Abu Bakr as-Siddeeq (radi Allahu anhu) – The Strongest of the Companions in Eemaan

BismillaahThe Strongest of the Companions in Eemaan
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

1- On the authority of Abu Huraira -Radi Allaahu anhu- who said the Messenger of Allaah – sallAllaahu alayhi wa sallam- prayed the morning prayer, then he faced the people and said: ‘While a man was leading a cow, he began to ride it and beat it. So the cow said to him: ‘we were not created for this, rather we were created for ploughing.’

So the people said: ‘Subhana Allaah a cow spoke!’

The Messenger of Allaah -sallAllaahu alayhi wa sallam- said: ‘Indeed I believe this, me and Abu Bakr and Umar.’ Even though they were not present.

The Messenger -sallAllaahu alayhi wa sallam- continued: ‘While a man was with some sheep, suddenly a wolf attacked them and took away one sheep from amongst them. The shepherd called the sheep as if trying to rescue it from the wolf. The wolf said to him: ‘You want to rescue it from me, so who will protect it on the day when the predatory animal comes, the day when it has no shepherd other than me.’

So the people said: ‘Subhana Allaah, a wolf spoke.’

The Messenger of Allaah -sallAllaahu alayhi wa sallam- said: ‘Indeed I believe this, me and Abu Bakr and Umar.’ Even though they were not present.[1]

* Hafidh Ibn Hajr said: ‘It is possible that the Prophet -sallAllaahu alayhi wa sallam- said that due to what he knew of their overwhelming Eemaan and the strength of their certainty.[2]

2- On the authority of Abu Huraira -Radi Allaahu anhu- who said the Messenger of Allaah – sallAllaahu alayhi wa sallam- said: There was a man walking wearing a garment whose appearance impressed his own self. Allaah made the ground swallow him up and he kept tumbling down into it until the Day of Judgement.’ Abu Bakr and Umar testified to it, while Abu Bakr and Umar were not present.[3]

3- On the authority of Ayyoob who said: that AbdurRahmaan bin Abu Bakr said to his father (Abu Bakr): I saw you on the day of Uhud but I avoided you. So Abu Bakr said: ‘if I had seen you I would not have avoided you.’[4]

4- On the authority of Umar: ‘If the Eemaan of Abu Bakr was weighed against the Eemaan of the people of the earth, the Eemaan of Abu Bakr would outweigh the others.’ [5]

5- On the authority of Aa’ishah who said: ‘I swear by Allaah that Abu Bakr left drinking alcohol in pre-Islaamic times and he did not doubt in Allaah after having accepted Islaam.’[6]

6- On the authority of Ibn Shihaab who said: ‘From the excellence of Abu Bakr is that he never ever doubted in Allaah – Azza wa Jal – even for an hour.’[7]

7- On the authority of Bakr bin Abdullaah who said: ‘Indeed the people did not prefer Abu Bakr because he would pray and fast more than them, rather they preferred him due to something his heart.’[8]

‘Aboo Bakr did not have excellence over the people ( lam yafdulin-naasa) on account of praying and fasting more than them, but rather he had excellence over them on account of something which was in his heart.’ -And I think the reference should be Narrated by Imam Ahmad in ‘Fadail as-Sahabah’ with this wording (1:141) no. 118 .

[Taken from the book: ‘The Life of the Greatest Man After the Prophets & Messengers: Abu Bakr asSiddeeq’ P.190-191]

References:

[1] Narrated by Bukhari no.3285 and Muslim (15/156 Nawawee).

[2] Fath al-Bari 7/18

[3] Narrated by Imam Ahmad in ‘Fadail as-Sahabah’ with this wording (1:112) no. 92. Its researcher WaseeAllaah bin Muhammad Abbas said: Its Isnaad is Saheeh. Narrated by Bukhari no.5453 & Muslim (14/63 Nawawee). By AbdurRazzaq (11:82) no. 19983 but they did not mention ‘Abu Bakr and Umar testified to it.’ This extra wording was mentioned by Musadad as in ‘al-Mutalib al-‘Aaleeyah’ (4:35)

[4] Narrated by Ibn Abee Shaybah (14:408) no. 18642 and Ibn Hajr said in ‘Talkhees al-Habeer’ (4:101): its narrators are
trustworthy along with Irsaal.

[5] Narrated by al-Bayhaqi in ‘al-Jamia’ lashu’ab al-Eemaan’ (1:18) and its narrators are trustworthy.

[6] Narrated by Abu Na’eem in ‘al-Ma’arifah’ 91;179) no. 108

[7] Narrated by Abdullaah in his Zawaid of al-Fadail (1:126) no. 96. Its researcher WaseeAllaah bin Muhammad Abbas said: Its Isnaad is Saheeh till az-Zuhri.

[8] Narrated by Imam Ahmad in ‘Fadail as-Sahabah’ with this wording (1:114) no. 118 Its researcher WaseeAllaah bin Muhammad Abbas said: Its Isnaad is Saheeh.

Related Links:

https://abdurrahman.org/sahaba

From the Fruits of Studying the Seerah of our Messenger صلى الله عليه وسلم – Dawud Burbank [Short Clip|En]

Al-Fusool fee Seerat-ir-Rasool (sallAllaahu’alaihiwasallam) – Chapters from the Life of the Messenger by al-Imaam, al-Haafiz, Ismaa’eel ibn ‘Umar ibn Katheer al-Qurashee [701 – 774H]

These audio lessons are a translation of the above book by the famous scholar Ibn Katheer, along with side points discussing the authenticity of the narrations mentioned, as well as other beneficial narrations. An extremely valuable resource given the lack of authentic material on the subject of the life of our beloved Prophet (sallAllaahu’alaihiwasallam).

Translated by Abu Talhah Dawud ibn Ronald Burbank.

Posted with the permission of Dawud Burbank rahimahullaah.

How Abdullaah ibn Salaam (رَضِىَ اللهُ عَنْهُ) became Muslim – Compiled and Translated by Dawud Burbank

[From “Saheehus-Seeratin-Nabawiyyah’ (pp.80-81), Shaikh al-Albaanee – rahimahullaah’s- verified edition of al-Haafiz Ibn Katheer -rahimahullaah’s- “as-Seeratun-Nabawiyyah’.]

From `Awf ibn Maalik al-Ashja`ee, who said:

“The Prophet (صلى الله عليه و سلم) went off one day, and I was with him, until we entered a synagogue of the Jews (in al-Madeenah, on a festival day of theirs, and they disliked our entering upon them), and he said (to them):

<< O assembly of Jews! Show me twelve men who will bear witness that none has the right to be worshipped except Allaah, and that Muhammad is the Messenger of Allaah, and Allaah will remove from every Jew beneath the sky the Anger which He has upon them.>> He said: So they remained silent; no one responded to him. Then he repeated it, but no one responded to him. So he said:

<< You have refused, but, by Allaah ! I am indeed ‘al-Haashir’ (the Prophet after whom the people will be gathered), and I am ‘al-`Aaqib’ (the final Prophet), and I am ‘an-Nabiyyul-Mustafaa’ (the chosen Prophet): whether you believe or reject the truth.>>

Then he departed, and I was with him, until (when) we had almost left, a man behind us said: “Stay as you are, O Muhammad!’ Then that man said: ” What sort of man do you people know me to be amongst you, O company of Jews?’ They said: “By Allaah! We do not know there to be any man amongst us who knows Allaah’s Scripture better than you; nor who has better understanding of the religion than you; nor than your father before you; nor than your grandfather before your father.’ He said: “Then I testify for him, by Allaah, that he is indeed the Prophet of Allaah, whom you find in the Tawraat [Torah].” They said: “You have lied!’ Then they rebutted his saying, and they said evil things about him, so Allaah’s Messenger (صلى الله عليه و سلم) said:

<< You people have lied. Your saying will never be accepted. Just now you were praising him with the good that you were praising him with; but when he believed you called him a liar, and said what you have said. Your saying will never be accepted. >>

He said: So we departed, and we were three: Allaah’s Messenger (صلى الله عليه و سلم), myself, and `Abdullaah ibn Salaam; and Allaah -the Most High- sent down regarding him:

“Say: Do you see: if this Qur·aan is from Allaah, and you reject it, and a witness from the children of Israa’eel testifies to its like, and believes in it; and you haughtily reject it; then Allaah does not guide the wrongdoing Disbelievers”  [ Sooratul-Ahqaaf (46): 10] [1]

[1] Shaikh al-Albaanee said: “Reported by Ahmad (6/25), and the additions are his; and by al-Haakim (3/415-416), and he said: “Saheeh to the standard of the two Shaikhs’! And adhDhahabee agreed with him! But it is only to the standard of Muslim, since al-Bukhaaree did not report the narrations of Safwaan ibn `Amr except in his “al-Adabul-Mufrad’.”

IMAAM AL-BUKHAAREE’S -rahimahullaah- NARRATION:

Imaam al-Bukhaaree narrated (no.3329): from Anas -radiyallaahu `anhu:

“Abdullaah ibn Salaam heard of the arrival of the Prophet (صلى الله عليه و سلم) at AlMadeenah, so he came to him and said: “I am going to ask you about three things which nobody but a Prophet will know.’

He said: “What is the first of the signs of the Hour? And what will be the first food, which the people of Paradise will eat? And on account of what does a child resemble its father; and on account of what does a child resemble its maternal uncles?’

So Allaah’s Messenger (صلى الله عليه و سلم) said: «Jibreel has just informed me of them.» He said: `Abdullaah said: “He is the enemy to the Jews from amongst the Angels.’ Allaah’s Messenger (صلى الله عليه و سلم) said:

«As for the first of the signs of the Hour, then it will be a fire, which gathers the people from the east to the west. As for the first food which the people of Paradise will eat, then it will be the extra lobe of the liver of the fish. As for the resemblance of the child, then when the man has intercourse with the woman and his semen outstrips the fluid of the woman, then the child will resemble him; and if her fluid outstrips, then the resemblance will be towards her.»

He said: “I testify that you are the Messenger of Allaah.’ Then he said: “O Messenger of Allaah! The Jews are a people who are great liars: if they know about my Islaam before you ask them, then they will lie about me to you.’ So the Jews came, and `Abdullaah ibn Salaam entered the house.

So Allaah’s Messenger (صلى الله عليه و سلم) said: «What sort of a man is `Abdullaah ibn Salaam amongst you?» They said: “He is the most knowledgeable one of us, and the son of the most knowledgeable one from amongst us; and he is the best one of us, and the son of the best one of us.’ So Allaah’s Messenger (صلى الله عليه و سلم) said: «What would you think if `Abdullaah were to accept Islaam?» They said: “May Allaah preserve him from that.’ So `Abdullaah came out to them and said: “I testify that none has the right to be worshipped except Allaah, and I testify that Muhammad is the Messenger of Allaah.’ So they said: “He is the most evil one of us, and the son of the most evil one of us’, and they spoke against him’.”

A BRIEF BIOGRAPHY OF `ABDULLAAH IBN SALAAM -radiyallaahu `anhu:

`Abdullaah ibn Salaam ibn al-Haarith, al-Israa·eelee, Aboo Yoosuf. He was previously a confederate of Banoo `Awf ibn al-Khazraj. He accepted Islaam when Allaah’s Messenger (صلى الله عليه و سلم) came to al-Madeenah. He was present at the battle of the Trench (al-Khandaq), and the battles after it. He was present with `Umar at the conquest of Jerusalem, and at alJaabiyah. He died in al-Madeenah in 43 H. [[ ref. “Tahdheebut-Tahdheeb’ of al-Haafiz Ibn Hajr]] Allaah’s Messenger (صلى الله عليه و سلم) bore witness that he will be a person of Paradise, as reported by al-Bukhaaree (no. 3812) and Muslim (no. 2483) from Sa`d ibn Abee Waqqaas -radiyallaahu `anhu- who said: “I never heard Allaah’s Messenger (صلى الله عليه و سلم) say about anyone who still walked upon the earth that he was a person of Paradise, except `Abdullaah ibn Salaam. He said: And this Aayah came down concerning him:

“And a witness from the children of Israa·eel testifies to its like” [Sooratul-Ahqaaf (46): 10]

And at-Tirmidhee reported (no. 3804) from Mu`aadh ibn Jabal -radiyallaahu `anhu- who said: I heard Allaah’s Messenger (صلى الله عليه و سلم) say: << He will be the tenth of ten in Paradise.>> [ Declared “Saheeh’ by Shaikh al-Albaanee.]

[Translated by Aboo Talhah Daawood ibn Ronald Burbank]

[Download the original PDF]

Posted from: https://alitisaambissunnah.wordpress.com

When Death Approached Aboo Dharr (radi Allaahu anhu)

بسم الله الرحمن الرحيم

al-Haafiz `Abdul-`Azeem al-Mundhiree -rahimahullaah- (d. 656 H) said in “at-Targheeb wat-Tarheeb” [1] (The Book of Repentance and Abstention: Chapter (6): An encouragement upon Abstention (Zuhd) with regard to this world, and sufficing with a small amount from it):

“And from Ibraaheem -meaning al-Ashtar:

That death approached Aboo Dharr, whilst he was at ar-Rabadhah [2], so his wife wept. He said: “What causes you to weep?” She said: “I weep because I cannot do anything for you, and I have no cloth large enough to shroud you in.”

He said: “Do not weep, for I heard Allaah”s Messenger (صلى الله عليه و سلم) say one day, [and I was with him, in a group of people]: << A man from amongst you will certainly die in a desert area: a group of the Believers will be present at his funeral. >> He said: “ So everyone who was along with me in that gathering has died within a group of people or separately [3] , and none from them remain except for me; and I am in a part of the desert, dying. So go out and watch the road, for you shall soon see what I say, for, by Allaah! I have not lied, nor have I been lied to.” She said: “ How can that occur, when the people travelling for Hajj have ceased?” He said: “ Watch the road.” He said: So whilst she was doing so, a group of people could be seen moving along quickly upon their riding camels, (looking) as if they were vultures [4]

So the people came, until they stood over her, and said: “What is wrong with you?” She said:“ There is a man of the Muslims for you to shroud, and thus be rewarded for it.” They said: “Who is he?” She said: “Aboo Dharr.” So they declared that may their fathers and mothers be a ransom for him, and they hung their whips upon the necks of their camels, and they hastened to him. So he said:

“Receive glad tidings, for you are the group about whom Allaah”s Messenger (صلى الله عليه و سلم) said what he said. So today I have entered the morning as you see me; and if I had a garment of mine that were sufficient to shroud me in, then I would not be shrouded in anything else besides it. So I implore you, by Allaah, let not a man from amongst you shroud me who has been a chief, a governor, or an official messenger.”

So all of the people had attained something from that, except for a youth from the Ansaar who was with the people. He said: “ I am your companion: there are two garments in my travelling bag that were woven by my mother, and the newest of my garments are these two that I am wearing.” He said: “ You are my companion, [so you shroud me].”

Reported by Ahmad, and the wording is his, and its narrators are the narrators of the “Saheeh”; and by al-Bazzaar -with its like, in abridged form…”. Shaikh al-Albaanee said: “Hasan”.

Footnotes:

[1] “Saheehut-Targheeb wat-Tarheeb” (3/295-296/no.3314) of Shaikh al-Albaanee – rahimahullaah, and the additions in square brackets were included by the Shaikh from the original hadeeth in the “Musnad” of Imaam Ahmad.

[2] A village at a distance of three days journey from al-Madeenah, Aboo Dharr -radiyallaahu `anhu- took up residence here until his death in 32 H (“Mu`jamul-Buldaan”:1/24).

[3] Shaikh al-Albaanee”s checked edition has the word “furqah”(separately), as occurs in some of the editions of the “Musnad”. In other editions of Musnad Ahmad, and in the “Daar ulHadeeth, Cairo edition of “at-Targheeb” there occurs here “qaryah” (a village); and in “alFathur-Rabbaanee” (no. 11, 916) there occurs “rifqah”(amongst companions).

[4] Shaikh al-Albaanee said: “ Perhaps the angle of their resemblance to vultures was on account of their having the dirt of travelling upon them.”

[Translated by Aboo Talhah Daawood ibn Ronald Burbank rahimahullaah]

Posted fromhttps://alitisaambissunnah.wordpress.com

Read more:

Description of the Night Journey (Israa wa Mi’raaj) : Sahih Bukhari

Volume 5, Book 58, Number 227:

Narrated Abbas bin Malik:

Malik bin Sasaa said that Allah’s Apostle described to them his Night Journey saying, “While I was lying in Al-Hatim or Al-Hijr, suddenly someone came to me and cut my body open from here to here.” I asked Al-Jarud who was by my side, “What does he mean?” He said, “It means from his throat to his pubic area,” or said, “From the top of the chest.” The Prophet further said, “He then took out my heart. Then a gold tray of Belief was brought to me and my heart was washed and was filled (with Belief) and then returned to its original place. Then a white animal which was smaller than a mule and bigger than a donkey was brought to me.” (On this Al-Jarud asked, “Was it the Buraq, O Abu Hamza?” I (i.e. Anas) replied in the affirmative). The Prophet said, “The animal’s step (was so wide that it) reached the farthest point within the reach of the animal’s sight. I was carried on it, and Gabriel set out with me till we reached the nearest heaven.

When he asked for the gate to be opened, it was asked, ‘Who is it?’ Gabriel answered, ‘Gabriel.’ It was asked, ‘Who is accompanying you?’ Gabriel replied, ‘Muhammad.’ It was asked, ‘Has Muhammad been called?’ Gabriel replied in the affirmative. Then it was said, ‘He is welcomed. What an excellent visit his is!’ The gate was opened, and when I went over the first heaven, I saw Adam there. Gabriel said (to me). ‘This is your father, Adam; pay him your greetings.’ So I greeted him and he returned the greeting to me and said, ‘You are welcomed, O pious son and pious Prophet.’ Then Gabriel ascended with me till we reached the second heaven. Gabriel asked for the gate to be opened. It was asked, ‘Who is it?’ Gabriel answered, ‘Gabriel.’ It was asked, ‘Who is accompanying you?’ Gabriel replied, ‘Muhammad.’ It was asked, ‘Has he been called?’ Gabriel answered in the affirmative. Then it was said, ‘He is welcomed. What an excellent visit his is!’ The gate was opened.

When I went over the second heaven, there I saw Yahya (i.e. John) and ‘Isa (i.e. Jesus) who were cousins of each other. Gabriel said (to me), ‘These are John and Jesus; pay them your greetings.’ So I greeted them and both of them returned my greetings to me and said, ‘You are welcomed, O pious brother and pious Prophet.’ Then Gabriel ascended with me to the third heaven and asked for its gate to be opened. It was asked, ‘Who is it?’ Gabriel replied, ‘Gabriel.’ It was asked, ‘Who is accompanying you?’ Gabriel replied, ‘Muhammad.’ It was asked, ‘Has he been called?’ Gabriel replied in the affirmative. Then it was said, ‘He is welcomed, what an excellent visit his is!’ The gate was opened, and when I went over the third heaven there I saw Joseph. Gabriel said (to me), ‘This is Joseph; pay him your greetings.’ So I greeted him and he returned the greeting to me and said, ‘You are welcomed, O pious brother and pious Prophet.’ Then Gabriel ascended with me to the fourth heaven and asked for its gate to be opened. It was asked, ‘Who is it?’ Gabriel replied, ‘Gabriel’ It was asked, ‘Who is accompanying you?’ Gabriel replied, ‘Muhammad.’ It was asked, ‘Has he been called?’ Gabriel replied in the affirmative. Then it was said, ‘He is welcomed, what an excel lent visit his is!’

The gate was opened, and when I went over the fourth heaven, there I saw Idris. Gabriel said (to me), ‘This is Idris; pay him your greetings.’ So I greeted him and he returned the greeting to me and said, ‘You are welcomed, O pious brother and pious Prophet.’ Then Gabriel ascended with me to the fifth heaven and asked for its gate to be opened. It was asked, ‘Who is it?’ Gabriel replied, ‘Gabriel.’ It was asked. ‘Who is accompanying you?’ Gabriel replied, ‘Muhammad.’ It was asked, ‘Has he been called?’ Gabriel replied in the affirmative. Then it was said He is welcomed, what an excellent visit his is! So when I went over the fifth heaven, there I saw Harun (i.e. Aaron), Gabriel said, (to me). This is Aaron; pay him your greetings.’ I greeted him and he returned the greeting to me and said, ‘You are welcomed, O pious brother and pious Prophet.’ Then Gabriel ascended with me to the sixth heaven and asked for its gate to be opened. It was asked. ‘Who is it?’ Gabriel replied, ‘Gabriel.’ It was asked, ‘Who is accompanying you?’ Gabriel replied, ‘Muhammad.’ It was asked, ‘Has he been called?’ Gabriel replied in the affirmative. It was said, ‘He is welcomed. What an excellent visit his is!’

When I went (over the sixth heaven), there I saw Moses. Gabriel said (to me),’ This is Moses; pay him your greeting. So I greeted him and he returned the greetings to me and said, ‘You are welcomed, O pious brother and pious Prophet.’ When I left him (i.e. Moses) he wept. Someone asked him, ‘What makes you weep?’ Moses said, ‘I weep because after me there has been sent (as Prophet) a young man whose followers will enter Paradise in greater numbers than my followers.’ Then Gabriel ascended with me to the seventh heaven and asked for its gate to be opened. It was asked, ‘Who is it?’ Gabriel replied, ‘Gabriel.’ It was asked,’ Who is accompanying you?’ Gabriel replied, ‘Muhammad.’ It was asked, ‘Has he been called?’ Gabriel replied in the affirmative. Then it was said, ‘He is welcomed. What an excellent visit his is!’

So when I went (over the seventh heaven), there I saw Abraham. Gabriel said (to me), ‘This is your father; pay your greetings to him.’ So I greeted him and he returned the greetings to me and said, ‘You are welcomed, O pious son and pious Prophet.’ Then I was made to ascend to Sidrat-ul-Muntaha (i.e. the Lote Tree of the utmost boundary) Behold! Its fruits were like the jars of Hajr (i.e. a place near Medina) and its leaves were as big as the ears of elephants. Gabriel said, ‘This is the Lote Tree of the utmost boundary) . Behold ! There ran four rivers, two were hidden and two were visible, I asked, ‘What are these two kinds of rivers, O Gabriel?’ He replied,’ As for the hidden rivers, they are two rivers in Paradise and the visible rivers are the Nile and the Euphrates.’

Then Al-Bait-ul-Ma’mur (i.e. the Sacred House) was shown to me and a container full of wine and another full of milk and a third full of honey were brought to me. I took the milk. Gabriel remarked, ‘This is the Islamic religion which you and your followers are following.’ Then the prayers were enjoined on me: They were fifty prayers a day. When I returned, I passed by Moses who asked (me), ‘What have you been ordered to do?’ I replied, ‘I have been ordered to offer fifty prayers a day.’ Moses said, ‘Your followers cannot bear fifty prayers a day, and by Allah, I have tested people before you, and I have tried my level best with Bani Israel (in vain). Go back to your Lord and ask for reduction to lessen your followers’ burden.’ So I went back, and Allah reduced ten prayers for me. Then again I came to Moses, but he repeated the same as he had said before. Then again I went back to Allah and He reduced ten more prayers. When I came back to Moses he said the same, I went back to Allah and He ordered me to observe ten prayers a day. When I came back to Moses, he repeated the same advice, so I went back to Allah and was ordered to observe five prayers a day.

When I came back to Moses, he said, ‘What have you been ordered?’ I replied, ‘I have been ordered to observe five prayers a day.’ He said, ‘Your followers cannot bear five prayers a day, and no doubt, I have got an experience of the people before you, and I have tried my level best with Bani Israel, so go back to your Lord and ask for reduction to lessen your follower’s burden.’ I said, ‘I have requested so much of my Lord that I feel ashamed, but I am satisfied now and surrender to Allah’s Order.’ When I left, I heard a voice saying, ‘I have passed My Order and have lessened the burden of My Worshipers.”

Translated by Muhsin Khan

The Mothers of the Believers – Dr Saleh as Saleh [Audio|En]

Download Mp3 – The Mothers of the Believers – Saleh-As-Saleh
[audio https://salafiaudio.files.wordpress.com/2014/09/the-mothers-of-the-believers-saleh-as-saleh.mp3]

Download Mp3 – The Qualities of ‘Aaisha radiya Allaahu ‘anhaa – Saleh-As-Saleh
[audio https://salafiaudio.files.wordpress.com/2014/09/the-qualities-of-aaisha-radiya-allaahu-anhaa-saleh-as-saleh.mp3]

Download Mp3 – The Qualities of ‘Aaisha – Refuting the Slander – Saleh-As-Saleh
[audio https://salafiaudio.files.wordpress.com/2014/09/the-qualities-of-aaisha-refuting-the-slander-saleh-as-saleh.mp3]

Biographies of the Famous Hadeeth Scholars and an Introduction to Their Collections – Shaykh Uthaymeen

Biographies of the Famous Hadeeth Scholars & an Introduction to Their Collections
مصطلح احلديث :Original Title
Author: Muhammad Ibn Saalih Al-‘Uthaymeen
Source: ibnothaimeen.com/all/books/cat_index_301.shtml
Translated by: Abu az-Zubayr Harrison – authentic-translations.com

In Hadeeth terminology, one may hear a term, al-Ummuhaat as-Sitt (ّتِّالس اتَهُّمُاأل) which is used to describe the six main collections of Hadeeth. They are (in order of overall authenticity):

1. “Saheeh al-Bukhaaree”
2. “Saheeh Muslim”
3. “Sunan an-Nasaaee”
4. “Sunan Abu Daawood”
5. “Sunan at-Tirmithee”
6. “Sunan Ibn Maajah”

Click the below link to read or download the full document

Biographies of the Famous Hadeeth Scholars & an Introduction to Their Collections – Shaykh Uthaymeen [PDF]

Mu’aawiyah: The Scribe of the Prophet – Shaykh al Albaani

Mu’aawiyah The Scribe of the Prophet sallAllaahu alayhi wa sallam
Taken from ‘Silsilah Ahadeeth As-Saheehah’

By the Muhaddith, Shaykh, Allamaa’ Muhammad Nasir uddeen al-Albaani
Translated by Abbas Abu Yahya

82 – ‘May Allaah not let his stomach become satisfied;’ i.e. Mu’aawiyah.

Collected by Abu Dawood at-Tayyalisi in his ‘Musnad’ (2746) Hishaam and Abu ‘Awaana narrated to us from Abu Hamza al-Qassaab from Ibn Abbas:

‘That the Messenger of Allaah sallAllaahu alayhi wa sallam sent someone to Mu’aawiyah to write something for him, and this person said he is eating, then the Messenger sent the person again, and again he said he is eating. Then the Messenger of Allaah sallAllaahu alayhi wa sallam said:

‘May Allaah not let his stomach become satisfied.’

I (Albaani) say: This Isnaad is Saheeh, its narrators are all trustworthy, they are the narrators of Imam Muslim.

Regarding Abu Hamza al-Qassaab – whose name is Umraan bin Abi ‘Atta – there is some talk about him from some of the scholars but it does not harm him, since a group from the Imams have regarded him as trustworthy, from them is Ahmad and Ibn Ma’een and others.

As for those who regarded him as weak then they did not clarify the reason, so therefore it is an unknown (Jarh) criticism, which is unacceptable.  It is as if this is why Imam Muslim used him as a narrator and narrated this hadeeth from him in his book ‘Saheeh’ (8/27) from the way of Shu’abah from Abu Hamza al-Qassaab with this hadeeth.

Ahmad narrated this hadeeth (1/240, 291, 335, 338) from Shu’abah and Abu ‘Awaana from Abu Hamza with this hadeeth without the saying: ‘May Allaah not let his stomach become satisfied.’

It seems that the hadeeth was summarized by Ahmad or by some of his Shaykhs, and they mentioned an extra wording:

‘. . . .and he was his scribe’,

And its chain is authentic.

Some of the sects took opportunity of this hadeeth, as a way of attacking Mu’aawiyahRadi Allaahu anhu but there is nothing in this hadeeth which helps them on this, and how can it, since in the hadeeth it mentions that he was the scribe of the Prophet sallAllaahu alayhi wa sallam, and this is why al-Hafidh Ibn ‘Aasakir said: (16/349/2):

‘This is the most authentic narration which has been mentioned about the excellence of Mu’aawiyah.’

What is evident from this supplication from the Prophet -sallAllaahu alayhi wa sallam-is that it was not intentional, rather it is from what is the practice of the Arabs when using certain style of speech unintentionally; such as the statement of the Messenger sallAllaahu alayhi wa sallam regarding some of his wives:

‘May you be affected by pain in your throat’[1] [Collected by Bukhari & Muslim]

And

‘May your right hand be covered in dust’ [Collected by Bukhari & Muslim]

and like his -sallAllaahu alayhi wa sallam- statement in the hadeeth of Anas:

‘May your age not increase.’

It is possible that this statement from the Messenger sallAllaahu alayhi wa sallamabout Mu’aawiyah was spurred on by his humanness which he has eloquently mentioned about himself sallAllaahu alayhi wa sallam in many reoccurring Ahadeeth, and from them is the hadeeth of ‘Aeysha Radi Allaahu anha who said:

‘Two men entered upon the Messenger of Allaah sallAllaahu alayhi wa sallam they spoke to him about something but I did not know what it was about, and they caused him to get angry, so he sallAllaahu alayhi wa sallam cursed them and reviled them, then when they left I asked: ‘O Messenger of Allaah! Good will reach everyone except these two people.

The Messenger asked: ‘And why is that?

She said: ‘You cursed them and reviled them.’

He sallAllaahu alayhi wa sallam said:

‘Did you not know that I have a contract with my Lord? I said: O Allaah indeed I am a human, so any Muslim whom I cursed or reviled, then designate it as charity and a reward for him.’

[‘Silsilah Ahadeeth As-Saheehah’ No. 83]

Collected by Imam Muslim along with the previous hadeeth before this in the chapter entitled:

‘Chapter: Whoever the Prophet -sallAllaahu alayhi wa sallam- cursed, reviled or supplicated against and he was not qualified for that; then it is a charity, reward and mercy for that individual.’

Then Imam Muslim narrated here the hadeeth of Anas bin Malik who said: ‘There was an orphan girl with Umm Sulaym, who was called Umm Anas, the Messenger of Allaah sallAllaahu alayhi wa sallam saw the orphan girl and said:

‘Are you her? Verily you have grown up, may your age not lengthen.’

Then the orphan girl went back to Umm Sulaym crying; Umm Sulaym said to her ‘What is wrong young girl?’

The young girl said: ‘The Prophet of Allaah sallAllaahu alayhi wa sallam supplicated against me that my age should not ever lengthen.’ Or she said: ‘my generation.’

So Umm Sulaym went out hastily wrapping her headscarf on her head, until she met the Messenger of Allaah sallAllaahu alayhi wa sallam, and the Messenger of Allaah sallAllaahu alayhi wa sallam said to her: ‘What is wrong O Umm Sulaym?’

She replied: ‘O Prophet of Allaah! Did you supplicate against my orphan girl?’

He sallAllaahu alayhi wa sallam asked:

‘And how is that O Umm Sulaym?’

She answered: ‘She claims that you supplicated that her age should not lengthen nor should her generation.’

The narrator said: The Messenger of Allaah sallAllaahu alayhi wa sallam laughed then he sallAllaahu alayhi wa sallam said:

‘O Sulaym! Did you not know that I have a contract with my Lord that I have a contract with my Lord and I said: Indeed I am a human and I become pleased just like a human becomes pleased, and I get angry just as a human gets angry so whoever from myUmmah whom I supplicated against with a supplication of which he was not deserving, then make that as a purification for him and a charity and a means of coming closer to Allaah on the Day of Judgement?’

[‘Silsilah Ahadeeth As-Saheehah’ Hadeeth No.84]

Then Imam Muslim follows up this hadeeth with the hadeeth of Mu’aawiyah and with that he completed the chapter.  This was an indication from Imam Muslim -Rahimullaah- that this hadeeth of Mu’aawiyah is from one chapter and has the same meaning, therefore, just like the supplication of the Messenger sallAllaahu alayhi wa sallam does not harm the orphan girl – rather it is a charity and a means of coming closer to Allaah; likewise was the supplication of the Messenger sallAllaahu alayhi wa sallam for Mu’aawiyah.

Imam an-Nawawi said in his ‘Explanation of Saheeh Muslim’ (2/325 – Indian Print):

‘As for the supplication upon Mu’aawiyah, then it has two responses:

One of which is : that it was said upon the tongue without intent.

The second: that it was a punishment for Mu’aawiyah for being late, and Muslim -Rahimullaah- understood from this hadeeth that Mu’aawiyah was not deserving of the supplication upon him, therefore, this is why Imam Muslim entered this hadeeth into this chapter.  Other scholars have placed this hadeeth from the virtues of Mu’aawiyah because in reality this does become a supplication for him.’

Dhahabi indicated to this second meaning, he said in ‘Siyaar ‘Alaam an-Nubala’ (9/171/2):

‘I say: Perhaps it is said: this is a virtue for Mu’aawiyah due to the saying of the Messenger of Allaah! The one who I cursed or reviled, make that a charity and mercy for him.’

Know that the statement of the Messenger sallAllaahu alayhi wa sallam in these Ahadeeth:

‘Indeed I am a human and I become pleased just like a human . . . ; is indeed an explanation for the statement of Allaah Tabaraka wa Ta’ala:

<< Say, I am only a man like you, to whom has been revealed that your god is one God. >> [Khaf: 110]

Perhaps some of those who follow desires and rash emotions hasten to reject the likes of this hadeeth by their claim of veneration for the Prophet –alayhi as-Sallat wa Sallam – and clearing him from having said this statement!

There is no scope for the likes of this rejection, since verily the hadeeth is Saheeh(authentic), rather we see it as Mutawatir (has recurring chains).

It has been collected by Muslim from the hadeeth of ‘Aeysha and Umm Sulaym as we have mentioned, and from the hadeeth of Abu Hurairah and Jabir Radi Allaahu anhuma, and it has been mentioned from the hadeeth of Salman, Anas, Samrah, Abu Tufayl, Abu Sa’eed and other than them. See: ‘Kunz al-‘Amal’ (2/124). 

Veneration of the Prophet -sallAllaahu alayhi wa sallam- is a veneration which is legislated, but it is done with having Eemaan with everything authentically established that came from the Prophet -sallAllaahu alayhi wa sallam, and along with having thatEemaan is him -sallAllaahu alayhi wa sallam- being a slave and Messenger without going to extreme or being negligent.  For he -sallAllaahu alayhi wa sallam- is a human with the testification of the Book and the Sunnah, however he is the chief of the humans and the best of them without exception because of the text of the authentic Ahadeeth, just as the history of his life and his biography indicate to.

And from what Allaah Ta’ala bestowed him with of noble manners and praiseworthy characteristics, which no human has in entirety as it is completely in the Messenger -sallAllaahu alayhi wa sallam- and Allaah The Great was truthful when he addressed the Messenger -sallAllaahu alayhi wa sallam- with His Noble statement:

<< and indeed you are on exalted standard character>> [Qalam:4]

[Taken from ‘Silsilah Ahadeeth As-Saheehah’ vol. 1 hadeeth no 82-84 p.164]

Also another hadeeth from ‘Silsilah Ahadeeth As-Saheehah’:

From Abu Huraira that the Prophet sallAllaahu alayhi wa sallam said:

‘O Allaah, indeed I make a pledge to You which I won’t break.  Indeed I am a human being; so any believer who I harmed, reviled, cursed or punished; make that as prayer for him, Zakat and a means of being close to You on the Day of Judgement.’

Collected by Muslim, Ahmad & in Silsilah Ahadeeth As-Saheehah No. 3999

All Praise belongs to Allaah, may His peace and blessings be upon our final Prophet Muhammad, his family, his companions and all those who follow his guidance.


[1] T.N. al-hafidh Muhammad bin Nasr al-Humaydi (d.488 A.H.) said: ‘These are words which the Arabs supplicate with, when they get angry with someone.  The meaning is ‘May Allaah make her barren and destroy her.’ Which is that she be affected by pain in her throat.  This is to show how great the matter was which caused the person to get angry.’ [Taken from: ‘Tafseer Ghareeb ma Fee Saheehayin al-Bukhari & Muslim’ p.141]

The Status of the Messenger and His Rights upon us – Shaykh Rabee

Compiled by   The Eminent Shaykh, the Muhaddith Rabee’ ibn Haadee al-Madkhalee
Translated by Abbas Abu Yahya

Introduction

All praise belongs to Allaah and peace and prayers be upon the Messenger of Allaah and upon his family and his companions and all those who follow his guidance.

To Proceed:

This is a lecture explaining the status of the Messenger of Allaah and his rights upon this Ummah, which is the Ummah of those who have accepted Islaam and of those who are called to Islaam, from the Jinnand mankind.

Indeed the noble Messenger of Allaah – sallAllaahu alayhi wa sallam – has a great status, and a very high position which none from the creation can reach, since he is the leader of the sons of Adam on the Day of Judgment.  Adam and whoever came after him is under the Messenger’s flag- sallAllaahu alayhi wa sallam.

He was given the great intercession which the other great Messengers excused themselves from.  This great intercession that Allaah chose especially for him and preferred it for him above all the worlds.

Without doubt, his Lord Azza wa Jaal honored him and favoured him with abundant miracles which Allaah never gave to the other Prophets – Alayhim as-Sallam- and yet Allaah has given all of them high positions.

On the authority of Abu Huraira that the Messenger of Allaah – sallAllaahu alayhi wa sallam – said: ” I was preferred over the other Prophets with six things: I was given eloquent speech, victory by frightening the enemy, the war-booty was made permissible for me, the earth was made as a means of purification and a place of worship, I was sent to all of creation and Prophet hood was completed with me.”

Saheeh Muslim (523)

As for the hadeeth of Jaabbir: ” … and I was given the right of intercession.”

Bukharee (328) and Muslim (521)

Allaah Ta’ala said, in clarifying the status of the Messenger of Allaah and explaining his noble characteristics:

<< Verily, there has come unto you a Messenger from amongst yourselves. It grieves him that you should receive any injury or difficulty, he is anxious over you.  For the believers he is full of pity, kind, and merciful. >> [at-Tauba: 128]

And Allaah Ta’ala said:

<< Indeed Allaah conferred a great favour on the believers when He sent among them a Messenger from among themselves, reciting unto them His Verses (the Qur’aan), and purifying them, and instructing them in the Book  and Al­-Hikmah, whilst before that they had been in manifest error.>> [Aal-Imraan: 164]

Allaah Ta’ala said:

<< He it is Who sent among the unlettered ones a Messenger from among themselves, reciting to them His Verses, purifying them, and teaching them the Book and Al-Hikmah.  And verily, they had been before in manifest error>> [Jummah: 2]

Allaah Ta’ala said:

<< O Prophet! Verily, We have sent you as a witness, a bearer of glad tidings and a warner.  As one who invites to Allaah, by His permission, and as a lamp spreading light.  Announce to the believers the glad tidings that they will have from Allaah, a Great Bounty.  And obey not the disbelievers and the hypocrites and harm them not.  And put your trust in Allaah, Sufficient is Allaah as aWakeel (Trustee, or Disposer of affairs). >> [Ahzaab: 45-48]

Allaah Ta’ala said, praising the Messenger and mentioning him and his status with Allaah and His blessings upon him:

<< Have We not opened your chest (heart) for you? And removed from you your burden, which weighed down your back? And raised high your fame?>> [ash-Sharh: 1-4]

Ibn Abbas said: ‘Exposed him to the light of Islaam.’

Sahl said: ‘With the light of Islaam.’

Al-Hasan said: ‘He filled him with wisdom and knowledge and He removed from you your burden which weighed down on your back.’

Imam as-Sa’adee -May Allaah have mercy upon him – said: “We will enrich him due to the legislations of the Deen and the Da’wah to Allaah, characterize him with noble manners and made him concerned with the hereafter and the ease of doing good actions, so he was not constrained nor oppressed << And removed from you your burden, Which weighed down your back? >>  And We removed from you your burden which weighed down heavy on your back is like the saying of Allaah Ta’ala: << That Allaah may forgive you your sins of the past and the future, and complete His Favour on you, and guide you on the Straight Path >> [al-Fath : 2]

<< And raised high your fame? >>

That we have raised your rank and we have made for you good high praise which none from the creation can reach.  So, Allaah is not mentioned except that His Messenger Muhammad – sallAllaahu alayhi wa sallam – is mentioned along with Him, like when entering into Islaam, also in the call to the prayer, the Iqama (the call at the time of standing for the obligatory prayer), in sermons and many other places where Allaah raises the mention of His Messenger Muhammad – sallAllaahu alayhi wa sallam.  His Ummah has love in their hearts for him and a highly regarded place, with splendour which no one other than him can have, which comes second to loving Allaah Ta’ala.

So, may Allaah reward him, on behalf of his Ummah, the best of what a Prophet can be rewarded with, on behalf of his Ummah.”  See ‘Tafseer as-Sa’adee’ for this Soorah.

Allaah swears with the Messenger’s great rank and He says:

<< Verily, by your life, in their wild intoxication, they were wandering blindly. >> [al-Hijr: 72]

Ibn Katheer -May Allaah have mercy upon him – said: ‘Allaah Ta’ala swears with the life of His Prophet – sallAllaahu alayhi wa sallam, and this is a great honour, a lofty station and befitting glory.

Umar bin Maalik an-Nakree said on the authority of Abu Jooza’ on the authority of Ibn ‘Abbas that he said: Allaah did not create anything, nor exempted anyone, more noble to Him than Muhammad – sallAllaahu alayhi wa sallam – and I have never heard that Allaah swears with the life of anyone other than the Messenger – sallAllaahu alayhi wa sallam.

Allaah says: <<Verily, by your life, in their wild intoxication, they were wandering blindly.>>

He says ‘by your life, by your life span, by your stay in the world, indeed in their wild intoxication they are blinded, i.e. that they play around.

And in another narration on the authority of Ibn Abbas: they are confused.

Allaah Ta’ala said, owing to His concern over His Messenger and His protecting him and honouring him:

<< By the forenoon (after sun-rise); And by the night when it is still (or darkens); Your Lord has neither forsaken you nor hated you.And indeed the Hereafter is better for you than the present (life of this world).

And verily, your Lord will give you (all i.e. good) so that you shall be well-pleased.  Did He not find you an orphan and give you refuge? And He found you unaware and guided you?

And He found you poor, and made you rich (self-sufficient with self-contentment, etc.)?  Therefore, treat not the orphan with oppression, repulse not the beggar and proclaim the Grace of your Lord (i.e. the Prophethood and all other Graces).  > > [Soorah Dhuh]

Ibn Katheer said: Imaam Ahmad said: Abu Na’eem narrated to us that Sufyaan narrated to us on the authority of al-Aswaad bin Qayees that, I heard Jundub saying: The Prophet – sallAllaahu alayhi wa sallam – fell ill, so due to this he did not stand for the prayer for one or two nights.  Then, a woman came and said: O Muhammad, I do not see you except that your shaytaan has left you. [She said this meaning that he was not on guidance] so Allaah revealed:

<< By the forenoon (after sun-rise); and by the night when it is still (or darkens); Your Lord has neither forsaken you nor hated you>>

Ibn Katheer said: What was narrated by Bukharee and Muslim and Tirmidhee and Nisaa’ee from the way of al-Aswaad bin Qayees on the authority of Jundub bin Abdullaah al-Bajalee, then al’Alqee narrated with his narration, and also in the narration of Sufyaan bin ‘Uaynah on the authority of al-Aswaad bin Qayees, who heard Jundub say: Jibraeel delayed in coming to the Messenger of Allaah – sallAllaahu alayhi wa sallam – so the Mushrikoon said Muhammad’s Lord has forsaken him, then Allaah Ta’ala revealed:

<< By the forenoon (after sun-rise); and by the night when it is still (or darkens); Your Lord has neither forsaken you nor hated you. >>

Ibn Katheer continues:

This is an oath from Allaah Ta’ala where He swears by the forenoon (after sunrise) and of what He made in it of light.

<<And by the night when it is still (or darkens)>>

Which means it has become peaceful and dark -this was stated by Mujhaid, Qatadah and ad-Dhihaak and by other than them.  This is proof of the capability of the Creator.

Regarding the saying of Allaah Ta’ala:

<<Your Lord has neither forsaken you >>

Which means: Allaah did not leave the Messenger.

And : << nor hated you. >>

Which means: Allaah does not hate the Messenger.

<<And indeed the Hereafter is better for you than the present (life of this world). >>

Which means: ‘the place in the hereafter is better for you than this place.’  This is why the Messenger of Allaah – sallAllaahu alayhi wa sallam –was the one who abstained the most from this duniya from amongst the people and he was the one who rejected it the most out of the people, as is well-known [ by necessity ] from his biography.

So, when he was given the choice, at the end of his life, between staying in this duniya until its end and then entering into Paradise, or proceeding to Allaah Azza wa Jal, he chose what was with Allaah over this despicable, lowly Duniya.

The Messenger – sallAllaahu alayhi wa sallam – said: ‘I have no want of this earth.  Indeed my example and the example of this world, is like a rider who takes a nap under a tree, then he leaves that place and moves on.’

<< And verily, your Lord will give you (all good) so that you shall be well-pleased.  >>

Which means: (i.e. pleased) with what Allaah has prepared for him in the hereafter of the gardens of Paradise and great blessings, seeing his Lord and the lake, the intercession and the rest of what Allaah has honoured him with in the hereafter.

Then, Allaah mentions what He granted him of blessings.  Allaah protected him when he was an orphan and sheltered him until He chose him for His message.  He revealed the Book and the Wisdom to Him and taught him that which he did not know and what Allaah bestowed upon him was great.

Qadi ‘Aayaad -may Allaah have mercy upon him – said in his book ‘ash-Shifaa bi-Taareef Haqooq al-Mustafa’:   ‘This Soorah contains what Allaah honoured the Messenger with, praising him and Allaah exalting him, in six ways:

1- Allaah took an oath for him, regarding what Allaah had informed him about, in His Ta’ala saying:<< By the forenoon (after sun-rise); And by the night when it is still (or darkens);  >>

Which means: ‘I swear by the Lord of the forenoon (after sunrise)’, – this is from the greatest degrees of support.

2- An illustration of the Messenger’s status with Allaah and Allaah’s favour upon him, where Allaah says: << Your Lord has neither forsaken you nor hated you. >>

Which means: He did not leave you and did not hate you.  It has been said that it means, He did not neglect you after choosing you.

3- Regarding the saying of Allaah Ta’ala : << And indeed the Hereafter is better for you than the present (life of this world).  >> Ibn Ishaaq said: What you have in recourse to Allaah is greater than what Allaah has given you, of honour, in this world.

Sahl said: what has been stored for you, of the intercession, and the place of noble standing (maqaama Mahmooda) is better for you than what you have been given in this world.

4- Allaah Ta’ala’s saying << And verily, your Lord will give you (all good) so that you shall be well-pleased.   >>

This Ayaah is comprehensive: it contains all the different points of honour, types of happiness and the various blessings in the two worlds and more.

Ibn Ishaaq said: Allaah will make the Messenger pleased with success in the Duniya, and reward in the Hereafter.  It has been said that is the lake in Paradise and the intercession of the Messenger.

5- What Allaah has prepared for him from His blessings.  Allaah assigned bounties from Himself and blessings in the rest of theSoorah; from the guidance of Allaah where He guided the Messenger or guiding the people by the Messenger – this difference in meaning is due to the different Tafseer.

The Messenger had no wealth and Allaah made him wealthy by what He had given him, or by what Allaah had placed in his heart due to contentment and wealth.  The Messenger was an orphan and his uncle became affectionate to him and sheltered him.

It has been said: Allaah sheltered him – Allaah reminds him with this great favour and what is known, from Tafseer, is that Allaah did not neglect the Messenger when he was young, in a poor state and an orphan before he was well known as a Prophet.  Allaah did not forsake him, nor did He hate him, so what about after Allaah appointed and chose him for Prophet Hood.

Allaah commanded His Messenger to manifest His blessings upon him and to be thankful for what He had honoured him with, by announcing it and to commend it by mentioning this blessing, due to the saying of Allaah Ta’ala << And proclaim the Grace of your Lord (i.e. the Prophet hood and all other Graces) >> since, indeed, being thankful of blessings is talking about them.  This was specific for the Messenger and general for his Ummah.

Part 2 – The Excellence of the lineage of the Messenger

On the authority of Waatheelah bin al-Asqa -radiAllaah anhu – who said: I heard the Messenger of Allaah – sallAllaahu alayhi wa sallam – say: ‘Certainly Allaah chose a branch from the son of Isma’eel and chose the Quraish from this branch. He chose Bani Hashim from the Quraish, and He chose me from Bani Hashim.’

On the authority of Abu Huraira -radiAllaah anhu – that the Messenger of Allaah – sallAllaahu alayhi wa sallam – said: ‘I was sent from the best of all the generations of the children of Adam, generation after generation until I was in the generation in which I was sent.’
Bukharee – Characteristics (3557)

He was Abul-Qaasim Muhammad bin Abdullaah bin Abdul Muttalib bin Hashim bin Abd Munaf bin Qoose bin Keelab bin Marra bin Ka’ab bin Luu’ee bin Ghalib bin Fahr bin Malik bin an-Nadhr bin Kananah bin Khuzaimah bin Mudrikah bin Ilyaas bin Madhar bin Nazzar bin Ma’d bin Adnaan. Up to here there is an agreement about its authenticity, as for after Adnaan then there is a difference of opinion.

There is no difference that Adnaan was from the sons of Isma’eel bin Ibraheem. What is correct is that Isma’eel was the one to be slaughtered, and that it was Ishaaq is incorrect.

Part 3 – The Messenger’s beautiful physical characteristics

On the authority of Abu Ishaq who said I heard al-Bara say: that the Messenger of Allaah – sallAllaahu alayhi wa sallam – was the handsomest of all the people and had the best appearance. He was neither very tall nor was he short.

Reported by Bukharee in ‘The Book of the Excellence of the Prophet and His Companions’

Also on the authority of al-Bara who said: The Prophet – sallAllaahu alayhi wa sallam – was of a moderate height having broad shoulders, his hair reached his ear-lobes. I saw him in a red cloak and I had never seen anyone more handsome than him.

Reported by Bukharee in ‘The Book of the Excellence of the Prophet and His Companions’

On the authority of Abu Ishaq who said that al-Bara was asked: ‘Was the face of the Messenger of Allaah – sallAllaahu alayhi wa sallam – as bright as a sword?’ He said: ‘No, as bright as the moon.’

Reported by Bukharee in ‘The Book of the Excellence of the Prophet and His Companions’

On the authority of ‘Abdullah bin Ka’b who said: I heard Ka’b bin Malik talking when he stayed behind from the battle of Tabuk, saying: ‘When I greeted the Messenger of Allaah – sallAllaahu alayhi wa sallam – his face was glittering with happiness. Whenever Allaah’s Messenger was happy his face used to light up, as though it were a piece of the moon, and we used to know it (his happiness) from his face.’

Reported by Bukharee in ‘The Book of the Excellence of the Prophet and His Companions’

On the authority of Anas – radiAllaah anhu – who said: I never touched silk or Dibaj (i.e. thick silk) softer than the palm of the Messenger of Allaah – sallAllaahu alayhi wa sallam – nor did I smell a fragrance or perspiration better than the fragrance or perspiration of the Messenger of Allaah – sallAllaahu alayhi wa sallam.

Reported by Bukharee in ‘The Book of the Excellence of the Prophet and His Companions’

On the authority of Abu Juhaifa who said: the Messenger of Allaah – sallAllaahu alayhi wa sallam – went to a place called al-Batha’ at noon, performed wudu and prayed two Rakat Zuhr prayer and a two Rakatfor the ‘Asr prayer. A spear was planted before him and passersby were passing in front of it. (After the prayer), the people got up and held the hands of the Prophet and passed them on their faces. I also took his hand and kept it on my face and noticed that it was colder than ice and its fragrance was nicer than musk.

Reported by Bukharee in ‘The Book of the Excellence of the Prophet and His Companions’

Part 4- His Noble Manners

Allaah Ta’ala said:

<< Noon. By the Pen and what the (angels) write (in the Records of men). You are not, by the Grace of your Lord, a madman. And verily, for you will be an endless reward. And verily, you are on an exalted standard of character. >>

‘Aeysha –radiAllaah anha – said: ‘That his manners were that of the Qur’aan.’

Allaah Ta’ala said:

<<And by the Mercy of Allaah, you dealt with them gently. And had you been severe and harsh­ hearted, they would have broken away from about you; so pass over (their faults), and ask (Allaah’s) Forgiveness for them; and consult them in the affairs. Then when you have taken a decision, put your trust in Allaah, certainly, Allaah loves those who put their trust (in Him). >>

[al-Imran:159]

On the authority of Abdullah bin ‘Amr bin al-Aaas -radiAllaah anhumma –who said: ‘The Prophet -sallAllaahu alayhi wa sallam- never used bad language neither did he say or do evil acts. He used to say ‘The best amongst you are those who have the best manners.’

Bukhari

On the authority of ‘Aeysha -radiAllaah anha – who said: ‘The Messenger of Allaah -sallAllaahu alayhi wa sallam- was never given the choice between two matters, except that he would choose the easier of the two, as long as it was not sinful to do so, but if it was sinful to do so, he would be the farthest away from it from amongst the people.

Allaah’s Messenger -sallAllaahu alayhi wa sallam- never took revenge for his own sake but when what Allaah had prohibited was transgressed,then he would take revenge for Allaah’s Sake.’

Bukhari

On the authority of Abu Sa’eed al-Khudri -radiAllaah anhu – who said: ‘that the Prophet was shyer than a virgin in her private living quarters.’

Bukhari

On the authority of Abu Huraira -radiAllaah anhu – who said: ‘The Prophet -sallAllaahu alayhi wa sallam- never criticized any food, if he liked it he would eat it otherwise, he would leave it.’

Bukhari

On the authority of Anas bin Malik -radiAllaah anhu – who said: ‘I served the Messenger of Allaah -sallAllaahu alayhi wa sallam- for ten years. I swear by Allaah, he never said a harsh word to me nor did he question me as to why I had done such-and-such or why I had not done such-and-such in a particular way.’

In another wording: ‘I served him on journeys and while resident. I swear by Allaah he never said to me about what I did ‘Why did you do this like this?’ or about something that I had not done, ‘Why did you not do this in this way?’

Muslim

Also on the authority of Anas -radiAllaah anhu- who said: ‘The Messenger of Allaah -sallAllaahu alayhi wa sallam – was the best of the people in his manners.’

Muslim

On the authority of Jabir bin Abdullah -radiAllaah anhu – who said: ‘The Messenger of Allaah -sallAllaahu alayhi wa sallam- never said no to anything that he was asked for.’

Muslim

On the authority of Anas –radiAllaah anhu– who said Allaah’s Messenger -sallAllaahu alayhi wa sallam- was never asked for anything for the sake of Islaam except that he would give it.

Anas mentions that a man came to him and so he gave him some sheep.  The man then went back to his people and said: ‘O people accept Islaam, for Muhammad gives so much charity he has no fear of want.’

Muslim

On the authority of Ibn Abbas -radiAllaah anhuma- that Allaah’s Messenger -sallAllaahu alayhi wa sallam- was the most prolific of people in doing good. He was generous to the utmost in the month of Ramadan. Indeed Jibreel -sallAllaahu alayhi wa sallam- would meet him every year during the month of Ramadan up until its end.  Allaah’s Messenger -sallAllaahu alayhi wa sallam- would recite the Qur’aan to him and when Jibreel would meet him, Allaah’s Messenger -sallAllaahu alayhi wa sallam- would be the most generous in goodness; more so than the blowing wind.

Muslim

The intent of the meaning ‘more so than the blowing wind’ is that he was swift and comprehensive in doing good deeds.

Part 5 – The Prophet’s sallAllaahu alayhi wa sallam- Courage

On the authority of Anas bin Malik –RadhiAllaahu anhu- who said that Allaah’s Messenger sallAllaahu alayhi wa sallam- was the best of the people, the most generous amongst them and he was the bravest of men.

One night the people of Madina felt frightened and they set forth in the direction of a noise when the Messenger of Allaah sallAllaahu alayhi wa sallam- met them on his way back, as he had gone towards that noise ahead of them.  He was on Abu Talha’s horse, which had no saddle over it, with a sword slung around his neck while he was saying: ‘There was nothing to be afraid of, nothing to be afraid of.’

He also said: ‘We found this horse like a torrent of water (very fast),’ whereas the horse had been slow before that time.

Saheeh Muslim

i.e. That this horse was slow but when the Messenger of AllaahsallAllaahu alayhi wa sallam- rode it, it was the fastest racing horse.

Abbas ibn AbdulMuttalib, the uncle of the Prophet sallAllaahu alayhi wa sallam- said: I witnessed the Day of Hunain with the Messenger of Allaah sallAllaahu alayhi wa sallam-.  Abu Sufyan bin al-Harith bin Abdul-Muttalib and I stuck close to the Messenger of Allaah sallAllaahu alayhi wa sallam- and we did not separate from him. The Messenger of AllaahsallAllaahu alayhi wa sallam- was on a white pony of his which was given to him as a gift by Farwatu bin Nufatha al-Juthaami.

When the Muslims fought the Kuffar, the Muslims retreated, but the Messenger of Allaah sallAllaahu alayhi wa sallam- began to gallop on his pony towards them.

Abbas said: I was holding onto the reins of the Messenger of Allaah’s –sallAllaahu alayhi wa sallam- pony trying to hold it back from speeding up and Abu Sufyan was holding the stirrup of Allaah’sMessenger sallAllaahu alayhi wa sallam-.

The Messenger of Allaah sallAllaahu alayhi wa sallam- said: ‘O Abbas, call the people of al-Samura.’ (Those who took the oath of allegiance of Ridwaan on the Day of Hudaybeeyah).

Abbas mentions he was a man with a loud voice: So I said at the top of my voice: ‘Where are the people of al-Samura.’ (Those who took the oath of allegiance of Ridwaan on the Day of Hudaybeeyah).

Abbas mentions: I swear by Allaah, they came back when they heard my voice just as the cows return for their calves.

They said: We are here, we are here!

He said: ‘Fight the kuffar.’

Then the narrator continues:  ………then the Messenger of AllaahsallAllaahu alayhi wa sallam- said: ‘Now the battle has become inflamed.’

Abbas said: Then the Messenger of Allaah sallAllaahu alayhi wa sallam- took some stones and threw them in the face of the kuffar and said: ‘They are defeated, I swear by the Lord of Muhammad.’

Abbas said: ‘I went to watch and the battle took place as I was watching. I swear by Allaah, just as he threw his stones towards them I saw their strength decline and saw them retreat.’

Saheeh Muslim

Then Imaam Muslim cites a summary of the hadeeth which mentions: ‘He said: ‘They are defeated, I swear by the Lord of Ka’bah. They are defeated, I swear by the Lord of Ka’bah.’ With theadditional wording: ‘Until Allaah defeated them and it was as if I was watching the Prophet of Allaah sallAllaahu alayhi wa sallam- chasing them on his pony.’

Narrated by Imaam Muslim

Also, from al-Bara’s hadeeth of the story of Hunain: The people turned to the Messenger of Allaah sallAllaahu alayhi wa sallam- and Abu Sufyan bin al-Harith was leading his pony.  So he got down, prayed and supplicated for Allaah’s help by saying:

‘I am the Prophet, this is the truth *** I am the son of Abd al-Muttalib

O Allaah, send down your help.’

Bara’ mentioned: I swear by Allaah when the battle grew fierce, we would seek protection by being close to the Messenger due to his bravery and even the bravest among us was would stand near the Prophet sallAllaahu alayhi wa sallam.

Narrated by Imaam Muslim

Muslim narrates the story of Hunain from the hadeeth of Salama bin al-Akwaa’ within which occurs: ‘So we gathered around the Messenger of Allaah sallAllaahu alayhi wa sallam-, he got down from his pony and grabbed a handful of dust from the ground, then he turned towards the faces of the enemy and said: ‘May these faces be disfigured.’ There was no-one from amongst them that Allaah created except that Allaah filled their eyes with dust from that handful of dust.  They turned back in flight.  Allaah the Exalted and Glorious defeated them and the Messenger of Allaah sallAllaahu alayhi wa sallam-distributed their booty.

Saheeh Muslim

Part 6- The Messenger of Allaah -sallAllaahu alayhi wa sallam- was the most knowledgeable about Allaah and had the most fear of Allaah

On the authority of Anas bin Malik –RadhiAllaahu anhu- who said: ‘A group of three people came to the houses of the Prophet’s wives asking about the Prophet’s worship.  When they were informed about it, they regarded their own as insignificant and said: ‘Where are we compared to the Prophet -sallAllaahu alayhi wa sallam? Indeed Allaah has forgiven him his past and future sins.’

One of them said: As for me then I will pray all night.

The other one said: I will fast continuously and not open my fast.

The last one said: I will keep away from women and never marry.

When the Messenger of Allaah -sallAllaahu alayhi wa sallam- came he said: Are you those who said such-and-such. Then I swear by Allaah that indeed I am the most fearful of Allaah from amongst you and the one who has the most Taqwa of Him.  However, I fast and open my fast, I pray and I sleep and I marry women.  So whosoever does not desire my Sunnah is not of me.

Bukhari

On the authority of ‘Aeysha -RadiAllaah anha- who said: ‘The Messenger of Allaah -sallAllaahu alayhi wa sallam- did an action and made a concessionfor it. When this reached some of the people from his Companions it was as though they disliked it and regarded it as insignificant.

When this reached the Messenger -sallAllaahu alayhi wa sallam- he stood, gave a sermon and said: ‘What is wrong with the people?  It reaches them that I have made a concession in a matter yet they dislike it and regard it as insignificant.  I swear by Allaah, indeed I am the most knowledgeable of them about Allaah and have the most fear of Allaah from amongst them.’

Bukhari narrated it in ‘al-‘I’tisaam’ & Muslim in ‘Fadail’

In the narration of Muslim: ‘When that reached the Messenger of Allaah -sallAllaahu alayhi wa sallam- he became angry until the anger became apparent on his face.’

It was narrated by Bukhari in the chapter: ‘That which is dislikedregarding delving too deeply, disagreement and extremism in theDeen and Bida’.’  Then he mentioned the Ayaah:

? ?  ?  ?  ?  ?  ?  ?  ?   ?  ?  ?  ??    ? ??????: ???

<<O people of the Scripture (Jews and Christians)! Do not exceed the limits in your religion, nor say of Allaah anything but the truth. >> [Nisa’:171]

An-Nawawi said: ‘In this hadeeth there is an encouragement to follow the Messenger -sallAllaahu alayhi wa sallam- a prohibition against delving too deeply into worship and a rebuke of abstaining from the permissible acts, doubting their permissibility.

It also shows the allowance of showing anger when there is a violation of the Sharia’ even if the one violating it brings an interpretation for it.  It also indicates to the maintenance of good relations by rebuking and showing dislike for an action via general statements and not by specifying the one who did it such that it is said: ‘What is wrong with the people’ or other similar statements.

The hadeeth also mentions that being close to Allaah is a reason for knowledge increasing.’

I (Shaykh Rabee’) say: the intent here is the clarification that the Messenger of Allaah -sallAllaahu alayhi wa sallam- is the most knowledgeable about Allaah and the strongest of them in having fear of Allaah.  In this is a refutation of the ideology of the extreme Soofis who say: ‘Indeed I worship Allaah, neither fearing His Fire nor desiring His Paradise!’

There are also other texts which refute this falsehood.

Part 7 – Regarding the Messenger’s -sallAllaahu alayhi wa sallam- reliance upon his Lord –Azza wa Jal

Allaah says :

<< And obey not the disbelievers and the hypocrites, and harm them not (till you are ordered). And put your trust in Allaah, and Sufficient is Allaah as a Wakeel (Trustee, or Disposer of affairs)>>

[ al-Ahzab:48 ]

The Messenger -sallAllaahu alayhi wa sallam- was the best of those who adhered to Allaah and the best in reliance upon his Lord, the Lord of all the worlds.

Indeed Allaah saved and protected him from the plots of those who opposed him and from his enemies whether it was in the Makkan period or the Madini period, whether it was in the field of giving Dawa’ and conveying the Deen or in the field of battles and Jihad.  He used to have bodyguards in Madina but when Allaah’s statement was revealed : << Allaah will protect you from the people>> he pardoned his guards from their duty, relying upon Allaah – Azza wa Jal – trusting in the promise of his Lord.

On the authority of Jaabir bin Abdullaah that he was on the way to a battle along with the Messenger of Allaah -sallAllaahu alayhi wa sallam- towards Najd.  The Messenger of Allaah -sallAllaahu alayhi wa sallam- was on his way back I was with him.   When I reached the Messenger of Allaah -sallAllaahu alayhi wa sallam- and his Companions, I found them taking a siesta in a valley with many trees with thorns, the Messenger of Allaah -sallAllaahu alayhi wa sallam- stopped there and the people dispersed among the trees with thorns, shading themselves with the trees, the Messenger of Allaah stopped under a tree with a lot of leaves and hung his sword on it.

Jaabir said: We fell into a deep sleep. All of a sudden the Messenger began calling us so we came to him and found a Bedouin sitting near him.

The Messenger of Allaah said: ‘Indeed this person took my sword out of its scabbard while I was sleeping when I awoke he had taken it out of its scabbard and it was in his hand and he said to me: who will prevent me from killing you? I said: Allaah and here he is sitting.’  The Messenger of Allaah did not punish him.

Agreed upon

Bukhari – in the ‘Book of battles’ & Muslim in the ‘Book of Excellence’.

Part 8 : The Prophet’s sallAllaahu alayhi wa sallam- Compassion for his Ummah

Allaah Ta’ala said: << Verily, there has come unto you a Messenger from amongst yourselves (i.e. whom you know well). It grieves him that you should receive any injury or difficulty. He (Muhammad) is anxious over you, for the believers (he is) full of pity, kind, and merciful. But if they turn away, say: ‘Allaah is sufficient for me. Lâ ilâha illa Huwa (none has the right to be worshipped but He), in Him I put my trust and He is the Lord of the Mighty Throne.’>>

On the authority of Abu Musa al-Ashaari on the authority of the Prophet sallAllaahu alayhi wa sallam- who said: ‘My example and the example of what I have been sent with is that of a man who came to some people and said, ‘O people! I have seen the army with my own eyes, and I am the clear Warner; so protect yourselves!’ Then a group of his people obeyed him and fled proceeding slowly, so they were saved. Another group of them disbelieved him and stayed at their place until the morning when the army came upon them, and destroyed them and ruined them. So this is the example of the one who obeys me and follows what I have brought (the Qur’aan and the Sunnah), and the example of the one who disobeys me and disbelieves in the truth I have brought.’

Collected by Bukhari and Muslim

On the authority of Abu Huraira Radi Allaahu anhuwho said: that the Messenger of Allaah sallAllaahu alayhi wa sallam said:

‘Indeed my example and the example of my Ummah is like a man who lit a fire, and moths and insects began to fall into it.  So I am holding on to the waist of your waist wrapper while you are rushing into it.’

[in another narration: so that is my example and your example while I take hold onto the waist of your waist wrapper from the fire, saying keep away from the fire, keep away from the fire you are overcoming me and rushing into it.’

Agreed upon by Bukhari & Muslim

On the authority of Anas Radi Allaahu anhusaid:

‘I never saw any one more merciful with his family members than the Messenger of Allaah sallAllaahu alayhi wa sallam

Muslim ‘Book of Excellence’

On the authority of ‘Aeysha Radi Allaahu anha who said: that some Bedouins came to the Messenger of Allaah sallAllaahu alayhi wa sallam and said to the people: ‘Do you kiss your children?’

They said: ‘Yes.’

Thereupon the Bedouins said: ‘We swear by Allaah that we do not kiss our children.’

Allaah’s Messenger sallAllaahu alayhi wa sallam- said: ‘Then what can I do if Allaah has deprived you of mercy?’

Muslim

On the authority of Abu Huraira who reported that al-Aqra’ bin Habis saw the Prophet sallAllaahu alayhi wa sallam- kissing Hasan.

He said: ‘I have ten children, but I have never kissed any one of them.’

So the Messenger of Allaah sallAllaahu alayhi wa sallam said:

‘He who does not show mercy, no mercy will be shown to him.’

Muslim

On the authority of Jareer bin Abdullah who said: ‘That the Messenger of Allaah sallAllaahu alayhi wa sallam- said:

‘He who shows no mercy to the people, Allaah does not show mercy to him.’

Bukhari and Muslim

Biography Of Abu Bakr As-Siddiq – Abu Muhammad Al-Maghribee [Audio|En]

Part 01: Listen / Download Mp3 Here (Time 47:38)
[audio http://salafiaudio.files.wordpress.com/2014/06/biography-of-abu-bakr-as-siddiq-01-abu-muhammad-al-maghribee.mp3]

Part 02: Listen / Download Mp3 Here (Time 55:18)
[audio http://salafiaudio.files.wordpress.com/2014/06/biography-of-abu-bakr-as-siddiq-02-abu-muhammad-al-maghribee.mp3]

Part 03: Listen / Download Mp3 Here (Time 01:00:08)
[audio http://salafiaudio.files.wordpress.com/2014/06/biography-of-abu-bakr-as-siddiq-03-abu-muhammad-al-maghribee.mp3]

Posted from : http://followthesalaf.com

Building a Masjid over the site of the People of the Cave – Fatwas of Ibn Baaz

Warning against building Masjids over graves

Fatwas of Ibn Baz :

I was asked: Is it permissible to build a Masjid over the site of the People of the Cave? 

I answered:

In the Name of Allah, all praise be to Allah, and peace and blessings be upon the Messenger of Allah.

I have read the article published in the third edition of the Islamic Sciences League magazine in the “Muslim News in a Month” section.

The Islamic Sciences League, in The Hashemite Kingdom of Jordanintends to build a Masjid over the site of the cave recently discovered in the village of Al-Rahib, which is said to be the cave where the People of the Cave mentioned in the Qur’an slept. End Quote.

As it is my duty to advise for the sake of Allah and His servants, I thought it would be beneficial to say a word in the same magazine of the Islamic Sciences League published in the Hashemite Kingdom of Jordan. I must admonish the league to give up the intention of building a Masjid over the site of this cave, mainly and solely for the reason that building Masjids over the graves and remains of the Prophets and righteous people is utterly forbidden by the Shari`ah (Islamic law) and that those who do so are cursed. This is because such an act may lead to Shirk (associating others with Allah in His Divinity or worship) and excessive veneration and over praising of the prophets and pious people.

The reality bears witness to the validity of the texts of the Shari`ah and proves that it is revealed from Allah (Glorified and Exalted be He), and provides decisive proof of the truthfulness of the Messenger of Allah (peace be upon him) and the message sent down to him which he conveyed to the Ummah (nation). Whoever is aware of the conditions that exist in the Islamic world and the acts of Shirk, excessive reverence of prophets and the pious that prevail due to establishing Masjids over shrines and glorifying them by means of lavish structures and the presence of custodians to collect money from people unlawfully, will certainly know that they are avenues leading to Shirk. One of the outstanding virtues of Shari`ah is to forbid building of Masjids over graves and to warn sternly against it.

The Two Shaykhs, Al-Bukhari and Muslim (may Allah be merciful to them), narrated some Hadiths to this effect on the authority of `Aishah (may Allah be pleased with her) that the Prophet (peace be upon him) said: May Allah curse the Jews and the Christians; they have taken the graves of their prophets as places of worship 

`Aishah (may Allah be pleased with her) said: He warned against what they did and had it not been for this, his grave would have been raised above the ground but he feared that it would be taken as a Masjid.”

It is also related by Al-Bukhari and Muslim that  Um Salamah and Um Habibah (may Allah be pleased with them) mentioned a church they had seen in Abyssinia (Ethiopia) in which there were pictures. When they told the Prophet (peace be upon him) of this, he said, ‘When a pious person among these people died they built a place of worship over his grave and painted these pictures therein. They will be the worst of creation in the Sight of Allah

It is related in Sahih Muslim on the authority of Jundub ibn `Abdullah (may Allah be pleased with him) that he heard the Prophet (peace be upon him) five days before his death, stating: 

There are many Hadiths in this regard. Imams of Muslim scholars from the four Madh-habs (Schools of Jurisprudence) and others have stated the prohibition of building Masjids over graves. They issued the sternest warning against doing so, urging Muslims to observe the Sunnah of the Messenger of Allah (peace be upon him) and advising this Ummah lest it should fall into the same excessiveness and veneration of the prophets and pious people the way its predecessors from the extremist Jews and Christians and their like who deviated from the straight path.

Thus, it is incumbent upon the Islamic Sciences League in Jordan and Muslims to adhere to the Sunnah and the way of the righteous Imams, and to be cautious not to commit what Allah and His Messenger warned against. It is the only way that leads to people’s uprightness and happiness in this world and in the Hereafter. It should be noted that some people formed their opinions based on the misinterpretation of Allah’s Statement in the story of the People of the Cave: (then) those who won their point said (most probably the disbelievers): “We verily shall build a place of worship over them.”

The answer to this is that Allah (Praised and Exalted be He) informed us about the rulers and prominent people who announced this statement. He told their story not by of expressing content and agreement with what they said, but rather as a kind of dispraise and expressing abhorrence of their action. This is even indicated by the Messenger (peace be upon him) to whom this Ayah (Qur’anic verse) was revealed and was the most knowledgeable of its interpretation, for he forbade his Ummah from building Masjids over the graves and cursed and dispraised those who do so.

If this had been permissible, the Messenger of Allah (peace be upon him) would not have strongly affirmed its prohibition to the extent of cursing those who did it, or describing them as the worst creatures in the Sight of Allah (Glorified and Exalted be He). This should be sufficient in pointing out the gravity implied in the matter and providing a convincing answer to those who seek the truth.

Even if we supposed that building Masjids over graves was permissible for those who preceded us, still we are not permitted to follow their example because the Shari`ah (Islamic law) abrogates all previous laws, and our Prophet (peace be upon him) is the Last of the Messengers and the Shari`ah revealed to him is comprehensive. He (peace be upon him) forbade building Masjids over graves, and as such, we are not permitted to disobey him. We must follow his example and adhere to his Sunnah and abandon what contradicts it regarding the previous Shari`ahs (Divine laws) and favorable customs followed by some people, because Allah’s Shari`ah is perfect and comprehensive and no guidance is better than that of the Prophet (peace be upon him).

Allah is the One Whom we invoke to grant all Muslims and us success and to keep us firm on the truth and help us adhere to the Sunnah of His Messenger, Muhammad (peace be upon him) in words and deeds, whether manifested or hidden, and in all our daily affairs until we meet Allah (Glorified and Exalted be He). Allah is the All-Hearer, Ever-Near and Responsive. May peace and blessings be upon our Prophet Muhammad, his family, and Companions and those who follow his guidance until the Day of Resurrection.

Posted from: http://alifta.com  – Fatwas of Ibn Baaz rahimahullaah

Importance of knowing the names of our Salaf and their biographies – Imam al Nawawee

Imam al Nawawee mentioned in one of his books, while discussing the importance of knowing the names of the scholars of the Salaf, he said:

From the importance (of knowing their names): They are our leaders and our Salaf, and they are similar to our parents. (They teach us) what is most beneficial for our next life; which is our final abode. They are the most sincere to us (in teaching) us what will benefit (our religion and worldly life). Indeed it is hideous that we are ignorant of them, and that we neglect learning about them.

Source: Tahtheeb al Asmaa wa Lugaat 1/69 the intro by Imam al Nawawee

Posted by brother @Mustafa_George (hafidhahullaah) via Twitter

Visit Scholars Biographies to know our Salaf and their biographies and their virtues

The Death of the Prophet (Peace be upon him) : Shaykh Safi ur-Rahmaan Mubarakfoori

From Ar-Raheeq al-Makhtoom

The Start of the Disease

On Monday the twenty-ninth of Safar in the eleventh year of al-Hijra, he participated in funeral rites in al-Baqee’. On the way back he had a headache, his temperature rose so high that the heat effect could be felt over his headband. He led the Muslims in prayer for eleven days though he was sick. The total number of his sick days were either thirteen of fourteen.

The Last Week

When his sickness grew severe he asked his wives: “Where shall I stay tomorrow?” “Where shall I stay?” They understood what he wanted. So they allowed him to stay wherever he wished. He moved to ‘Aishah’s room leaning – while he was walking – on al-Fadl bin al-‘Abbas and ‘Alî bin Abî Tâlib. Head banded as he was, he dragged his feet till he came into her abode. It was there that he spent the last week of his life.

During that period, ‘Aishah used to recite al-Mu’awwidhat (Chapters 113 and 114 of the Qur’ân) and other supplications which he has already taught her.

Five days before death

On Wednesday, five days before he died the Prophet’s temperature rose so high signalling the severness of his disease. He fainted and suffered from pain. “Pour out on me seven Qirab (water skin pots) of various water wells so that I may go out to meet people and talk to them.” So they seated him in a container (usually used for washing) and poured out water on him till he said: “That is enough. That is enough.”

Then he felt well enough to enter the Mosque. He entered it band-headed, sat on the pulpit and made a speech to the people who were gathering together around him. He said: “The curse of Allâh falls upon the Jews and Christians for they have made their Prophets’ tombs places of worship.” [Sahîh al-Bukhârî, 1/62; Muatta’ Imâm Malik, p.360] Then he said: “Do not make my tomb a worshipped idol.” [Muatta’ Imâm Malik, p.65]

Then he offered himself and invited the people to repay any injuries he might have inflicted on them, saying:

“He whom I have ever lashed his back, I offer him my back so that he may avenge himself on me. He whom I have ever blasphemed his honour, here I am offering my honour so that he may avenge himself.”

Then he descended, and performed the noon prayer. Again he returned to the pulpit and sat on it. He resumed his first speech about enmity and some other things. A man then said: “You owe me three Dirhams.” The Prophet sallallaahu ‘alayhi wa sallam said: “Fadl, pay him the money.” He went on saying:

“I admonish you to be good to Al-Ansar (the Helpers). They are my family and with them I found shelter. They have acquitted themselves credibly of the responsibility that fell upon them and now there remains what you have to do. You should fully acknowledge and appreciate the favour that they have shown, and should overlook their faults.”

In another version: “The number of believers would increase, but the number of Helpers would decrease to the extent that they would be among men as salt in the food. So he who from among you occupies a position of responsibility and is powerful enough to do harm or good to the people, he should frilly acknowledge and appreciate the favour that these benefactors have shown and overlook their faults.”

And said: “Allâh, the Great, has given a slave of His the opportunity to make a choice between whatever he desires of Allâh’s provisions in this world, and what He keeps for him in the world, but he has opted for the latter.”

Abû Sa’id Al-Khudri said: “Upon hearing that, Abû Bakr cried and said: ‘We sacrifice our fathers and mothers for your sake.’ We wondered why Abû Bakr said such a thing. People said: ‘Look at that old man! The Messenger of Allâh says about a slave of Allâh who was granted the right between the best fortunes of this world and the bounty of Allâh in the Hereafter, but he says: We sacrifice our fathers and mothers for your sake!’ It was later on that we realized what he had aimed at. The Messenger of Allâh was the slave informed to choose. We also acknowledged that Abû Bakr was the most learned among us.” [Mishkat Al-Masabih, 2/546]

Then the Messenger of Allâh said:

“The fellow I feel most secure in his company is Abû Bakr. If I were to make friendship with any other one than Allah, I would have Abû Bakr a bosom friend of mine. For him I feel affection and brotherhood of Islam. No gate shall be kept open in the Mosque except that of Abû Bakr’s.” [Sahîh al-Bukhârî, 1/22,429,449, 2/638; Misbkat Al-Masabih, 2/548]

Four days before his death

On Thursday, four days before the death of the Messenger of Allâh he said to people — though he was suffering from a severe pain:

“Come here. I will cause you to write something so that you will never fall into error.” Upon this ‘Umar bin Al-Khattab said: “The Prophet of Allâh is suffering from acute pain and you have the Qur’an with you; the Book of Allâh is sufficient unto you.” Others however wanted the writing to be made. When Muhammad heard them debating over it, he ordered them to go away and leave him alone. [Sahîh al-Bukhârî, 2/637]

That day he recommended three things:

1. Jews, Christians and polytheists should be expelled out of Arabia .
2. He recommended that delegations should be honoured and entertained, in a way similar to the one he used to do.
3. As for the third — the narrator said that he had forgotten it. It could have been adherence to the Holy Book and the Sunnah. It was likely to be the accomplishment and the mobilization of Osamah’s army, or it could have been performance of prayers and being attentive to slaves.

In spite of the strain of disease and suffering from pain, the Prophet used to lead all the prayers till that Thursday — four days before he died. On that day he led the sunset prayer and recited:

“By the winds (or angels or the Messengers of Allah) sent forth one after another.” [77:1] [Misbkat Al-Masabih, 1/102]

In the evening he grew so sick that he could not overcome the strain of disease or go out to enter the Mosque. ‘Aishah said: The Prophet asked: “Have the people performed the prayer?” “No. They haven’t. They are waiting for you.” “Put some water in the washing pot.” Said he. We did what he ordered. So he washed and wanted to stand up, but he fainted. When he came round he asked again “Have the people prayed?” Then the sequence of events took place again and again for the second and the third times from the time he washed to the time he fainted after his attempts to stand up. Therefore he sent to Abû Bakr to lead the prayer himself. Abû Bakr then led the prayer during those days [Sahîh al-Bukhârî, 1/99]. They were seventeen prayers in the lifetime of Muhammad sallallaahu ‘alayhi wa sallam.

Three or four times ‘Aishah talked to the Prophet sallallaahu ‘alayhi wa sallam to exempt Abû Bakr from leadership in prayer lest people should despair of him, but he refused and said: “You (women) are like the women who tried to entice Joseph (Yusuf) into immorality. Convey my request to Abû Bakr to lead the prayer.”

A Day or Two prior to Death

On Saturday or on Sunday, the Prophet sallallaahu ‘alayhi wa sallam felt that he was well enough to perform the prayer; so he went out leaning on two men in order to perform the noon prayer. Abû Bakr, who was then about to lead the prayer withdrew when he saw him coming; but the Prophet made him a gesture to stay where he was and said: “Seat me next to him.” They seated him on the left hand side of Abû Bakr. The Prophet led the prayer, and Abû Bakr followed him and raised his voice at every ‘Allâhu Akbar’ (i.e. Allâh is the Greatest) the Prophet said, so that the people may hear clearly. [Sahîh al-Bukhârî 1/98,99]

A Day before his Death

On Sunday, a day before he died, the Prophet sallallaahu ‘alayhi wa sallam set his slaves free, paid as a charity the seven Dinars he owned and gave his weapons as a present to the Muslims. So when night fell ‘Aishah had to borrow some oil from her neighbour to light her oil-lantern. Even his armour was mortgaged as a security with a Jew for thirty Sa’ (a cubic measure) of barley.

The Last Day Alive

In a narration by Anas bin Malik, he said: “While the Muslims were performing the dawn prayer on Monday — led by Abû Bakr, they were surprised to see the Messenger of Allâh raising the curtain of ‘Aishah’s room. He looked at them while they were praying aligned properly and smiled cheerfully. Seeing him, Abû Bakr withdrew to join the lines and give way to him to lead the prayer. For he thought that the Prophet wanted to go out and pray.” Anas said: “The Muslims, who were praying, were so delighted that they were almost too enraptured at their prayers. The Messenger of Allâh made them a gesture to continue their prayer, went into the room and drew down the curtain.” [ibid. 21640]

The Messenger of Allâh sallallaahu ‘alayhi wa sallam did not live for the next prayer time.

When it was daytime, the Prophet sallallaahu ‘alayhi wa sallam called Fatimah and told her something in a secret voice that made her cry. Then he whispered to her something else which made her laugh. ‘Aishah enquired from her after the Prophet’s death, as to this weeping and laughing to which Fatimah replied:

“The first time he disclosed to me that he would not recover from his illness and I wept. Then he told me that I would be the first of his family to join him, so I laughed.” [Sahîh al-Bukhârî, 2/638]

He gave Fatimah glad tidings that she would become the lady of all women of the world [Rahmat-ul-lil’alameen, 1/282]. Fatimah witnessed the great pain that afflicted her father. So she said: “What great pain my father is in!”. To these words, the Prophet remarked:

“He will not suffer any more when today is over.” [Sahîh al-Bukhârî, 2/641]

He asked that Al-Hasan and Al-Husain be brought to him. He kissed them and recommended that they be looked after. He asked to see his wives. They were brought to him. He preached them and told them to remember Allah. Pain grew so much severe that the trace of poison he had at Khaibar came to light. It was so sore that he said to ‘Aishah: “I still feel the painful effect of that food I tasted at Khaibar. I feel as if death is approaching.” [ibid, 2/637] He ordered the people to perform the prayers and be attentive to slaves. He repeated it several times. [ibid. 2/637]

The Prophet sallallaahu ‘alayhi wa sallam breathes his last

When the pangs of death started, ‘Aishah leant him against her. She used to say: One of Allah’s bounties upon me is that the Messenger of Allâh died in my house, while I am still alive. He died between my chest and neck while he was leaning against me. Allâh has mixed his saliva with mine at his death. For ‘Abdur Rahman – the son of Abû Bakr – came in with a Siwak (i.e. the root of a desert plant used for brushing teeth) in his hand, while I was leaning the Messenger of Allâh against me. I noticed that he was looking at the Siwak, so I asked him – for I knew that he wanted it — “Would you like me to take it for you?” He nodded in agreement. I took it and gave it to him. As it was too hard for him, I asked him “Shall I soften it for you?” He nodded in agreement. So I softened it with my saliva and he passed it (on his teeth).

In another version it is said: “So he brushed (Istanna) his teeth as nice as he could.” There was a water container (Rakwa) available at his hand with some water in. He put his hand in it and wiped his face with it and said:

“There is no god but Allah. Death is full of agonies.” [Sahîh al-Bukhârî, 2/640]

As soon as he had finished his Siwak, brushing, he raised his hand or finger up, looked upwards to the ceiling and moved his lips. So ‘Aishah listened to him. She heard him say: “With those on whom You have bestowed Your Grace with the Prophets and the Truthful ones (As-Siddeeqeen), the martyrs and the good doers. O Allâh, forgive me and have mercy upon me and join me to the Companionship on high.” [ibid, 2/638-641] Then at intervals he uttered these words: “The most exalted Companionship on high. To Allâh we turn and to Him we turn back for help and last abode.” This event took place at high morning time on Monday, the twelfth of Rabi’ al-Awwal, in the eleventh year of Al-Hijrah. He was sixty-three years and four days old when he died.

The Companions’ concern over the Prophet’s Death

The great (loss) news was soon known by everybody in Madinah. Dark grief spread on all areas and hoirizons of Madinah. Anas said: “I have never witnessed a day better or brighter than that day on which the Messenger of Allâh sallallaahu ‘alayhi wa sallam came to us; and I have never witnessed a more awful or darker day than that one on which the Messenger of Allâh died on.” [Mishkat-ul-Masabih, 2/547]

When he died, Fatimah said: “O Father, whom his Lord responded to his supplication! O Father, whose abode is Paradise . O Father, whom I announce his death to Gabriel.” [Sahîh al-Bukhârî, 2/641]

‘Umar’s Attitude

‘Umar, who was so stunned that he almost lost consciousness and stood before people addressing them: “Some of the hypocrites claim that the Messenger of Allâh sallallaahu ‘alayhi wa sallam died. The Messenger of Allâh did not die, but went to his Lord in the same way as Moses bin ‘Imran did. He stayed away for forty nights, but finally came back though they said he had been dead. By Allah, the Messenger of Allâh will come back and he will cut of the hands and legs of those who claim his death.” [Ibn Hisham, 2/655]

Abû Bakr’s Attitude

Abû Bakr left his house at As-Sunh and came forth to the Mosque on a mare-back. At the Mosque, he dismounted and entered. He talked to nobody but went on till he entered ‘Aishah’s abode, and went directly to where the Messenger of Allâh sallallaahu ‘alayhi wa sallam was. The Prophet was covered with a Yemeni mantle. He uncovered his face and tended down, kissed him and cried. Then he said: “I sacrifice my father and mother for your sake. Allah, verily, will not cause you to die twice. You have just experienced the death that Allâh had ordained.”

Then he went out and found ‘Umar talking to people. He said: “‘Umar, be seated.” ‘Umar refused to do so. People parted ‘Umar and came towards Abû Bakr, who started a speech saying:

“And now, he who worships Muhammad sallallaahu ‘alayhi wa sallam, Muhammad is dead now. But he who worships Allah, He is Ever Living and He never dies. Allâh says: ‘Muhammad sallallaahu ‘alayhi wa sallam is no more than a Messenger, and indeed (many) Messengers have passed away before him. If he dies or is killed, will you then turn back on your heels (as disbelievers)? And he who turns back on his heels, not the least harm will he do to Allâh, and Allâh will give reward to those who are grateful.’ ” [3:144]

Ibn ‘Abbas said: “By Allâh it sounded as if people had never heard such a Qur’aanic verse till Abû Bakr recited it as a reminder. So people started reciting it till there was no man who did not recite it.”

Ibn Al-Musaiyab said that ‘Umar had said: “By Allâh as soon as I heard Abû Bakr say it, I fell down to the ground. I felt as if my legs had been unable to carry me so I collapsed when I heard him say it. Only then did I realize that Muhammad sallallaahu ‘alayhi wa sallam had really died.” [Sahîh al-Bukhârî, 2/640,641]

Burial and Farewell Preparations to his Honourable Body

Dispute about who would succeed him broke out even before having the Messenger of Allah’s body prepared for burial. Lots of arguments, discussions, dialogues took place between the Helpers and Emigrants in the roofed passage (portico) of Barn Sa’ida. Finally they acknowledged Abû Bakr (RA) as a caliph. They spent the whole Monday there till it was night. People were so busy with their arguments that it was late night — just about dawn of Tuesday — yet his blessed body was still lying on his bed covered with an inked-garment. He was locked in the room.

On Tuesday, his body was washed with his clothes on. He was washed by Al-’Abbas, ‘Alî, Al-Fadl and Qathm — the two sons of Al-’Abbas, as well as Shaqran — the Messenger’s freed slave, Osamah bin Zaid and Aws bin Khauli. Al-’Abbas, Al-Fadi and Qathm turned his body round, whereas Osamah and Shaqran poured out water. ‘Alî washed him and Aws leant him against his chest.

They shrouded him in three white Sahooli cotton cloth which had neither a headcloth [Sahîh al-Bukhârî, 1/169, Sahîh Muslim, 1/306] nor a casing and inserted him in.

A sort of disagreement arose with regard to a burial place. Abû Bakr said: “I heard the Messenger of Allâh say: ‘A dead Prophet is buried where he dies.’” So Abû Talhah lifted the bed on which he died, dug underneath and cut the ground to make the tomb.

People entered the room ten by ten. They prayed for the Prophet sallallaahu ‘alayhi wa sallam. The first to pray for him were people of his clan. Then the Emigrants, then the Helpers. Women prayed for him after men. The young were the last to pray.

This process took Tuesday long and Wednesday night (i.e. the night which precedes Wednesday morning). ‘Aishah said: “We did not know that the Prophet sallallaahu ‘alayhi wa sallam was being buried till we heard the sound of tools digging the ground at the depth of Wednesday night.” [Mukhtasar Seerat Ar-Rasool, p.471; Ibn Hisham, 2/649-665; Talqeeh Fuhoom Ahl M-Athar, p. 38, 39; Rahmat-ul-lil’alameen 1/277-286]

The Story of the Prisoners of the Battle of Badr : Shaykh Safi ur-Rahmaan Mubarakfoori

From Ar-Raheeq al-Makhtoom

On their way back to Madinah, at a large sand hill, the Prophet sallallaahu ‘alayhi wa sallam divided the spoils equally among the fighters after he had taken Al-Khums (one-fifth). When they reached As-Safra’, he ordered that two of the prisoners should be killed. They were An-Nadr bin Al-Harith and ‘Uqbah bin Abi Muait, because they had persecuted the Muslims in Makkah, and harboured deep hatred towards Allaah and His Messenger sallallaahu ‘alayhi wa sallam . In a nutshell, they were criminals of war in modern terminology, and their execution was an awesome lesson to oppressors. ‘Uqbah forgot his pride and cried out, “Who will look after my children O Messenger of Allaah?” The Prophet sallallaahu ‘alayhi wa sallam answered, “The Fire (of Hell).” Did ‘Uqbah not remember the day when he had thrown the entrails of a sheep onto the head of the Prophet sallallaahu ‘alayhi wa sallam while he was prostrating himself in prayer, and Fatimah had come and washed it off him? He had also strangled the Prophet sallallaahu ‘alayhi wa sallam with his cloak if it had not been for Abu Bakr to intervene and release the Prophet sallallaahu ‘alayhi wa sallam . The heads of both criminals were struck off by Alee bin Abi TAleeb.

The Prophet sallallaahu ‘alayhi wa sallam exhorted the Muslims to treat the prisoners so well to such an extent that the captors used to give the captives their bread (the more valued part of the meal) and keep the dates for themselves.

Prisoners of war constituted a problem awaiting resolution because it was a new phenomenon in the history of Islaam. The Prophet sallallaahu ‘alayhi wa sallam consulted Abu Bakr and Umar bin Al-Khattab as to what he should do with the prisoners. Abu Bakr suggested that he should ransom them, explaining this by saying: “They are after all our relatives, and this money would give us strength against the disbelievers, moreover, Allaah could guide them to Islaam.” Umar advised killing them, saying, “They are the leaders of Kufr (disbelief).” The Prophet sallallaahu ‘alayhi wa sallam preferred Abu Bakr’s suggestion to that of Umar’s. The following day, Umar called on the Prophet sallallaahu ‘alayhi wa sallam and Abu Bakr to see them weeping. He showed extreme astonishment and inquired about the situation so that he might weep if it was worth weeping for, or else he would feign weeping.

“It is not for a Prophet that he should have prisoners of war (and free them with ransom) until he had made a great slaughter (among his enemies) in the land. You desire the good of this world (i.e. the money of ransom for freeing the captives), but Allaah desires (for you) the Hereafter. And Allaah is All-Mighty, All-Wise. Were it not a previous ordainment from Allaah, a severe torment would have touched you for what you took.” [Qur’aan 8:67-68]

The previous Divine ordainment went as follows,

“Thereafter (is the time) either for generosity (i.e. free them without ransom) or ransom.” [Qur’aan 47:4]

Which included an area providing permission to take ransom, that is why no penalty was imposed. They were rebuked only for taking prisoners before subduing all the land of disbelief. Apart from this, the polytheists taken to Madinah were not only prisoners of war but rather archcriminals of war whom modern war penal law brings to justice to receive their due sentence of death or prison for life.

The ransom for the prisoners ranged between 4000 and 1000 Dirhams in accordance with the captive’s financial situation. Another form of ransom assumed an educational dimension; most of the Makkans, unlike the Madinese, were literate and so each prisoner who could not afford the ransom was entrusted with ten children to teach them the art of writing and reading. Once the child had been proficient enough, the instructor would be set free. Another clan of prisoners were released unransomed on grounds of being hard up. Zainab, the daughter of the Prophet sallallaahu ‘alayhi wa sallam , paid the ransom of her husband Abul-‘As with a necklace. The Muslims released her prisoner and returned the necklace in deference to the Prophet sallallaahu ‘alayhi wa sallam but on condition that Abul-‘As allow Zainab to migrate to Madinah, which he actually did.

In captivity, there was also an eloquent orator called Suhail bin ‘Amr. Umar suggested that they pull out his front teeth to disable him from speaking, but the Prophet sallallaahu ‘alayhi wa sallam turned down his suggestion for fear Quraish should retAleeate in the same manner on one hand, and on the other for fear of Allaah’s wrath on the Day of Resurrection.

Sa’d bin An-Nu’man, a lesser pilgrim detained in Makkah, was released in return for setting Abu Sufyan’s son, a captive, free.

The Story of the 600-700 Jews Beheaded by the Prophet sallallaahu ‘alayhi wa sallam at Bani Quraiza in 5 AH

The Bani Quraiza was a tribe of Jews in a district of Madinah that betrayed the Muslims and sided with the enemy during the Battle of Ahzaab (also known as the Battle of the Confederates and the Battle of the Trench). The Sealed Nectar describes what happened to them immediately after the Battle of Ahzaab:

Archangel Gabriel, on the very day the Messenger of Allaah sallallaahu ‘alayhi wa sallam came back to Madinah after the previous battle, and while he was washing in Umm Salama’s house, visited him asking that he should unsheathe his sword and head for the habitation of the seditious Banu Quraiza and fight them. Gabriel noted that he with a procession of angels would go ahead to shake their forts and cast fear in their hearts.

The Messenger of Allaah sallallaahu ‘alayhi wa sallam , immediately summoned the prayer caller and ordered him to announce fresh hostilities against Banu Quraiza, institued Ibn Umm Maktum as a ruler of Madinah, and entrusted the banner of war to Alee bin Abi TAleeb who marched towards the appointed target and came close enough to hear the Jews abusing the Messenger of Allaah sallallaahu ‘alayhi wa sallam , who on his part set out at the head of three thousand infantry men and thirty horsemen of Ansar (Helpers) and Muhajireen (Emigrants). On their way to encounter the enemy, the afternoon prayer was due. Some Muslims refused to observe it until they had defeated the enemy, while others offered it in its proper time, as usual. The Prophet sallallaahu ‘alayhi wa sallam objected to neither. When they reached the habitations of Banu Quraiza, they laid tight siege to their forts. Seeing this terrible situation they were in, the chief of the Jews Ka’b bin Asad offered them three alternatives: to embrace Islaam, and consequently their life, wealth, women and children would be in full security, and reminded them that such behaviour would not be incongruous with what they had read in their books about the veracity of Muhammad’s Prophethood; to kill their children and women and then challenge the Prophet sallallaahu ‘alayhi wa sallam and his followers to the sword to either exterminate the Muslims or be exterminated, or as a third possibility to take Muhammad sallallaahu ‘alayhi wa sallam and his people by surprise on Saturday – a day mutually understood to witness no fighting.

None of those alternatives appealed them, so their chief, angrily and indignantly, turned to them saying: “You have never been decisive in decision-making since you were born.” The gloomy future already visible, they made contacts with some Muslims, who had maintained good relation with them, in order to learn about their fate in the light of the current circumstances. They requested that Abu Lubaba be despatched to them for advice. On his arrival, the men began to implore, women and children to cry desperately. In answer to their demand for advice he pointed to his throat saying it was homicide awaiting them. He then immediately reAleezed that he had betrayed the Prophet’s trust, so he headed directly for the mosque in Madinah and tied himself to a wooden tall pole swearing that no one would untie him save the Messenger of Allaah sallallaahu ‘alayhi wa sallam , and added that he would never enter the habitation of Banu Quraiza in recompense for the deadly mistake he made. When the Messenger sallallaahu ‘alayhi wa sallam was informed of this incident, he said, ” I would have begged Allaah to forgive him if he had asked me, but since he had tied himself out of his own free will, then it was Allaah Who would turn to him in forgiveness.”

The Jews of Banu Quraiza could have endured the siege much longer because food and water were plentifully available and their strongholds were greatly fortified, whereas the Muslims were in the wild bare land suffering a lot from cold and hunger, let alone too much fatigue consequent on endless warfare operations that had started even before the battle of Confederates. Nevertheless, this was a battle of nerves, for Allaah had cast fear in the the Jews’ hearts, and their morale had almost collapsed especially when two Muslim heroes, Alee bin Abi TAleeb and Az-Zubair bin ‘Awwam proceeded with Alee swearing that he would never stop until he had either stormed their garrisons or been martyred like Hamza (a former Muslim martyr).

In the light of this reluctance, they had nothing except to comply with the Messenger’s judgement. The Messenger of Allaah sallallaahu ‘alayhi wa sallam ordered that the men should be handcuffed, and this was done under the supervision of Muhammad bin Salamah Al-Ansari while the women and children were isolated in confinement. Thereupon Al-Aws tribe interceded begging the Prophet sallallaahu ‘alayhi wa sallam to be lenient toward them. He suggested that Sa’d bin Mu’adh, a former ally, be deputed to give verdict about them, and they agreed.

Sa’d meanwhile stayed behind in Madinah due to a serious wound he sustained in the Confederates Battle. He was summoned and brought on a donkey. On his way to the Prophet sallallaahu ‘alayhi wa sallam , the Jews used to exhort him to be lenient in his judgement on account of former friendship. Sa’d remained silent but when they persisted he uttered: “It is time for Sa’d not to be afraid of the blame of the blamers.” On hearing this decisive attitude, some of them returned to Madinah waiting for a desperate doom.

On arrival, he Aleeghted with the help of some men. He was informed that the Jews had agreed to accept his verdict about them. He immediately wondered if his judgement would pass on all the people present, the Prophet sallallaahu ‘alayhi wa sallam included, turning his face away in honour of him. The reply was positive.

He decided that all the able-bodied male persons belonging to the tribe should be killed, women and children taken prisoners and their wealth divided among the Muslim fighters. The Prophet sallallaahu ‘alayhi wa sallam accepted his judgement saying that Sa’d had adjudged by the Command of Allaah. In fact, the Jews deserved that severe punitive action for the ugly treachery they had harboured against Islaam, and the large arsenal they have amassed and which consisted of one thousand and five hundred swords, two thousand spears, three hundred armours and five hundred shields, all of which went into the hands of the Muslims. Trenches were dug in the bazaar of Madinah and a number of Jews between six and seven hundred were beheaded therein. Hot beds of intrigue and treachery were thus exterminated once and for all.

Huyai, a chief criminal of war, a devil of Bani Nadir and Safiyah’s father, had joined the ranks of Banu Quraiza when Quraish and Ghatfan defected, was admitted into the audience of the Prophet sallallaahu ‘alayhi wa sallam with his hands tied to his neck with a rope. In audacious defiance, he declared obstinate enmity to the Prophet sallallaahu ‘alayhi wa sallam but admitted that Allaah’s Will was to be fulfilled and added that he was resigned to his fate. He was ordered to sit down, and was beheaded on the spot.

Only one woman of the Jews was killed because she had killed a Muslim warrior by flinging a grinding stone upon him. A few elements of the enemy embraced Islaam and their lives, wealth and children were spared. As for the spoils of the war, the Prophet sallallaahu ‘alayhi wa sallam divided them, after putting a fifth aside, in accordance with Allaah’s injunctions. Three shares went to the horseman and one to the infantry fighter. Women captives were sent to Najd to be bartered with horses and weaponry.

After the war with Banu Quraiza had been settled and they had been defeated, Sa’d bin Mu’adh’s wish was gratified and he gave his last breath. In response to his supplication ‘Aishah narrated, Sa’d’s wounds began to bleed from the front part of his neck while he was in his tent which the Prophet sallallaahu ‘alayhi wa sallam had pitched for him in the mosque so that he would be in close proximity in order to inquire about and watch his well-being closely. The people were not scared except when the blood flowed towards them, and in the Mosque along with Sa’d’s tent, there was the tent of Banu Ghifar. They said: O people of the tent, what is it that is coming to us from you? Lo! it was Sa’d’s wound that was bleeding and he died thereon.

Jabir narrated that the Messenger of Allaah sallallaahu ‘alayhi wa sallam had said: “The Throne of the Compassionate shook for the death of Sa’d bin Mu’adh.” When his bier was carried, At-Tirmidhi said: The hypocrites alleged it was too light. The Messenger of Allaah sallallaahu ‘alayhi wa sallam retorted: “The angels are carrying him.”

In the process of the sieze laid to Banu Quraiza, one man of the Muslims, Khallad bin Suwaid was killed when a women of the Jews dropped the grinding stone on him, and another, Abu Sinan bin Mihsan, the brother of ‘Ukasha, died.

Abu Lubaba stayed tied for six nights. His wife used to untie him at prayer times and then he tied himself again to the pole. One early morning, Allaah the All-Forgiving revealed a verse to the Messenger of Allaah sallallaahu ‘alayhi wa sallam to the effect that Allaah had turned to Abu Lubaba with forgiveness. The Muslims rushed to release him but he insisted that the Messenger of Allaah sallallaahu ‘alayhi wa sallam himself do it. And this was done shortly before the morning prayer.

This Military Expedition took place in the month of Dhul Qa’dah in the year five Hijri (5AH), and the siege of Banu Quraiza’s forts lasted for 25 days. The Chapter of Confederates (Qur’aan, Surah 33)was revealed containing Allaah’s Words concerning the basic issues relating to the believers and hypocrites during the battle of the Confederates, and the consequences of the treachery and breaching of covenants by the Jews.

Asmaa bint Abu Bakr radiallaahu ‘anhaa : ‘ad-Da’wah ilallaah’

‘ad-Da’wah ilallaah’ (The Call to Allaah), The magazine featuring Women’s Issues. (UK) Vol-1 Issue-5

Asmaa was a woman of great nobility, wisdom and patience. She was among the early converts to Makkah and being the daughter of the great Companion Abu Bakr, she was brought up in an atmosphere of purity and devotion and shared close ties with the Prophet sallallaahu ‘alayhi wa sallam.

When the Prophet sallallaahu ‘alayhi wa sallam was about to secretly leave Makkah for his emigration to Madeenah with his close friend Abu Bakr, it was Asmaa who prepared the provisions for the Prophet sallallaahu ‘alayhi wa sallam and her father. She said: “I prepared the provision bag for the Prophet in the house of Abu Bakr when he wanted to emigrate to Madeenah. We did not find anything with which to tie his bag or waterskin. I said to Abu Bakr: “By Allaah, I cannot find anything to tie with except my belt.” He said: “Tear it in two and tie the waterskin with one and the bag with the other.”” So that is what she did and since then she became know as ‘Dhaatun-Nitaaqayn’ [She of the two belts]. (Collected in Sahaah al-Bukhaaree (eng. Trans. Vol.4 p.141 no.222))

Asmaa was married to Zubayr Ibn al-Awwaam, the cousin of the Prophet sallallaahu ‘alayhi wa sallam. He was a very poor man, nevertheless Abu Bakr knew him to be a man of great piety, so despite the huge difference between their financial status, Abu Bakr married his daughter to him. In the initial stages of her marriage, Asmaa has to face a lot of hardship due to the extreme poverty they suffered. Suddenly, this daughter of a rich merchant found herself tending to the animals, kneading, grinding, fetching water and carrying huge loads on her head. She said about her situation: “When az-Zubayr married me, he had neither land, nor wealth, nor slave, nor anything else like it, except a camel to get water and his horse. I used to graze his horse, provide fodder for it, look after it and ground dates for his camel. Besides this, I grazed the camel, made arrangements for providing it with water and patching up his leather bucket and kneading the flour. I was not very good at baking the bread, so my female neighbors used to bake bread for me and they were sincere women. And I used to carry on my head, the date-stones from the land of az-Zubayr which the Prophet sallallaahu ‘alayhi wa sallam had endowed him and it was a distance of two miles from Madeenah. One day, as o was carrying the date-stones upon my head, I happened to meet Allaah’s Messenger sallallaahu ‘alayhi wa sallam, along with a group of his Companions. He called me and told the camel to sit down so that he could make me ride behind him. I felt shy to go with men and I remembered az-Zubayr and his Gheerah (Gheerah is the sense of pride that a man has which causes him to dislike his wives, daughters or sisters from being seen or heard by strangers. It is this gheerah which makes a man protective about his women) and he was a man having the most gheerah. The Messenger sallallaahu ‘alayhi wa sallam understood my shyness and left. I came to az-Zubayr and said: “The Messenger of Allaah met me as I was carrying date-stones upon my head and there was with him a group of his Companions. He told the camel to kneel so that I could mount it but I felt shy from him and I remembered your gheerah.” Upon this az-Zubayr said: “By Allaah, the thought of you carrying date-stones upon your head is more severe a burden to me than you riding with him.”

I led this life of hardship until Abu Bakr sent me a female servant who took upon herself the responsibility of looking after the horse and I felt as if she had emancipated me.” (Reported in Saheeh al-Bukhaaree (eng. Trans. Vol.7 p.111 no.151))

Look at the sense of dignity and modesty of Asmaa. See how she felt shy in front of men? See how careful she was about refraining from what displeased her husband? She knew that az-Zubayr had a lot of gheerah, so she didn’t want to upset him by accepting the Prophet’s offer of assistance, even though that meant bringing hardship upon herself. And what did az-Zubayr say when he heard of what had happened that day?…’By Allaah, the thought of you carrying date-stones is more severe a burden on me than you riding with him!” so even though az-Zubayr had a lot of gheerah, he did not wish for that to cause inconvenience to his wife. Isn’t this what the marital relationship should be like? One of mutual concern, corporation and compassion? Asmaa could easily have said: “I am the daughter of the noble Abu Bakr and so I shouldn’t be doing these jobs!” but she didn’t. she was patient and respectful towards her husband throughout her difficult period.

It is reported that once when she complained to her father about her hardships, he advised her, “My daughter be patient. When a woman has a righteous husband and he dies and she does not remarry after him, they will be reunited in the Garden.”(Reported in at-Tabaqaat of Ibn Sa’d)

And az-Zubayr was indeed a righteous man, as the Prophet sallallaahu ‘alayhi wa sallam himself testified when he counted him among the Promised ten of Paradise. (See Musnad Ahmad, Abu Dawood and others. Authenticated in Saheehul-Jaami’ (no.50)) He also said of him: “az-Zubayr is the son of my paternal aunt and my disciple from my Ummah.” (Saheeh – Narrated by Jaabir & collected in Musnad Ahmad. Authenticated by al-Albaanee in his as-Saheehah (1877))

In addition to her being the wife of such a righteous man, Asmaa was also the mother of ‘Urwah Ibn az-Zubayr, who became one of the scholars of Madeenah. His teachers included his parents as well as him maternal aunt, the Mother of the Believers, ‘Aaishah radhi’allaahu anha; from whom he learnt a great deal. ‘Umar Ibn Abdul Azeez said about him: “I do not find anyone more knowledgeable than ‘Urwah Ibn az-Zubayr, and for whatever I know he knows something which I do not.” (Reported by adh-Dhahabee in Siyaar A’laamin-Nubalaa’)

His son Hishaam reports that his father’s leg had to be amputated at the knee and was adviced to drink a narcotic, but he refused saying, “I did not think that anyone would drink something which would take away his intellect to the point that he did not know his Lord.” So they took off his leg with a saw and he did not say anything but “Ouch, ouch.” And in the same journey his son Muhammad was kicked to death by a mule and ‘Urwah was not heard to say anything about it but: “We have suffered much fatigue in this, our journey.” [Soorah Kahf 18:62]. O Allaah, I had seven sons and You took one and left me with six, and I had four limbs and You took one and left me with three – so if You have tested me then You have saved me, and if You have taken – You have left (more) behind.” (Ibn ‘Asaakir (11/287))

Her other son was of the Khaleefahs of the Muslims, ‘Abdullaah Ibn az-Zubayr, who was the leader of the Muslims during one of the most turbulent periods in Islaamic history. He was killed in Makkah at the hands of al-Hajjaaj on the 17th of Jumadaa al-Ulaa in 73H. a few days after the death of her sin, Asmaa bint Abu Bakr – ‘She of the two Belts’ – also died – radi’allaahu anhaa.

 

Shaykh Fawzaan – My story of seeking knowledge ! (Must Watch !)

Bio of Shaykh Fawzaan
(Revised by Bilaal al-Ieritry)

Listen to Shaikh Salih al-Fawzaan describes his past in his own words. 28 minutes from a great scholar about an amazing era that produced numerous great scholars. A time and place when a young student of knowledge did not have the distractions of TV, internet, cinema, game consoles and electricity was scarce.
Dr. Salih ibn Fawzan ibn `Abdullah Al-Fawzan is from the family of Fawzan from the people of Al-Shamasyah from the tribe of Al-Dawasir.  He was born in 1363 A.H. (1944). His father died when he was young so he was brought up by his family.

Imprisonment of Abdullah ibn Hudhafah – Aboo Uways ‘Abdullaah Ahmad ‘Alee [Audio|En]

Imprisonment of Abdullah ibn Hudhafah رضىالاعنه
Aboo Uways ‘Abdullaah Ahmad ‘Alee (rahimahullaah)
[Audio|English]

Listen / Download Mp3 Here (Time 27:50)

The Story of the Sincerity and Tawbah of Ka’b ibn Maalik – Shaykh Usaamah al-Utaybee [Audio|Ar-En]

The Sincerity and Tawbah of Ka’b ibn Maalik (radhi Allaahu Anhu)
Shaykh Usaamah al-Utaybee (hafidhahullaah)
[Audio|Arabic-English]

Explanation of Hadeeth : Riyaadh us Saaliheen of Imaam an-Nawawi
Read the Story Here : The Story of Ka’b Ibn Maalik (rahimahullaah)

Listen / Download Mp3 Here (Time 93:10)

Source:Posted from http://www.mpubs.org with permission.
Visit Unity Upon Tawheed Bahamas Seminar 2012 with Shaykh Abu ‘Umar Usamah al-’Utaybi

The Life Of Khadeejah bint Khuwaylid – Abu Uwais Abdullah Ali [Mp3|En]

A reminder for our men and women on the honorable role, position and status of our women in Islam by looking at the life of Khadeejah bint Khuwaylid (may Allah be pleased with her). This was at a Sister’s Luncheon hosted by Masjidu Rahmah.

How Did Your Affair Begin, O Messenger of Allaah? – Daawood Burbank

How Did Your Affair Begin, O Messenger of Allaah?

ad-Daarimee reported (1/8-9), and al-Haakim (2/616-617), and Ahmad (4/184) from `Utbah ibn Mas`ood as-Sulamee, and he was from the Companions of Allaah’s Messenger (sallallaahu alaihi wa sallam), that he narrated that: A man said to Allaah’s Messenger (sallallaahu alaihi wa sallam):  “How did your affair begin, O Messenger of Allaah?”

So he said:

<< I was being taken care of by a woman from Banoo Sa`d ibn Bakr. So I went off with a son of hers along with some of our goats, and we did not take any provision along with us. So I said: “O my brother, go and bring us some provision from our mother.” So my brother went off and I remained with the goats. Then two white beings that were flying came, being as if they were two eagles. Then one of them said to the other: “Is it him?” The other one replied; “Yes”. So they hastened to me, took hold of me, and threw me upon the ground on my back. Then they split open my chest and extracted two black clots from it, and one of them said to his companion: “Bring me ice-water”, and he washed my insides with it. Then he said: “Bring me snow-water”, and he washed my heart with it. Then he said: “Bring me tranquillity”. And he planted it in my heart. Then one of them said to his companion: “Sew it up”, so he sewed it up and sealed it with the seal of Prophethood. Then one of them said to the other: “Place him upon a scale, and place a thousand of his nation upon another scale.” >>

Allaah’s Messenger (sallallaahu alaihi wa sallam) said :

<< “So I saw a thousand people above me and feared that some of them were going to fall upon me.” He said: “If his whole nation were weighed against him he would outweigh them.” Then they went off and left me. >>

Allaah’s Messenger (sallallaahu alaihi wa sallam) said:

<< And I became very afraid, and I went back to my mother and informed her of what I had experienced. So I wished that I had been mistaken for someone else. She said: “I entrust you to Allaah’s protection”. So she prepared a camel of hers for riding, placed me upon the saddle, and rode behind me until we reached my (true) mother. Then she said: “I have fulfilled my trust and my responsibility, and she told her what had happened to me, and this did not alarm her. She said: “When he came out from me I saw light which shone and revealed the palaces of Shaam.”>>

Shaikh al-Albaanee said in “as-Saheehah” (no.373):
“…..this chain of narration is “hasan”… and this hadeeth has many witnesses…”

[Translated by Aboo Talhah Daawood ibn Ronald Burbank]
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