Sayings of the Salaf

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2008-09-09T23:43:00.000+03:00

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Won’t you collect your Share?

2008-08-28T11:48:00.003+03:00

Abû Hurayrah – Allâh be pleased with him – once passed by the market in Medinah. He stopped at the market and said, “O people of the market, how incapable you are!” They said, “And how is that Abû Hurayrah?” He replied, “Over there the inheritance of Allâh’s Messegner – Allâh’s peace and blessings be upon him – is being distributed and you are here! Won’t you go and take your share?” “Where is it?” they asked. He replied, “In the Masjid.” So they hurried to the Masjid and Abû Hurayrah waited for them until they returned. When they came back, he said, “What’s the matter?” They replied, “Abû Hurayrah! We went to the Masjid but we didn’t see anything being distributed.” Abû Hurayrah asked them, “And you didn’t see anyone in the Masjid?” They replied, “Indeed we did; we saw people praying, others reciting Qur`ân and others studying the regulations of halâl and harâm.” So Abû Hurayrah said, “Woe to you! That is the inheritance of Muhammad – Allâh’s peace and blessings be upon him.”

Al-Hâfidh Al-Mundhirî said in Al-Targhîb wa Al-Tarhîb, “Reported by Al-Tabarâni in Al-Awsat with a hasan chain of narrators.” Also graded hasan by Shaykh Al-Albânî. See his Sahîh Al-Targhîb wa Al-Tarhîb Vol. 1 p19.

Better to be Dust

2008-08-02T19:16:00.002+03:00

‘Abdullâh b. ‘Amr – Allâh be please with them both – said:

It would be better for a person to be turned to dust than to deliberately walk in front of a person who is praying.

Ibn ‘Abd Al-Barr, Al-Tamhîd. Graded sahîh by Shaykh Al-Albânî in Sahîh Al-Targhîbi wa Al-Tarhîb Vol. 1 p135.

Hot Fashion

2008-08-02T19:14:00.002+03:00

Hudhayfah – Allâh be pleased with him – said:

Whoever wears silk; Allâh will make him wear fire for a day – not one of your days, but one of Allâh’s long days.

Reported by Al-Bazzâr. Graded sahîh by Shaykh Al-Albânî in Sahîh Al-Targhîbi wa Al-Tarhîb Vol. 2 p225.

Dhikr and Sleep

2008-08-02T19:13:00.002+03:00

‘Abdullah b. Mas’ûd – Allâh be pleased with him – said:

Falling asleep when remembering Allâh is from Shaytân; if you want you can test this: when you lie down and want to fall asleep, try remembering Allâh ‘azza wa jall.

Al-Bukhârî, Al-Adab Al-Mufrad. Graded sahîh by Shaykh Al-Albânî in Sahîh Al-Adab Al-Mufrad Vol. 1 p490.

Ahl Al-Bid’ah amongst the Jinn

2008-07-02T23:57:00.001+03:00

Al-Hâfidh Ibn Kathîr – Allâh have mercy upon him – reports the following incident in his tafsîr of Sûrah Al-Jinn, verse 11:

Ahmad b. Sulaymân al-Najjâd said in his Amâlî: … Abû Mu’âwiyah said, “I heard Al-A’mash say, ‘A jinni once came to us and I asked him: what is the favorite food amongst you?’ He replied, ‘Rice.’ So we gave some to them and I saw handfuls of rice being lifted and I couldn’t see anyone [picking them up]. I asked, ‘Do these false desires (bid’ah) that are amongst us exist amongst you?’ He replied, ‘Yes.’ I asked, ‘How are the Râfidah amongst you?’ He replied, ‘The worst of us.’”

Ibn Kathîr said, ‘I presented this chain of narration to our Shaykh, Al-Hâfidh Abû Al-Hajjâj Al-Mizzî and he said, ‘This chain of narration is sahîh all the way to Al-A’mash.’’

Women are ‘Awrah - Explained

2008-06-27T11:42:00.002+03:00

‘Abdullâh b. Mas’ûd – Allâh be pleased with him – said:

Women are but an ‘awrah (something private to be covered). A woman might leave her house without there being any problem with her, but the Shaytân seeks her out and says [to her], “You will not pass by anyone except that you will impress/please him.” A woman puts on her clothes and is asked where she is going, to which she replies, “To visit a sick person,” or “to attend a funeral”, or “to pray in the masjid”; but a woman never worships Allâh in the way she does when she worships Him in her house.

Al-Tabarânî. Graded sahîh by Shaykh Al-Albânî in Sahîh Al-Targhîbi wa Al-Tarhîb Vol. 1 p84.

Worse than the End of the World

2008-06-26T12:21:00.001+03:00

‘Abdullâh b. ‘Amr – Allâh be pleased with them both – said:

Killing a believer is worse to Allâh than the ending of the world.

Al-Nasâ`î, Al-Sunan. Graded sahîh by Shaykh Al-Albânî in Sahîh Al-Jâmi’ no.4361.

Something a Believer can’t do

2008-06-26T12:17:00.001+03:00

Sa’d b. Abî Waqqâs – Allâh be pleased with him – said:

A believer might fall into any [bad] character, except deception and lying.

Ibn Abî Shaybah, Kitâb Al-Îmân (Al-Albânî’s edition) no.81

Hospitality and Sharing: How the Salaf Lived

2008-05-26T18:03:00.001+03:00

Muhammad b. Ziyâd said, “I met [some of] the Salaf. They would live in one building with their families. One of them might receive guests, and the cooking pot of another might be on the fire (with food being cooked). The host would take the pot to serve his guest, and the owner of the pot would find it had gone and would ask, “Who has taken the pot?” The host would reply, “We have taken it for our guest.” The owner would say, “May Allâh bless it for you,” or something similar. Baqîyah (one of the reporters) said, “Muhammad said, ‘And it was the same when they baked bread; and they had only a wall of reeds separating them in those days.’” Baqîyah added, “And I remember seeing such times with Muhammad b. Ziyâd and his friends.””

Al-Bukhârî, Al-Adab Al-Mufrad. Shaykh Al-Albânî (Sahîh Al-Adab Al-Mufrad p268) said this narration’s chain of narration is sahîh.

To eat a dead Mule

2008-05-26T18:02:00.001+03:00

‘Amr b. Al-‘Âs was once walking with a group of his friends, when he passed by the bloated, rotting carcass of mule. He said: “By Allah! To eat your fill from this carcass is better than eating the flesh of a Muslim (by backbiting him).”

Al-Bukhârî, Al-Adab Al-Mufrad. Shaykh Al-Albânî (Sahîh Al-Adab Al-Mufrad p266) said this narration’s chain of narration is sahîh.

The Assassination of ‘Umar – Part 2

2008-05-08T17:32:00.001+03:00

Part one can be viewed here.

As soon as he said Takbîr, I heard him say, "The dog has killed or eaten me," when the murderer stabbed him. A non-Arab infidel came carrying a double-edged knife and stabbed everyone he passed by on the right and left, stabbing thirteen people out of whom seven died. When one of the Muslims saw that, he threw a cloak on him. Realizing that he had been captured, the non-Arab infidel killed himself. 'Umar took the hand of 'Abdur-Rahmân b. ‘Auf and let him lead the prayer.

Those who were standing by the side of 'Umar saw what I saw, but the people who were in the other parts of the Mosque did not see anything, but they lost the voice of 'Umar and they were saying, "Subhân Allâh! Subhân Allâh!" 'Abdur-Rahmân b. 'Auf led the people a short prayer. When they finished the prayer, 'Umar said, "O Ibn 'Abbâs! Find out who attacked me." Ibn 'Abbâs kept on looking here and there for a short time and then came back and said, "The slave of Al-Mughîrah." At that, 'Umar said, "The craftsman?" Ibn 'Abbâs replied, "Yes." 'Umar said, "May Allah destroy him. I only treated him well. All praises are for Allâh who has not caused me to die at the hand of a man who claims to be a Muslim. No doubt, you and your father (Al-Abbâs) used to love to have more non-Arab infidels in Al-Madînah." Al-Abbas had the greatest number of slaves. Ibn 'Abbâs said to 'Umar. "If you wish, we will do it." He meant, "If you wish we will kill them." 'Umar said, "You are mistaken (for you cannot kill them) after they have spoken your language, prayed towards your Qiblah, and performed Hajj like yours."

Points to note

Some narrations mention that the one who threw the cloak over the assassin was a person named Hattân Al-Tamîmî Al-Yarbû’î from the Muhâjirûn.
A narration from Ibn Shihâb describes how ‘Umar bled heavily and fainted. He was carried to his house, where he remained unconscious for a while. When he awoke and saw the people around him, the first thing he said was, “Have the people prayed?” When he was told that they had, he said, “There is no place in Islâm for those who leave the prayer.” He then performed ablution and prayed, with his wound bleeding heavily. This, coupled with the fact the first thing ‘Umar did was appoint an imâm in his place, all goes to show the importance and status of the salâh, as well as the nobleness of ‘Umar.
This narration also mentions that ‘Umar feared he had done some wrong to someone in the community, but when Ibn ‘Abbâs informed him it was the unbeliever who had stabbed him, and when Ibn ‘Abbâs saw everyone crying as if they had lost their own children, ‘Umar became relieved that this situation was not because of any injustice on his part. This shows the piety and taqwâ of ‘Umar.

Continued inshâ Allâh.

Beautiful Cursed Women

2008-04-13T18:34:00.001+03:00

On the authority of ‘Abdullâh Ibn Mas’ûd – Allâh be pleased with him, who said:

May Allâh curse those women who tattoo or seek to be tattooed, those women who remove facial hair or seek it to be removed and those women who put gaps between their teeth for beautification; those who seek to change Allâh’s creation.

This reached a woman from Banî Asad who was called Umm Ya’qûb and who used to read the Qur`ân. She came to [Ibn Mas’ûd] and said, “What is this I hear from you, that you curse women who tattoo or seek to get tattooed, and those who remove facial hair and those who put gaps between their teeth for beauty, those who change Allâh’s creation?” ‘Abdullâh [Ibn Mas’ûd] replied, “And why should I not curse those whom Allâh’s Messenger has cursed and those who are mentioned in Allâh’s Book?” She said, “I have read [the Qur`ân] from cover to cover and I have not seen it mentioned.” He replied, “If you had really read it [carefully] you would have found it; Allâh the Mighty and Sublime said:

And whatever the Messenger gives you, take it; and whatever he forbids you, shun it. [Al-Hashr (59):7]

The woman then said, “Well I have just seen some of this on your own wife.” He said, “Go and see her.” So she went to the wife of ‘Abdullâh but didn’t see anything. She returned to him and said, “I don’t see anything.” He said, “Well, if any of those practices had been done I would not be with her any more.”

Al-Bukhârî and Muslim. This translation is from the version in Muslim.

Points to note

The teachings of Allâh’s Messenger have the same legal weight as teachings in the Qur`ân because the Qur`ân commands us to take everything the Messenger teaches us, even if it is not specifically mentioned in the Qur`ân. This refutes the claim of heretics who say we only need to follow the Qur`ân
It can even be said that a ruling given by Allâh’s Messenger is in the Qur`ân based on the verse quoted
Tattooing, removal of facial hair – including the plucking of eyebrows - and making gaps between the teeth for beautification are strictly forbidden in Islâm and are regarded as major sins. In another narration, hair extensions have also been mentioned
Exceptions have been made by scholars in cases where a woman suffers a condition that causes her to grow a full beard, or where filing of teeth and widening spaces are needed for medical reasons
Being cursed (al-la’nah) means to be removed from Allâh’s mercy; this goes to prove that these practices are major sins
People should ask Allâh to curse those whom Allâh’s Messenger has asked to be cursed
Women can ask male scholars about matters of religion and can converse with them for the purpose of understanding knowledge and legal rulings
Wives who remain disobedient to Allâh should be divorced
A person who helps another to sin is regarded as a participant in that sin

These points have been summarized from Ibn Hajr, Fath Al-Bârî and Al-Nawawî, Sharh Sahîh Muslim.

Woe to those who Study

2008-04-04T12:08:00.001+03:00

It is reported from Al-Awzâ’î – Allâh have mercy on him – that he said:

I have been told that it used to be said, “Woe to those who study [their religion] for a purpose other than worship, and those who seek to permit what is forbidden through doubts and specious arguments.”

Al-Khattîb Al-Baghdâdî, Iqtdâ Al-‘Ilm Al-‘Amal, p77.

The Assassination of ‘Umar – part 1

2008-03-31T20:16:00.001+03:00

Note: the English version of this account is based on Dr. Muhammad Muhsin Khan’s translation of Sahîh Al-Bukhârî, with slight modifications. The notes have been compiled from classic hadîth commentaries including Fath Al-Bârî of Ibn Hajr, as well as points from the lectures and classes of contemporary scholars.

Narrated 'Amr b. Maimûn:

I saw ‘Umar b. Al-Khattâb a few days before he was stabbed in Al-Madînah. He was standing with Hudhayfah b. Al-Yamân and 'Uthmân b. Hunaif to whom he said, "What have you done? Do you think that you have imposed more taxation on the land (of As-Swad i.e. 'Iraq) than it can bear?" They replied, "We have imposed on it what it can bear because of its great yield." 'Umar again said, "Check whether you have imposed on the land what it cannot bear." They said, "No, (we haven't)." 'Umar added, "If Allâh should keep me alive I will let the widows of ‘Irâq need no men to support them after me." But only four days had elapsed when he was stabbed. The day he was stabbed, I was standing and there was nobody between me and him except Abdullah b. 'Abbas. Whenever Umar passed between rows, he would say, "Stand in straight lines." When he saw no defect (in the rows), he would go forward and start the prayer with Takbîr. He would recite Sûrah Yusuf or An-Nahl or the like in the first rak'ah so that people would have time to join the prayer.

Background

The assassination of ‘Umar took place in 23H, following ‘Umar’s return from Hajj. He was assassinated by a Persian Majûsî (Fire Worshipper) called Abû Lu`-lu` Fayrauz, who was in the employment of Hudhayfah – Allâh be pleased with him. ‘Umar didn’t used to allow war captives to enter Al-Madînah, but Hudhayfah wrote to him requesting him to allow this worker to be hired for his skills in carpentry and metalwork. Hudhayfah believed people in Al-Medînah could benefit from his skills. Hudhayfah taxed this worker in the conventional manner, but he complained to ‘Umar about the amount. ‘Umar told him that he was not being taxed unfairly for what he was doing. This angered the Majûsî. One day, ‘Umar passed by the worker and enquired, “I have been told that you claim you can build a mill powered by wind (a windmill).” The Fire worshipper replied with a frown, “I will build you a mill that all the people will talk about.” ‘Umar turned to those who were with him and said, “The slave has given me an appointment [warning].”

Points to note

‘Umar’s great concern for justice and fairness.
His concern that Muslim society should not be adversely influenced by unbelievers.
His concern and care for the wellbeing of the Muslims, especially the poor and the weak.
The attention given by him to the correct performance of al-salâh (prayer), and his implementation of the Sunnah of the imâm making sure the rows are straight and no gaps are left between the worshippers.
His assisting worshippers in getting the most out of their prayer.
His intelligence and insight, whereby he understood the disguised threat made to him.

Continued inshâ Allâh

Things have Changed

2008-03-22T18:14:00.001+03:00

Umm Al-Dardâ` [the Younger] – Allâh be pleased with her - reports:

One day, Abû Al-Dardâ` came home angry, so I asked him, “What has made you so angry?” He replied, “By Allâh, I do not recognize anything from the Ummah of Muhammad except that they pray (salâh) in congregation.”

Al-Bukhârî, Al-Sahîh, Chapter on the Virtue of Praying Al-Fajr in Congregation.

We learn from this narration:

· Prayer (salâh) in congregation is from the characteristics of the Ummah of Allâh’s Messenger – Allâh’s peace and blessings be upon him.

· The noble Companion Abû Al-Dardâ` was conveying the idea that deficiency and negative changes had begun to creep in to the practices of the Muslims, and he wanted to point out this evil so that people could be aware and try to keep to the original teachings. Al-Hâfidh Ibn Hajr states, “Abû Al-Dardâ` intended to point out that all the deeds of those mentioned had suffered some degree of deficiency and change, except praying in congregation. This [change] is relative, for the condition of the people during the time of the Prophet was better compared to how it changed after that time; and during the time of the Two Shaykhs (Abû Bakr and ‘Umar) it was better compared to how it was after them. It is as if this concern came from Abû Al-Dardâ` towards the end of his life – during the latter part of ‘Uthmân’s Caliphate. And just imagine, if that virtuous generation was described by Abû Al-Dardâ` as it was, then what about those who came after them up to our own time?!”

· This narration shows us that we should be angry if some aspect of the religion is changed, and that renouncing evil can be done by showing one’s anger if one is not able to do any more than that.

Taken from Fath Al-Bârî of Ibn Rajab and Fath Al-Bârî of Ibn Hajr; both of which are commentaries on Sahîh Al-Bukhârî.

Reputation

2008-03-11T21:47:00.001+03:00

It is reported from Al-Fudayl b. ‘Ayyâd that he said:

If you can be unknown, do so; it doesn’t matter if you are not known and it doesn’t matter if you are not praised. It doesn’t matter if you are blameworthy according to people if you are praiseworthy with Allâh the Mighty and Majestic.

Al-Bayhaqî, Al-Zuhd Al-Kabîr p100.

Moderates who become Extremists

2008-03-03T19:29:00.001+03:00

O People of Scripture! Do not be extreme in your religion! [Al-Mâ`idah (5): 77]

It is reported from Qatâdah – Allâh have mercy on him – that he said, commenting on this verse, “Meaning: do not innovate in religion and do not sit with a religious innovator (mubtadi’).”

Ibn Battah, Al-Ibânah Al-Kubrâ Vol.1 p394.

Mixing with the Wrong Crowd

2008-03-03T19:28:00.001+03:00

It is reported from Abû Qilâbah – Allâh have mercy on him – that he said:

Do not sit with the People of Desires (Bid’ah), for I fear that they will immerse you in their misguidance or mix up and confuse what you already know.

Ibn Battah, Al-Ibânah Al-Kubrâ Vol.1 p377.

At the Doorstep of Knowledge

2008-02-23T18:54:00.001+03:00

It is reported from ‘Abdullâh b. ‘Abbâs – Allâh be pleased with them – that he said:

After Allâh’s Messenger – Allâh’s peace and blessings be upon him - passed away, I said to a man from the Ansâr, “Come, let us ask [and learn from] the Prophet’s Companions, Allâh’s peace and blessings be upon him, for they are many in number today.” He replied, “I am surprised at you Ibn ‘Abbâs – do you really think people need you when there are so many Companions of the Prophet - Allâh’s peace and blessings be upon him?” So he did not involve himself in this endeavor, but I busied myself asking [the Companions about issues]. If I heard of a hadîth being reported by a man, I would come to him and if he was taking his midday nap I would lay down my garment and lie outside waiting for him, with the wind blowing dust in my face. The man would come out [for Dhuhr] and see me in that state, and he would exclaim, “O nephew of Allâh’s Messenger! What has brought you here? You should have sent for me and I would have come to you!” I would say, “Rather I should come to you [to seek knowledge].” I would then ask him about the hadîth I heard. The man [who I originally invited to seek knowledge with me] remained as he was, and when he saw how people would gather around me [to seek knowledge] he said, “For sure, this young man was more intelligent than me.”

Al-Dârimî, Al-Sunan Vol. 2 p129.

The World in Three Days

2008-02-17T21:22:00.001+03:00

It is reported from Al-Hasan Al-Basrî – Allâh have mercy on him – that he said:

The life of this world is made up of three days: yesterday has gone with all that was done; tomorrow, you may never reach; but today is for you so do what you should do today.

Al-Bayhaqî, Al-Zuhd Al-Kabîr p197.

Abû Hurayrah on Taqwâ

2008-02-06T20:34:00.001+03:00

A man once asked Abû Hurayrah – Allâh be please with him, ‘What is al-taqwâ?” He replied, “Have you ever taken a path filled with thorns?” The man replied, “I have.” Abû Hurayrah asked him, “What did you do?” He replied, “When I saw a thorn I would dodge it or pass over it or behind it.” Abû Hurayrah said, “That is al-taqwâ.”

Al-Baihaqî, Al-Zuhd Al-Kabîr p351.

The Faces of Nifâq

2008-02-06T20:33:00.001+03:00

It is reported from Al-Hasan Al-Basrî – Allâh have mercy on him – that he said:

It used to be said: it is part of al-nifâq (hypocrisy) to be inwardly different from what you are on the outside, to say one thing and do another and to be different in how you enter and how you leave. And the root of al-nifâq is lying.

Abû Bakr Al-Kharâ`itî, Masâwî Al-Akhlâq wa Madhmûmihâ p62.

I sit with the Salaf

2008-02-03T13:28:00.001+03:00

It is reported from Nu’aym b. Hammâd:

‘Abdullah b. Al-Mubârak used to often stay at home, so he was asked, “Don’t you get lonely?” He replied, “How could I get lonely when I am with the Prophet – Allâh’s peace and blessings be upon him (i.e. I read his hadîth)?”

Also on the authority of Nu’aym b. Hammâd:

It was once said to ‘Abdullah b. Al-Mubârak, “O Abû ‘Abd Al-Rahmân, you often sit alone at home.” He said, “I am alone? I am with the Prophet - Allâh’s peace and blessings be upon him – and his Companions.” Meaning: reading hadîth.

Ibn ‘Asâkir, Târîkh Dimishq Vol. 32 p458.

Shaqîq b. Ibrâhîm reports:

It was once said to ‘Abdullah b. Al-Mubârak, “After you have prayed with us you don’t sit with us?” He replied, “I go and sit with the Sahâbah and the Tâbi’în.” We said, “And how can you sit with the Sahâbah and Tâbi’în (when they have all passed away)?” He replied, “I go and read the knowledge I have collected, I find their narrations and deeds. What would I do with you? You sit around backbiting people.”

Al-Dhahabî, Siyar A’lâm Al-Nubalâ` in his biography of ‘Abdullah b. Al-Mubârak.

Al-Awzâ’î: Allâh is above His ‘Arsh

2008-01-25T17:09:00.001+03:00

Imâm Al-Awzâ’î – Allâh have mercy on him - said:

We used to say – while the Tâbi’ûn were abundant – that Allâh is above his ‘Arsh (Throne), and we believe in what is present in the Sunnah about His attributes.

Al-Baihaqî, Al-Asmâ` wa Al-Sifât and Al-Dhahabî, Siyar A’lâm Al-Nubalâ` in his biography of Al-Awzâ’î.

In Majmû’ Al-Fatâwâ, Shaykh Al-Islâm Ibn Taymîyah says that this narration is reported by Al-Baihaqî in Al-Asmâ` wa Al-Sifât with a sahîh chain of narrations. He then states, “Al-Awzâ’î here cited – and he is one of the four great imâms of the period of the Tâbi’ Al-Tâbi’în (the students of the students of the Companions): Mâlik, imâm of the people of Al-Hijâz; Al-Awzâ’î, imâm of the people of Shâm; Al-Layth, imâm of the people of Egypt and Al-Thawrî, imâm of the people of ‘Irâq – Al-Awzâ’î here cited that belief in Allâh being above the Throne and in His other revealed attributes was well known and widespread in the period of the Tâbi’în. He said this following the emergence of the creed of Jahm, who denied that Allâh is above His Throne and negated His attributes, so that people would know that the creed of the Salaf was contrary to this.”