It is narrated on the authority of Ibn Shamasa Mahri that he said: We went to Amr b. al-As and he was about to die. He wept for a long time and turned his face towards the wall. His son said: Did the Messenger of Allah (may peace be upon him not give you tidings of this? He (the narrator) said: He turned his face (towards the audience) and said:
"The best thing which we can count upon is the testimony that there is no god but Allah and that Muhammad is the Apostle of Allah (may peace be upon him). Verily I have passed through three phases.
(The first one) in which I found myself averse to none else more than I was averse to the Messenger of Allah (may peace be upon him) and there was no other desire stronger in me than the one that I should overpower him and kill him. Had I died in this state, I would have been definitely one of the denizens of Fire.
When Allah instilled the love of Islam in my heart, I came to the Apostle (may peace be upon him) and said: Stretch out your right hand so that I may pledge my allegiance to you. He stretched out his right hand, I withdrew my hand, He (the Holy Prophet)(may peace be upon him) said: What has happened to you, O 'Amr? replied: I intend to lay down some condition. He asked: What condition do you intend to put forward? I said: I should be granted pardon. He (the Holy Prophet)(may peace be upon him) observed: Are you not aware of the fact that Islam wipes out all the previous (misdeeds)? Verily migration wipes out all the previous (misdeeds), and verily the pilgrimage wipes out all the (previous) misdeeds.
And then no one as or dear to me than the Messenger of Allah and none was more sublime in my eyes than he, Never could I, pluck courage to catch a full glimpse of his face due to its splendor. So if I am asked to describe his features, I cannot do that for I have not eyed him fully. Had I died in this state had every reason to hope that I would have be among the dwellers of Paradise.
Then we were responsible for certain things (in the light of which) I am unable to know what is in store for me.
When I die, let neither female mourner nor fire accompany me. When you bury me, fill my grave well with earth, then stand around it for the time within which a camel is slaughtered and its meat is distributed so that I may enjoy your intimacy and (in your company) ascertain what answer I can give to the messengers (angels) of Allah".
Muslim: Book 1 : Hadith 220
26 April 2011
Abdullah bin Hathafah's courage
A story which shows the steadfastness of the Sahabah
In 19th hijrah ‘Umar bin Khattab رضى لله عنه sent an army of Mujahedeen to war. 'Abdullah bin Hathafah رضى لله عنه was also a soldier in the army. The roman emperor was receiving regular news bulletins regarding the advance of this army. He knew that the Muslims were resolute and truthful people who would sacrifice their lives for Allah. He had told his armies that if they captured any Muslim alive they should bring the captive to his court. It was the will of Allah that 'Abdullah bin Hathafah رضى لله عنه was taken prisoner. They took him to the court of Caesar and told him:
"We have brought a prisoner who is a Companion of the Prophet(Peace be upon him) and who was one of the first to accept Islam."
When ‘Abdullah bin Hathafah رضى لله عنه was brought before the Emperor of Rome, he gave him a penetrating look and said: “I have a plan.”
‘Abdullah رضى لله عنه asked him: “What is your plan?”
He replied: “ I invite you to convert to Christianity. If you do so, I will free you and treat you with all due respect.”
‘Abdullah bin Hathafah رضى لله عنه answered boldly and resolutely: “This is absolutely impossible. I think it is a thousand times better to die than to accept your invitation.”
The Emperor said: “I think you are a brave man. If you accept my invitation, I am even ready to share the rule over my kingdom with you.”
The shackled prisoner smiled and answered: “By Allah! You need have no hopes that I will turn against Islam for a moment, even if you give me your kingdom plus the whole peninsula of Arabia!”
The Emperor was enraged and shouted that he would kill him. ‘Abdullah bin Hathafah رضى لله عنه answered calmly: “You can do whatever you please."
The Roman Emperor ordered that he be put to death. He instructed that his feet should be fettered and he should be chained. Arrows were to be shot at him so as to pierce his palms. After this was done, Caesar again invited him-for a third time-to accept Christianity. Again ‘Abdullah bin Hathafah رضى لله عنه refused to accept Christianity. Finally, Caesar ordered that a huge cauldron be placed on a fire and ‘Abdullah bin Hathafah رضى لله عنه be brought down from the stake. When the oil started to boil, he ordered that two of the Muslim prisoners be brought. When they were presented before him, he ordered that one of them should be thrown into the boiling oil. The moment he was thrown in his flesh began to separate from his bones.
Again he turned his attention towards ‘Abdullah bin Hathafah رضى لله عنه and asked him: “Even now you have a chance to accept Christianity.”
But he refused him more forcefully than before. Caesar had no other choice now but to order that he too be thrown into the boiling cauldron. When he was brought near the oil, his eyes filled with tears and brimmed over. When Caesar’s men saw this, they told him that the prisoner was crying. Caesar thought that it must be due to sheer panic. Caesar said: “Bring him to me.”
When he was brought to Caesar, he again invited him to Christianity. But, ‘Abdullah bin Hathafah رضى لله عنه refused again!
Surprised, Caesar asked, “Then why did you cry?”
‘Abdullah رضى لله عنه replied: “When I saw the scene I felt sorry that I had only one life. I wished that I had a thousand lives to sacrifice in your boiling cauldron for Allah (swt).”
Caesar was stunned momentarily into silence when he heard this. Finally he said:“All right I will release you if you kiss my forehead.”
‘Abdullah bin Hathafah رضى لله عنه asked him: “Will you release the other Muslim prisoners as well?”
He says in his report of the incident that he was thinking to himself, it would not be too big a price to pay for the release of so many captured Muslims. Then approaching Caesar he kissed him on his forehead. Keeping to his promise, Caesar ordered that the prisoners be given into the custody of ‘Abdullah bin Hathafah رضى لله عنه. As soon as he got his freedom, ‘Abdullah bin Hathafah رضى لله عنه went to ‘Umar bin Khattab رضى لله عنه and narrated to him all that had happened.
‘Umar bin Khattab رضى لله عنه was very happy and said: “Every Muslim owes a duty to ‘Abdullah bin Hathafah رضى لله عنه and it is compulsory that each of us should kiss his forehead. I will kiss him first.”
Then he took the lead and kissed ‘Abdullah bin Hathafah رضى لله عنه on his forehead.
Source: Commanders of the Muslim army by Mahmood Ahmad Ghadanfar
In 19th hijrah ‘Umar bin Khattab رضى لله عنه sent an army of Mujahedeen to war. 'Abdullah bin Hathafah رضى لله عنه was also a soldier in the army. The roman emperor was receiving regular news bulletins regarding the advance of this army. He knew that the Muslims were resolute and truthful people who would sacrifice their lives for Allah. He had told his armies that if they captured any Muslim alive they should bring the captive to his court. It was the will of Allah that 'Abdullah bin Hathafah رضى لله عنه was taken prisoner. They took him to the court of Caesar and told him:
"We have brought a prisoner who is a Companion of the Prophet(Peace be upon him) and who was one of the first to accept Islam."
When ‘Abdullah bin Hathafah رضى لله عنه was brought before the Emperor of Rome, he gave him a penetrating look and said: “I have a plan.”
‘Abdullah رضى لله عنه asked him: “What is your plan?”
He replied: “ I invite you to convert to Christianity. If you do so, I will free you and treat you with all due respect.”
‘Abdullah bin Hathafah رضى لله عنه answered boldly and resolutely: “This is absolutely impossible. I think it is a thousand times better to die than to accept your invitation.”
The Emperor said: “I think you are a brave man. If you accept my invitation, I am even ready to share the rule over my kingdom with you.”
The shackled prisoner smiled and answered: “By Allah! You need have no hopes that I will turn against Islam for a moment, even if you give me your kingdom plus the whole peninsula of Arabia!”
The Emperor was enraged and shouted that he would kill him. ‘Abdullah bin Hathafah رضى لله عنه answered calmly: “You can do whatever you please."
The Roman Emperor ordered that he be put to death. He instructed that his feet should be fettered and he should be chained. Arrows were to be shot at him so as to pierce his palms. After this was done, Caesar again invited him-for a third time-to accept Christianity. Again ‘Abdullah bin Hathafah رضى لله عنه refused to accept Christianity. Finally, Caesar ordered that a huge cauldron be placed on a fire and ‘Abdullah bin Hathafah رضى لله عنه be brought down from the stake. When the oil started to boil, he ordered that two of the Muslim prisoners be brought. When they were presented before him, he ordered that one of them should be thrown into the boiling oil. The moment he was thrown in his flesh began to separate from his bones.
Again he turned his attention towards ‘Abdullah bin Hathafah رضى لله عنه and asked him: “Even now you have a chance to accept Christianity.”
But he refused him more forcefully than before. Caesar had no other choice now but to order that he too be thrown into the boiling cauldron. When he was brought near the oil, his eyes filled with tears and brimmed over. When Caesar’s men saw this, they told him that the prisoner was crying. Caesar thought that it must be due to sheer panic. Caesar said: “Bring him to me.”
When he was brought to Caesar, he again invited him to Christianity. But, ‘Abdullah bin Hathafah رضى لله عنه refused again!
Surprised, Caesar asked, “Then why did you cry?”
‘Abdullah رضى لله عنه replied: “When I saw the scene I felt sorry that I had only one life. I wished that I had a thousand lives to sacrifice in your boiling cauldron for Allah (swt).”
Caesar was stunned momentarily into silence when he heard this. Finally he said:“All right I will release you if you kiss my forehead.”
‘Abdullah bin Hathafah رضى لله عنه asked him: “Will you release the other Muslim prisoners as well?”
He says in his report of the incident that he was thinking to himself, it would not be too big a price to pay for the release of so many captured Muslims. Then approaching Caesar he kissed him on his forehead. Keeping to his promise, Caesar ordered that the prisoners be given into the custody of ‘Abdullah bin Hathafah رضى لله عنه. As soon as he got his freedom, ‘Abdullah bin Hathafah رضى لله عنه went to ‘Umar bin Khattab رضى لله عنه and narrated to him all that had happened.
‘Umar bin Khattab رضى لله عنه was very happy and said: “Every Muslim owes a duty to ‘Abdullah bin Hathafah رضى لله عنه and it is compulsory that each of us should kiss his forehead. I will kiss him first.”
Then he took the lead and kissed ‘Abdullah bin Hathafah رضى لله عنه on his forehead.
Source: Commanders of the Muslim army by Mahmood Ahmad Ghadanfar
25 April 2011
Striving in Worship of Salaf
The Salaf have understood the Deen of Allah as well as the essence of this life and its inescapable leading to the Hereafter, so they felt aversion for the distractions and the tribulations of the world. They found no sleep and their heart kept away from desires. They kept above the insignificant concerns of life. Their biographies abound with stories that show their striving in righteousness, repentance and their strong will in worship and humbleness.
Al-Hasan al-Basri said, "Whoever competes with you in the Deen then try to surpass him, and whoever competes with you in the matters of this life then throw it back at him." Whenever he missed a Salah in congregation, ibn `Umar radhiallahu `anhu used to fast one day, pray for one whole night and free a slave.
Abu Musa al-Ash`ari used to apply himself so much in worship at the end of his life that he was told, "Why don't you slow down and be gentle with yourself?" He replied, "When the horses are released for a race and are close to the finish line, they give all the strength they have. What is left of my life is less than that." He maintained the same level of devotion and worship until he died.
Mawriq al-`Ajli said, "I did not find an example, for the believer in this life, better than a man on a plank in the sea, imploring, 'O Lord, O Lord', hoping that Allah would save him."
Usamah said, "Whenever you see Sufyan ath-Thawri, it is as if you see someone in a ship fearing to drown. One would often hear him say, 'O Lord save me, save me!" Fatimah bint Abdil Malik, the wife of the Khalifah `Umar ibn `Abdil-Aziz said, "I have never seen a person offering a salah or fasting more than he did, or a person fearing the Lord more than him. After offering Salat-ul-Isha, he would sit down and cry until he becomes sleepy, then he would wake up again and continue crying until sleep overtakes him."
Amir ibn Abdullah was once asked, "How can you tolerate being awake all night, and thirsty in the intense heat of the day?" He replied, "Is it anything more than postponing the food of the day to nighttime, and the sleep of the night to daytime? This is not a big matter." When the night came, he would say, "Remembrance of the heat of hellfire has taken sleepiness from me." And he would not sleep until dawn.
Ahmad ibn Harb said, "I wonder how the one who knows that above him, paradise is being embellished, and below him, the hell-fire is being kindled, and yet sleeps between them!" Waqi` said, "Al Amash was almost seventy years old and he never missed the first takbirah (for salah in the masjid). I used to visit him frequently for more than two years and never saw him make up for even one rakah."
Abu Hayan related that his father said, "Ar-Rabi` ibn Khuthaym was crippled and used to be carried to the congregational salah. So people told him, "You have an excuse (for not coming)." He said, "I hear 'hayya `alas-salah', the call to salah; so if you can come to it even by crawling, do so", paraphrasing a hadith.
Abull-Mawahib ibn Sarsari said concerning Imam Abul-Qasim ibn Asakir, "I have never seen the like of him, and none had encompassed as many good characteristics as he did concerning his adherence to one way for forty years, making salah in the first row unless he had an excuse, i`tikaf during Ramadan and the ten days of Thul-Hijjah, and the lack of desire to accumulate properties and build houses, as he forbade himself these. He turned away any position of imam or speaker, though they were offered to him, and he devoted himself to enjoin good and forbid evil, and he would not fear anyone in that."
Source: Al-jumu'ah Magazine
Al-Hasan al-Basri said, "Whoever competes with you in the Deen then try to surpass him, and whoever competes with you in the matters of this life then throw it back at him." Whenever he missed a Salah in congregation, ibn `Umar radhiallahu `anhu used to fast one day, pray for one whole night and free a slave.
Abu Musa al-Ash`ari used to apply himself so much in worship at the end of his life that he was told, "Why don't you slow down and be gentle with yourself?" He replied, "When the horses are released for a race and are close to the finish line, they give all the strength they have. What is left of my life is less than that." He maintained the same level of devotion and worship until he died.
Mawriq al-`Ajli said, "I did not find an example, for the believer in this life, better than a man on a plank in the sea, imploring, 'O Lord, O Lord', hoping that Allah would save him."
Usamah said, "Whenever you see Sufyan ath-Thawri, it is as if you see someone in a ship fearing to drown. One would often hear him say, 'O Lord save me, save me!" Fatimah bint Abdil Malik, the wife of the Khalifah `Umar ibn `Abdil-Aziz said, "I have never seen a person offering a salah or fasting more than he did, or a person fearing the Lord more than him. After offering Salat-ul-Isha, he would sit down and cry until he becomes sleepy, then he would wake up again and continue crying until sleep overtakes him."
Amir ibn Abdullah was once asked, "How can you tolerate being awake all night, and thirsty in the intense heat of the day?" He replied, "Is it anything more than postponing the food of the day to nighttime, and the sleep of the night to daytime? This is not a big matter." When the night came, he would say, "Remembrance of the heat of hellfire has taken sleepiness from me." And he would not sleep until dawn.
Ahmad ibn Harb said, "I wonder how the one who knows that above him, paradise is being embellished, and below him, the hell-fire is being kindled, and yet sleeps between them!" Waqi` said, "Al Amash was almost seventy years old and he never missed the first takbirah (for salah in the masjid). I used to visit him frequently for more than two years and never saw him make up for even one rakah."
Abu Hayan related that his father said, "Ar-Rabi` ibn Khuthaym was crippled and used to be carried to the congregational salah. So people told him, "You have an excuse (for not coming)." He said, "I hear 'hayya `alas-salah', the call to salah; so if you can come to it even by crawling, do so", paraphrasing a hadith.
Abull-Mawahib ibn Sarsari said concerning Imam Abul-Qasim ibn Asakir, "I have never seen the like of him, and none had encompassed as many good characteristics as he did concerning his adherence to one way for forty years, making salah in the first row unless he had an excuse, i`tikaf during Ramadan and the ten days of Thul-Hijjah, and the lack of desire to accumulate properties and build houses, as he forbade himself these. He turned away any position of imam or speaker, though they were offered to him, and he devoted himself to enjoin good and forbid evil, and he would not fear anyone in that."
Source: Al-jumu'ah Magazine
24 April 2011
The Cobbler's Hajj
It is related that a noted Muslim scholar Abdullah bin Mubarak, had a dream while he was sleeping near the Kaaba.
Abdullah bin Mubarak saw two angels' descend from the sky, and start talking to each other.
One of the angels asked the other: "Do you know how many people have come for Hajj this year?"
The other angel replied: "Six hundred thousand have come for Hajj."
Abdullah bin Mubarak had also gone for Hajj that year.
The first angel asked: "How many people's Hajj has been accepted?"
The second replied: "I wonder if anyone's Hajj has been accepted at all."
Abdullah bin Mubarak was grieved to hear that. He thought, "So many people have come from all over the world, crossing so many obstacles like rivers, jungles, mountains, suffered so many hardships, and meeting so many expenses. Would their effort be wasted? Allah does not let anyone's effort go to waste".
He had thought only so far when he heard the other angel speak: "There is a cobbler in Damascus. His name is Ali bin al-Mufiq. He could not come for Hajj, but Allah has accepted his intention of Hajj. Not only will he get the reward for Hajj, but because of him, all the Hajjis will be rewarded.
When Abdullah bin Mubarak woke up, he decided he would go to Damascus and meet that cobbler whose Hajj intentions carried such a lot of weight.
On reaching Damascus, Abdullah bin Mubarak inquired if anyone knew a cobbler named Ali bin al-Mufiq. The town people directed him to a house. When a man appeared from the house Abdullah bin Mubarak greeted him and asked his name. The man replied "Ali bin al-Mufiq".
Abdullah bin Mubarak asked: "What do you do for a living?"
Ali replied: "I am a cobbler". Then Ali asked the stranger's name that had come looking for him.
Abdullah bin Mubarak was a very well-known scholar of Islam, when Abdullah bin Mubarak introduced him self, the cobbler was anxious to find out why such a well known scholar was seeking him out.
When Abdullah bin Mubarak asked Ali to tell him if he had made any plans to go for Hajj. Ali replied "For thirty years I have lived in the hope of performing the Hajj. This year I had saved enough to go for Hajj, but Allah did not will it, so I couldn't make my intention translate into action.
Abdullah bin Mubarak was eager to find out how could this man's Hajj be accepted and blessed for all the people who went for Hajj that year when he didn't go for Hajj in the first place. While talking to the cobbler he could feel a certain purity in his heart. Islam regards greatness not in wealth or in power, but in civility, in good manners and the goodness of heart.
Abdullah bin Mubarak further asked: "why could you not go on Hajj?". In order not to disclose the reason, Ali again replied "it was Allah's will".
When Abdullah bin Mubarak persisted, Ali revealed: "Once I went to see my neighbor's house. His family was just sitting down for dinner. Although I was not hungry I thought my neighbor would invite me to sit down for dinner out of courtesy but I could see that my neighbor was grieved about something and wanted to avoid inviting me for dinner.
After some hesitation the neighbor told me: "I am sorry I cannot invite you for food. We were without food for three days and I could not bear to see the pain of hunger of my children. I went out looking for food today and found a dead donkey. In my desperation I cut out some meat from the dead animal, and brought it home so that my wife could cook this meat. It is halal (lawful or permitted) for us because of our extreme condition of hunger, but I cannot offer it to you."
Ali continued: "On hearing this, my heart bled with tears. I got up and went home, collected the three thousand dinars I had saved for Hajj, and gave my neighbor the money. I too had to go hungry but that was to save money for Hajj, but I thought helping my neighbor during his difficult times was more important. Although I still desire to go for Hajj if Allah wills."
Abdullah bin Mubarak was greatly inspired by the cobbler's story and told the cobbler of his dream.
God is merciful and shows mercy to those who do likewise to his creatures. This act of compassion on the part of the cobbler was so pleasing to God that it not only earned him the reward of Hajj but was extended to all the people who came for Hajj.
Hajj is a journey that can ignite the soul to be reminded of the time it was created and takes it beyond the dimensions of this life to the time it will meet the creator.
The sincere performance of Hajj can transcend a person's day to day life into a spiritual awakening of the highest magnitude. A successful Hajj experience connects us to our creator and the greater compassion of humanity.
Source: www.Islamicity.com
Abdullah bin Mubarak saw two angels' descend from the sky, and start talking to each other.
One of the angels asked the other: "Do you know how many people have come for Hajj this year?"
The other angel replied: "Six hundred thousand have come for Hajj."
Abdullah bin Mubarak had also gone for Hajj that year.
The first angel asked: "How many people's Hajj has been accepted?"
The second replied: "I wonder if anyone's Hajj has been accepted at all."
Abdullah bin Mubarak was grieved to hear that. He thought, "So many people have come from all over the world, crossing so many obstacles like rivers, jungles, mountains, suffered so many hardships, and meeting so many expenses. Would their effort be wasted? Allah does not let anyone's effort go to waste".
He had thought only so far when he heard the other angel speak: "There is a cobbler in Damascus. His name is Ali bin al-Mufiq. He could not come for Hajj, but Allah has accepted his intention of Hajj. Not only will he get the reward for Hajj, but because of him, all the Hajjis will be rewarded.
When Abdullah bin Mubarak woke up, he decided he would go to Damascus and meet that cobbler whose Hajj intentions carried such a lot of weight.
On reaching Damascus, Abdullah bin Mubarak inquired if anyone knew a cobbler named Ali bin al-Mufiq. The town people directed him to a house. When a man appeared from the house Abdullah bin Mubarak greeted him and asked his name. The man replied "Ali bin al-Mufiq".
Abdullah bin Mubarak asked: "What do you do for a living?"
Ali replied: "I am a cobbler". Then Ali asked the stranger's name that had come looking for him.
Abdullah bin Mubarak was a very well-known scholar of Islam, when Abdullah bin Mubarak introduced him self, the cobbler was anxious to find out why such a well known scholar was seeking him out.
When Abdullah bin Mubarak asked Ali to tell him if he had made any plans to go for Hajj. Ali replied "For thirty years I have lived in the hope of performing the Hajj. This year I had saved enough to go for Hajj, but Allah did not will it, so I couldn't make my intention translate into action.
Abdullah bin Mubarak was eager to find out how could this man's Hajj be accepted and blessed for all the people who went for Hajj that year when he didn't go for Hajj in the first place. While talking to the cobbler he could feel a certain purity in his heart. Islam regards greatness not in wealth or in power, but in civility, in good manners and the goodness of heart.
Abdullah bin Mubarak further asked: "why could you not go on Hajj?". In order not to disclose the reason, Ali again replied "it was Allah's will".
When Abdullah bin Mubarak persisted, Ali revealed: "Once I went to see my neighbor's house. His family was just sitting down for dinner. Although I was not hungry I thought my neighbor would invite me to sit down for dinner out of courtesy but I could see that my neighbor was grieved about something and wanted to avoid inviting me for dinner.
After some hesitation the neighbor told me: "I am sorry I cannot invite you for food. We were without food for three days and I could not bear to see the pain of hunger of my children. I went out looking for food today and found a dead donkey. In my desperation I cut out some meat from the dead animal, and brought it home so that my wife could cook this meat. It is halal (lawful or permitted) for us because of our extreme condition of hunger, but I cannot offer it to you."
Ali continued: "On hearing this, my heart bled with tears. I got up and went home, collected the three thousand dinars I had saved for Hajj, and gave my neighbor the money. I too had to go hungry but that was to save money for Hajj, but I thought helping my neighbor during his difficult times was more important. Although I still desire to go for Hajj if Allah wills."
Abdullah bin Mubarak was greatly inspired by the cobbler's story and told the cobbler of his dream.
God is merciful and shows mercy to those who do likewise to his creatures. This act of compassion on the part of the cobbler was so pleasing to God that it not only earned him the reward of Hajj but was extended to all the people who came for Hajj.
Hajj is a journey that can ignite the soul to be reminded of the time it was created and takes it beyond the dimensions of this life to the time it will meet the creator.
The sincere performance of Hajj can transcend a person's day to day life into a spiritual awakening of the highest magnitude. A successful Hajj experience connects us to our creator and the greater compassion of humanity.
Source: www.Islamicity.com
22 April 2011
The story of a great muslim woman, Umm Sulaym
Anas (may Allaah be pleased with him) reported:
Maalik ibn Anas said to his wife Um Sulaym – who was the mother of Anas – “This man – meaning the Prophet (peace and blessings of Allaah be upon him) – is forbidding alcohol.” So he left Madeenah and went to Shaam (Syria), where he died. (i.e., he fled from Madeenah when the Prophet (peace and blessings of Allaah be upon him) came there, because he did not like the ban on alcohol, and he died as a kaafir or non-believer in Syria).
Then Abu Talhah came and proposed marriage to Um Sulaym, and spoke to her about it. She said, “O Abu Talhah, a man like you would not be turned down, but you are a non-believer, and I am a Muslim woman. It is not right for me to marry you.” He said, “This is the chance of a lifetime!” She said, “What chance?” He said, “The yellow and white (i.e., he was tempting her with a mahr or dowry of gold and silver).” She said, “I do not want any yellow or white. I want you to become Muslim. If you become Muslim, that will be my mahr, and I will not ask you for anything else.” He asked, “Who could help me with that (i.e., to become Muslim)?” She said, “The Messenger of Allaah (peace and blessings of Allaah be upon him) will help you.”
So Abu Talhah went to look for the Prophet (peace and blessings of Allaah be upon him), who was sitting with his Companions. When he [the Prophet (peace and blessings of Allaah be upon him)] saw him, he said, “Abu Talhah is coming to you with the light of Islam shining on his forehead.” (This was one of the miracles of the Prophet (peace and blessings of Allaah be upon him): he knew that Abu Talhah would become a Muslim even before he spoke). Abu Talhah told the Messenger of Allaah (peace and blessings of Allaah be upon him) about what Um Sulaym had said, and he married her on that basis. Thaabit (i.e., Thaabit al-Banaani, one of the people who narrated the story from Anas) said: “We have never heard of any mahr greater than this, she accepted his Islam as her dowry.”
So he married her, and she was a woman with nice eyes, rather small. She was with him until she bore him a son, who Abu Talhah loved very much. The child became very ill, and Abu Talhah was very upset and distressed by the child’s sickness. Abu Talhah used to get up to pray the morning prayer, he would go to the Prophet (peace and blessings of Allaah be upon him) and pray with him, and would stay with him for almost half the day. Then [Abu Talhah] would come to take a nap and eat, and when he had prayed Zuhr [mid-day prayer] he would get ready and leave, and would not come back until the time of the ‘Isha’ [night-time] prayer.
One evening, Abu Talhah went out to see the Prophet (peace and blessings of Allaah be upon him) (according to another report: to go to the mosque), and the child died (during his absence). Um Sulaym said, “No one is to tell Abu Talhah about his child’s death until I have told him.” She covered the child up as if he were sleeping, and left him in a corner of the house.
Abu Talhah came back from visiting the Messenger of Allaah (peace and blessings of Allaah be upon him), and brought some people from the mosque with him. He asked, “How is my son?” She said, “O Abu Talhah, from the time he fell sick, he has never been as calm as he is now, and I hope that he is resting.” (She spoke vaguely so as not to upset him; this was not a lie. She was referring to the calmness of death and the child finding relief from the pain of his sickness, but her husband took it to mean that the child’s condition had improved). She brought the meal and they all ate dinner, then the people left. Then he went to bed and lay down, and she got up and put on perfume and adorned herself, making herself more beautiful than she ever had before. (This was a sign of her patience and great faith in the will and decree of Allaah. She was seeking reward from Allaah and concealing her feelings, hoping that she would become pregnant that night to make up for the loss of her child). Then she came and lay down in the bed with him, and when he smelt the perfume, he did as men usually do with their wives (this is the narrator’s polite and circumspect manner of referring to what happened between them).
At the end of the night, she said, “O Abu Talhah, do you think that if some people lent something to some others, then they asked for it back, do they have the right not to give it back?” He said, “No.” She said, “Allaah, may He be glorified, lent your son to you, and now He has taken him back, so seek reward with Him and have patience.” He became angry and said, “You left me until I did what I did (i.e., had intercourse), then you tell me that my son has died!” Then he said, “Innaa Lillaahi wa innaa ilayhi raaji’oon (Truly, to Allaah we belong and truly, to Him we shall return – the words uttered by Muslims when faced with news of death or calamity) and he praised Allaah. In the morning, he did ghusl (full ablution) then he went to the Messenger of Allaah (peace and blessings of Allaah be upon him) and prayed with him, and told him what had happened. The Messenger of Allaah (peace and blessings of Allaah be upon him) said, “May Allaah bless you for last night.” She conceived a child (thus the Prophet’s prayer for them was answered).
Maalik ibn Anas said to his wife Um Sulaym – who was the mother of Anas – “This man – meaning the Prophet (peace and blessings of Allaah be upon him) – is forbidding alcohol.” So he left Madeenah and went to Shaam (Syria), where he died. (i.e., he fled from Madeenah when the Prophet (peace and blessings of Allaah be upon him) came there, because he did not like the ban on alcohol, and he died as a kaafir or non-believer in Syria).
Then Abu Talhah came and proposed marriage to Um Sulaym, and spoke to her about it. She said, “O Abu Talhah, a man like you would not be turned down, but you are a non-believer, and I am a Muslim woman. It is not right for me to marry you.” He said, “This is the chance of a lifetime!” She said, “What chance?” He said, “The yellow and white (i.e., he was tempting her with a mahr or dowry of gold and silver).” She said, “I do not want any yellow or white. I want you to become Muslim. If you become Muslim, that will be my mahr, and I will not ask you for anything else.” He asked, “Who could help me with that (i.e., to become Muslim)?” She said, “The Messenger of Allaah (peace and blessings of Allaah be upon him) will help you.”
So Abu Talhah went to look for the Prophet (peace and blessings of Allaah be upon him), who was sitting with his Companions. When he [the Prophet (peace and blessings of Allaah be upon him)] saw him, he said, “Abu Talhah is coming to you with the light of Islam shining on his forehead.” (This was one of the miracles of the Prophet (peace and blessings of Allaah be upon him): he knew that Abu Talhah would become a Muslim even before he spoke). Abu Talhah told the Messenger of Allaah (peace and blessings of Allaah be upon him) about what Um Sulaym had said, and he married her on that basis. Thaabit (i.e., Thaabit al-Banaani, one of the people who narrated the story from Anas) said: “We have never heard of any mahr greater than this, she accepted his Islam as her dowry.”
So he married her, and she was a woman with nice eyes, rather small. She was with him until she bore him a son, who Abu Talhah loved very much. The child became very ill, and Abu Talhah was very upset and distressed by the child’s sickness. Abu Talhah used to get up to pray the morning prayer, he would go to the Prophet (peace and blessings of Allaah be upon him) and pray with him, and would stay with him for almost half the day. Then [Abu Talhah] would come to take a nap and eat, and when he had prayed Zuhr [mid-day prayer] he would get ready and leave, and would not come back until the time of the ‘Isha’ [night-time] prayer.
One evening, Abu Talhah went out to see the Prophet (peace and blessings of Allaah be upon him) (according to another report: to go to the mosque), and the child died (during his absence). Um Sulaym said, “No one is to tell Abu Talhah about his child’s death until I have told him.” She covered the child up as if he were sleeping, and left him in a corner of the house.
Abu Talhah came back from visiting the Messenger of Allaah (peace and blessings of Allaah be upon him), and brought some people from the mosque with him. He asked, “How is my son?” She said, “O Abu Talhah, from the time he fell sick, he has never been as calm as he is now, and I hope that he is resting.” (She spoke vaguely so as not to upset him; this was not a lie. She was referring to the calmness of death and the child finding relief from the pain of his sickness, but her husband took it to mean that the child’s condition had improved). She brought the meal and they all ate dinner, then the people left. Then he went to bed and lay down, and she got up and put on perfume and adorned herself, making herself more beautiful than she ever had before. (This was a sign of her patience and great faith in the will and decree of Allaah. She was seeking reward from Allaah and concealing her feelings, hoping that she would become pregnant that night to make up for the loss of her child). Then she came and lay down in the bed with him, and when he smelt the perfume, he did as men usually do with their wives (this is the narrator’s polite and circumspect manner of referring to what happened between them).
At the end of the night, she said, “O Abu Talhah, do you think that if some people lent something to some others, then they asked for it back, do they have the right not to give it back?” He said, “No.” She said, “Allaah, may He be glorified, lent your son to you, and now He has taken him back, so seek reward with Him and have patience.” He became angry and said, “You left me until I did what I did (i.e., had intercourse), then you tell me that my son has died!” Then he said, “Innaa Lillaahi wa innaa ilayhi raaji’oon (Truly, to Allaah we belong and truly, to Him we shall return – the words uttered by Muslims when faced with news of death or calamity) and he praised Allaah. In the morning, he did ghusl (full ablution) then he went to the Messenger of Allaah (peace and blessings of Allaah be upon him) and prayed with him, and told him what had happened. The Messenger of Allaah (peace and blessings of Allaah be upon him) said, “May Allaah bless you for last night.” She conceived a child (thus the Prophet’s prayer for them was answered).
18 April 2011
Mother of Umar ibn Abdul Azeez
"Narrated `Abdullah ibn Zayd ibn Aslam, from his father, from his grandfather, who said: `When I was accompanying `Umar ibn al-Khattab on his patrol of Madinah at night, he felt tired, so he leant against a wall. It was the middle of the night, and (we heard) a woman say to her daughter, "O my daughter, get up and mix that milk with some water." The girl said, "O Mother, did you not hear the decree of Amir al-Mu'minin (chief of the believers) today?" The mother said, "What was that?" The girl said, "He ordered someone to announce in a loud voice that milk should not be mixed with water." The mother said, "Get up and mix the milk with water; you are in a place where `Umar cannot see you." The girl told her mother, "I cannot obey Him (Allah) in public and disobey him in private."
`Umar heard this, and told me: "O Aslam, go to that place and see who that girl is, and to whom she was speaking, and whether she has a husband." So I went to that place, and I saw that she was unmarried, the other woman was her mother, and neither of them had a husband. I came to `Umar and told him what I had found out. He called his sons together, and said to them: "Do any of you need a wife, so I can arrange the marriage for you? If I had the desire to get married, I would have been the first one to marry this young woman." `Abdullah said: "I have a wife." `Abd al-Rahman said: "I have a wife." `Asim said: "I do not have a wife, so let me marry her."
So `Umar arranged for her to be married to `Asim. She gave him a daughter, who grew up to be the mother of `Umar ibn `Abd al-`Aziz.'"
Source : "Ideal Muslimah" by Dr. Muhammad Ali al-Hashimi (Translated by Nasiruddin Al-Khattab) quoted from Ahkam al-Nisa' (pp. 441, 442) by Ibn al-Jawzi, Sifat al-Safwah and Wafiyat al-A'yan
`Umar heard this, and told me: "O Aslam, go to that place and see who that girl is, and to whom she was speaking, and whether she has a husband." So I went to that place, and I saw that she was unmarried, the other woman was her mother, and neither of them had a husband. I came to `Umar and told him what I had found out. He called his sons together, and said to them: "Do any of you need a wife, so I can arrange the marriage for you? If I had the desire to get married, I would have been the first one to marry this young woman." `Abdullah said: "I have a wife." `Abd al-Rahman said: "I have a wife." `Asim said: "I do not have a wife, so let me marry her."
So `Umar arranged for her to be married to `Asim. She gave him a daughter, who grew up to be the mother of `Umar ibn `Abd al-`Aziz.'"
Source : "Ideal Muslimah" by Dr. Muhammad Ali al-Hashimi (Translated by Nasiruddin Al-Khattab) quoted from Ahkam al-Nisa' (pp. 441, 442) by Ibn al-Jawzi, Sifat al-Safwah and Wafiyat al-A'yan
16 April 2011
Power of Quran
On the early days of Islam when Prophet (peace be upon him) was calling to Islam in Makkah, some of the important men of Makkah gathered in the enclosure of Al-Ka'bah, and 'Utbah bin Rabi'a, a chief among them, offered to approach the Prophet (Peace be upon him) and contract a bargain with him whereby they give him whatever worldly wealth he asks for, on condition that he keep silent and no longer proclaim his new faith. The people of Quraish endorsed his proposal and requested him to undertake that task.
'Utbah came closer to Muhammad (Peace be upon him) and addressed him in the following words: "We have seen no other man of Arabia, who has brought so great a calamity to a nation, as you have done. You have outraged our gods and religion and taxed our forefathers and wise men with impiety and error and created strife amongst us. You have left no stone unturned to estrange the relations with us. If you are doing all this with a view to getting wealth, we will join together to give you greater riches than any Quraishite has possessed. If ambition moves you, we will make you our chief. If you desire kingship we will readily offer you that. If you are under the power of an evil spirit which seems to haunt and dominate you so that you cannot shake off its yoke, then we shall call in skillful physicians to cure you."
"Have you said all?" asked Muhammad (Peace be upon him); and then hearing that all had been said, he spoke forth, and said:
"In the Name of Allâh, the Most Beneficent, the Most Merciful. Hâ-Mîm. [These letters are one of the miracles of the Qur'ân, and none but Allâh (Alone) knows their meanings]. A revelation from Allâh, the Most Beneficent, the Most Merciful. A Book whereof the verses are explained in detail; — a Qur'ân in Arabic for people who know. Giving glad tidings [of Paradise to the one who believes in the Oneness of Allâh (i.e. Islamic Monotheism) and fears Allâh much (abstains from all kinds of sins and evil deeds.) and loves Allâh much (performing all kinds of good deeds which He has ordained)], and warning (of punishment in the Hell-fire to the one who disbelieves in the Oneness of Allâh), but most of them turn away, so they listen not. And they say: Our hearts are under coverings (screened) from that to which you invite us …" [41: 1-5]
The Messenger of Allâh (Peace be upon him) went on reciting the Chapter while 'Utbah sitting and listening attentively with his hand behind his back to support him. When the Messenger reached the verse that required prostration, he immediately prostrated himself.After that, he turned to 'Utbah saying: "Well Abu Al-Waleed! You have heard my reply, you are now free to do whatever you please."
'Utbah then retired to his company to apprise them of the Prophet's attitude. When his compatriots saw him, they swore that he had returned to them with a countenance unlike the one he had before meeting the Prophet (Peace be upon him) . He immediately communicated to them the details of the talk he gave and the reply he received, and appended saying: "I have never heard words similar to those ones he recited. They definitely relate neither to poetry nor to witchcraft nor do they derive from soothsaying. O people of Quraish! I request you to heed my advice and grant the man full freedom to pursue his goals, in which case you could safely detach yourselves from him. I swear that his words bear a supreme Message. Should the other Arabs rid you of him, they will then spare you the trouble, on the other hand if he accedes to power over the Arabs, then you will bask in his kingship and share him his might." These words of course fell on deaf ears, and did not appeal to the infidels, who jeered at 'Utbah and claimed that the Prophet (Peace be upon him) had bewitched him.
In another version of the same event, it is related that 'Utbah went on attentively listening to the Prophet (Peace be upon him) until the latter began to recite Allâh's Words:
"But if they turn away, they say [O Muhammad (Peace be upon him) ]: "I have warned you of a Sa'iqa (a destructive awful cry, torment, hit, a thunder-bolt) like the Sa'iqa which overtook 'Ad and Thamûd (people)." [41:13]
Here 'Utbah stood up panicked and stunned putting his hand on the Prophet's mouth beseeching him:
"I beg you in the Name of Allâh and uterine ties to stop lest the calamity should befall the people of Quraish"
*Information taken from Raheeq al Makhthum
'Utbah came closer to Muhammad (Peace be upon him) and addressed him in the following words: "We have seen no other man of Arabia, who has brought so great a calamity to a nation, as you have done. You have outraged our gods and religion and taxed our forefathers and wise men with impiety and error and created strife amongst us. You have left no stone unturned to estrange the relations with us. If you are doing all this with a view to getting wealth, we will join together to give you greater riches than any Quraishite has possessed. If ambition moves you, we will make you our chief. If you desire kingship we will readily offer you that. If you are under the power of an evil spirit which seems to haunt and dominate you so that you cannot shake off its yoke, then we shall call in skillful physicians to cure you."
"Have you said all?" asked Muhammad (Peace be upon him); and then hearing that all had been said, he spoke forth, and said:
"In the Name of Allâh, the Most Beneficent, the Most Merciful. Hâ-Mîm. [These letters are one of the miracles of the Qur'ân, and none but Allâh (Alone) knows their meanings]. A revelation from Allâh, the Most Beneficent, the Most Merciful. A Book whereof the verses are explained in detail; — a Qur'ân in Arabic for people who know. Giving glad tidings [of Paradise to the one who believes in the Oneness of Allâh (i.e. Islamic Monotheism) and fears Allâh much (abstains from all kinds of sins and evil deeds.) and loves Allâh much (performing all kinds of good deeds which He has ordained)], and warning (of punishment in the Hell-fire to the one who disbelieves in the Oneness of Allâh), but most of them turn away, so they listen not. And they say: Our hearts are under coverings (screened) from that to which you invite us …" [41: 1-5]
The Messenger of Allâh (Peace be upon him) went on reciting the Chapter while 'Utbah sitting and listening attentively with his hand behind his back to support him. When the Messenger reached the verse that required prostration, he immediately prostrated himself.After that, he turned to 'Utbah saying: "Well Abu Al-Waleed! You have heard my reply, you are now free to do whatever you please."
'Utbah then retired to his company to apprise them of the Prophet's attitude. When his compatriots saw him, they swore that he had returned to them with a countenance unlike the one he had before meeting the Prophet (Peace be upon him) . He immediately communicated to them the details of the talk he gave and the reply he received, and appended saying: "I have never heard words similar to those ones he recited. They definitely relate neither to poetry nor to witchcraft nor do they derive from soothsaying. O people of Quraish! I request you to heed my advice and grant the man full freedom to pursue his goals, in which case you could safely detach yourselves from him. I swear that his words bear a supreme Message. Should the other Arabs rid you of him, they will then spare you the trouble, on the other hand if he accedes to power over the Arabs, then you will bask in his kingship and share him his might." These words of course fell on deaf ears, and did not appeal to the infidels, who jeered at 'Utbah and claimed that the Prophet (Peace be upon him) had bewitched him.
In another version of the same event, it is related that 'Utbah went on attentively listening to the Prophet (Peace be upon him) until the latter began to recite Allâh's Words:
"But if they turn away, they say [O Muhammad (Peace be upon him) ]: "I have warned you of a Sa'iqa (a destructive awful cry, torment, hit, a thunder-bolt) like the Sa'iqa which overtook 'Ad and Thamûd (people)." [41:13]
Here 'Utbah stood up panicked and stunned putting his hand on the Prophet's mouth beseeching him:
"I beg you in the Name of Allâh and uterine ties to stop lest the calamity should befall the people of Quraish"
*Information taken from Raheeq al Makhthum
14 April 2011
Exhortation of the Predecessors to Taqwa
My dear Muslim brother and sister! You should be informed that the predecessors - may Allah be pleased with them - always exhorted one another towards taqwa.
Abu Bakr radhiallahu `anhu used to say in his khutba: 'I advise you to observe taqwa and to praise Allah as He deserves to be praised. Mix hope and fear and combine importunity with asking (for help). Allah has promised Zakariyah `alayhis salaam and his family:
"They used to race towards goodness, invoke Us with hope and fear and they were devout to Us." (Al-Anbiyaa, 90)
When Abu Bakr radhiallahu `anhu was about to die, he called Omar radhiallahu `anhu and advised him first and foremost to fear Allah.
Omar radhiallahu `anhu wrote to his son radhiallahu `anhu:
I advise you to fear Allah, for whoever fears Him has protected himself from His punishment. Whoever offers Him a loan, He will repay (reward) him and whoever thanks Him, He will give him more. Make taqwa your goal and the polish of your heart.'
Ali radhiallahu `anhu deputised someone for an expedition and said:
'I advise you to fear Allah Whom you have to meet and besides Whom you have no destination. He controls the world and the Hereafter.'
Omar ibn Abdul Aziz rahimahullah wrote to a man:
'I advise you to observe fear of Allah Who accepts nothing except that (taqwa), Who shows mercy only to its adherents and Who rewards only on its account. There are many who preach it, but few who practice it. May Allah make us all among those who have taqwa.'
When Omar radhiallahu `anhu became khalifah he gave a sermon and said: 'I advise you to fear Allah and be good because He is with those who fear and do good.'
A man was about to leave for Hajj and asked him (Omar) to advise him. He said: 'Fear Allah, for whoever fears Him will never feel lonely.'
Shu`ba said that whenever he used to prepare for a journey, he would ask Hakam if he (Hakam) required anything. He would say: 'I advise you with the words of the Prophet (sallallahu `alayhi wa sallam) when he advised Muadh (radhiallahu `anhu): 'Fear Allah wherever you are, follow up a mistake with kindness for it will erase it and approach people with good manners.''
A predecessor wrote to one of his brothers:
'I advise you to fear Allah because it is the best thing you can hide, the most beautiful thing you can reveal and the most valuable thing you can treasure. May Allah help us both to observe it and give us both its reward.'
Another person wrote to his brother:
'I advise you and myself to observe taqwa for it is the best provision for the world and the Hereafter. Make it a means for every good deed and a deterrent against every evil. Allah has guaranteed those with taqwa deliverance from their anxieties and provisions from unexpected quarters.'
When Ali radhiallahu `anhu returned from battle of Siffin, he passed by a graveyard outside Kufa and said:
'O you who live on the houses that create loneliness and in deserted places! O People of dust and alienation! O people of isolation and loneliness! You are, for us, scouts and we , for you, followers'.
'The houses? well they have become inhabited again. The wives? well they have remarried. The wealth? well it has been distributed'.
'This is news we have for you. What news do you have for us'.
Then Ali radhiallahu `anhu turned toward his army and said
'If they were permitted to speak, they would inform you the best provision is Fearing Allah(Taqwa)'.
Source: Taqwa, The Provision of the believers
Abu Bakr radhiallahu `anhu used to say in his khutba: 'I advise you to observe taqwa and to praise Allah as He deserves to be praised. Mix hope and fear and combine importunity with asking (for help). Allah has promised Zakariyah `alayhis salaam and his family:
"They used to race towards goodness, invoke Us with hope and fear and they were devout to Us." (Al-Anbiyaa, 90)
When Abu Bakr radhiallahu `anhu was about to die, he called Omar radhiallahu `anhu and advised him first and foremost to fear Allah.
Omar radhiallahu `anhu wrote to his son radhiallahu `anhu:
I advise you to fear Allah, for whoever fears Him has protected himself from His punishment. Whoever offers Him a loan, He will repay (reward) him and whoever thanks Him, He will give him more. Make taqwa your goal and the polish of your heart.'
Ali radhiallahu `anhu deputised someone for an expedition and said:
'I advise you to fear Allah Whom you have to meet and besides Whom you have no destination. He controls the world and the Hereafter.'
Omar ibn Abdul Aziz rahimahullah wrote to a man:
'I advise you to observe fear of Allah Who accepts nothing except that (taqwa), Who shows mercy only to its adherents and Who rewards only on its account. There are many who preach it, but few who practice it. May Allah make us all among those who have taqwa.'
When Omar radhiallahu `anhu became khalifah he gave a sermon and said: 'I advise you to fear Allah and be good because He is with those who fear and do good.'
A man was about to leave for Hajj and asked him (Omar) to advise him. He said: 'Fear Allah, for whoever fears Him will never feel lonely.'
Shu`ba said that whenever he used to prepare for a journey, he would ask Hakam if he (Hakam) required anything. He would say: 'I advise you with the words of the Prophet (sallallahu `alayhi wa sallam) when he advised Muadh (radhiallahu `anhu): 'Fear Allah wherever you are, follow up a mistake with kindness for it will erase it and approach people with good manners.''
A predecessor wrote to one of his brothers:
'I advise you to fear Allah because it is the best thing you can hide, the most beautiful thing you can reveal and the most valuable thing you can treasure. May Allah help us both to observe it and give us both its reward.'
Another person wrote to his brother:
'I advise you and myself to observe taqwa for it is the best provision for the world and the Hereafter. Make it a means for every good deed and a deterrent against every evil. Allah has guaranteed those with taqwa deliverance from their anxieties and provisions from unexpected quarters.'
When Ali radhiallahu `anhu returned from battle of Siffin, he passed by a graveyard outside Kufa and said:
'O you who live on the houses that create loneliness and in deserted places! O People of dust and alienation! O people of isolation and loneliness! You are, for us, scouts and we , for you, followers'.
'The houses? well they have become inhabited again. The wives? well they have remarried. The wealth? well it has been distributed'.
'This is news we have for you. What news do you have for us'.
Then Ali radhiallahu `anhu turned toward his army and said
'If they were permitted to speak, they would inform you the best provision is Fearing Allah(Taqwa)'.
Source: Taqwa, The Provision of the believers
12 April 2011
Fear of Mistake In Knowledge And Guidance a Characteristic of the Salaf
From the morals and manners of the Salaf was that they would have terrible fear that mistakes would enter into their knowledge, practice and in their directing the nation (Ummah) to what is good in the world and the Hereafter. Do not think that any of them loved to be elevated in rank in any worldly matter. They hated giving religious verdicts (fataawah) because the one who gives the verdict (fatwah) has entered a station between Allah and His worshipers.
Do not say about that which your tongues put forth falsely "This is lawful (halaal) and this is forbidden (haraam)", so as to invent lies against Allah. Those who invent lies about Allah will never prosper" Suratun-Nahl (16:116)
'Abdul-Rahmaan ibn Abi Lailah (rahimahullah) said, "I have met 120 companions of the Messenger of Allah(Peace be upon him).None of them spoke without wishing his brother's speech be sufficient, and none of them gave a fatwah without wishing his brother would suffice him in it".
Fudayl ibn 'Iyaad (rahimahullaah) said, "To send dinars (money) on a people is more beloved to me than to spend on them my speech, and therefore easier on my soul".
Some people requested that Sufyaan ibn 'Uyainah (rahimahullaah) sat with them to give a lecture, but he refused them by saying, "I am not of the correct stature to relate to you neither knowledge nor you to listen. The likeness of you and I are like the saying:"Expose all your faults and them come to a mutual concealment!"
Abu Muslim al-Khawlaani (rahimahullaaah) said, "Many people live amongst the people just with their knowledge, destroying their souls" i.e., with vanity and egoism.
Abu Haazim (rahimahullaah) used to say, "The scholars of our time have been content with speech and with no practice! The Salaf use to practice but not speak. After them the people practiced and spoke being followed by a people who spoke but did not practice. There will come a time when people will not speak nor practice."
'Abdul-Raheem as-Sulami (rahimahullaah) said, "We met people who learned the Qur'an ten verses (ayaats) being followed by another ten. They would not move to another ten without practicing the first ten".
'Abdullah ibn al-Mubaarak (rahimahullaah) reported on the authority of Muhammad ibn Ziyaad that he said, "I saw Abu Umamah speaking to a person who had been weeping and crying to Allah in prostration in the mosque saying: "You would have been as yourself had this been your house!"
It was said to Ash-sha'bi (rahimahullaah) "Deliver your verdict to us O Scholar ('aalim)! He replied to them, "do not say scholar to the likes of me, but the 'aalim is the one who humbles his joints from the submissive fear (khushoo') of Allah".
Sufyaan ath-Thawri (rahimahullaah) said, "Whoever's knowledge makes him weep, then he is a scholar ('aalim). Allah the Most High said,
Verily those who were given knowledge before it, when it is recited to them they fall down on their faces in humble prostration
(Surah Bani Israel 17:107)
He also said,
"When the verses (aayaat) of Ar Rahmaan (The Most Merciful) was recited to them they fall in prostration weeping" (Suratul-Maryam 19:58)
So reflect in your soul dear Muslimoon. Have you fulfilled the rights of your knowledge and actions as they used to?
Source: From the characteristics of the Salaf by Sheikh Ahmed Fareed
Do not say about that which your tongues put forth falsely "This is lawful (halaal) and this is forbidden (haraam)", so as to invent lies against Allah. Those who invent lies about Allah will never prosper" Suratun-Nahl (16:116)
'Abdul-Rahmaan ibn Abi Lailah (rahimahullah) said, "I have met 120 companions of the Messenger of Allah(Peace be upon him).None of them spoke without wishing his brother's speech be sufficient, and none of them gave a fatwah without wishing his brother would suffice him in it".
Fudayl ibn 'Iyaad (rahimahullaah) said, "To send dinars (money) on a people is more beloved to me than to spend on them my speech, and therefore easier on my soul".
Some people requested that Sufyaan ibn 'Uyainah (rahimahullaah) sat with them to give a lecture, but he refused them by saying, "I am not of the correct stature to relate to you neither knowledge nor you to listen. The likeness of you and I are like the saying:"Expose all your faults and them come to a mutual concealment!"
Abu Muslim al-Khawlaani (rahimahullaaah) said, "Many people live amongst the people just with their knowledge, destroying their souls" i.e., with vanity and egoism.
Abu Haazim (rahimahullaah) used to say, "The scholars of our time have been content with speech and with no practice! The Salaf use to practice but not speak. After them the people practiced and spoke being followed by a people who spoke but did not practice. There will come a time when people will not speak nor practice."
'Abdul-Raheem as-Sulami (rahimahullaah) said, "We met people who learned the Qur'an ten verses (ayaats) being followed by another ten. They would not move to another ten without practicing the first ten".
'Abdullah ibn al-Mubaarak (rahimahullaah) reported on the authority of Muhammad ibn Ziyaad that he said, "I saw Abu Umamah speaking to a person who had been weeping and crying to Allah in prostration in the mosque saying: "You would have been as yourself had this been your house!"
It was said to Ash-sha'bi (rahimahullaah) "Deliver your verdict to us O Scholar ('aalim)! He replied to them, "do not say scholar to the likes of me, but the 'aalim is the one who humbles his joints from the submissive fear (khushoo') of Allah".
Sufyaan ath-Thawri (rahimahullaah) said, "Whoever's knowledge makes him weep, then he is a scholar ('aalim). Allah the Most High said,
Verily those who were given knowledge before it, when it is recited to them they fall down on their faces in humble prostration
(Surah Bani Israel 17:107)
He also said,
"When the verses (aayaat) of Ar Rahmaan (The Most Merciful) was recited to them they fall in prostration weeping" (Suratul-Maryam 19:58)
So reflect in your soul dear Muslimoon. Have you fulfilled the rights of your knowledge and actions as they used to?
Source: From the characteristics of the Salaf by Sheikh Ahmed Fareed
11 April 2011
Biography of Ammar bin Yasir
Hadrat Yasir, father of Hadrat Ammar, belonged to Yemen. He had many brothers. One of them was once lost and nobody ever heard of him thereafter. Yasir, along with his two brothers, went to search of him. During this search he reached Mecca. The two brothers returned home from Mecca but Yasir did not go back and made Mecca his home town. He developed friendly relations with Abu Hudaifa, a dignitary of Mecca. He gave him in marriage one of his very talented and intelligent maid servants, Samiyyah. This lady gave birth to Hadrat Ammar (Allah be pleased with him).
Hadrat Ammar was one of those fortunate and dauntless companions of the Holy Prophet (Allah be pleased with him) who preceded others in embracing Islam Hadrat Ammar embraced Islam when the Holy Prophet (Allah be pleased with him) had taken refuge in the house of Hadrat Arqam bin Abi Arqam along with his thirty or thirty two followers owing to the unbearable tortures and persecution of the infidels of Mecca. It was under these circumstances that his father Yasir, his Mother Samiyyah, his brother Abdullah and the rest of his family accepted Islam.
Hadrat Ammar and his family had no family links with the people of Mecca. Neither had they any wealth or high position to win for them any support from the people of Mecca. Only Abu Hudaifa patronized them but he died before the dawn of Islam.
Finding them helpless, and having no voice or support in the city, the infields of Mecca subjected them to miserable torture as a reprisal against their embracing Islam. They were forced to lie down on the extremely hot sand right at noon. They made to walk over burning cinders. They kept them immersed in the water for hour’s together but could not succeed in wining over any one of those lovers of Islam.
Hadrat Samiyyah, mother of Hadrat Ammar. Although a woman, was a staunch and enthusiastic worker of the Islamic movement. Abu Jahl could not tolerate anybody’s enthusiasm for Islam. One day, in an fit a rage, he struck her below the navel with his spear with such a force that the poor lady died on the spot. His father, Yasir and his brother Abdullah were also torture to death by the infields.
The Holy Prophet (Allah be pleased with him) often shed tears on the helplessness and the miserable condition of this family. Whenever he passed by them and found them holding firm to their faith under severe torture and harsh treatment, he would say:
“O family of ‘Ammar! I congratulate you. The eternal Gardens are waiting for you.”
Once the Holy Prophet (Allah be pleased with him) saw that the infields of Mecca had made Hadrat Ammar lie down on the burning cinders and he was quite helpless. Seeing this, the Holy Prophet (Allah be pleased with him) prayed for him:
“O fire! Cool down for Ammar as thou didst for Hadrat Ibrahim (peace be upon him).”
When Ammar spoke of his helplessness and misery to the Holy Prophet (Allah be pleased with him), he advised’ him to remain calm and prayed for him:
“O Allah! Forgive Yasir’s family.”
They endue untold hardships for a long time. At last Allah helped them out of their misfortune. The Muslims were ordered to migrate. Hadrat Ammar first went to Abyssinia and they migrated to Medina. Seeing his firm belief, faithfulness and truthfulness, the Holy Prophet (Allah be pleased with him) prayed for him to be safe from the Devil and acclaimed him as a test of good and evil. Whenever he saw Ammar, the Holy Prophet (Allah be pleased with him) said, “Faith and conviction run as blood into the veins of Ammar.” Many time he would say, “Alas Ammar! You will be killed by a group of rebels.”
Hadrat Ammar was one of those fortunate and dauntless companions of the Holy Prophet (Allah be pleased with him) who preceded others in embracing Islam Hadrat Ammar embraced Islam when the Holy Prophet (Allah be pleased with him) had taken refuge in the house of Hadrat Arqam bin Abi Arqam along with his thirty or thirty two followers owing to the unbearable tortures and persecution of the infidels of Mecca. It was under these circumstances that his father Yasir, his Mother Samiyyah, his brother Abdullah and the rest of his family accepted Islam.
Hadrat Ammar and his family had no family links with the people of Mecca. Neither had they any wealth or high position to win for them any support from the people of Mecca. Only Abu Hudaifa patronized them but he died before the dawn of Islam.
Finding them helpless, and having no voice or support in the city, the infields of Mecca subjected them to miserable torture as a reprisal against their embracing Islam. They were forced to lie down on the extremely hot sand right at noon. They made to walk over burning cinders. They kept them immersed in the water for hour’s together but could not succeed in wining over any one of those lovers of Islam.
Hadrat Samiyyah, mother of Hadrat Ammar. Although a woman, was a staunch and enthusiastic worker of the Islamic movement. Abu Jahl could not tolerate anybody’s enthusiasm for Islam. One day, in an fit a rage, he struck her below the navel with his spear with such a force that the poor lady died on the spot. His father, Yasir and his brother Abdullah were also torture to death by the infields.
The Holy Prophet (Allah be pleased with him) often shed tears on the helplessness and the miserable condition of this family. Whenever he passed by them and found them holding firm to their faith under severe torture and harsh treatment, he would say:
“O family of ‘Ammar! I congratulate you. The eternal Gardens are waiting for you.”
Once the Holy Prophet (Allah be pleased with him) saw that the infields of Mecca had made Hadrat Ammar lie down on the burning cinders and he was quite helpless. Seeing this, the Holy Prophet (Allah be pleased with him) prayed for him:
“O fire! Cool down for Ammar as thou didst for Hadrat Ibrahim (peace be upon him).”
When Ammar spoke of his helplessness and misery to the Holy Prophet (Allah be pleased with him), he advised’ him to remain calm and prayed for him:
“O Allah! Forgive Yasir’s family.”
They endue untold hardships for a long time. At last Allah helped them out of their misfortune. The Muslims were ordered to migrate. Hadrat Ammar first went to Abyssinia and they migrated to Medina. Seeing his firm belief, faithfulness and truthfulness, the Holy Prophet (Allah be pleased with him) prayed for him to be safe from the Devil and acclaimed him as a test of good and evil. Whenever he saw Ammar, the Holy Prophet (Allah be pleased with him) said, “Faith and conviction run as blood into the veins of Ammar.” Many time he would say, “Alas Ammar! You will be killed by a group of rebels.”
10 April 2011
The Description of Ali ibn Abu Talib
Diraar bin Damirah Kinaani رحمه لله once came to Mu'aawiya رضى لله عنه , who asked him to describe Ali رضي الله عنه, Diraar bin Damirah Kinaani رحمه لله said, "Would you excuse me?" Mu'aawiya رضي الله عنه replied, "You cannot be excused." Diraar bin Damirah Kinaani continued,
"If I have to say something, then I swear by Allaah that Ali رضي الله عنه was a man of high objectives (with immense honour).
He was a man of tremendous strength who always spoke decisively and passed judgement with utmost justice. Knowledge seemed to burst forth from his every limb (people learned something from his every word, action and even when he did nothing) and wisdom spoke through him from every angle. He kept aloof from the world and its attraction, taking comfort from the night and its darkness."
By Allaah, Ali رضي الله عنه shed many tears and remained in deep thought for long periods. He would often turn his hands over and address himself. He liked simple clothing and coarse (unrefined) food. By Allaah He was just like one of us and when we met with him, he would make us sit close to him and ensured that he answered our every question. Despite him being close to us and us being close to him, we were too overawed to speak to him. When he smiled, his teeth appeared to be a string of pearls.
He showed enormous respect towards men learned in the matters of Deen and he showed great love towards the poor. In front of him, a powerful person never expected to succeed in his false claims and a weak person never lost hope in his justice."
"Allaah is Witness to the night when I once saw him sitting in his Mihraab when the night had already drawn its curtains and the stars had vanished. He was holding his beard and bending over, displaying the distress of a person bitten by a scorpion. He wept like a bitterly grieved person and I can still hear his cries echoing in my ears as he repeated the words, 'Yaa Rabbanaa! Yaa Rabbanaa! (Oh our Rabb! Oh our Rabb!)' In this way, he humbled himself before Allaah .
He then address the world saying, '0 world! Are you trying to deceive me? Are you staring expectantly at me? Get away! Get away and use your charms on someone else because I have divorced you thrice. Your life is short, your company is demeaning and people easily get into trouble because of you. Oh dear! Oh dear! The provision (for the journey to the Aakhirah) is meagre, the journey is long and the road is frightening."'
(Upon hearing this,) Tears flowed uncontrollably from the eyes of Mu'aawiya رضي الله عنه onto his beard and he began wiping them away with his sleeve. The people present were also choked with their weeping. Mu'aawiya then said, "That was indeed an accurate description of Abul Hasan ( Ali رضي الله عنه ).
May Allaah have mercy on him. 0 Diraar, what was your reaction to his death?" Diraar bin Damirah Kinaani رحمه لله replied, "I felt the anguish of a woman whose only child is slaughtered in her lap, whose tears neither stop nor does her grief diminish." After saying this, Diraar bin Damirah Kinaani رحمه لله stood up and left.
Source: Hayatu Sahaba ( Quoted from ' Abu Nu'aym (Vol.1 Pg.84). In his book isti'aab (Vo1.3 Pg.44), Ibn Abdil Barr has also reported this narration from Hirmaazi who hailed from Hamdaan and who reported the same from Diraar Sadaa'i.)
"If I have to say something, then I swear by Allaah that Ali رضي الله عنه was a man of high objectives (with immense honour).
He was a man of tremendous strength who always spoke decisively and passed judgement with utmost justice. Knowledge seemed to burst forth from his every limb (people learned something from his every word, action and even when he did nothing) and wisdom spoke through him from every angle. He kept aloof from the world and its attraction, taking comfort from the night and its darkness."
By Allaah, Ali رضي الله عنه shed many tears and remained in deep thought for long periods. He would often turn his hands over and address himself. He liked simple clothing and coarse (unrefined) food. By Allaah He was just like one of us and when we met with him, he would make us sit close to him and ensured that he answered our every question. Despite him being close to us and us being close to him, we were too overawed to speak to him. When he smiled, his teeth appeared to be a string of pearls.
He showed enormous respect towards men learned in the matters of Deen and he showed great love towards the poor. In front of him, a powerful person never expected to succeed in his false claims and a weak person never lost hope in his justice."
"Allaah is Witness to the night when I once saw him sitting in his Mihraab when the night had already drawn its curtains and the stars had vanished. He was holding his beard and bending over, displaying the distress of a person bitten by a scorpion. He wept like a bitterly grieved person and I can still hear his cries echoing in my ears as he repeated the words, 'Yaa Rabbanaa! Yaa Rabbanaa! (Oh our Rabb! Oh our Rabb!)' In this way, he humbled himself before Allaah .
He then address the world saying, '0 world! Are you trying to deceive me? Are you staring expectantly at me? Get away! Get away and use your charms on someone else because I have divorced you thrice. Your life is short, your company is demeaning and people easily get into trouble because of you. Oh dear! Oh dear! The provision (for the journey to the Aakhirah) is meagre, the journey is long and the road is frightening."'
(Upon hearing this,) Tears flowed uncontrollably from the eyes of Mu'aawiya رضي الله عنه onto his beard and he began wiping them away with his sleeve. The people present were also choked with their weeping. Mu'aawiya then said, "That was indeed an accurate description of Abul Hasan ( Ali رضي الله عنه ).
May Allaah have mercy on him. 0 Diraar, what was your reaction to his death?" Diraar bin Damirah Kinaani رحمه لله replied, "I felt the anguish of a woman whose only child is slaughtered in her lap, whose tears neither stop nor does her grief diminish." After saying this, Diraar bin Damirah Kinaani رحمه لله stood up and left.
Source: Hayatu Sahaba ( Quoted from ' Abu Nu'aym (Vol.1 Pg.84). In his book isti'aab (Vo1.3 Pg.44), Ibn Abdil Barr has also reported this narration from Hirmaazi who hailed from Hamdaan and who reported the same from Diraar Sadaa'i.)
06 April 2011
Who is dajjal
By Sheikh Muhammed Salih Al-Munajjid
The false messiah (al-maseeh al-dajjaal) is the liar who leads people astray, the messiah of misguidance who will tempt people by means of the signs that he is given, such as bringing down rain, reviving the earth to bring forth vegetation, and other “miracles.”
So Allaah has created two messiahs, who are opposites of one another.
The scholars said that the reason why the Dajjaal is called maseeh (a “messiah”) is because one of his eyes is mamsooh (lit. “wiped”; smooth or abraded, i.e., he will be blind or defective in one eye). Or it was said that it is because he will survey or travel throughout the earth (yamsah) in forty days… The former view is more correct, because of what was said in the hadeeth narrated by Muslim (no. 5221) from Anas ibn Maalik, who said: “The Messenger of Allaah (peace and blessings of Allaah be upon him) said: ‘The Dajjaal will be blind (mamsooh) in one eye, and between his eyes will be written ‘kaafir’…’”.
Meaning of the word Dajjaal
The word Dajjaal is taken from the expression “Dajjala al-ba’eer (he smeared the camel)”, referring to when they covered it with tar.
The root dajala means to mix. The word dajala is used to mean deliberately confusing matters and being vague and ambiguous, The Dajjaal is the one who speaks in vagaries, who tells many lies and deceives many people.
The word “Dajjaal” became a title given to the lying, one-eyed, false messiah. The Dajjaal is so called because he will conceal his kufr from the people by lying to them, deceiving them and confusing them.
Description of the Dajjaal, and the ahaadeeth narrated concerning him
The Dajjaal will be a man from among the sons of Adam. He will have many attributes which were described in the ahaadeeth to acquaint people with him and to warn them of his evil. So when he comes, the believers will know him and will not be misled by him; they will know his features which the Truthful One (the Prophet) (peace and blessings of Allaah be upon him) has told us about. These features will distinguish him from other people, so that no one will be deceived by him except those who are ignorant and whose doom has already been decreed. We ask Allaah to keep us safe and sound.
Among these attributes are:
He will be a young man with a ruddy complexion, short, with thick curly hair, a wide forehead, and broad upper chest, blind or defective (mamsooh) in the right eye. This eye will be neither prominent nor sunken, and will look like a floating grape.
His left eye will be covered with a thick piece of flesh growing at the edge of his eye. Written between his eyes will be “Kaaf faa’ raa’ (K-F-R)”, in separate (Arabic) letters, or “kaafir”, with the letters joined. This will be read by every Muslim, literate or illiterate.
Another of his characteristics will be that he will be sterile, with no children born to him.
There follow some of the saheeh ahaadeeth in which the above attributes are mentioned. These ahaadeeth form part of the evidence (daleel) concerning the emergence of the Dajjaal:
From ‘Abd-Allaah ibn ‘Umar (may Allaah be pleased with him), who said: “The Messenger of Allaah (peace and blessings of Allaah be upon him) said: ‘Whilst I was sleeping, I saw myself performing Tawaaf around the Ka’bah, when I saw a dark man with straight hair, standing between two other men, with water dripping from his head. I asked, “Who is this?” They said, “The son of Maryam.” Then I turned and saw a ruddy-complexioned man, well built, with curly hair, blind in his right eye, with his eye looking like a floating grape. I asked, “Who is this?” They said, “This is the Dajjaal.” The person who looks most like him is Ibnu Qatan.’” (Narrated by al-Bukhaari, no. 6508; Ibn Qatan was a man from Banu Mustalaq from Khuzaa’ah).
The false messiah (al-maseeh al-dajjaal) is the liar who leads people astray, the messiah of misguidance who will tempt people by means of the signs that he is given, such as bringing down rain, reviving the earth to bring forth vegetation, and other “miracles.”
So Allaah has created two messiahs, who are opposites of one another.
The scholars said that the reason why the Dajjaal is called maseeh (a “messiah”) is because one of his eyes is mamsooh (lit. “wiped”; smooth or abraded, i.e., he will be blind or defective in one eye). Or it was said that it is because he will survey or travel throughout the earth (yamsah) in forty days… The former view is more correct, because of what was said in the hadeeth narrated by Muslim (no. 5221) from Anas ibn Maalik, who said: “The Messenger of Allaah (peace and blessings of Allaah be upon him) said: ‘The Dajjaal will be blind (mamsooh) in one eye, and between his eyes will be written ‘kaafir’…’”.
Meaning of the word Dajjaal
The word Dajjaal is taken from the expression “Dajjala al-ba’eer (he smeared the camel)”, referring to when they covered it with tar.
The root dajala means to mix. The word dajala is used to mean deliberately confusing matters and being vague and ambiguous, The Dajjaal is the one who speaks in vagaries, who tells many lies and deceives many people.
The word “Dajjaal” became a title given to the lying, one-eyed, false messiah. The Dajjaal is so called because he will conceal his kufr from the people by lying to them, deceiving them and confusing them.
Description of the Dajjaal, and the ahaadeeth narrated concerning him
The Dajjaal will be a man from among the sons of Adam. He will have many attributes which were described in the ahaadeeth to acquaint people with him and to warn them of his evil. So when he comes, the believers will know him and will not be misled by him; they will know his features which the Truthful One (the Prophet) (peace and blessings of Allaah be upon him) has told us about. These features will distinguish him from other people, so that no one will be deceived by him except those who are ignorant and whose doom has already been decreed. We ask Allaah to keep us safe and sound.
Among these attributes are:
He will be a young man with a ruddy complexion, short, with thick curly hair, a wide forehead, and broad upper chest, blind or defective (mamsooh) in the right eye. This eye will be neither prominent nor sunken, and will look like a floating grape.
His left eye will be covered with a thick piece of flesh growing at the edge of his eye. Written between his eyes will be “Kaaf faa’ raa’ (K-F-R)”, in separate (Arabic) letters, or “kaafir”, with the letters joined. This will be read by every Muslim, literate or illiterate.
Another of his characteristics will be that he will be sterile, with no children born to him.
There follow some of the saheeh ahaadeeth in which the above attributes are mentioned. These ahaadeeth form part of the evidence (daleel) concerning the emergence of the Dajjaal:
From ‘Abd-Allaah ibn ‘Umar (may Allaah be pleased with him), who said: “The Messenger of Allaah (peace and blessings of Allaah be upon him) said: ‘Whilst I was sleeping, I saw myself performing Tawaaf around the Ka’bah, when I saw a dark man with straight hair, standing between two other men, with water dripping from his head. I asked, “Who is this?” They said, “The son of Maryam.” Then I turned and saw a ruddy-complexioned man, well built, with curly hair, blind in his right eye, with his eye looking like a floating grape. I asked, “Who is this?” They said, “This is the Dajjaal.” The person who looks most like him is Ibnu Qatan.’” (Narrated by al-Bukhaari, no. 6508; Ibn Qatan was a man from Banu Mustalaq from Khuzaa’ah).
05 April 2011
Some of the dreams people saw about Sufyaan -Ath -Thawri after his death
Imam Sufyan was dear to the hearts of the scholars and common Muslims alike, so much so that some of them remembered Imam Sufyan both in their waking and sleeping hours. Following are some of the dreams that people saw about him after he died- May Allah have Mercy on him.
Sakhr ibn Raashid said, "After 'Abdullah ibn Al-Mubaarak died, I saw (and met) him in my sleep, and I said to him, "Didn't you die?" He replied, "Yes", I asked , "And what did your Lord do with you?" He said, "He forgave me in such a manner that His forgiveness encompassed all my sins." I said, " And what happened to Sufyan Ath-Thawri?" He said, " What happened with him is wonderful indeed: He is:
مَعَ الَّذِينَ أَنْعَمَ اللَّـهُ عَلَيْهِم مِّنَ النَّبِيِّينَ وَالصِّدِّيقِينَ وَالشُّهَدَاءِ وَالصَّالِحِينَ ۚ وَحَسُنَ أُولَـٰئِكَ رَفِيقًا
"In the company of those on whom Allah has bestowed His Grace, of the Prophets, the Siddiqun(those followers of the Prophets who were first and foremost to believe in them, like Abu Bakr As-Siddiq), the martyrs, and the righteous. And how excellent these companions are!" (Quran 4:69)'"
Ibraheem ibn 'Ayun Al-Bajalee said, "I saw Sufyan in a dream, and his beard was red. I said, "O Abu 'Abdullah(Imam Sufyan) may I held ransom for you! what happened to you?" He said, "I am with Safarah." I said, "Who are the Safarah?" He said , "Al-Kiram Al-Bararah."
(Safarah refers to the scribes (angels) in the first of the following two Verses, and Al-Kiraam Al-Bararah is the description of the Safarah that is given in the second of the follwoing Verses
(بِأَيْدِي سَفَرَةٍ ﴿١٥﴾ كِرَامٍ بَرَرَةٍ ﴿١٦
"In the hands of scribes(angels).Honorable and obedient."(Qur'an 80:15,16)
Su'air ibn Al-Khumus said, "In a dream, I saw Sufyan flying from date-palm tree to date-palm tree, and all the while reciting
الْحَمْدُ لِلَّـهِ الَّذِي صَدَقَنَا وَعْدَهُ
"All the praises and thanks be to Allah Who has fulfilled His Promise to us."(Qur'an 39:74)
Source: The biography of Sufyan Ath-Thawri by Salahud-Deen ibn 'Alee ibn 'Abdul-Maujood
Sakhr ibn Raashid said, "After 'Abdullah ibn Al-Mubaarak died, I saw (and met) him in my sleep, and I said to him, "Didn't you die?" He replied, "Yes", I asked , "And what did your Lord do with you?" He said, "He forgave me in such a manner that His forgiveness encompassed all my sins." I said, " And what happened to Sufyan Ath-Thawri?" He said, " What happened with him is wonderful indeed: He is:
مَعَ الَّذِينَ أَنْعَمَ اللَّـهُ عَلَيْهِم مِّنَ النَّبِيِّينَ وَالصِّدِّيقِينَ وَالشُّهَدَاءِ وَالصَّالِحِينَ ۚ وَحَسُنَ أُولَـٰئِكَ رَفِيقًا
"In the company of those on whom Allah has bestowed His Grace, of the Prophets, the Siddiqun(those followers of the Prophets who were first and foremost to believe in them, like Abu Bakr As-Siddiq), the martyrs, and the righteous. And how excellent these companions are!" (Quran 4:69)'"
Ibraheem ibn 'Ayun Al-Bajalee said, "I saw Sufyan in a dream, and his beard was red. I said, "O Abu 'Abdullah(Imam Sufyan) may I held ransom for you! what happened to you?" He said, "I am with Safarah." I said, "Who are the Safarah?" He said , "Al-Kiram Al-Bararah."
(Safarah refers to the scribes (angels) in the first of the following two Verses, and Al-Kiraam Al-Bararah is the description of the Safarah that is given in the second of the follwoing Verses
(بِأَيْدِي سَفَرَةٍ ﴿١٥﴾ كِرَامٍ بَرَرَةٍ ﴿١٦
"In the hands of scribes(angels).Honorable and obedient."(Qur'an 80:15,16)
Su'air ibn Al-Khumus said, "In a dream, I saw Sufyan flying from date-palm tree to date-palm tree, and all the while reciting
الْحَمْدُ لِلَّـهِ الَّذِي صَدَقَنَا وَعْدَهُ
"All the praises and thanks be to Allah Who has fulfilled His Promise to us."(Qur'an 39:74)
Source: The biography of Sufyan Ath-Thawri by Salahud-Deen ibn 'Alee ibn 'Abdul-Maujood
04 April 2011
Satan talking to Imam Ahmed on his death bed
Abdullah bin Ahmed said:
"When death approached my father, I sat with him and in my hand was a scrap of cloth with which I wanted to tie his beard and he began to drift in and out of consciousness, then he opened his eyes and said, indicating with his hand: "No, not yet. No, not yet" And he repeated it three times. After the third repetition ,I said to him: Oh, my father! What is this thing which you have said at this time? You fall into unconsciousness so that we say that you have gone,then you return (to consciousness) and say: "No ,not yet. No,not yet" He said to me : Oh, my son! Do you not know?" I said: "No". He said :" Satan -May Allah's curse be upon him- stood before me, he lowered himself on his knuckles and said to me:"Oh, Ahmad!You have eluded me." But I replied: "No, not yet,not yet until I die."
Source: The biography of Imam Ahmed bin Hanbal by Salahuddin Ali Abdul Mawjood/ Translated by :Sameh Strauch
"When death approached my father, I sat with him and in my hand was a scrap of cloth with which I wanted to tie his beard and he began to drift in and out of consciousness, then he opened his eyes and said, indicating with his hand: "No, not yet. No, not yet" And he repeated it three times. After the third repetition ,I said to him: Oh, my father! What is this thing which you have said at this time? You fall into unconsciousness so that we say that you have gone,then you return (to consciousness) and say: "No ,not yet. No,not yet" He said to me : Oh, my son! Do you not know?" I said: "No". He said :" Satan -May Allah's curse be upon him- stood before me, he lowered himself on his knuckles and said to me:"Oh, Ahmad!You have eluded me." But I replied: "No, not yet,not yet until I die."
Source: The biography of Imam Ahmed bin Hanbal by Salahuddin Ali Abdul Mawjood/ Translated by :Sameh Strauch
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