26
The Explanation of Verses 15-26
Sūrah al-Nāzi’āt: Verses 27-33
The Explanation of Verses 27-33
Sūrah al-Nāzi’āt: Verses 34-41
The Explanation of Verses 34-41
Sūrah al-Nāzi’āt: Verses 42-46
The Explanation of Verses 42-46
Appendix: The Believer and Disbeliever at the Time of Death

Click the Below Link to read or download full article PDF

Explaining Surah an-Naziat – Shaykh Uthaymeen [PDF]

Explaining an Incredible Hadīth of ‘Ubādah Ibn as-Sāmit رضي الله عنه – Shaykh Abdur-Raḥmān Ibn Ḥasan Āli-Shaykh

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Title: Explaining an Incredible Ḥadīth of‘Ubādah Ibn aṣ-Ṣāmit
فتح اجمليد وقرّة العيون :Original Title
Original Author: ‘Abdur-Raḥmān Ibn Ḥasan Āli-Shaykh
Translator : Abu az-Zubayr Harrison –  authentic-translations.com

Contents of the article :

The Ḥadīth
The Explanation of: “Whoever testifies that nothing has the right to be worshipped…”
The Meaning of: “Nothing has the right to be worshipped except Allah.”
The Scholars’ Statements of: “Nothing has the right to be worshipped except Allah.”
The Explanation of: “…alone, having no partner…”
The Explanation of: “…and Muhammad is his servant and messenger…”
The Explanation of: “…and that ‘Īsá (Jesus) is the servant of Allah and his messenger…”
The Explanation of: “…and his word…”
The Explanation of: “…which he directed to Maryam…”
The Explanation of: “…and a soul from him…”
The Explanation of: “…that Paradise is true and the fire is true…”
The Explanation of: “…Allah will admit him into Paradise no matter what his deeds may be.”

‘Ubādah Ibn aṣ-Ṣāmit ( رضي الله عنه ) narrated that Allah’s Messenger  صلّى الله عليه وسلّم said:

“Whoever testifies that nothing has the right to be worshipped except Allah alone having no partner and Muhammad is his servant and messenger; and that ‘Īsá (Jesus) is the servant of Allah and his messenger and Allah’s word which he directed to Maryam (Mary), and a soul from him; that Paradise is true and the fire is true – Allah will admit him into Paradise no matter what his deeds may be.”

As for the narrator, he is ‘Ubādah Ibn aṣ-Ṣāmit Ibn Qays al-Anṣārī al-Khazrajī, Abū al-Walīd, one of the famous chiefs who witnessed the Battle of Badr. He died in Ramlah in the year 34 Hijrah when he was seventy-two years old. It is also said that he lived up until the leadership of Mu’āwiyah رضي الله عنه .

Click the below link to read or download the full article PDF

Explaining an Incredible Hadith ofUbadah Ibn as-Samit-Shaykh Abdur-Rahman Ali-Shaykh [PDF]

Related Links: 

Descriptions of the Khawārij – Shaykh al Albaani

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Descriptions of the Khawārij
فقد جاء أشراطها :Original Title
Author: Muḥammad Nāṣir al-Din al-Albānī
Translator : Abu az-Zubayr Harrison – authentic-translations.com

This article was taken from a book called “Faqad Jāa’ Ashrāṭuhā” by a student of the famous scholar of Ḥadīth, Shaykh Muḥammad Nāṣir al-Din al-Albānī. This article is a collection of some Ḥadīth and narrations from that book considered authentic by al-Albānī in some of his collections

Contents of the article

The Dogs of Hell 
They are the Worst of People, the Worst of All Creatures
The Anti-Christ Will Emerge Among Them
They are the Worst of People Killed, The Best are Those Whom they Kill
Their Distinguishing Signs on the Day of Nahrawān
They Murder the People of Islam and Ignore the People of Idol-Worship
Their Sign is Their Shaven Heads
They Recite the Quran with Only Their Tongues
They are Mostly People of Talk, Not Action
Their Actions Amaze People
They are the Māriqūn (They Pass Right through the Religion)
They Closer of Two Parties to the Truth will Defeat Them
The Encouragement of Allah’s Messenger to Defeat Them & the Reward for Doing so
They Consider Their Rebellion to be a Form of Migration for the Sake of Allah
‘AlĪ’s Attempt to Return Them to the Truth before Fighting Them

Click the below link to read or download the full artilce PDF

Descriptions of the Khawarij – Shaykh al Albanee [PDF]

The Dogs of Hell

Imam Aḥmad, Ibn Mājah, and al-Ḥākim recorded a Ḥadīth from Ibn Abī Awfá, and Aḥmad and al-Ḥākim also recorded it from Abū Umāmah that the prophet ( صَلَّى اللهُ عَلَيْهِ وَسَلَّم ) said:

الخَوَارِجُ كِلابُ النَّارِ
“The Khawārij are the dogs of Hell.”

The Khawārij are a sect of people who innovate and follow beliefs and practices foreign to Islam. They are called that (derived from the Arabic root verb: خَرَجَ – meaning to exit or rebel against) for their leaving the religion and for their rebellion against the best Muslims (prophet Muhammad’s companions).

The Khawārij used to renounce ‘Uthmān (the third Caliph of Islam) for several things and they declared themselves free of him announced their disassociation from him. The origin of that was that some of the citizens of Iraq criticized the behavior of some of ‘Uthmān’s relatives, so they blamed ‘Uthmān for that. Those people were known as “Reciters” for their diligence in reciting the Quran and for their worship. Yet, they used to twist and misinterpret the Quran from its intended meanings. They used to persist on their own personal opinions, and they used to appear very strict and devout in their humility, their renouncement of worldly things, and other things.

After ‘Uthmān was killed, they fought alongside ‘Alī. They believed ‘Uthmān was a disbeliever and whoever follows him. They considered ‘Alī’s leadership to be legitimate and considered anyone who fought against him to be disbelievers – those who fought him during the Battle of the Camel when their leaders were Ṭalḥah and al-Zubayr. [2] Yet when ‘Alī made a peace agreement regarding the leadership with Mu’āwiyah, they then declared ‘Alī to be a disbeliever and revolted against him, so he fought them.

They are the Worst of People, the Worst of All Creatures

Aḥmad, Muslim, and Ibn Mājah recorded a Ḥadīth from Abū Dharr who narrated that Allah’s messenger ( صَلَّى اللهُ عَلَيْهِ وَسَلَّم ) said:

إِنَّ بَعْدِي مِنْ أُمَّتِي أَوْ سَيَكُونُ بَعْدِي مِنْ أُمَّتِي قَوْمٌ يَقْرَءُونَ الْقُرْآنَ لا يُجَاوِزُ
حَلاقِيمَهُمْ يَخْرُجُونَ مِنْ الدِّينِ كَمَا يَخْرُجُ السَّهْمُ مِنْ الرَّمِيَّةِ ثُمَّ لا يَعُودُونَ
فِيهِ هُمْ شَرُّ الْخَلْقِ وَالْخَلِيقَةِ

“There will definitely be a people after me from my nation who recite the Quran yet it will not even reach beyond their throats. They will pass through the religion as an arrow passes through a target, then they will not return back to it. They are the worst of people, the worst of all creatures.”

Ibn al-Ṣāmit, who narrated the Ḥadīth from Abū Dharr, said, “I met Rāfi’ Ibn ‘Amr al- Ghifārī and asked him about this Ḥadīth of Abū Dharr. He said, “I (too) heard it from Allah’s messenger ( [3] ”.(صَلَّى اللهُ عَلَيْهِ وَسَلَّم

The Anti-Christ Will Emerge Among Them

Ibn Mājah recorded a Ḥadīth from Ibn ‘Umar ( رَضِيَ اللهُ عَنْهُمَا ) that the messenger of Allah صَلَّى اللهُ عَلَيْهِ وَسَلَّم) ) said:

يَنْشَأُ نَشْءٌ يَقْرَءُونَ الْقُرْآنَ لا يُجَاوِزُ تَرَاقِيَهُمْ كُلَّمَا خَرَجَ قَرْنٌ قُطِعَ

“There will arise a group of people who will recite the Quran but it will not reach beyond their throats. Every time a new generation of them rises, they will then disappear.”

Ibn ‘Umar said, “I heard Allah’s messenger ( صَلَّى اللهُ عَلَيْهِ وَسَلَّم ) say, ‘Every time a new generation of them rises, they will then disappear,’ more than twenty times and then said:

حَتَّى يَخْرُجَ فِي عِرَاضِهِمْ الدَّجَّالُ
“Until the Anti-Christ finally appears among them.” [4]

They are the Worst of People Killed; The Best are Those Whom they Kill

Ibn Mājah recorded a Ḥadīth in which Abū Umāmah said:

شَرُّ قَتْلَى قُتِلُوا تَحْتَ أَدِيمِ السَّمَاءِ وَخَيْرُ قَتِيلٍ مَنْ قَتَلُوا كِلَابُ أَهْلِ النَّارِ قَدْ
كَانَ هَؤُلَاءِ مُسْلِمِينَ فَصَارُوا كُفَّارًا

“(They are) the worst people killed under the sky, and the best people killed are those whom they kill. They are the dogs of Hell. These people used to be Muslims but they became disbelievers.”

I (Abū Ghālib, one of the narrators) asked, “Abū Umāmah, is this something only you yourself are saying?” He replied, “No, rather I heard it from the messenger of Allah ( صَلَّى 5 ”.(اللهُ عَلَيْهِ وَسَلَّم

Their Distinguishing Signs on the Day of Nahrawān

al-Bukhārī and Muslim both recorded a Ḥadīth from Abū Sa’īd al-Khudrī ( رَضِيَ اللهُ عَنْهُ ) who said, “We were with Allah’s messenger ( صَلَّى اللهُ عَلَيْهِ وَسَلَّم ) while he was distributing some wealth. Dhu al-Khuwaṣirah, a man from the Tamīm tribe, came to him and said, ‘Messenger of Allah, be fair!’ The prophet replied:

وَيْلَكَ وَمَنْ يَعْدِلُ إِذَا لَمْ أَعْدِلْ قَدْ خِبْتَ وَخَسِرْتَ إِنْ لَمْ أَكُنْ أَعْدِلُ
“Beware. And who would be fair if I was not? You would be ruined if I were not just.”

‘Umar said, “Messenger of Allah, allow me to strike his neck.” He replied:

دَعْهُ فَإِنَّ لَهُ أَصْحَابًا يَحْقِرُ أَحَدُكُمْ صَلاتَهُ مَعَ صَلاتِهِمْ وَصِيَامَهُ مَعَ صِيَامِهِمْ
يَقْرَءُونَ الْقُرْآنَ لا يُجَاوِزُ تَرَاقِيَهُمْ يَمْرُقُونَ مِنْ الدِّينِ كَمَا يَمْرُقُ السَّهْمُ مِنْ
الرَّمِيَّةِ يُنْظَرُ إِلَى نَصْلِهِ فَلا يُوجَدُ فِيهِ شَيْءٌ ثُمَّ يُنْظَرُ إِلَى رِصَافِهِ فَمَا يُوجَدُ فِيهِ
شَيْءٌ ثُمَّ يُنْظَرُ إِلَى نَضِيِّهِ وَهُوَ قِدْحُهُ فَلا يُوجَدُ فِيهِ شَيْءٌ ثُمَّ يُنْظَرُ إِلَى قُذَذِهِ فَلا
يُوجَدُ فِيهِ شَيْءٌ قَدْ سَبَقَ الْفَرْثَ وَالدَّمَ آيَتُهُمْ رَجُلٌ أَسْوَدُ إِحْدَى عَضُدَيْهِ مِثْلُ
ثَدْيِ الْمَرْأَةِ أَوْ مِثْلُ الْبَضْعَةِ تَدَرْدَرُ وَيَخْرُجُونَ عَلَى حِينِ فُرْقَةٍ مِنْ النَّاسِ

“Leave him. He will certainly have companions (from his progeny) whom one of you would belittle his own prayer when compared to their prayer and his fasting compared to their fasting. They will recite the Quran but it will not go beyond their throats. They will pass through the religion as an arrow passes through a game animal. One could then look at the arrowhead and not see a thing remaining on it. He could look at the binding which attaches the arrowhead to the rod and not see a thing. He could look at the rod and not see a thing. He could look at the feathers and not see a thing. It would go straight through the bowels and blood. Their sign is that of a black man. One of his limbs will appear like a woman’s breast or a disfigured lump of flesh. They will emerge when the people are disunited.”

Abū Sa’īd said, “I testify that I indeed heard this Ḥadīth from Allah’s messenger ( صَلَّى اللهُ عَلَيْهِ وَسَلَّم ), and I testify that ‘Alī Ibn Abī Ṭālib fought them while I was with him. He instructed that we search for that man. He was found and ‘Alee was brought to him. I saw that man exactly as the prophet ( صَلَّى اللهُ عَلَيْهِ وَسَلَّم ) described him.” [6]

They Murder the People of Islam and Ignore the People of Idol-Worship

al-Bukhārī, Muslim, Abū Dāwūd, and al-Nasā`ī all recorded a Ḥadīth from Abū Sa’īd al- Khudrī ( رَضِيَ اللهُ عَنْهُ ) that he said:

‘Alī ( رَضِيَ اللهُ عَنْهُ ) sent some gold to the prophet ( صَلَّى اللهُ عَلَيْهِ وَسَلَّم ) so divided and distributed it among four groups: al-Aqra’ Ibn Ḥābis al-Ḥanẓalī, al-Mujāshi’ī, ‘Uyaynah Ibn Badr al-Fazārī, and Zayd al-Ṭā`ī; a man from the Nabhān tribe and ‘Alqamah Ibn ‘Ulāthah al-‘Āmirī; then a man from the Kilāb tribe.

(The Muslims of) Quraysh and the residents of Medina became upset and said, “He gives to the noble one from Najd and leaves us?” The prophet ( صَلَّى اللهُ عَلَيْهِ
وَسَلَّم ) said:

إِنَّمَا أَتَأَلَّفُهُمْ
“I am only trying to unite their hearts.”

Then a man with sunken eyes, thick cheeks, a high forehead, a thick beard, and a shaven head came up and said, “Fear Allah, Muhammad!” He replied:

مَنْ يُطِعْ اللَّهَ إِذَا عَصَيْتُ؟ أَيَأْمَنُنِي اللَّهُ عَلَى أَهْلِ الأَرْضِ فَلا تَأْمَنُونِي؟

“Who would obey Allah if I were disobedient (to Him)? Allah trusts me with regards to the people of the earth but you don’t trust me?”

A man then asked to kill him – I think it was Khālid Ibn al-Walīd – but the prophet صَلَّى اللهُ عَلَيْهِ وَسَلَّم) ) forbade him from doing so. After the man left, he said:

إِنَّ مِنْ ضِئْضِئِ هَذَا أَوْ فِي عَقِبِ هَذَا قَوْمًا يَقْرَءُونَ الْقُرْآنَ لا يُجَاوِزُ حَنَاجِرَهُمْ
يَمْرُقُونَ مِنْ الدِّينِ مُرُوقَ السَّهْمِ مِنْ الرَّمِيَّةِ يَقْتُلُونَ أَهْلَ الإِسْلامِ وَيَدَعُونَ أَهْلَ
الأَوْثَانِ لَئِنْ أَنَا أَدْرَكْتُهُمْ لأَقْتُلَنَّهُمْ قَتْلَ عَادٍ

“From the progeny of this man,” or he said, “From the offspring of this man, there will come a people who will recite the Quran but it will not go beyond their throats. They will go through the religion like a arrow going through a target. They will murder the people of Islam while ignoring the people of idol-worship. If I were to reach them (their time), I would destroy them like the people of ‘Ād were destroyed.” [7]

Their Sign is Their Shaven Heads

Imam Aḥmad, al-Bukhārī, and Muslim recorded a Ḥadīth from Sahl Ibn Ḥanīf who narrated that the messenger of Allah ( صَلَّى اللهُ عَلَيْهِ وَسَلَّم ) said:

يَخْرُجُ مِنَ المَشْرِقِ أَقْوَامٌ مُحَلَّقَةٌ رُءُوسُهُمْ، يَقْرَءُونَ الْقُرْآنَ بِأَلْسِنَتِهِمْ لا يَعْدُو
تَرَاقِيَهُمْ، يَمْرُقُونَ مِنْ الدِّينِ كَمَا يَمْرُقُ السَّهْمُ مِنْ الرَّمِيَّةِ

“A people will emerge from the East having shaven heads. They will recite the Quran with their tongues but it will not pass beyond their throats. They will pass through the religion just as an arrow passes through a target.” [8]

Aḥmad and al-Bukhārī record a Ḥadīth from Abū Sa’īd al-Khudrī that Allah’s messenger صَلَّى اللهُ عَلَيْهِ وَسَلَّم) ) said:

يَخْرُجُ نَاسٌ مِنْ قِبَلِ الْمَشْرِقِ وَيَقْرَءُونَ الْقُرْآنَ لا يُجَاوِزُ تَرَاقِيَهُمْ يَمْرُقُونَ مِنْ
الدِّينِ كَمَا يَمْرُقُ السَّهْمُ مِنْ الرَّمِيَّةِ ثُمَّ لا يَعُودُونَ فِيهِ حَتَّى يَعُودَ السَّهْمُ إِلَى
فُوقِهِ

“People will emerge from the East who will recite the Quran but it will not go beyond their throats. They will pass through the religion as an arrow passes through a target, and they will not return to it until an arrow returns to its bow.” It was asked, “What is their distinguishing sign?” He answered:

سِيمَاهُمْ التَّحْلِيقُ
“Their sign is shaven heads.” [9]

They Recite the Quran with Only Their Tongues

al-Ṭabarānī recorded a Ḥadīth from ‘Uqbah Ibn ‘Āmir from Sahl Ibn Ḥanīf who narrated that Allah’s messenger ( صَلَّى اللهُ عَلَيْهِ وَسَلَّم ) said:

سَيَخْرُجُ قَوْمٌ مِنْ أُمَّتِي يَشْرَبُوْنَ القُرْآنَ كَشُرْبِهِم اللَّبَن

“There will arise a people from my nation who will drink [10] the Quran just as they drink milk.” [11]

There are many other Ḥadīth to this same effect. Some of them have been mentioned so there is no need to repeat them.

They are Mostly People of Talk, Not Action

Abū Dāwūd, and al-Ḥākim recorded a Ḥadīth narrated by both Abū Sa’īd and Anas in which the messenger of Allah ( صَلَّى اللهُ عَلَيْهِ وَسَلَّم ) said:

سَيَكُونُ فِي أُمَّتِي اخْتِلافٌ وَفُرْقَةٌ ، قَوْمٌ يُحْسِنُونَ الْقِيلَ وَيُسِيئُونَ الْفِعْلَ ،
يَقْرَءُونَ الْقُرْآنَ لا يُجَاوِزُ تَرَاقِيَهُمْ ، يَمْرُقُونَ مِنْ الدِّينِ مُرُوقَ السَّهْمِ مِنْ
الرَّمِيَّةِ لا يَرْجِعُونَ حَتَّى يَرْتَدَّ عَلَى فُوقِهِ ، هُمْ شَرُّ الْخَلْقِ وَالْخَلِيقَةِ ، طُوبَى
لِمَنْ قَتَلَهُمْ وَقَتَلُوهُ ، يَدْعُونَ إِلَى كِتَابِ اللَّهِ وَلَيْسُوا مِنْهُ فِي شَيْءٍ ، مَنْ قَاتَلَهُمْ
كَانَ أَوْلَى بِاللَّهِ مِنْهُمْ

“There will appear within my nation differences and division – people who will perfect their speech and make evil their actions. They will recite the Quran but it will not pass beyond their throats. They will pass through the religion just as an arrow passes through a target and they will not return until it (the arrow) returns back to its bow. They are the worst of people, the worst of all creatures. Tūbá (a tree in paradise, success) is for whoever kills them or they kill him. They will call to the book of Allah yet they have nothing to do with it. Whoever fights against them has more right upon Allah than they do.”

The companions asked, “What is their sign?” He replied:

التَّحْلِيقُ
“Shaven heads.” [12]

Their Religious Actions Amaze Some People

al-Bukhārī, Muslim, and Ibn Mājah recorded a Ḥadīth from Abū Sa’īd al-Khudrī ( رَضِيَ اللهُ عَنْهُ ) who said that he heard Allah’s messenger ( صَلَّى اللهُ عَلَيْهِ وَسَلَّم ) saying:

يَخْرُجُ فِيكُمْ قَوْمٌ تَحْقِرُونَ صَلاتَكُمْ مَعَ صَلاتِهِمْ وَصِيَامَكُمْ مَعَ صِيَامِهِمْ
وَعَمَلَكُمْ مَعَ عَمَلِهِمْ وَيَقْرَءُونَ الْقُرْآنَ لا يُجَاوِزُ حَنَاجِرَهُمْ يَمْرُقُونَ مِنْ الدِّينِ
كَمَا يَمْرُقُ السَّهْمُ مِنْ الرَّمِيَّةِ يَنْظُرُ فِي النَّصْلِ فَلا يَرَى شَيْئًا وَيَنْظُرُ فِي الْقِدْحِ
فَلا يَرَى شَيْئًا وَيَنْظُرُ فِي الرِّيشِ فَلا يَرَى شَيْئًا وَيَتَمَارَى فِي الْفُوقِ (هَلْ عَلَّقَ بِهِ
مِنَ الدَّمِ شَيْء)

“There will emerge among you people whom you would belittle your prayer when compared to their prayer, your fasting compared to their fasting, and your deeds compared to theirs. They will recite the Quran but it will not reach beyond their throats. They will pass right through the religion just as an arrow may pass right through a target (game animal). One may look at such an arrowhead and see nothing remaining. He may look at the arrow rod and see nothing remaining. He may look at the feathers and see nothing. And he may look at the end-notch (to see if anything of blood stuck to it).” [13]

Ibn Abī ‘Āṣim recorded in “Kitāb al-Sunnah” a Ḥadīth narrated by Anas Ibn Mālik ( رَضِيَ اللهُ عَنْهُ ) in which he said: It was narrated to me that Allah’s messenger ( صَلَّى اللهُ عَلَيْهِ وَسَلَّم ) said:

يَخْرُجُ فِيْكُمْ – أَوْ يَكُوْنُ فِيْكُمْ – قَوْمٌ يَتَعَبَّدُوْنَ وَيَتَدَيَّنُوْنَ حَتَّى يُعْجِبُوْكُمْ
وَتُعْجِبُهُمْ أًنْفُسُهُمْ يَمْرُقُونَ مِنْ الدِّينِ كَمَا يَمْرُقُ السَّهْمُ مِنْ الرَّمِيَّةِ

“There will emerge among you – or (he said) there will be among you – a people who will worship and be religious so much that they will amaze you and amaze themselves. They will pass right through the religion just as an arrow may pass right through a target.” [14]

They are the Māriqūn (They Pass Right through the Religion)

al-Bazzār recorded, as did Ibn Abī ‘Āṣim in “Kitāb al-Sunnah,” a narration that ‘Alī Ibn Abī Ṭālib ( رَضِيَ اللهُ عَنْهُ ) said on the Day of al-Nahrawān:

أُمِرْتُ بِقِتَالِ المَارِقِيْنَ، وَهَؤُلاءِ المَارِقُوْنَ

“I have been ordered to fight the Māriqūn, and these people are the Māriqūn.” [15]

The Closer of the Two Parties to the Truth Will Defeat Them

Muslim and Abū Dāwūd recorded a Ḥadīth from Abū Sa’īd al-Khudrī ( رَضِيَ اللهُ عَنْهُ ) who said that the messenger of Allah ( صَلَّى اللهُ عَلَيْهِ وَسَلَّم ) said:

تَمْرُقُ مَارِقَةٌ عِنْدَ فِرْقَةٍ مِنَ المُسْلِمِيْنَ، يَقْتُلُهَا أَوْلَى الطَّائِفَتَيْنِ بِالْحَقِّ

“A group of Māriqah will renegade when the Muslims will split (the party of ‘Alī and that of Muā’wiyah); the closer of the two parties to the truth will kill them (the Māriqah).” [16]

And in a narration recorded by Muslim:

تَكُوْنَ فِي أُمَّتِي فِرْقَتَانِ، فَتَخْرُجٌ مِنْ بَيْنِهِمَا مَارِقَةٌ، يَلِي قَتْلَهُمْ أَوْلاهُمْ بِالْحَقِّ

“There will be in my nation two parties. Between them, a group of Māriqah will emerge. The closer of the two parties to the truth will kill them.” [17]

al-Nawawī said in his explanation of Ṣaḥīḥ Muslim:

“These narrations are explicit in that ‘Alī ( رَضِيَ اللهُ عَنْهُ ) was correct, and the other party, the companions of Muā’wiyah ( رَضِيَ اللهُ عَنْهُ ), were mistaken in their interpretations. And in these narrations, it is clear that both parties still remained believers; they did not, because of their fighting one another, leave their faith nor are they considered wicked.” [18]

Ibn Tamiyyah said:

“And we know that ‘Alī Ibn Abī Ṭālib ( رَضِيَ اللهُ عَنْهُ ) was better and closer to the truth than Muā’wiyah and those who fought against him with Muā’wiyah. This is confirmed by the narration in Ṣaḥīḥ al-Bukhārī and Ṣaḥīḥ Muslim that Abū Sa’īd al-Khudrī ( رَضِيَ اللهُ عَنْهُ ) said that the prophet ( صَلَّى اللهُ عَلَيْهِ وَسَلَّم ) said:

تَمْرُقُ مَارِقَةٌ عِنْدَ فِرْقَةٍ مِنَ المُسْلِمِيْنَ، يَقْتُلُهَا أَوْلَى الطَّائِفَتَيْنِ بِالْحَقِّ

“A group of Māriqah will renegade when the Muslims will split; the closer of the two parties to the truth will kill them (the Māriqah).” [19]

“And in this Ḥadīth, there is evidence that both parties had something of truth with it, but that ‘Alī ( رَضِيَ اللهُ عَنْهُ ) was closer to the truth.” [20]

The Encouragement of Allah’s Messenger صَلَّى اللهُ عَلَيْهِ وَسَلَّم to Defeat them & the Reward for Doing So

al-Bukhārī, Muslim, and Abū Dāwūd recorded a narration in which ‘Alī ( رَضِيَ اللهُ عَنْهُ ) said:

“When I speak to you, narrating to you something that Allah’s messenger ( صَلَّى اللهُ عَلَيْهِ وَسَلَّم ) said, I would rather fall from the sky than to lie upon him. And if speak to you about what is happening between you and I, then surely in war there may be misleading strategy. Yet, I heard the messenger of Allah ( (صَلَّى اللهُ عَلَيْهِ وَسَلَّم saying:

يَأْتِي فِي آخِرِ الزَّمَانِ قَوْمٌ حُدَثَاءُ الأَسْنَانِ، سُفَهَاءُ الأَحْلامِ، يَقُوْلُوْنَ مِنْ قَوْلِ خَيْرِ
البَرِيَّةِ، يَمْرُقُوْنَ مِنَ الإِسْلامِ كَمَا يَمْرُق السَّهْمُ مِنَ الرَّمِيَّةِ، لا يُجَاوِزُ إِيْمَانُهُم
حَنَاجِرَهُم، فَأَيْنَمَا لَقِيْتُمُوْهُم فَاقْتُلُوْهُم، فَإِنَّ قَتْلَهُمْ أَجْرٌ لِمَنْ قَتَلَهُم يَوْمَ القِيَامَةِ

“There will come towards the end of time a people who will be young in age, having reckless and deficient intellects. They will speak with the statements of the best of creation, yet they will pass through Islam just as an arrow passes through a target. Their faith will not even reach beyond their throats. Wherever you find them, kill them, for whoever kills them will have a reward on the Day of Resurrection. [21]

And Muslim also narrated that Salamah Ibn Kuhīl said: Zayd Ibn Wahb al-Juhanī told me that he was among the army under the command of ‘Alī ( رَضِيَ اللهُ عَنْهُ ) that went out to fight the Khawārij. ‘Alī ( رَضِيَ اللهُ عَنْهُ ) said:

Oh people, indeed I heard Allah’s messenger ( صَلَّى اللهُ عَلَيْهِ وَسَلَّم ) saying:

يَخْرُجُ قَوْمٌ مِنْ أُمَّتِي يَقْرَءُوْنَ القُرْآنَ، لَيْسَ قِرَاءَتُكُم إِلَى قِرَاءَتِهِم بِشَيْءٍ، وَلا
صَلاتُكُم إِلَى صَلاتِهِم بِشَيْءٍ، وَلاصِيَامُكُم إِلَى صِيَامِهِم بِشَيْءٍ، يَقْرَءُوْنَ القَرْآنَ،
يَحْسِبُوْنَ أَنَّهُ لَهُم وَهُوَ عَلَيْهٍم، لاتُجَاوِزُ صَلاتُهُم تَرَاقِيَهُم، يَمْرُقُوْنَ مِنَ الإِسْلامِ
كَمَا يَمْرُقُ السَّهْمُ مِنَ الرَّمِيَّةِ

“There will arise a people from my nation, those who will recite the Quran; your recitation is nothing (insignificant) compared to theirs, your prayer is nothing compared to theirs, and your fasting is nothing compared to theirs. They recite the Quran believing it is evidence in support of them yet it is actually against them. Their prayers will not even go beyond their throats. They will pass through and out of Islam just as an arrow passes through a target.”

(‘Alī continued:) “If the army that is to encounter them were to know what (rewards) have been assured to them upon the tongue of their prophet, then they would almost rely solely upon that deed.

Their (the Khawārij) distinctive mark is that there will be among them a man with one upper-arm having no forearm. Its end will resemble a breast (of a woman) and there will be white hair upon it.

You will march towards Muā’wiyah and the people of al-Shām, leaving them (the Khawārij) behind with your children and wealth! By Allah, I hope that these are those people (that the prophet informed of), for they have shed blood that was to be held sacred and have raided and attacked people. So go in the name of Allah.”

Salamah Ibn Kuhīl said:

Zayd Ibn Wahb was with me at every point until we came to the bridge. That day, ‘Abdullah Ibn Wahb al-Rāsibī was at the head of the Khawārij. He (‘Abdullah) said to his army, “Throw your spears and draw your swords from their sheaths, for I fear that they will confront you in the way they did on the Day of Ḥarūrā.” So they went back, let loose their spears and drew their swords. The people fought against them with spears, stabbing them and killing them one after another. And no one was killed that day (from ‘Alī’s army) except two men. ‘Alī ( (رَضِيَ اللهُ عَنْهُ said:

“Search among them (the casualties) for the deformed one.”

So the people searched but did not find him. ‘Alī then stood and began searching himself until he came to a group of people who had been killed. He said: “Search everyone of these to the last (of them).”

So they found him at the bottom, on the ground. ‘Alī said:

“Allah is the greatest! Allah told the truth and His messenger conveyed it.”

‘Abīdah al-Salmānī stood before him and asked, “Oh Chief of the Believers, by Allah other than whom there is no god, did you in fact here this Ḥadīth from Allah’s messenger ( صَلَّى اللهُ عَلَيْهِ وَسَلَّم )?” He replied:

“Yes, by Allah other than whom there is no god.”

He (‘Abīdah) asked him (‘Alī) to swear three times and he did swear. 22 al-Nawawī said:

“‘Abīdah al-Salmānī, may Allah have mercy on him, asked ‘Alī to swear three times. He only asked him to swear for the others present to hear and so that it would be emphasized and that it be made known the miracle that Allah’s messenger ( صَلَّى اللهُ عَلَيْهِ وَسَلَّم ) informed about. And he wanted to make it wellknown to the people that ‘Alī and his companions were the closer of the two parties to the truth and that he was correct in fighting them.” [23]

They Consider Their Rebellion to be a Form of Migration for the Sake of Allah

Aḥmad recrded a narration as did Ibn Abī ‘Āṣim recorded in “Kitāb al-Sunnah” – and the
wording is his – that Abī Ḥafṣ said:

“I heard from ‘Abdullah Ibn Abī Awfá when they were fighting the Khawārij. He used to have a young man (that served him, helped him, etc.) but he joined the Khawārij. So we called to him (the young man), ‘Oh Fayrūz! Fayrūz, this is ‘Abdullah Ibn Abī Awfá.’ He replied, ‘A great man if he only made Hijrah (migration)!’ ‘Abdullah asked, ‘What is Allah’s enemy saying?’ He was told what he said. So he (‘Abdullah) said, ‘A Hijrah after the Hijrah I made with the messenger of Allah ( صَلَّى اللهُ عَلَيْهِ وَسَلَّم )? I surely heard Allah’s messenger ( صَلَّى اللهُ عَلَيْهِ وَسَلَّم ) saying:

طُوْبَى لِمَنْ قَتَلَهُمْ وَقَتَلُوْهُ
Tūbá (a tree in Paradise, success) is for he who kills them or they kill him. [24]

‘Alī’s Attempt to Return Them to the Truth Before Fighting Them

Ibn Jarīr recorded in his “al-Tārīkh” that Ismā`īl Ibn Samī’ al-Ḥanafī narrated that Abū Zarīr said:

When the issue of al-Taḥkīm (before ‘Alī’s battle with the Khawārij) took place, ‘Alī returned from Ṣiffīn and those who split from him (the Khawārij) also returned. When they reached the river, they established themselves there. ‘Alī entered Kufa (in Iraq) along with the people and they (the Khawārij) were at Ḥarūrā. ‘Alī then sent ‘Abdullah Ibn ‘Abbās to them but he returned without accomplishing much. So, ‘Alī went out to them and spoke to them until he and they were pleased and mutually content. They all then entered Kufa and a man came to him (‘Alī) and said, “The people are saying that you returned back from your disbelief because of them.” So, he addressed the people after the noon prayer and mentioned the affair. They began criticizing him and gathered near the mosque, saying, “There is no rule except the rule of Allah!” Then a man faced him (‘Alī) and recited:

وَلَقَدْ أُوحِيَ إِلَيْكَ وَإِلَى الَّذِينَ مِنْ قَبْلِكَ لَئِنْ أَشْرَكْتَ لَيَحْبَطَنَّ عَمَلُكَ 
 وَلَتَكُونَنَّ مِنَ الْخَاسِرِينَ

And it was already revealed to you and to those before you that if you should associate (anything) with Allah, your work would surely become worthless, and you would surely be among the losers. [al-Zumar, 39:65]

‘Alī replied, reciting:

 فَاصْبِرْ إِنَّ وَعْدَ اللَّهِ حَقٌّ وَلا يَسْتَخِفَّنَّكَ الَّذِينَ لا يُوقِنُونَ 

So be patient. Indeed, the promise of Allah is true. And do not let those who have no certain faith worry you. [al-Rūm, 30:60] [25]

Muslim and al-Nasā`ī recorded a narration in “Khaṣā`iṣ ‘Alī رَضِيَ اللهُ عَنْهُ ” in which ‘Ubayd Allah Ibn Abī Rāfi’ said:

Indeed, the Ḥarūriyyah, before they rebelled, they were with ‘Alī ( .(رَضِيَ اللهُ عَنْهُ Then they began saying, “There is no rule except the rule of Allah!” ‘Alī said: “A word of truth, but intended therewith falsehood. Indeed, Allah’s messenger صَلَّى اللهُ عَلَيْهِ وَسَلَّم) ) described a people and I certainly recognize their description within these people. They speak the truth with their tongues, but it does not reach beyond here (and he pointed to his throat) from them. They are form the most hated to Allah of His creation. Among them will be a black man with one arm that will resemble a sheep’s teat or a breast.”

So, after ‘Alī Ibn Abī Ṭālib ( رَضِيَ اللهُ عَنْهُ ) killed them, he said, “Search (for the deformed man).” They searched but found nothing. He then said, “Return (and search again) for by Allah, I did not lie nor was I lied to.” He repeated this two or three times. They then found him among the ruined remains and brought him in front of ‘Alī.

‘Ubayd Allah (the narrator) then said, “I was present at that time among them and heard ‘Alī’s statements about them.” [26]

Footnotes:

[2] See “Fatḥ al-Bārī” (vol. 12/283).
[3] Recorded by Muslim (no. 1067) and it is in “Ṣaḥīḥ al-Jāmi’” by al-Albānī (no. 2035).
[4] Recorded by Ibn Mājah (no. 174 and it is in “Ṣaḥīḥ al-Jāmi’” by al-Albānī (no. 8027).
[5] Recorded by Ibn Mājah (no. 176 and it is in “Ṣaḥīḥ Sunan Ibn Mājah” by al-Albānī (no. 146).
[6] Recorded by al-Bukhārī (no. 3610) and Muslim (no. 1063).
[7] Recorded by al-Bukhārī (no. 3344), Muslim (no. 1064), al-Nasā`ī (no. 2578), and Abū Dāwūd (no. 4764). It is also in “Ṣaḥīḥ al-Jāmi’” by al-Albānī (no. 2223) and “al-Lu’lu’ wa al-Marjān” (no. 639).
[8] Recorded by Muslim (no. 1068) and it is in “Ṣaḥīḥ al-Jāmi’” (no. 7913) by al-Albānī.
[9] Recorded by al-Bukhārī (no. 7562) and it is in “Ṣaḥīḥ al-Jāmi’” (no. 7919) by al-Albānī.
[10] Meaning: They will merely move their tongues with it, neither pondering over its meanings nor being concerned with its laws and rulings. Instead, it will simply pass over their tongues just as a drink of milk quickly passes over them.
[11] The Ḥadīth is in “Ṣaḥīḥ al-Jāmi’” (no. 3547) by al-Albānī.
[12] Recorded by Abū Dāwūd (no. 4765) and it is in “Ṣaḥīḥ al-Jāmi’” (no. 3562) by al-Albānī.
[13] Recorded by al-Bukhārī (no. 5058) and others, and it is in “Ṣaḥīḥ al-Jāmi’” (no. 7909) by al- Albānī.
[14] Recorded by Ibn Abī ‘Āṣim in “Kitāb al-Sunnah” (no. 945).
[15] For this statement of ‘Alī, see “Kitāb al-Sunnah” (no. 907) by Ibn Abī ‘Āṣim along with the referencing of al-Albānī.
[16] “Ṣaḥīḥ al-Jāmi’” (no. 2994) by al-Albānī.
[17] Ṣaḥīḥ Muslim with the explanation of al-Nawawī (7/168).
[18] Ṣaḥīḥ Muslim with the explanation of al-Nawawī (7/168).
[19] See footnote no. 16.
[20] Majmū’ al-Fatāwá (3/407).
[21] “Ṣaḥīḥ al-Jāmi’” (no. 7883) by al-Albānī.
[22] Ṣaḥīḥ Muslim with the explanation of al-Nawawī (7/171-173).
[23] Ṣaḥīḥ Muslim with the explanation of al-Nawawī (7/173).
[24] “Kitāb al-Sunnah” by Ibn Abī ‘Āṣim (no. 906).
[25] See “Irwā al-Ghalīl” (2468) by al-Albānī and “Tārīkh al-Umam wa al-Mamlūk” (5/688) by Ibn Jarīr alṬabarī.
[26] Ṣaḥīḥ Muslim with the explanation of al-Nawawī (7/173) and “Irwā al-Ghalīl” (8/118) by al-Albānī.

Be in this Life as if you were a Stranger or a Traveler on a Path – Ibn Rajab al-Hanbalī

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Title: …As If You Were a Stranger
Original Title : جامع العلوم واحلكم
Original Author: Ibn Rajab al-Ḥanbalī
Translator : Abu az-Zubayr Harrison
authentic-translations.com

…As If You Were a Stranger [1]

[1] Ibn Rajab al-Ḥanbalī’s book, “Jāmi’ al-‘Ulūm wal-Ḥikam”, is an explanation of the forty-two famous ḥadīth collected by Imam al-Nawawī. The ḥadīth explained in this translations is number forty.

Contents 

  1. The ḤadĪth
  2. Explanation of the ḤadĪth
    1. The First State: As a Stranger
    2. The Second State: As a Traveler
  3. Explanation of Ibn ‘Umar’s Advice

The Ḥadīth

Ibn ‘Umar ( radhi Allaahu anhu  ) said: Allah’s Messenger ( sallallaahu alaihi wa sallam) took me by my  shoulder and said:

» كُنْ فِي الدُّنْيَا كَأَنَّكَ غَرِيبٌ أَوْ عَابِرُ سَبِيلٍ «
Be in this life as if you were a stranger or a traveler on a path.

And Ibn ‘Umar used to say:

If you reach the evening, do not expect to reach the morning, and if you reach  the morning, do not expect to reach the evening. Take from your health before
your sickness and from your life before your death. [Recorded by al-Bukhārī (no. 6416)]

Click on the below link to read or download the full article

..As If You Were a Stranger-Ibn Rajab al-Hanbali [PDF]

The Concern of the Salaf for Athaar – Translated by Abbas Abu Yahya

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1- Sufyaan ibn Sa’eed ath-Thawri  (d. 161 A.H.) -Rahimullaah- said:

‘Indeed the Deen is with the Athaar[1], indeed the Deen is with the Athaar, indeed the Deen is with the Athaar.’

[Athar saheeh: collected by Ibn AbdulBarr in ‘Jama’ Bayaan al-Ilm wa Fadleeyhi’ no. 1458, al-Bayhaqi in ‘al-Madkhal ila as-Sunnan’]

2 – From Muhammad Ibn Sireen (d. 110 A.H.) who said:

‘As long as a person is with the ‘Athaar then he is on the Siraat (correct path).’

[Saheeh; Collected by Darmi no.142, & by al-Laalikaee in ‘Sharh Itiqaad Ahl-ul-Sunnah wal-Jamma’ (109, 110) & ‘ash-Sharh wal-Ibaanah’161]

3 – Abdullaah bin Mubarak -Rahimullaah- said:

‘If you are afflicted by al-Qadaa’,[2] then stick to the Athaar.’

[Mukhtasir Shama’il Muhammadeeyah no.351]

4 -Ash-Sha’abni -Rahimullaah- said:

‘Indeed the people before you were destroyed, when there became many paths and they deviated away from the path and left the Athaar, and spoke about the Deen with their opinion so they became misguided and they misguided others.’

[Collected by Ibn AbdulBarr in ‘Jama’ Bayaan al-Ilm wa Fadleeyhi’ no. 2/2026]

5 – Sufyaan ibn Sa’eed ath-Thawri  (d. 161 A.H.)-Rahimullaah- said:

‘If you cannot scratch your head except due to an Athar then do so.’

[Collected in ‘al-Jama’ al-Akhlaaq ar-Rawee wa Adab as-Saama’ p.142]

6 – Malik bin Anas (d. 179 A.H.)  -Rahimullaah- said:

‘There is not a people amongst whom the Athaar become diminished except that following desires increases.  And if the scholars diminish then futility appears amongst the people.’

[Collected by al-Khateeb in ‘al-Faqeeh al-Muttafaqih’ 1/383/390 with an authentic chain]

7 – Shurayh (d. 78 A.H.) -Rahimullaah- said:

‘Indeed the Sunnah precedes your analogy (Qiyaas), so follow and do not innovate, indeed you will not become misguided as long as you adhere to the Athaar.’

[Isnaad Saheeh: Collected by Abu Na’eem in ‘al-Hileeyah’ (8/165)]

8 – From Salmah bin Shabeeb that he said he heard Ahmad bin Hanbal -Rahimullaah-(d. 241 A.H.) saying:

‘The opinion of al-Awaza’ee, the opinion of Malik, the opinion of Sufyaan are all opinions, however the hujjah (proof) is in the Athaar.’

[Collected by Ibn AbdulBarr in ‘Jamia Bayaan al-Ilm wa Fadleeyhi’ 2/2107]

9 – al-Hafidh ad-Dhahabi (d.748) -Rahimullaah- said:

‘Indeed the scholars of the people of Athaar and Fiqh are distinguished in knowledge with precision, distinction and understanding.’

[Seerah ‘Alaam 10/547]

10 – Shaykh ul-Islaam Ibn Taymeeyah (d.728) -Rahimullaah- said:

‘Then from the way of the Ahl-ul-Sunnah wal-Jamma’: is following the Athaar (narrations) of the Messenger of Allaah  –sallAllaahu alayhi wa sallam- inwardly and outwardly, and following the path of the foremost of the Muslims from the Muhajiroon and Ansaar, and following the Waseeyah (bequest) of the Messenger of Allaah –sallAllaahu alayhi wa sallam- whereby he said: ‘so you must adhere to my Sunnah and to the Sunnah of the rightly-guided Khulafah – cling to them with your molar teeth. Beware of newly invented matters, for every invented matter is an innovation and every innovation is a going astray.’

[‘Sharh Aqeedah al-Wasiteeyah’ p. 255]

11 – Imam Barbahari said:

‘Adhere to the Aathaar (narrations) and the Ahl-ul-Athar (people of narrations) sit with them and from them knowledge is acquired.’

[Sharh as-Sunnah al-Barbahari p.111]

[1] Narrations from the Prophet -sallAllaahu alayhi wa sallam- or narrations from the Companions -Radi Allaahu anhum.

[2] Al-Qadaa’ is the perfectly precise execution and accomplishment of all things predestined to occur exactly in accordance with Allaah’s previous knowledge, Writing and Will.

Following the Messenger is Upon Everyone

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Compiled & Translated by Abbas Abu Yahya

1 – Imam Shaafi’ee (d.199 A.H.) -Rahimullaah- said:

‘The first of manners which should be followed is that which the Messenger of Allaah  –sallAllaahu alayhi wa sallam- did.’

[Taken from: ‘al-Adab’ by al-Bayhaqi (300) / ‘Tawjee al-Muqtasid’ p.5]

2 – Abul Abbas bin ‘Atta said:

‘Whoever adheres to the manners of the Sunnah then Allaah enlightens his heart with the light of knowing his –sallAllaahu alayhi wa sallam- Sunnah.  There is no station/status more noble than following the beloved –sallAllaahu alayhi wa sallam- in his commands, actions, his manners and in following his manners in statements and actions and intentions.’

[Taken from: Zuhud al-Kabeer by al-Bayhaqi (287) / ‘Tawjee al-Muqtasid’ p.5-6]

3 – Shaykh ul-Islaam Ibn Taymeeyah (d.728 A.H.) -Rahimullaah- said:

‘Know that it is obligatory upon every mature, intelligent person from mankind and the Jinn to testify that none has the right to be worshipped except Allaah, and that Muhammad is His slave and Messenger.

Allaah sent him with the guidance and the religion of the truth to make it uppermost above all religions, and Allaah is sufficient as a witness. Allaah sent him to all of creation, mankind and Jinn, the Arabs and the non-Arabs, the Persians and the Indians, the Barbars and the Romans, and all the different types of non-Arabs, black and white.  What is meant by non-Arabs is those who do not have the Arab language, amongst all their different languages.

So Muhammad –sallAllaahu alayhi wa sallam- was sent for every single person from the humans and the Jinn, whether they are from those who follow a revealed Book or not. He was sent for every single person in relation to his Deen, from the inward matters and outward ones, regarding his beliefs, realities, methods and his legislations.

So there is no ‘Aqeeda/belief except the Messenger’s –sallAllaahu alayhi wa sallam-‘Aqeeda, and there is no reality except his reality, and there is no method except his method, and there is no legislation/Sharia’ except his Sharia’/legislation.

No one from the creation can reach to Allaah, and to His pleasure, and His Paradise, and to His Generosity, and His Guardianship except by following the Messenger –sallAllaahu alayhi wa sallam- inwardly and outwardly, and in sayings and actions inwardly and outwardly, in statements of the heart and its beliefs, and the conditions of the heart and its realities, and the statements of the tongue and the actions of the limbs.’

[Taken from: ‘Majmoo’ Fatawa’ 10/430-431]

4 – Imam Abu Muthaffar Samaani (d.489 A.H.) -Rahimullaah- said:

‘Indeed we have been ordered with following and have been recommended to it, and prohibited from innovating and rebuked for it.  The sign of the Ahl-ul-Sunnah is that they follow the Salaf as-Salih, and that they leave everything that is innovated and a novelty.’

[Taken from: ‘al-Inteesar li Ahl-ul-hadeeth’ p.69]

5 – Shaykh ul-Islaam Ibn Taymeeyah (d.728 A.H.) -Rahimullaah- said:

‘As for the beliefs (al-‘Iteeqad) then it is not taken from me nor from someone more senior than me, rather it is taken from Allaah and His Messenger –sallAllaahu alayhi wa sallam- and that which the Salaf of the Ummah were gathered upon.’

[Taken from: ‘Majmoo’ Fatawa’ 3/161]

6 – al-Hasan al-Basari (d.110 A.H.)  said:

‘A statement is not correct except with action, and a statement and action are not correct except with intention, and a statement and action and intention are not correct except with the Sunnah.’

[Taken from: ‘Sharh Asool I’teeqad’ 1/57]

7 – Shaykh ul-Islaam Ibn Taymeeyah (d.728 A.H.) -Rahimullaah- said:

‘Following the Prophet –sallAllaahu alayhi wa sallam- is a proof and evidence that the follower loves Allaah –Azza wa Jal – and what indicates to that is the saying of – Jala wa ‘Ulaa – : <<Say (O Muhammad): ‘If you (really) love Allaah then follow me, Allaah will love you and forgive you of your sins.>> [Aal’Imraan:31]

[Taken from: ‘Majmoo’ Fatawa’ 1/334]

8 – Shaykh ul-Islaam Ibn Taymeeyah (d.728 A.H.) -Rahimullaah- said:

‘What is necessary to comprehend is that Allaah Subhanahu said in His Book: <<Say (O Muhammad): ‘If you (really) love Allaah then follow me, Allaah will love you and forgive you of your sins.>> [Aal’Imraan:31]

A group from the Salaf said: there were a people at the time of the Messenger of Allaah–sallAllaahu alayhi wa sallam- who claimed that they love Allaah, so Allaah revealed this Ayaah: <<Say (O Muhammad): ‘If you (really) love Allaah then follow me, Allaah will love you and forgive you of your sins.>> [Aal’Imraan:31]

So Allaah explained that His love obligates following the Messenger –sallAllaahu alayhi wa sallam- which in turn obligates the love of Allaah for His slave.  Allaah tested those who claim to love Allaah by this specific love, and indeed this issue has many claimants and those who are dubious in their love for Allaah.’

[Taken from: ‘Majmoo’ Fatawa’ 10/81]

Following the authentic Hadeeth and to leave every statement that opposes it

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Narrations of the Salaf part 2
Following the authentic Hadeeth and to leave every statement that opposes it
Translated by Abbas Abu Yahya

1.      From Yahya bin Saeed al-Qattaan (d. 198 A.H.) who said:

‘Do not look at the Hadeeth, but look at the Isnaad to see if the Isnaad is saheeh, otherwise do not be deceived by the Hadeeth if the Isnaad is not authentic.’

[From: ‘Siyaar ‘Alaam an-Nubala’ 9/188]

2.      From Umar bin AbdulAzeez (d. around 100 A.H.) that he wrote to some people:

‘No one can have an opinion against the Sunnah which was established by the Messenger of Allaah -sallAllaahu alayhi wa sallam.’

[From ‘Jamia Bayyan al-Ilm’ 1/781]

3.      From Malik ibn Anas (d. 179 A.H.)  who said:

‘Every ones statement can be taken or left except for the inmate of this grave -sallAllaahu alayhi wa sallam.’

[From: ‘Siyaar ‘Alaam an-Nubala’ 8/93]

4.      From Uthmaan who said:

‘A man came to Maalik and asked him about an issue.  So Maalik said to him: ‘The Messenger of -sallAllaahu alayhi wa sallam- said such and such’.  The man said to him ‘Do you hold that view?’ Imam Malik said:

<< And let those who oppose the Messenger’s commandment (i.e. his Sunnah) (among the sects) beware, lest some Fitnah befall them or a painful torment be inflicted on them.>> [Noor: 63]’

[From ‘Hileyat Al-Awaaliyah’  6/326]

5.      From Maalik ibn  Anas (d. 179 A.H.)  who said:

‘The Messenger of Allaah -sallAllaahu alayhi wa sallam- established Sunnan, following them is following the Book of Allaah, and it is completion of obedience to Allaah, and strength upon the Deen of Allaah.  It is not permissible for anyone to change it, nor to look into that which opposes the Sunnah.  Whosoever seeks guidance by it, then he is guided.’

[From: ‘Siyaar ‘Alaam an-Nubala’ 8/98]

6.      From Yahya bin Yahya at-Tameemi (d. 226 A.H.) who said:

‘I heard Abu Yusuf saying: Everything that I have given a verdict about, then indeed I take it back except for that which is in agreement with the Book and the Sunnah.’

[From: ‘Siyaar ‘Alaam an-Nubala’ 8/537]

7.      From ar-Rabia’ who said: ‘I heard Shaafi’ee saying:

‘If you find in my book that which opposes the Sunnah of the Messenger of Allaah -sallAllaahu alayhi wa sallam, then take the Sunnah and leave that which I said.’

[From: ‘Siyaar ‘Alaam an-Nubala’ 10/34]

8.      From Maalik ibn  Anas (d. 179 A.H.) who said:

‘Indeed I am a human, I can make mistakes, and I can be correct, so look into my opinion, everything that is in agreement with the Book and the Sunnah, then take it, and everything that does not agree with the Book and the Sunnah then leave it.’

[From ‘Jamia’ Bayyan al-Ilm’ 1/775]

9.      From Sufyan who said:

‘Learn a lot of Ahadeeth, indeed they are weapons.’

[From ‘Hileyat Al-Awaaliyah’  6/362]

10.  Abul Hasan Shabwayhi said:

‘Whoever wants knowledge about the grave then he should adhere to the Athaar, and whoever wants knowledge of bread then he should adhere to opinions.

[From ‘Tadreeb ar-Rawee’  2/565]

Adhering to the Sunnah and Reviving it, warning against Bida’ and its People

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Narrations of the Salaf Part 1 : Adhering to the Sunnah and Reviving it, warning against Bida’ and its People
Translated by Abbas Abu Yahya

1-     From Ubay bin Ka’ab –RadhiAllaahu anhu- (d. around 30 A.H.) who said:

‘Upon you is to hold onto the correct path and the Sunnah, since indeed there is none from the slaves of Allaah who is upon the correct path and the Sunnah, and when he remembers Allaah Ta’ala whereby his eyes shed tears due to the fear of Allaah, then the Hell-fire will never touch him.’

[From ‘Zuhud’ by Abu Dawood/199]

2-     Abdullah bin Mas’ood –RadhiAllaahu anhu- (d. around 33 A.H.) said:

‘Limiting oneself to the Sunnah is better than striving in Bida’ (innovations).’

[From ‘Zuhud’ by Ahmad/198]

3-     Also by Abdullah bin Mas’ood –RadhiAllaahu anhu- (d. around 33 A.H.) that he said:

‘Follow and do not innovate because it is sufficient for you, and every Bida’ is misguidance.’

From Muhammad bin Muslim ibn Shihab Zuhri  (d. 124 A.H.)  that he said:

‘Adhering to the Sunnah is success.’

[From ‘Sharh Usool I’tiqaad Ahl-us-Sunnah’ al –Laalkaee 2/56]

4-     From Hasan al-Basri (d.110 A.H.) who said:

‘Statements cannot be correct except with actions; Statements and actions cannot be correct except with an intention; and statements, actions and an intention cannot be correct except according to the Sunnah.’

[From ‘Sharh Usool I’tiqaad Ahl-us-Sunnah’ al –Laalkaee  2/57]

5-     From AbdurRahmaan bin ‘Amr al-Aawza’i (d.156 A.H.) that he said:

‘We follow with the Sunnah, where ever it goes.’

[From ‘Sharh Usool I’tiqaad Ahl-us-Sunnah’ al –Laalkaee 2/64]

6-     From Awn bin Abdullaah (d. around 110 A.H.) who said:

‘Whoever dies upon Islaam and the Sunnah, then he has the glad tidings of all that is good.’

[From ‘Sharh Usool I’tiqaad Ahl-us-Sunnah’ al –Laalkaee 2/67]

7-     From Ibn Yahya who said:

‘There is no Path leading to Paradise except the path of those who follow the ‘Athaar(narrations).’

[From ‘Sharh Usool I’tiqaad Ahl-us-Sunnah’ al –Laalkaee 2/88]

8-     From Mujahid (d. around 110 A.H.) who said:

‘The best worship is having a good opinion which means following the Sunnah.’

[From ‘Hileeyat Al-Awaaliyah’ 3/293 ]

9-     From Wahab bin Munabih (d. around 110 A.H.) that he would say:

‘Tooba (a tree in Paradise) is for the one who looks at his own shortcomings rather than the shortcomings of others.  Tooba is for the one who humbles himself for Allaah without degrading himself. May Allaah have Mercy on the people of humility and servitude. He gives charity for the wealth gathered in a Halaal way and sits with the people of knowledge and gentleness and wisdom, and the Sunnah is sufficient for him and does not transgress to Bida’.’

[From ‘Hileyat Al-Awaaliyah’ 4/67 ]

10- From Fudayl bin ‘Ayaad (d. around 180 A.H.) who said:

‘Follow the paths of guidance and the few who follow it, and it  will not harm you.  Beware of the paths of misguidance and do not be deceived by the large number of those destroyed.’

[From ‘al-‘Itissam’ 62 ]

11-  From Muhammad Ibn Sireen (d. 110 A.H.) who said:

‘As long as a person is with the ‘Athaar then he is on the Siraat (correct path).’

[From ‘ash-Sharh wal-Ibaanah’161 ]

12-  From Muhammad bin Muslim ibn Shihab Zuhri  (d. 124 A.H.) who said:

‘Our scholars in the past would say: ‘Indeed adhering to the Sunnah is success.’

[From ‘Hileyat Al-Awaaliyah’]

13-  From al-Fudayl bin ‘Ayaad (d. around 180 A.H.) that he would say:

‘Follow a good life: Islaam and the Sunnah.’

[From ‘ash-Sharh wal-Ibaanah’ 174 ]

14-  From Muhammad bin AbdurRahmaan Ibn Abi Dhib (d. 157 A.H.) that he read a Hadeeth and it was said to him: ‘Do you take this opinion?’  So he hit the man’s chest and screamed.  And he said: ‘I narrate to you from the Messenger of Allaah, -sallAllaahu alayhi wa sallam- and you say that should I accept this? Yes I take this, and that is obligatory for me, and upon everyone who hears it. Indeed Allaah chose Muhammad -sallAllaahu alayhi wa sallam- from the people and guided them by him, and upon his hands, so it is upon the creation to follow him, the obedient ones or the disobedient ones, there is no exit for the Muslim from this.’

[From: ‘Siyaar ‘Alaam an-Nubala’ 7/142 ]

15-  From ar-Rabeeya’ bin Sulayman (d. 270 A.H.) who said: ‘A man asked ash- Shaafi’ee  about a Hadeeth of the Prophet -sallAllaahu alayhi wa sallam-, then the man said to him: ‘And what is your opinion?’

Imam ash- Shaafi’ee trembled, shuddered and said:

‘Which sky will shade me and which earth will carry me if I narrate a Hadeeth from the Messenger of Allaah -sallAllaahu alayhi wa sallam- and say an opinion other than that of the Hadeeth.’ And he said: ‘If you find a Sunnah of the Messenger of Allaah -sallAllaahu alayhi wa sallam- then follow it and do not turn to the saying of anyone.’

[From ‘Hileyat Al-Awaaliyah’ 9/107 ]

16- From Abu Uthmaan al-Hayree (d. 298 A.H.) that he said:

‘Whoever commands the Sunnah upon himself in statements and actions then he speaks with wisdom. And whoever commands al –Hawaa (following of desires) upon himself then he speaks with Bida’.

Allaah Ta’ala said:

<<If they obey you then they will be guided.>>’

[From: ‘Siyaar ‘Alaam an-Nubala’ 14/64 ]

17- From Ayoob as-Sahktiaani (d. 131 A.H.) who said:

‘Indeed from the happiest of the youth and non-Arabs is whom Allaah guides to a scholar from the people of the Sunnah.’

[From ‘Sharh Usool I’tiqaad Ahl-us-Sunnah’ al –Laalkaee 2/60 ]

18-From Ibraheem bin Ishaq bin Ibraheem al-Harbi (d. 285 A.H.)  who said:

‘It is necessary for a man if he hears anything of the manners of the Prophet -sallAllaahu alayhi wa sallam- that he holds onto it.’

[From ‘al-Jamia akhlaaq ar-Rawee’ 1/142 ]

19- From al-Hasan (d.110 A.H.) who said:

‘Acting upon a little of the Sunnah is better than acting upon a lot of Bida’.’

[From ‘Shu’ab al-Eemaan’ 7/952 ]

20- From Sa’eed bin al-Musayib (d. 93 A.H.) who said that he saw a man doing a lot ofRuku and Sujood [praying a lot of optional prayers] after the Fajr prayer, so he prohibited him from it.  So the man said: ‘O Abu Muhammad, will Allaah punish me for the prayer?’

He answered: ‘No, but for opposing the Sunnah.’

[From ‘at-Tamheed’ 20/104 ]

21- From AbdurRahman bin Mahdi (d. 198 A.H.) that a group of the Ahl-ul-Bida’ were mentioned in front of him and their striving in worship, so he said:

‘Allaah will not accept except that which is upon the Deen and the Sunnah, then he recited: << But the Monasticism which they invented for themselves, We did not prescribe for them>> [Hadeed: 27]  So Allaah did not accept that from them and he reprimanded them about it.’

[From ‘Hileyat Al-Awaaliyah’ 9/8 ]

22- From Jafar bin Ahmed bin Sinan (d. 307 A.H.) who said: ‘I heard my father saying:

‘There is not a Mubtadi’ except that he hates the companions of Hadeeth.  And if a man innovates a Bida’ then the sweetness of the Hadeeth is torn out from his heart.’

[From: ‘Siyaar ‘Alaam an-Nubala’ 12/245]

23- From Sufyaan ibn Sa’eed ath-Thawri  (d. 161 A.H.) who said:

‘Bida’ is more beloved to Iblees (Shaytaan) than sinning.  One repents from sinning, and one does not repent from Bida’.’

[From ‘Sharh Usool I’tiqaad Ahl-us-Sunnah’ al –Laalkaee 132 ]

Proof that Abu Bakr -Radi Allaahu anhu- was Deserving of the Khalafah

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Taken from the book
‘The Life of the Greatest Man After the Prophets & Messengers: Abu Bakr as-Siddeeq’
Compiled By Muhammad Uthmaan al-Anjaaree
Translated by Abbas Abu Yahya 

a – Shaykh ul-Islaam Ahmad bin AbdulHaleem Ibn Taymeeyah (d.728 A.H.) -Rahimullaah- said:

‘As for the level excellence of Abu Bakr then Umar, then Uthmaan and Ali, then this is agreed upon between the Imams of knowledge and Deen, from amongst the Companions and Taba’een.  It is the Madhab of Malik, Ahl-ul- Madinah, Abu Hanifah, Hamad bin Zayed, Hamad bin Salamah and the likes of them from the people of Iraq and it is the Madhab of Shaafi’ee, Ahmad, Ishaq, Abu Ubayd and other than them from the Imams of Islaam who have a truthful tongue from amongst the Ummah.’

[Majmoo’ al-Fatawa 4/421]

b – Imam Nawawi said:

‘The Ummah is agreed upon the correctness of the Khalafah of Abu Bakr and his precedence over the Companions –Radi Allaahu anhum ajmaeen– due to him being the best of them, and the most deserving for the Khalafah than other than him.’

[Tahathab al-‘Asmaa 2/191]

c – Hafidh Suyootee said:

‘Ahl-ul-Sunnah are united that the best person after the Messenger of Allaah is Abu Bakr, then Umar, then Uthmaan and then Ali.’

[Tareekh al-Khulafah p.34]

d – From Ibn Abi Layla who said:

‘Abu Bakr and Umar were being discussed, so a man from ‘Attarad said: ‘Umar is better than Abu Bakr.’

Al-Jarrood said: ‘Rather Abu Bakr is better than him.’

This news reached Umar –Radi Allaahu anhu, and he began to beat him with a stick until he ran off, then he turned to al-Jarrood but he said:

‘Be away from me!’

Then Umar said:

‘Abu Bakr was the best of the people after the Messenger of Allaah -sallAllaahu alayhi wa sallam- in such and such thing.’

Then Umar said:

‘Whoever says other than this, then we will do to him what we do to a slanderer.’

[Collected by Abdullaah bin Ahmad bin Hanbal in ‘as-Sunnah’ 2/579]

e – From Abdullaah bin Salmah who said I heard Ali saying:

‘The best of the people after the Messenger of Allaah is Abu Bakr, and the best of the people after Abu Bakr is Umar . . . . .’

[Collected by Ibn Majah & authenticated by Albaani no. 86]

f – From Abu Juhayfah who said: ‘I heard Ali saying:

‘Shall I not inform you who is the best of this Ummah after its Prophet, it is Abu Bakr.’

Then Ali continued:

‘Shall I not inform you who is the best of this Ummah after Abu Bakr it is Umar.’

[Collected by Ahmad & authenticated by Ahmad Shakir. Imam Dhahabi said in ‘Tareekh al-Khulafah’ p.115: ‘I swear by Allaah the Magnificent, that this is what Ali said and it isMutawatir from him, because he said this while on the Mimbar in Koofah, may Allaah fight the Rafidaah, how ignorant they are!’]

g – From Muhammad bin al-Hanafeeyah who said:

‘I said to Ali bin Abi Taalib: O my father, who of the people is the best after the Messenger of Allaah -sallAllaahu alayhi wa sallam?

He answered:

‘Abu Bakr.’

[Collected by Abdullaah bin Ahmad bin Hanbal in ‘as-Sunnah’ No.1363]

h – From Muhammad bin al-Hanafeeyah who said:

‘I asked my father, who of the people is the best after the Messenger of Allaah -sallAllaahu alayhi wa sallam?’

He answered: ‘Abu Bakr.’

I asked: ‘Then who?’

He said: ‘then Umar.’

I feared that he would say Uthmaan, I then said: ‘Then you?’

He answered:

‘I am no other than a person from amongst the Muslims.’

[Collected by Bukhari]

i – From Shaqeeq who said:

‘It was said to Ali –Radi Allaahu anhu: ‘Will you not appoint a leader?’

He replied:

‘The Messenger of Allaah -sallAllaahu alayhi wa sallam- did not appoint a leader, so how can I appoint one.  If Allaah – Tabaraka wa Ta’ala – wants good for the people then He gathers them as He gathered them after their Prophet upon the best of them.’ [i.e. Abu Bakr]

[Collected by Ibn Abi Aassim in ‘as-Sunnah’ 1221]

j – From Sufyan at-Thawri who said:

‘Whoever claims that Ali –Radi Allaahu anhu– was more deserving of ruler ship than Abu Bakr and Umar, then he has claimed that Abu Bakr was wrong, likewise Umar, theMuhajiroon, and the Ansaar.  I hold the opinion that this person’s good actions will not rise up to the heavens (not accepted by Allaah), if he holds this view.’

[Collected by Abu Dawood & Albaani said it is Saheeh al-Isnaad although it is disconnected. No.4387]

k – From Abdullaah bin Umar who said:

‘We used to say while the Messenger of Allaah -sallAllaahu alayhi wa sallam- was alive: ‘The best of the Ummah of the Prophet after the Prophet is Abu Bakr, then Umar, then Uthmaan –Radi Allaahu anhum ajmaeen.’

[Collected by Abu Dawood, Ibn Abi Aassim in ‘as-Sunnah’ & Abdullaah bin Ahmad in ‘as-Sunnah’, Albaani said it’s Isnad is Saheeh]

l – From Ibn Umar –Radi Allaahu anhu– who said:

‘During the time of the Prophet -sallAllaahu alayhi wa sallam- we would not equate anyone along with Abu Bakr, then Umar, then Uthmaan then we would leave the Companions of the Prophet -sallAllaahu alayhi wa sallam- and not choose a preference between them.’

[Collected by Bukhari]

m – From Shaafi’ee who said:

‘The Companions and their followers are gathered upon the excellence and precedence of Abu Bakr, then Umar, then Uthmaan, then Ali.’

[‘al-Itiqaad’ by Bayhaqi]

n – Imam Dhahabi said:

‘The scholars of the Sunnah are agreed that the best of the Companions are the ten who had been testified with entering Paradise.  The best of those ten were Abu Bakr, then Umar bin al-Khattab, then Uthmaan bin ‘Affan, then Ali bin Abi Taalib –Radi Allaahu anhum ajmaeen– and no one doubts that except an innovator, a hypocrite, or a filthy person.’

[‘al-Kabair’ by Dhahabi]

[Taken from the book: ‘The Life of the Greatest Man After the Prophets & Messengers: Abu Bakr as-Siddeeq’ p.110 – 113]

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