Table of contents
Introduction
A) Related links to this subject that could be of benefit to the reader
B) THE SUNNAH VS THE FATWA OF AN IMAM?
C) NARRATIONS SHOWING THE ABSOLUTE OBEDIENCE OF THE SAHAABA TO THE HADEETH , THEREBY IMPLYING THE SIGNIFICANCE OF HADEETH FOR A MUSLIM
Many brethren end up reading a 400 page book but do not know what to derive out of it. In other words a faqeeh is thus known for his fiqh i.e understanding via which he deduces the right string of information. Random bits of interaction and questioning with scholars, listening to their tapes showed me how they deduce the importance of hadeeth by comparing it with the obedience of the salaf towards it. Then i read some other athaar of our aslaaf on the same light. this was obviously way back and i couldn't get the time to complile this earlier. Nevertheless, may allah enable me to keep this up to the point and brief as much as possible.
This article is the first part aimed at showing the importance of the hadeeth in the eyes of the sahaaba. The reason i chose the word hadeeth is because both sunnah and a one time command is taken from the hadeeth. Since a long time , Muslims shamelessly deny following a hadeeth when you give it to them. Some due to their desires, and some due to blind following of a madhab or of an Imaam. Related to this particular subject , the following links should be useful. Thereafter i will begin with enlisting the narrations showing the absolute obedience of the sahaaba to the prophetic hadeeth/statements/commands . Now please be aware that the sahaaba spent their entire life and almost every moment in accordance to the sunnah, so for me to enlist their life biography exhibiting their piety, justness, honest, modesty, zuhd and etc, word by word would be impossible. Thus i shall only quote a few narrations that would serve the desired aim and purpose of this article.
The second part of this article (soon to be published in sha allah) will show the efforts of the salaf in preserving the hadeeth and the authority of hadeeth in the eyes of our salaf. this is going to be a lengthy one though.
A) Related links to this subject that could be of benefit to the reader:
1- The immense love of the sahaaba for the prophet (s.a.w) : http://the-finalrevelation.blogspot.com/2012/08/sahabas-love-for-prophet.html
2- Some virtues of the sahaaba from Qur`an and hadeeth and the statements of salaf against those who revile them: http://the-finalrevelation.blogspot.com/2012/12/some-virtues-of-sahaabas-companions-of.html
3- Yes the sahaaba and salaf used to verify ahadeeth , do you? : http://the-finalrevelation.blogspot.com/2013/12/yes-sahaaba-and-salaf-used-to-verify.html
This article proves how it is the sunnah of the sahaaba and our salaf to verify the prophetic traditions before even believing them let alone sharing them to the masses. Many speakers today like Tariq Jameel, and the deviant Tahir ul-Qadri and their likes end up lying upon Allah, his messenger and his deen. Even after warnings again and again they don't take heed. Recently shaykh Ameenullah peshawari hafidhahullah - a hadeeth master of our time - personally met tariq jameel and adviced him. In return tariq jameel said : " i don't have the time to verify and all" `audhubillahi minash shaytaanir rajeem
Proof : https://www.facebook.com/photo.php?v=600581156694210&set=vb.597951833623809&type=2&theater
See : dangerous warning of sharing inauthentic and unverified information in the name of deen :http://the-finalrevelation.blogspot.com/2014/04/warning-from-attributing-lie-or-sharing.html
May allah save us from being hypocrites who verify 1000 times before sharing something attributing to our parents or relatives or the prime minister but not even once when it comes to allah and his deen. Ameen.
4- THE 4 IMAMS AND SALAF FORBIDDING (BLIND) TAQLEED !! : http://the-finalrevelation.blogspot.com/2012/08/4-imams-forbidding-taqleed.html
5- Refuting Munkirul hadeeth by proving the authority of sunnah from Islamic texts: http://fahmalhadeeth.blogspot.in/2013/09/refuting-munkarul-hadeeth-by-proving.html
In this particular document listed above under no. 5, i have enlisted the debates of the sahaaba and the salaf against those who belittled the ahadeeth or tried to ignore it or made it inferior to the Qur`an in terms of application. see the table of contents for a better awareness of the contents.
B) THE SUNNAH VS THE FATWA OF AN IMAM?
وَقَالَ ابْنُ وَهْبٍ: أَخْبَرَنِي ابْنُ لَهِيعَةَ عَنْ عَبْدِ اللَّهِ بْنِ أَبِي جَعْفَرٍ قَالَ: قَالَ عُمَرُ بْنُ الْخَطَّابِ - رَضِيَ اللَّهُ عَنْهُ -: السُّنَّةُ مَا سَنَّهُ اللَّهُ وَرَسُولُهُ - صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ -، لَا تَجْعَلُوا خَطَأَ الرَّأْيِ سُنَّةً لِلْأُمَّةِ.
‘Umar ibn Khattab (r.a) said: “Sunnah is what is ordained by Allah (s.w.t) and His Messenger (s.a.w), don’t make someone’s incorrect opinion (or mistake in someone’s opinion) a Sunnah for the Ummah (to follow)
[Ref: `Ilaam al-Muwaq`een `an Rabbil `Alamee and Sharh Aqeedah at-Tahaawi - علي بن علي بن محمد بن أبي العز الدمشقي]
‘Umar b. Al-Khattâb – Allâh be pleased with him – said:
Verily, the followers of opinion (such as self interpretations based on their own reasoning) are the enemies of the Sunan (the teachings of Allâh’s Messenger as passed down in hadith): they were unable to preserve them (the sunnah by memorizing or acting upon it) and their meanings escaped them, and when asked [questions] they were too embarrassed to say ‘We don’t know,’ so they opposed the Sunan with their opinions. As a result they went astray and misguided
Umar Ibn Al-Khattaab said to Ziyaad (radiyAllahu' anhum):
أَخْبَرَنَا مُحَمَّدُ بْنُ عُيَيْنَةَ، أَنبَأَنَا عَلِيٌّ هُوَ ابْنُ مُسْهِرٍ، عَنْ أَبِي إِسْحَاقَ، عَنِ الشَّعْبِيِّ، عَنْ زِيَادِ بْنِ حُدَيْرٍ، قَالَ: قَالَ لِي عُمَرُ: «هَلْ تَعْرِفُ مَا يَهْدِمُ الْإِسْلَامَ؟» قَالَ: قُلْتُ: لَا، قَالَ: «يَهْدِمُهُ زَلَّةُ الْعَالِمِ، وَجِدَالُ الْمُنَافِقِ بِالْكِتَابِ وَحُكْمُ الْأَئِمَّةِ الْمُضِلِّينَ»
Do you know what can destroy Islam?" I (Ziyaad) said: "No." He said: "It is destroyed by the mistakes of scholars, the argument of the hypocrites about the book (of Allah), and the opinions of the misguided leaders."
Ref: http://the-finalrevelation.blogspot.com/2013/06/the-obligation-and-importance-of.html
C) NARRATIONS SHOWING THE ABSOLUTE OBEDIENCE OF THE SAHAABA TO THE HADEETH , THEREBY IMPLYING THE SIGNIFICANCE OF HADEETH FOR A MUSLIM
Before we begin, i'd like to remind the readers to read the hadeeth carefully. the narrations i enlist are taken keeping in mind that they point towards two things
(i) the absolute obedience and belief of the sahaaba to the prophetic commands/instructions/hadeeth
(ii) the importance of hadeeth in the eyes of the sahaaba that they used to obey and fulfil it immediately.
keep these two connections in mind while reading them please.
1)
And this is `Abdullaah Ibn Rawaahah (radhiallahu `anhu), one of those who was martyred in the battle of Mu’tah. While he was walking towards the Prophet’s (sallalahu `alayhi wa sallam) Masjid, he heard the voice of the Prophet (sallalahu `alayhi wa sallam) while he was on the Minbar (pulpit) giving Khutbah to the people inside the Masjid saying: “Sit down”. Ibn Rawaahah, when he heard the command from the Prophet (sallalahu `alayhi wa sallam) to sit down and he had still not entered the Masjid; he sat down immediately while he was still outside the Masjid till the Prophet (sallalahu `alayhi wa sallam) finished his Khutbah. The Prophet (sallalahu `alayhi wa sallam) was informed of what Ibn Rawaahah did, so he (sallalahu `alayhi wa sallam) said: “Allaah increase your keenness upon obedience to Allaah and His Messenger.”
[Ref: Siyar A`laam al-Nubalaa’ (3/146) and this is “Dha`eef” (Weak) due to the break in the Chain of Narration, Also Narrated by 'Abd al-Razzaq in al-Musannaf (3:211), Ibn 'Abd al-Barr in Jami' Bayan al-'Ilm (2:867 #1633), and al-Muttaqi al-Hindi in Kanz al-'Ummal (#37170- 37171)]
2)
Jaabir (radhiallahu `anhu) said: When the Messenger of Allah (sallalahu `alayhi wa sallam) seated himself on the pulpit on a Friday he (sallalahu `alayhi wa sallam) said: “Sit down.” Ibn Mas`ood (radhiallahu `anhu) heard that and sat down at the door of Masjid, and when the Messenger of Allah (sallalahu `alayhi wa sallam) saw him, he (sallalahu `alayhi wa sallam) said: “Come here, O `Abdullaah bin Mas`ood.”
[Ref: Sunan Abu Dawood (1091) and graded as “Saheeh” by Shaikh al-Albaanee. Al-Haakim also reported from the Jaabir and Ibn `Abbaas (1048, 1056) and said: “It is Saheeh as per the conditions of al-Bukhaaree and Muslim” and al-Dhahabee agreed with him, Ibn 'Abd al-Barr in Jami' Bayan al-'Ilm (2:867 #1633); from Ibn 'Abbas by Ibn Khuzayma in his Saheeh (3:141); and mursal from 'Ata' ibn Abi Rabah by 'Abd al- Razzaq in al-Musannaf (3:211) and Haythami in Zawa'id Musnad al-Harith (2:923)]
3)
Narrated Ibn `Umar (radhiallahu `anhu ا: If a man saw a dream during the lifetime of the Prophet (sallalahu `alayhi wa sallam) he would narrate it to the Prophet. Once I wished to see a dream and narrate it to the Prophet (sallalahu `alayhi wa sallam). I was young, unmarried, and used to sleep in the Mosque during the lifetime of the Prophet (sallalahu `alayhi wa sallam). I dreamt that two angels took me and went away with me towards the (Hell) Fire which looked like a well with the inside walls built up, and had two side-walls like those of a well. There I saw some people in it whom I knew. I started saying: “I seek Refuge with Allaah from the (Hell) Fire, I seek Refuge with Allaah from the (Hell) Fire.” Then another angel met the other two and said to me: “Do not be afraid.” I narrated my dream to Hafsah who, in turn, narrated it to the Prophet (sallalahu `alayhi wa sallam). He (sallalahu `alayhi wa sallam) said: “What an excellent man `Abdullaah is if he only observes the night prayer.” (Saalem, the son of Ibn `Umar said: “`Abdullaah Ibn `Umar used not to sleep at night but very little thereafter.”)
[Ref: Saheeh al-Bukhaaree (1121, 1122, 1156, 1157, 3738, 3739) and Saheeh Muslim (6057)]
4)
Here is `Imraan bin Hussain (radhiallahu `anhu), he narrated in a gathering that the Prophet (sallalahu `alayhi wa sallam) said: “al-Hayaa’ (Modesty) is good altogether.” One of those who was in the gathering said: Verily we find in certain books or books of (wisdom) that it is God-inspired peace of mind or sobriety for the sake of Allah and there is also a weakness in it - i.e. not everything in it is good. `Imraan was so much enraged that his eyes became red and he said: I am narrating to you the Hadeeth of the Messenger of Allaah (sallalahu `alayhi wa sallam) and you are mentioning something from your books?
[Ref: Saheeh Muslim (60) and Sunan Abu Dawood (4796) and the wordings are his.]
5)
When did you see it? I said.: We saw it on the night of Friday. He said: (Did) you see it yourself? -I said: Yes, and the people also saw it and they observed fast and Mu'awiya also observed fast, whereupon he said: But we saw it on Saturday night. So we would continue to observe fast till we complete thirty (lasts) or we see it (the new moon of Shawwal). I said: Is the sighting of the moon by Mu'awiya not valid for you? He said: No; this is how the Messenger of Allah (s.a.w) has commanded us
[Ref: Recorded in Saheeh Muslim, Book of Fasting, Chapter : Each land has its own sighting of the moon, and if they see the crescent in one land, that does not necessarily apply to regions that are far away from it, Book 6, Hadith 2391; Sunan an-Nasa`ee, Book of Fasting, Chapter : The People Of Different Lands Differing In Sighting (The Moon), Vol. 3, Book 22, Hadith 2113; Sunan Abi Dawood, Book of Fasting, chapter : When The Crescent Is Sighted In A Land A Night Before It Is Sighted In Other Lands, Book 13, Hadith 2325; Jaami` at-Tirmidhi, Book of fasting, Chapter: What Has Been Related About: For The People OF Every Land There Is A Sighting, Vol. 2, Book 3, Hadith 693; Saheeh]
If you have doubts regarding the moon sighting issue see Abu Zaid Zameer’s video (Urdu ) : http://www.youtube.com/watch?v=iAQOBfp8ZVw
6)
"Abu Dharr was taking his camels to drink at a trough that he owned, when some other people came along and said to one another: "Who can compete with Abu Dharr in bringing animals to drink and make his hair stand on end?" A man said: "I can." So, he brought his animals and competed with Abu Dharr and ended up breaking the trough.Abu Dharr was standing when he saw this, so, he sat down, then he laid down. Someone asked him: "O Abu Dharr, why did you sit down then lie down?" He said: "The Messenger of Allah said: "If any of you becomes angry and he is standing, let him sit down, so that his anger will go away. If iit does not go away, let him lie down.
[Reported in the Musnad' of Ahmad (5/152) and Sahih al-Jami` (694)]
Wisdom:
al-Imam al-Khattabi said: "One who is standing is in a position to strike and destroy, while the one who is sitting is less likely to do that, and the one who is lying down can do neither. It is possible that the Prophet told the angry person to sit down or lie down so that he would not do something that he would later regret, and Allah Knows best."
['Ma'alim as-Sunan'; 5/141]
7)
حَدَّثَنَا مُحَمَّدُ بْنُ الصَّبَّاحِ، حَدَّثَنَا سُفْيَانُ بْنُ عُيَيْنَةَ، عَنْ مُحَمَّدِ بْنِ عَمْرِو بْنِ عَلْقَمَةَ، عَنْ أَبِي سَلَمَةَ بْنِ عَبْدِ الرَّحْمَنِ، عَنْ أَبِي هُرَيْرَةَ، أَنَّ النَّبِيَّ ـ صلى الله عليه وسلم ـ قَالَ " تَوَضَّئُوا مِمَّا غَيَّرَتِ النَّارُ " . فَقَالَ ابْنُ عَبَّاسٍ أَتَوَضَّأُ مِنَ الْحَمِيمِ فَقَالَ لَهُ يَا ابْنَ أَخِي إِذَا سَمِعْتَ عَنْ رَسُولِ اللَّهِ ـ صلى الله عليه وسلم ـ حَدِيثًا فَلاَ تَضْرِبْ لَهُ الأَمْثَالَ .
It was narrated from Abu Hurairah that:
The Prophet said: "Perform ablution after (eating) that which has been changed by fire." Ibn 'Abbas said: "Should I do ablution after (touching) hot water?" Abu Hurairah said: "O son of my brother, when I narrate a Hadith of the Messenger of Allah to you, then do not try to make examples for it."
[Ref: Sunan Ibn Maajah, Book of purification and it’s Sunnah, Vol. 1, Book 1, Hadith 485; Declared as Hassan by Albaanee in Saheeh at-Tirmidhi(79); Also as Hassan by Ahmad Shaakir in the Sharh of Tirmidhi (1/114 - hadeeth 79) and Ibn Hajar asqalaani in : موافقة الخبر الخبر – (1/459) . Hassan according to Hafidh Zubair ‘Ale Zaee in Tahkeeq Ibn Maajah; Darrussalaam print, also to be found in Musnad Ahmad 1/366; Ahmed7609, 7679, 9524 and Saheeh Muslim 352]
8)
When we conquered Khaibar, we gained neither gold nor silver as booty, but we gained goods, food and clothes. Then we departed with Allah's apostle to the valley of " Al-Qira", and at that time Allah's apostle had a slave of his called "Rifa'ah lbn Yazid who had been presented to him by a man who had leprosy. While the slave was dismounting the saddle of Allah's apostle, an arrow (its thrower was unknown) came and hit him. The people said, " Congratulations to him on his martyrdom". Allah's apostle said," No, by him in whose hand is my soul, he had a sheet (of cloth) which he had taken (illegally) on the day of Khaibar from the booty before its distribution and has become a flame of fire burning him.” On hearing that, a man brought one or two leather straps of shoes to the Prophet and said, "These are the things I took (illegally)” “This is a strap, or these are two straps, of fire", the Prophet said
[Ref: Sahih al-Bukhari 4234]
9)
Hammam b. al-Harith reported that a person began to praise 'Uthman and Miqdad sat upon his knee; and he was a bulky person and began to throw pebbles upon his (flatterer's) face. Thereupon 'Uthman said: What is the matter with you (for throwing stones at somebody like that) ? And he said: Verily, Allaah's Messenger (sallAllaahu alayhi wa sallam) said: When you see those who shower (undue) praise (upon others), throw dust upon their faces.
[Ref: Saheeh Muslim, Vol. 4, No. 7143 and 7144]
10)
Abu Wa`il reported : “Ammar (r.a) delivered a sermon. It was short and eloquent. When he (Ammar) descended (from the pulpit) we said to him, “Oh Abu Al-Faydan, you have delivered a short and eloquent sermon. Would that you had lengthened (the sermon we would have loved it all the more). He said, I have heard the Messenger of Allah (s.a.w) saying “The lengthening of prayer by a man and the shortness of the sermon is a sign of his understanding (of faith). So lengthen the prayer and shorten the sermon, for there is charm (in precise) expression”
[Ref: Jaami` al-Uloom wal-Hikam pg. 354. The statement of the prophet can also be found via Jaabir radhiallahu anhu as reported by Abu Dawood in his Sunan under Kitaab as-Salah (1107), Also recorded by al-Bayhaqi in As-Sunan al-Kubraa (3/208)]
11)
Al-Waqidi narrates in his Maghazi:
That Marawan ibn Al-Hakam who was the ruler of Medina[at the time] said to a Jewish man called ibn Yameen: How was ibn Al-Ashraf killed?
Ibn Yameen replied: Through betrayal.
That Marawan ibn Al-Hakam who was the ruler of Medina[at the time] said to a Jewish man called ibn Yameen: How was ibn Al-Ashraf killed?
Ibn Yameen replied: Through betrayal.
And Muhammad ibn Maslama [May Allah be pleased with him], who was an old man at the time, was seated, so he said to Marawan: O Marawan, do you consider Prophet Muhammad [Prayers of Allah and Peace upon him] to be from among those who betray? By Allah, we did not kill him except by the order of the Messenger of Allah [Prayers of Allah and Peace upon him]. By Allah, I would not meet with you under a single roof, except that of the Masjid.
(and) As for you ibn Yameen, by Allah, if I ever get power over you and in my hand is a sword, I would use it to strike your head.
After that incident, Ibn Yameen would never leave Banu Quraizah except after sending forth someone to look for Muhammad ibn Maslama. If they inform him that [ibn Maslama] is away in some of his land, he would leave, complete his business and return. Otherwise, he would not leave.
One time when Muhammad ibn Maslama was attending a funeral, he saw ibn Yameen in Al-Baqee’, so he took some palm-tree branches [that he found], and started hitting [ibn Yameen] with it, branch after branch, until he breaks it on his face and head. [Ibn Salama] then let [ibn Yameen], who became so weakened, go and told him: By Allah, if only I had a sword I would have hit you with it”
[Maghazi Al-Waqidi” 1/192 – abridged, and refer to: “Al-Sarim Al-Masloul” by Ibn Taymiyah 2/184. Weak]
12)
Abu Bakr Muhammad ibn ‘Abdullah Ibn Muhammad ibn Zakariyyah ash-Shaybaanee - informed us, saying Abdul-Abbas Muhammad ibn ‘Abdur-Rahmaan ad-Daghoolee informed us, saying: “I heard Muhammad ibn Haatim al-Madhfaree saying: I heard ‘Amr ibn Muhammad saying: Aboo Mu’aawiyah ad-Dareer was speaking to Haaroon ar-Rasheed, and he narrated to him the hadeeth of Aboo Hurairah, “Aadam and Moosaa had a dispute...” [1]
so ‘Alee ibn Ja’far said, “How can this be when there exists the gap (of time) between Aadam and Musa that (which) there is.” He (i.e., the narrator) said, “So Haaroon jumped on account of it and said, “He is narrating to you from the Messenger and you oppose him by saying, ‘How?’ And he did not cease saying this until he calmed down and became silent [2]
[Ref:
[1] Reported by Ahmad, 2/398, at-Tirmidhee; no. 2134, Aboo Sa’eed ad-Daarimee who declared it hasan, no. 293, Ibn Abee ‘Aasim in his AsSunnah, no. 140, Ibn Khuzaimah, pp. 55-57, 109 and 139, and an Najaatl, nos. 19, 20 and 25 from Aboo Hurairah and its isnaad is authentic.
Also the original hadeeth of Musa vs Adam a.s is reported in Saheeh al-Bukhaaree (3409, 6614, 7515) and Saheeh Muslim (6409, 6410, 6411, 6412). It is as follows:
Narrated Abu Hurairah رضي الله عنه: The Prophet صلى الله عليه وسلم said: “Adam and Musaa debated with each other and Musaa said: ‘You are Adam the one who turned out your offspring from Paradise.’ Adam said: “You are Musaa whom Allaah chose for His Message and for His direct talk, yet you blame me for a matter which had been ordained for me even before my creation?’ Thus Adam overcame Musaa.
[2] This narration has been reported by al-Fasawee, 2/181, and from him by al-Khateeb, 5/243, from another route and with a different wording. Its chain of narration is authentic]
13)
أتيتُ أبا ذرٍّ رضيَ اللهُ عنه وهو عند الجمرةِ الوُسطَى ، وقد اجتمع الناسُ يستفتونَه ، فجاءَه رجلٌ فوقف عليه فقال : ألم يَنهَكَ أميرُ المؤمنينَ عن الفُتيا ؟ قال : فرفع رأسَه إليه فقال : أَرَقيبٌ أنت عليَّ ، لو وضعتُم الصِّمصامةَ على هذه – وأشار إلى قَفاه – ثم ظننتُ أني أُنفذُ كلمةً سمعتُها من رسولِ اللهِ صلَّى اللهُ عليهِ وسلَّمَ قبل أن تُجيزوا عليَّ لأَنْفذْتُها
It is narrated via al-`Awzaee – narrated to me Abu Katheer- narrated to me by my father who said “ I came to Abu Dharr while he was sitting near the center stone [i.e where the pebbles are thrown during Hajj i.e al-Jamrah al-Wustaa] and the people were gathering around him seeking religious verdicts (fataawa). Then a man came to him saying “ where you not forbidden (by the authorities) from giving fataawa? So he raised his head and said “Are you a watcher over me? Don’t you know that even if you put the Samsaamah
(i.e a Sword that does not become dull - السيف الصارم الذي لا ينثني قاله في مختار الصحاح ص( 370 see Mukhtaar as-Sihaah (370)] )
upon this..” and he pointed to his throat/neck, …assuming that I would not carry out command of the Messenger of Allah, before you (authorities) allow me to, that I would still carry it out?!
[Ref: by ad-Daarimee in his Sunan (545); Wa bukhaari `alaqahu fis saheeha phrasing this gesture of Abu Dhar (r.a) as an expression of certainity [see Fath al-Baare 1/160] ; Ibn Hajar graded this as Saheeh in المطالب العالية بزوائد المسانيد الثمانية (3/321) and the muhaqqiq of this book is : غنيم بن عباس بن غنيم وآخر ]
Ibn Hajar said :
ابن حجر في الفتح حيث قال:
"قوله وقال أبو ذر إلخ هذا التعليق رويناه موصولاً في مسند الدارمي وغيره من طريق الأوزاعي حدثني أبو كثير يعني مالك بن مرثد عن أبيه قال أتيت أبا ذر وهو جالس عند الجمرة الوسطى وقد اجتمع عليه الناس يستفتونه فأتاه رجل فوقف عليه ثم قال: ألم تنه عن الفتيا فرفع رأسه إليه فقال: "أرقيب أنت علي لو وضعتم..."؛ فذكر مثله ورويناه في الحلية من هذا الوجه وبين أن الذي خاطبه رجل من قريش وأن الذي نهاه عن الفتيا عثمان رضي الله عنه وكان سبب ذلك أنه كان بالشام فاختلف مع معاوية في تأويل قوله تعالى: {وَالَّذِينَ يَكْنِزُونَ الذَّهَبَ وَالْفِضَّةَ} [التوبة من الآية:34]، فقال معاوية: "نزلت في أهل الكتاب خاصة"، وقال أبو ذر: "نزلت فيهم وفينا"، فكتب معاوية إلى عثمان فأرسل إلى أبي ذر فحصلت منازعة أدّت إلى انتقال أبي ذر عن المدينة فسكن الرَبذَة -بفتح الراء الموحّدة والذال المعجمة- إلى أن مات" (رواه النسائي).
See fatwa here : http://ar.islamway.net/article/15855
Hadeeth of Darimee link :http://library.islamweb.net/hadith/display_hbook.php?bk_no=137&pid=427696&hid=546
14)
Imam Ahmad in his Musnad reports that Whenever Ibn 'Umar saw a funeral procession he would stand up for it and would remain standing until it passed by."
Explanation:
Ibn Hazm said: "Standing up upon seeing a funeral procession is recommended, even if it is a funeral of a disbeliever or a pagan, until the coffin is placed on the ground or disappears from sight. But if someone remains seated there is no harm. Those who hold it as a desirable act cite what is related by the group on the authority of Ibn 'Umar who reported from 'Amir ibn Rabi'ah that the Prophet, peace be upon him, said: "When you see a funeral procession stand up for it, and remain standing until it disappears from sight or (the coffin) is placed down on the ground." Ahmad said: "Whenever Ibn 'Umar saw a funeral procession he would stand up for it and would remain standing until it passed by."
[Ref: Fiqh-us-Sunnah, Volume 4, Page 58: Remain Seated When a Funeral Procession Passes by ]
Note: there is a difference of opinion among the fuqaha in regards to standing up for the funeral procession. different ahadeeth and istedlaal have been reported from our aimmah. this is not the place to discuss it at length.
15)
Abdullah ibn 'Amr reported: "Once while we were with the Prophet, peace be upon him, he saw a woman - whom we thought he did not recognize - so he waited until she reached him. It was Fatimah, his daughter. He asked her: 'What caused you to leave your house?' She said: 'I came to visit the family living in this house in order to offer my condolences and to comfort them in their grief.' He said: 'Did you accompany them to the graveyard?' She said: 'God forbid! How could I do that, when I know what you have said in this respect.' The Prophet, peace be upon him, said: 'Had you accompanied the funeral procession to the graveyard, you would never have seen Paradise, not until your grandfather's father had seen it!
[Ref: Reported by Ahmad, Al-Hakim, Nasa`ee and Bayhaqi. The scholars, however, question the validity of this hadeeth, claiming it is not a sound hadeeth, because among its narrators is Rabi`ah ibn Saif, who is not trustworthy. Also see Fiqh us-Sunnah, Volume 4, Page 59: Permit Women to Accompany a Funeral Procession ]
16)
Imaam Bukhaari Reports from Sa'id Al-Maqabari who narrated that his father said: "We were attending a funeral, and Abu Hurairah was holding Marwan's (the khaleefah/governer that time) hand, and they both sat down before the coffin was placed on the ground. At this Abu Sa'id approached them, and taking Marwan by his hand said to him: 'Stand up! By Allah, this man (i.e., Abu Hurairah) knows that the Prophet, peace be upon him, has forbidden us (to sit).' Upon hearing this Abu Hurairah said: 'He is right.''
This has also been reported by Al-Hakim, with the following addition: "When Abu Sa'id told Marwan to stand up, he stood up and then asked him: 'Why have you made me stand up?' At this Abu Sa' id related this hadeeth to him. Then Marwan asked Abu Hurairah why he had not informed him about that hadeeth. Abu Hurairah replied: 'You were walking ahead of me, so when you sat down I too sat down."
Most of the Companions, their successors, the Hanafi and Hanbali schools, Al-Awza'i and Ishaq hold this vlew.
[Ref: Fiqh us-SunnahVolume 4, Page 57: Sitting down, when one is following a funeral, before those carrying the coffin put it down ]
17)
Ibn Abu Rafi' said: Marwan appointed Abu Huraira as his deputy in Medina and he himself left t for Mecca. Abu Huraira led as in the Jumu'a prayer and recited after Surah Jumu'a in the second rak'ah:" When the hypocrites came to thee" (Surah lxiii.). I then met Abu Huraira as he came back and said to him: You have recited two surahs which 'Ali b. Abu Talib used to recite in Kufah. Upon this Abu Huraira said: I heard the Messenger of Allah (may peace: be upon him) 'reciting these two in the Friday (prayer).
[Ref: Saheeh Muslim (4/1905)]
18)
ﺃﺧﺒﺮﻧﺎ ( ﺃﺑﻮ ﺣﺎﺯﻡ ﺍﻟﺤﺎﻓﻆ ﻭﺃﺑﻮ ﻧﺼﺮ ﺑﻦ ﻗﺘﺎﺩﺓ ﺍﻻﻧﺼﺎﺭﻱ ﻗﺎﻻ ﺛﻨﺎ )1 ( ﺃﺑﻮ ﺍﻟﻔﻀﻞ ﺑﻦ ﺧﻤﻴﺮﻭﻳﺔ ﺃﻧﺒﺄ ﺍﺣﻤﺪ ﺑﻦ ﻧﺠﺪﺓ ﺛﻨﺎ ﺳﻌﻴﺪ ﺑﻦ ﻣﻨﺼﻮﺭ ﺛﻨﺎ ﻋﺒﺪ ﺍﻟﺮﺣﻤﻦ ﺑﻦ ﺃﺑﻰ ﺍﻟﺰﻧﺎﺩ ﻋﻦ ﻣﻮﺳﻰ ﺑﻦ ﻋﻘﺒﺔ ﻋﻦ ﻧﺎﻓﻊ ﻋﻦ ﺻﻔﻴﺔ ﺑﻨﺖ ﺃﺑﻰ ﻋﺒﻴﺪ ﺃﻥ ﺭﺟﻼ ﺳﺮﻕ ﻋﻠﻰ ﻋﻬﺪ ﺃﺑﻰ ﺑﻜﺮ ﺭﺿﻰ ﺍﻟﻠﻪ ﻋﻨﻪ ﻣﻘﻄﻮﻋﺔ ﻳﺪﻩ ﻭﺭﺟﻠﻪ ﻓﺄﺭﺍﺩ ﺃﺑﻮ ﺑﻜﺮ ﺭﺿﻰ ﺍﻟﻠﻪ ﻋﻨﻪ ﻳﻘﻄﻊ ﺭﺟﻠﻪ ﻭﻳﺪﻉ ﻳﺪﻩ ﻳﺴﺘﻄﻴﺐ ﺑﻬﺎ ﻭﻳﺘﻄﻬﺮ ﺑﻬﺎ ﻭﻳﻨﺘﻔﻊ ﺑﻬﺎ ﻓﻘﺎﻝ ﻋﻤﺮ ﻻ ﻭﺍﻟﺬﻯ ﻧﻔﺴﻲ ﺑﻴﺪﻩ ﻟﺘﻘﻄﻌﻦ ﻳﺪﻩ ﺍﻻﺣﺮﻯ ﻓﺄﻣﺮ ﺑﻪ ﺃﺑﻮ ﺑﻜﺮ ﺭﺿﻰ ﺍﻟﻠﻪ ﻋﻨﻪ ﻓﻘﻄﻌﺖ ﻳﺪﻩ
Rough translation:
A thief was brought in front of Abu Bakr (r.a) who had stolen for the third time and (previously) the hadd punishment was already inflicted upon him two times., i.e his right hand and left foot was already chopped off (Now according to the Sunnah his Second hand was to be amputated next) but Abu Bakr (r.a) thought if his Second Hand would be cut then he would become destitute, so therefore his second foot would be cut of. At that very moment Umar (r.a) objected and reminded him by saying that, "And by the One on whose hand is my life his second hand should be cut off" (and this is the sunnah and the shar`iah of islam). So Abu Bakr (r.a) ordered the same and his another hand was chopped"
[Ref: Al Sunan Al Kubra Al Behaqi 2/274 The Sanad is Saheeh by Sheikh Ghulam Mustafa Hafidhaullah]
19)
حديث موقوف) أنا أنا أَبُو الْحَسَنِ عَلِيُّ بْنُ يَحْيَى بْنِ جَعْفَرٍ الأَصْبَهَانِيُّ ، أنا عَبْدُ اللَّهِ بْنُ الْحَسَنِ بْنِ بُنْدَارٍ الْمَدِينِيُّ ، نا أَحْمَدُ بْنُ مَهْدِيٍّ ، نا أَبُو الرَّبِيعٍ الزَّهْرَانِيُّ ، نا حَمَّادٌ يَعْنِي ابْنَ زَيْدٍ ، نا أَيُّوبُ ، عَنِ ابْنِ أَبِي مُلَيْكَةَ ، أَنَّ عُرْوَةَ بْنَ الزُّبَيْرِ ، قَالَ لابْنِ عَبَّاسٍ : أَضْلَلْتَ النَّاسَ ، قَالَ : " وَمَا ذَاكَ يَا عُرَيَّةُ ؟ " ، قَالَ : تَأْمُرُ بِالْعُمْرَةِ فِي هَؤُلاءِ الْعَشْرِ ، وَلَيْسَتْ فِيهِنَّ عُمْرَةٌ ، فَقَالَ : " أَوَلا تَسْأَلُ أُمَّكَ عَنْ ذَلِكَ ؟ " فَقَالَ عُرْوَةُ : فَإِنَّ أَبَا بَكْرٍ ، وَعُمَرُ لَمْ يَفْعَلا ذَلِكَ ، فَقَالَ ابْنُ عَبَّاسٍ : " . هَذَا الَّذِي أَهْلَكَكُمْ ، وَاللَّهِ مَا أَرَى إِلا سَيُعَذِّبُكُمْ ، إِنِّي أُحَدِّثُكُمْ عَنِ النَّبِيِّ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ ، وَتَجِيئُونِي بِأَبِي بَكْرٍ وَعُمَرَ " . فَقَالَ عُرْوَةُ : هُمَا وَاللَّهِ كَانَا أَعْلَمَ بِسُنَّةِ رَسُولِ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ ، وَاتْبَعَ لَهَا مِنْكَ ، قُلْتُ : قَدْ كَانَ أَبُو بَكْرٍ وَعُمَرُ عَلَى مَا وَصَفَهُمَا بِهِ عُرْوَةُ ، إِلا أَنَّهُ لا يَنْبَغِي أَنْ يُقَلَّدَ أَحَدٌ فِي تَرْكِ مَا ثَبَتَتْ بِهِ سُنَّةُ رَسُولِ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ .
[Rough Translation] Urwah ibn Zubayr said to Ibn `Abbas (r.a) : “ you have misled people”. Ibn `Abbas (r.a) asked : “And how is that oh Urwah (in another narration it says “what are you saying oh Urwah”) ?” . Urwah replied : “ You command (permit) the people to undergo Umrah during the ten days (of dhul hijjah) whereas Umrah is not valid during these days. Ibn `abbas (r.a) replies : “ Why don’t you (first) ask your mother (about this for she knows I am right)? Urwah replied :” (but) Abu Bakr and `Umar (r.a.a) did not do (or permit) such a thing ! Ibn `Abbas (r.a) said : “ I swear by Allah this (reason which you give) will destory you and I swear by Allah I fear lest he torments you ! I am informing you the hadeeth of the Messenger of Allah (s.a.w) and you are bringing forward (the statement of) Abu Bakr and `Umar?
Urwah replied “ I swear by Allah they both knew the sunnat of the messenger of Allah (s.a.w) more than you and they used to follow it more than you !
[Ref: Authenticated by ِِAd-Diyaa’ (10/331), Ibn Muflih (Al-Aadaab-ush-Shar`iyyah, 2/164), Al-Haithamee (Al-Majma`, 3/234), Ibn Hajar (Al-Mataalib, 1277), Ahmad Shaakir (Musnad Ahmad, 4/74, 5/84), `Abdul-Qaadir Al-Arnaa'oot (Zaad-ul-Ma`aad, 2/206), Shu`aib Al-Arna’oot (Ibid; Musnad Ahmad, 4/132-133/2277), Mashhoor Salmaan (I`laam-ul-Muwaqqi`een, 3/539; Sabeel-ur-Rashaad, 3/293, 4/160), Al-Hajooree (Al-`Urf-ul-Wardee, p.190) and others.
It is supported by another narration which was authenticated by At-Tameemee (Fath-ul-Hameed, 3/1556), Husayn Asad (Musnad-ud-Daarimee, 1/401/445) and Al-Hajooree (Al-`Urf-ul-Wardee, 445).
and also in الفقيه والمتفقه للخطيب lil Khateeb al-Baghdaadi {Hadeeth 246 - http://library.islamweb.net/hadith/display_hbook.php?bk_no=708&pid=350579&hid=246. Saheeh [1] ]
Khateeb al-Baghdadi says :
ﻗُﻠْﺖُ : ﻗَﺪْ ﻛَﺎﻥَ ﺃَﺑُﻮ ﺑَﻜْﺮٍ ﻭَﻋُﻤَﺮُ ﻋَﻠَﻰ ﻣَﺎ ﻭَﺻَﻔَﻬُﻤَﺎ ﺑِﻪِ ﻋُﺮْﻭَﺓُ ، ﺇِﻻ ﺃَﻧَّﻪُ ﻻ ﻳَﻨْﺒَﻐِﻲ ﺃَﻥْ ﻳُﻘَﻠَّﺪَ ﺃَﺣَﺪٌ ﻓِﻲ ﺗَﺮْﻙِ ﻣَﺎ ﺛَﺒَﺘَﺖْ ﺑِﻪِ ﺳُﻨَّﺔُ ﺭَﺳُﻮﻝِ ﺍﻟﻠَّﻪِ ﺻَﻠَّﻰ ﺍﻟﻠَّﻪُ ﻋَﻠَﻴْﻪِ ﻭَﺳَﻠَّﻢَ .
It is (or may be) that Abu Bakr and `Umar did as Urwah described, but it should not be such that you do taqleed of anyone abandoning the established sunnah of the messenger of Allah (s.a.w)
Note: Shaykh Ghulam Mustafa Dhaheer said : [roughly translating]
It is not established that Abu Bakr and `Umar (r.a.a) had prevented or prohibited people from doing Umrah in those ten days. Not indulging in a voluntary act does not imply towards it’s prohibition. Even if it is proven that Shaykhain did consider it unlawful to do Umrah in those ten days yet we will reconcile this in the light of just knowledge because the sahaaba would never oppose a hadeeth (of the prophet s.a.w) once it reaches them.
[1] This narration has been reported with varied wordings. I shall post a fatwa of shaykh عبد الله بن محمد زُقَيْل
• عن ابن عباس قال : تمتع النبي صلى الله عليه وسلم فقال عروة بن الزبير : نهى أبو بكر وعمر عن المتعة ، فقال ابن عباس : ما يقول عرية ؟ قال : يقول : نهى أبو بكر وعمر عن المتعة ، فقال ابن عباس : أراهم سيهلكون ، أقول : قال النبي صلى الله عليه وسلم ، ويقول نهى أبو بكر وعمر .
رواه أحمد (1/337) ، وابن عبد البر في " جامع بيان العلم وفضله " (2378) ، والخطيب في " الفقيه والمتفقه " (379) من طريق شريك ، عن الأعمش ، عن الفضيل بن عمرو قال : أراه عن سعيد بن جبير ، عن ابن عباس به .
وإسناده ضعيف ، فيه شريك بن عبد الله قال الحافظ في " التقريب " : صدوق يخطىء كثيرا .
• قال عروة لابن عباس : ألا تتقي الله ترخص في المتعة ؟! فقال ابن عباس : سل أمك يا عرية ، فقال عروة : أما أبو بكر وعمر فلم يفعلا ، فقال ابن عباس : والله ما أراكم منتهين حتى يعذبكم الله ، أحدثكم عن رسول الله ، وتحدثونا عن ابي بكر وعمر ، فقال عروة : لهما أعلم بسنة رسول الله ، وأتبع لها منك .
أورده ابن عبد البر في " جامع بيان العلم وفضله " (2377) ، وابن القيم في " الزاد " (2/206) من طريق عبد الرزاق حدثنا معمر عن أيوب قال : قال عروة به .
وصحح إسناده محققا " زاد المعاد " .
ورواه الخطيب بسنده في " الفقيه والمتفقه " (380) بنحو الرواية السابقة ، وأورده ابن القيم في " الزاد " (2/206 - 207) كلاهما من طريق حماد بن زيد ، عن أيوب ، عن ابن أبي مليكة أن عروة بن الزبير به .
وقال محققا " الزاد " : " وإسناده صحيح " .
ورواه الطبراني في " الأوسط " ( 1718 - مجمع البحرين ) عن عروة بن الزبير أنه أتى ابن عباس فقال : يا ابن عباس طالما أضللت الناس ! قال : وما ذاك يا عرية ؟ قال : الرجل يخرج محرما بحج أو بعمرة فإذا طاف زعمت أنه قد حل فقد كان أبو بكر وعمر ينهيان عن ذلك ؟ فقال : أهما - ويحك - آثر عندك أم ما في كتاب الله وما سن رسول الله صلى الله عليه وسلم في أصحابه وفي أمته ؟ فقال عروة : هما كانا أعلم بكتاب الله وما سن رسول الله صلى الله عليه وسلم مني ومنك قال ابن أبي مليكة : فخصمه عروة .
قال الهيثمي في " المجمع " (3/234) : رواه الطبراني في الأوسط وإسناده حسن .
• فـائـدة :
قال الحافظ ابن حجر في " الفتح " (8/220) : يا عرية : وهو بالتصغير ، وأصله عريوة فاجتمع حرفا علة فأبدلت الواو ياء ثم أدغمت في الأخرى .ا.هـ.
• فـائـدة أخـرى :
علق الخطيب البغدادي في " الفقيه والمتفقه " (1/378) على كلام عروة بن الزبير : قلت : قد كان أبو بكر وعمر على ما وصفهما به عروة إلا أنه لا ينبغي أن يقلد أحد في ترك ما ثبتت به سنة رسول الله صلى الله عليه وسلم .ا.هـ.
وعلق الذهبي في " السير " (15/243) في إيجاد العذر لعروة بن الزبير : قلت : ما قصد عروة معارضة النبي صلى الله عليه وسلم بهما ، بل رأى أنهما ما نهيا عن المتعة إلا وقد اطلعا على ناسخ
http://ar.islamway.net/article/386
20)
It is narrated that Ibn ‘Abbaas, may Allaah be pleased with him, performed Tawaaf with Mu‘aawiyah, may Allaah be pleased with him, one day and saw him touching all the corners
of the Ka‘bah. Ibn ‘Abbaas, may Allaah be pleased with him,disapproved of that and said to him, "Why do you touch these two corners (i.e. the Iraqi and the Syrian corners), and the Prophet, sallallaahu ‘alayhi wa sallam, did not touch them?" Mu‘aawiyah, may Allaah be pleased with him, replied, "Nothing from the House should be abandoned." Ibn ‘Abbaas, may Allaah be pleased with him, recited (what means): {There has certainly been for you in the Messenger of Allaah an excellent pattern (to follow)} [Qur'aan 33:21] Thereupon Mu‘aawiyah, may Allaah be pleased with him, said, "You are absolutely right (so i should follow the sunnah and leave my logic)
[Ref: Al-Awsat by At-Tabaraani (3/17) And also in Musnad Ahmad as quoted by Shaykh Uthaymeen (r.h) in his fatawa on the topic titled :Errors during tawaaf]
Ibn Hajar in Fath al-Bari from al-Shafi'i in relation to touching the corners of the kabah. In Kitab al-Hajj, al-Bukhari brings a chapter heading titled
"On the one who does not touch except the two Yemeni corners"
and in his commentary Ibn Hajar discusses the various narrations in this regard that pertain to Mu'awiyyah (radiallaahu anhu) touching all four corners and Ibn Abbaas (radiallaahu anhu) advising him that only the two corners are to be touched. Mu'awiyyah states, "There is nothing from the house (ka'bah) that is abandoned."
Ibn Hajar quotes al-Shafi`e (see 3/473-474):
وأجاب الشافعي عن قول من قال ليس شيء من البيت مهجورا بأنا لم ندع استلامهما هجرا للبيت ، وكيف يهجره وهو يطوف به ، ولكنا نتبع السنة فعلا أو تركا ، ولو كان ترك استلامهما هجرا لهما لكان ترك استلام ما بين الأركان هجرا لها ، ولا قائل به
And al-Shafi'i responded to the saying of the one who said, "There is nothing from the house (ka'bah) that is abandoned" with (the response) that: We have not left touching the (two corners) out of abandoning the house, and how can a person be abandoning it when he is making tawaf around it. Rather, we follow the Sunnah both in performance (fi'l) and abandonment (tark), and if not touching them both constitutes abandoning them, then not touching what is between the corners would also be abandonment of it, yet there is no one expressing this [view].
21)
(حديث مرفوع) عَنِ ابْنِ جُرَيْجٍ ، قَالَ : أَخْبَرَنِي سُلَيْمَانُ بْنُ عَتِيقٍ ، عَنْ عَبْدِ اللَّهِ بْنِ بَابَيْهِ ، عَنْ بَعْضِ بَنِي يَعْلَى ، عَنْ يَعْلَى بْنِ أُمَيَّةَ ، قَالَ : " طُفْتُ مَعَ عُمَرَ ، فَاسْتَلَمَ الرُّكْنَ ، فَكُنْتَ مِمَّا يَلِي الْبَيْتَ ، فَلَمَّا بَلَغْنَا الرُّكْنَ الْغَرْبِيَّ الَّذِي يَلِي الأَسْوَدَ جَرَرْتُ يَدَهُ لأَنْ يَسْتَلِمَ ، قَالَ : مَا شَأْنُكَ ؟ فَقُلْتُ : أَلا تَسْتَلِمَ ؟ فَقَالَ : أَلَمْ تَطُفْ مَعَ رَسُولِ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ ؟ قُلْتُ : بَلَى ، قَالَ : فَرَأَيْتُهُ يَسْتَلِمُ هَذَيْنِ الرُّكْنَيْنِ الْغَرْبِيَّيْنِ ؟ ، قَالَ : فَقُلْتُ : لا ، قَالَ : لَيْسَ لَكَ فِي رَسُولِ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ أُسْوَةٌ حَسَنَةٌ ؟ قُلْتُ : بَلَى ، قَالَ : فَابْعِدْ عَنْكَ " .
It is reported from Ya'la ibn Umayyah who said: “I made tawaaf with `Umar ibn al-Khattab (and in one narration with ‘Uthuzza) - may Allah be pleased with him - so when I came to the corner of the Door (of the Ka`ba) I started to touch it so he said ‘Have you not made tawaaf with The prophet of Allah?' I said: Yes. He said: ‘Then did you see him touch it?' I said: No. He said: ‘Then do likewise for there is for you in The prophet of Allah a good example'”.
[Ref: `Abdur Razzaq in his Musannaf 5/45 or Hadeeth 8946; Also Graded Saheeh by Ahmad Shaakir in one route and Arnaout in Musnad Ahmad 1/403 or Hadeeth 313, and al-Bayhaqi (5/77) ; also reported by Ibn Katheer and others. has supporting shawaahid; http://library.islamweb.net/hadith/display_hbook.php?bk_no=60&pid=28413&hid=8720 ]
This is narrated by two isnaad from the Prophet (s.a.w) by which the hadeeth reaches the level of hasan - and is increased in strength by the fact that a group of the Sahabaa acted on it - from them Ibn ‘Abbas (may Allah be pleased with him) who said: “This is the Multazam between the Corner and the Door. And it is authentically narrated from ‘Urwah ibn az-Zubair also - see ‘As-Sahabah, no.2138. And Ibn Taimiyyah said in his ‘Mansak' (p.387): “And if he wishes to come to the Multazam - and that is what is between the Black stone and the Door - and he places upon it his chest and face and forearms and hands - and makes du'a - and he asks Allah for whatever he needs - then he may do so. And he may do so before the Farewell Tawaf there being no difference in this being at that time or any other - and the Sahabah used to do so when they entered Makkah - and if he stands near the Door making du'a without iltizam of the House then that is also good, and when he leaves he does not stand or turn or walk backwards.”
22)
Mu’awiyah (r.a) asked Ibn Abbas (r.a) : “Are you upon the group of Ibn Abee Taalib?” he (Ibn Abbas) replied, “No I am not with Alee or with Ibn Affaans group” so then Mu’awiyyah (Radhiallaahu Anhu) asked, “Then whose group are you upon?” upon this he (Abdullaah ibn Abbaas) replied that, “I am upon the group of Muhammad Messenger of Allaah (Sallallahu Alayhee Wasalam).”
[Ref: al-Mataalib al-A’aliyyah Bz-Zawaa’id al-Masaneed ath-Thamaaniyyah 3/74 of Haafidh Ibn Hajr]
23)
Rifi’ ibn Khadij says, “We used to hire out our lands on the basis of temporary sharecropping [muzara'a]. This was very beneficial to us but Allah’s Messenger (s.a.w) prohibited us from it. Obedience to Allah and His Messenger precedes all benefits
[Ref: Saheeh Muslim. Kitabul al-Buyu (Book 10), Hadith 3742]
24)
Narrated Al-Ma'rur: At Ar-Rabadha I met Abu Dhar(Radiallah anhu) who was wearing a cloak, and his slave, too, was wearing a similar one. I asked about the reason for it. He replied,"I abused a person by calling his mother with bad names."The Prophet(Peace be upon him) said to me,'O Abu Dhar! Did you abuse him by calling his mother with bad names !!. You still have some characteristics of ignorance (left in you). Your slaves are your brothers and Allah has put them under your command. So whoever has a brother under his command should feed him of what he eats and dress him of what he wears. Do not ask them (slaves) to do things beyond their capacity (power) and if you do so, then help them.'"
[Ref: Sahih al-Bukhari,Chapter: Sins are from ignorance and a sinner is not a disbeliever unless he worships others along with Allah'Azza wa Jall Hadeeth#30]
25)
حَدَّثَنَا سُلَيْمَانُ بْنُ حَرْبٍ،ﺃَﺧْﺒَﺮَﻧَﺎ ﺍﻟْﺤَﺴَﻦُ ﺑْﻦُ ﺳُﻔْﻴَﺎﻥَ ، ﻗَﺎﻝَ : ﺣَﺪَّﺛَﻨَﺎ ﻋَﺒْﺪُ ﺍﻟﻠَّﻪِ ﺑْﻦُ ﻋُﻤَﺮَ ﺑْﻦِ ﺃَﺑَﺎﻥَ ، ﻗَﺎﻝَ : ﺣَﺪَّﺛَﻨَﺎ ﻋَﺒْﺜَﺮٌ ، ﻋَﻦِ ﺍﻷَﻋْﻤَﺶِ ، ﻋَﻦْ ﻣُﺠَﺎﻫِﺪٍ ، ﻗَﺎﻝَ : ﻗَﺎﻟَﺖْ ﻋَﺎﺋِﺸَﺔَ : ﻣَﺎ ﻓَﻌَﻞَ ﻳَﺰِﻳﺪُ ﺑْﻦُ ﻗَﻴْﺲٍ ﻋَﻠَﻴْﻪِ ﻟَﻌْﻨَﺔُ ﺍﻟﻠَّﻪِ ؟ ﻗَﺎﻟُﻮﺍ : ﻗَﺪْ ﻣَﺎﺕَ ، ﻗَﺎﻟَﺖْ : ﻓَﺄَﺳْﺘَﻐْﻔِﺮُ ﺍﻟﻠَّﻪَ ، ﻓَﻘَﺎﻟُﻮﺍ ﻟَﻬَﺎ : ﻣَﺎ ﻟَﻚَ ﻟَﻌَﻨْﺘِﻴﻪِ ، ﺛُﻢّ ﻗُﻠْﺖِ : ﺃَﺳْﺘَﻐْﻔِﺮُ ﺍﻟﻠَّﻪَ ؟ ﻗَﺎﻟَﺖْ : ﺇِﻥَّ ﺭَﺳُﻮﻝَ ﺍﻟﻠَّﻪِ ﺻَﻠَّﻰ ﺍﻟﻠَّﻪُ ﻋَﻠَﻴْﻪِ ﻭَﺳَﻠَّﻢَ ﻗَﺎﻝَ : " ﻻ ﺗَﺴُﺒُّﻮﺍ ﺍﻷَﻣْﻮَﺍﺕَ ، ﻓَﺈِﻧَّﻬُﻢْ ﺃَﻓْﻀَﻮْﺍ ﺇِﻟَﻰ ﻣَﺎ ﻗَﺪَّﻣُﻮﺍ
`Aisha (r.a) asked in one of the gatherings regarding Yazeed bin Qais May Allah curse him- How is he? (Note that yazeed bin qais openly abused Aisha (r.a) and he was leader of people against Uthman)
People said he died. Listening this `Aisha recited Astaghfar (oh allah forgive me) . People said you were criticizing him (right now) and now you are reciting astaghfar, what does
that mean? Aisha repled that Prophet peace be upon him said: “Don’t abuse the dead, because they have reached the result of what they forwarded.
[Ref: Ibn Hiban (3098) ]
26)
Hakim bin Hizam said, "I asked Allah's Messenger (ﷺ) for something, and he gave me. I asked him again, and he gave me, and said to me. 'O Hakim! This wealth is like green sweet (i.e. fruit), and if one takes it without greed, then one is blessed in it, and if one takes it with greediness, then one is not blessed in it, and will be like the one who eats without satisfaction. And an upper (i.e. giving) hand is better than a lower (i.e. taking) hand,' I said, 'O Allah's Messenger (ﷺ)! By Him Who has sent you with the Truth. I will not ask anyone for anything after you till I leave this world." So, when Abu Bakr during his Caliphate, called Hakim to give him (some money), Hakim refused to accept anything from him. Once `Umar called him (during his Caliphate) in order to give him something, but Hakim refused to accept it, whereupon `Umar said, "O Muslims! I give him (i.e. Hakim) his right which Allah has assigned to him) from this Fai '(booty), but he refuses to take it." So Hakim never took anything from anybody after the Prophet (ﷺ) till he died.
[Ref: Saheeh al-Bukhaari 3143]
27)
أَخْبَرَنَا قُتَيْبَةُ بْنُ سَعِيدٍ، قَالَ حَدَّثَنَا أَبُو الأَحْوَصِ، عَنْ أَبِي إِسْحَاقَ، عَنْ أَبِي جَعْفَرٍ، قَالَ تَمَارَيْنَا فِي الْغُسْلِ عِنْدَ جَابِرِ بْنِ عَبْدِ اللَّهِ فَقَالَ جَابِرٌ يَكْفِي مِنَ الْغُسْلِ مِنَ الْجَنَابَةِ صَاعٌ مِنْ مَاءٍ . قُلْنَا مَا يَكْفِي صَاعٌ وَلاَ صَاعَانِ . قَالَ جَابِرٌ قَدْ كَانَ يَكْفِي مَنْ كَانَ خَيْرًا مِنْكُمْ وَأَكْثَرَ شَعْرًا .
It was narrated that Abu Ja'far said:
"We argued about Ghusl in the presence of jabir in 'Abdullah, and Jabir said: 'One Sa' of water is sufficient for ghusl from Janabah.' We said: 'One Sa' is not enough and neither is two.' Jabir said: 'It was sufficient for one who was better than you and had more hair. (i.e the prophet himself) '"
[Sunan An-Nasa`ee (Book 1, Hadeeth 232)]
28)
'Umar ibn al-Khattab [May Allaah be Pleased with him] said, "Oh Messenger of Allaah! After myself, I love you more than anything."
The Messenger of Allaah [May Peace and Blessings of Allaah be upon him] said, "By the One Whose Hands is my soul, until you love me more than yourself."
So 'Umar ibn al-Khattab [May Allaah be Pleased with him] said, "Now, by Allaah, I love you more than I love myself."
The Messenger of Allaah [May Peace and Blessings of Allaah be upon him] replied, "Now, Oh 'Umar!" [Bukhaaree (6257)]
Imaam Ibn Hajar al-Asqalaanee [May Allaah have Mercy on him] said:
Al-Khattaabee said, "A person loving himself is imprinted in himself as for loving others, then we love others out of choice or for a reason. So the Prophet [May the Peace and Blessings of Allaah be upon him] intended the type of love that we have a choice in.
So I (Ibn Hajr) say: Therefore, at first, 'Umar attested to having the love of oneself, the imprinted one. However, after the evidence was presented to him by the [May Peace and Blessings of Allaah be upon him] he loved him more than he loved himself because the reasoning was made clear; not loving him more than oneself could leave to destruction in the Dunya and the Akhira. Therefore, he told him you have a choice and once he chose, he replied by saying, 'Now, Oh 'Umar' meaning now you have understood and attested to what is obligatory for you to have."
[Ref: Fath al-Baaree (11/528)]
See: The immense love of the sahaaba for the prophet (s.a.w) : http://the-finalrevelation.blogspot.com/2012/08/sahabas-love-for-prophet.html
29)
Al Imaam Muslims stated in his Saheeh: 'Amru an Naaqid narrated to us…that Muhammad ibn 'Amru ibn 'Ataa said:
'I named my daughter Burrah (meaning beneficent to others), so Zaynab bint Abee Salamah told me that the Messenger of Allah- صلى الله عليه و سلم - prohibited this name – Burrah. He - صلى الله عليه و سلم - said:
"Do not praise yourselves, Indeed Allah knows whom the beneficient amongst you are."
So they asked: 'What shall we call her?'
He said: "Call her Zaynab." (so they submitted to the command of the prophet and called her as such)
[Ref: See Tafseer ibn Katheer 7/462]
30)
'Ata ibn Abi Rabah reported that when a man praised another in the presence of Ibn 'Umar, Ibn 'Umar began tossing dust in the direction of his face, saying, "The Prophet of Allah, saaws, said, 'If ever you encounter those who flatter, throw dust in their faces.' "
[Ref: Adab al-Mufrad]
31)
حَدَّثَنَا مُحْرِزُ بْنُ سَلَمَةَ الْعَدَنِيُّ، حَدَّثَنَا عَبْدُ الْعَزِيزِ بْنُ مُحَمَّدٍ الدَّرَاوَرْدِيُّ، عَنْ شَرِيكِ بْنِ عَبْدِ اللَّهِ بْنِ أَبِي نَمِرٍ، عَنْ عَطَاءِ بْنِ يَسَارٍ، عَنْ أُبَىِّ بْنِ كَعْبٍ، أَنَّ رَسُولَ اللَّهِ ـ صلى الله عليه وسلم ـ قَرَأَ يَوْمَ الْجُمُعَةِ تَبَارَكَ وَهُوَ قَائِمٌ فَذَكَّرَنَا بِأَيَّامِ اللَّهِ وَأَبُو الدَّرْدَاءِ أَوْ أَبُو ذَرٍّ يَغْمِزُنِي فَقَالَ مَتَى أُنْزِلَتْ هَذِهِ السُّورَةُ إِنِّي لَمْ أَسْمَعْهَا إِلاَّ الآنَ . فَأَشَارَ إِلَيْهِ أَنِ اسْكُتْ فَلَمَّا انْصَرَفُوا قَالَ سَأَلْتُكَ مَتَى أُنْزِلَتْ هَذِهِ السُّورَةُ فَلَمْ تُخْبِرْنِي فَقَالَ أُبَىٌّ لَيْسَ لَكَ مِنْ صَلاَتِكَ الْيَوْمَ إِلاَّ مَا لَغَوْتَ . فَذَهَبَ إِلَى رَسُولِ اللَّهِ ـ صلى الله عليه وسلم ـ فَذَكَرَ ذَلِكَ لَهُ وَأَخْبَرَهُ بِالَّذِي قَالَ أُبَىٌّ فَقَالَ رَسُولُ اللَّهِ ـ صلى الله عليه وسلم ـ " صَدَقَ أُبَىٌّ " .
‘Ata’ bin Yasar narrated from Ubayy bin Ka’b:
“The Messenger of Allah (ﷺ) recited Tabarak [Al-Mulk (67)] one Friday, while he was standing and reminding us of the Days of Allah (i.e., preaching to us). Abu Darda’ or Abu Dharr raised an eyebrow at me and said: ‘When was this Surah revealed? For I have not heard it before now.’ He (Ubayy) gestured to him that he should remain silent. When they finished, he said: ‘I asked you when this Surah was revealed and you did not answer me.” Ubayy said: ‘You have gained nothing from your prayer today except the idle talk that you engaged in.’ He went to the Prophet (ﷺ) and told him about that, and what Ubayy had said to him. The Messenger of Allah (ﷺ) said: ‘Ubayy spoke the truth. [1]
[Ref: Sunan ibn Maajah(Book 5, Hadith 1165); Hasan]
[1] This is because the prophet (s.a.w) has severely warned from speaking , fiddling, talking, gesturing, etc during the khutbah is going on.
32)
It was narrated from Abu Hurayrah رضي الله تعالى عنه وأرضاه that the Prophet Muhammad صلى الله عليه و آله و صحبه و سلم said:
“The area between my house and my minbar is one of the gardens {riyaad, sing. rawdah} of Paradise, and my minbar is on my cistern {hawd}”
{Narrated by Imam al-Bukhari & Imam Muslim}
And it was narrated that ibn Abi ‘Ubayd رضي الله تعالى عنه وأرضاه said:
“I used to come with Salamah ibn al-Akwa رضي الله تعالى عنه وأرضاه and he would pray by the pillar which was by the mus-haf, i.e. in the Rawdah.
I said, ‘O Abu Muslim رضي الله تعالى عنه وأرضاه , I see that you are keen to pray by this pillar!’ He said, ‘I saw that the Prophet was keen to pray here.’”
{Narrated by Imam al-Bukhari & Imam Muslim}
33)
Narrated AbuRafi':
Sa'id ibn AbuSa'id al-Maqburi reported on the authority of his father that he saw AbuRafi' the freed slave of the Prophet (ﷺ), passing by Hasan ibn Ali (Allah be pleased with them) when he was standing offering his prayer. He had tied the back knot of his hair. AbuRafi' untied it. Hasan turned to him with anger, AbuRafi' said to him: Concentrate on your prayer and do not be angry: I heard the Messenger of Allah (ﷺ) say: This is the seat of the devil, referring to the back knot of the hair.
[Ref: Sunan Abi Dawud 646, Hasan ]
34)
Narrated Anas:
The alcoholic drink which was spilled was Al-Fadikh. I used to offer alcoholic drinks to the people at the residence of Abu Talha. Then the order of prohibiting Alcoholic drinks was revealed, and the Prophet ordered somebody to announce that: Abu Talha said to me, "Go out and see what this voice (this announcement ) is." I went out and (on coming back) said, "This is somebody announcing that alcoholic beverages have been prohibited." Abu Talha said to me, "Go and spill it (i.e. the wine)," Then it (alcoholic drinks) was seen flowing through the streets of Medina. At that time the wine was Al-Fadikh. The people said, "Some people (Muslims) were killed (during the battle of Uhud) while wine was in their stomachs." So Allah revealed: "On those who believe and do good deeds there is no blame for what they ate (in the past)." (5.93)
[Saheeh Bukhaari, Vol. 6, Book 60, Hadeeth 144]
Narrated Anas bin Malik:
I used to offer drinks prepared from infused dates to Abu Talha Al-Ansari, Abu 'Ubada bin Al Jarrah and Ubai bin Ka`b. Then a person came to them and said, "All alcoholic drinks have been prohibited." Abii Talha then said, "O Anas! Get up and break all these jars." So I got up and took a mortar belonging to us, and hit the jars with its lower part till they broke.
[Ref: Saheeh al-Bukhari 7253]
35)
Narrated Jubair bin Haiya:
`Umar sent the Muslims to the great countries to fight the pagans. When Al-Hurmuzan embraced Islam, `Umar said to him. "I would like to consult you regarding these countries which I intend to invade." Al-Hurmuzan said, "Yes, the example of these countries and their inhabitants who are the enemies. of the Muslims, is like a bird with a head, two wings and two legs; If one of its wings got broken, it would get up over its two legs, with one wing and the head; and if the other wing got broken, it would get up with two legs and a head, but if its head got destroyed, then the two legs, two wings and the head would become useless. The head stands for Khosrau, and one wing stands for Caesar and the other wing stands for Faris. So, order the Muslims to go towards Khosrau." So, `Umar sent us (to Khosrau) appointing An-Nu`man bin Muqrin as our commander. When we reached the land of the enemy, the representative of Khosrau came out with forty-thousand warriors, and an interpreter got up saying, "Let one of you talk to me!" Al-Mughira replied, "Ask whatever you wish." The other asked, "Who are you?" Al-Mughira replied, "We are some people from the Arabs; we led a hard, miserable, disastrous life: we used to suck the hides and the date stones from hunger; we used to wear clothes made up of fur of camels and hair of goats, and to worship trees and stones. While we were in this state, the Lord of the Heavens and the Earths, Elevated is His Remembrance and Majestic is His Highness, sent to us from among ourselves a Prophet whose father and mother are known to us. Our Prophet, the Messenger of our Lord, has ordered us to fight you till you worship Allah Alone or give Jizya (i.e. tribute); and our Prophet has informed us that our Lord says:-- "Whoever amongst us is killed (i.e. martyred), shall go to Paradise to lead such a luxurious life as he has never seen, and whoever amongst us remain alive, shall become your master." (Al-Mughira, then blamed An-Nu`man for delaying the attack and) An-Nu' man said to Al-Mughira, "If you had participated in a similar battle, in the company of Allah's Messenger (ﷺ) he would not have blamed you for waiting, nor would he have disgraced you. But I accompanied Allah's Apostle in many battles and it was his custom that if he did not fight early by daytime, he would wait till the wind had started blowing and the time for the prayer was due (i.e. after midday).
[Ref: Saheeh Bukhaari, Vol. 4, Book 53, Hadeeth 386]
36)
Abu Tamim Hujaymi narrates from a man of his tribe that he once came to meet Prophet (peace be upon him). It could have been such that Abu Tamim was present there when the man came to Prophet (peace be upon him).
The man said, "Are you the Messenger of Allah?"
'Yes," replied Prophet (peace be upon him).
"Whom do you pray to?" he asked. The Prophet (peace be upon him) replied, "I pray to the One Allah Who is Most Honoured and Most High. He is the One Who removes your difficulty when you call to Him. It is He Who causes your crops to grow when you call to Him to remove your drought. It is He Who responds to your prayer when you call Him at the time when you are lost in a rocky land without transport."
The man accepted Islam immediately and then asked for advice. The Prophet (peace be upon him) said, "Do not abuse anything." When relating this to people, the man said that since Prophet (peace be upon him) gave him this piece of advice, he has not even abused a goat.
[Ref: Musnad Ahmad, nos. 22694,22599, 22121,16272,16616,16667, 16180 classed as saheeh by Shu'aib Arnaut; Quoted by Nur al-Din 'Ali ibn Abi Bakr ibn Sulayman Abu al-Hasan al-Haythami in Majma' al-Zawa'id wa Manba' al-Fawa'id, no. 13003 and Ghayah al-Maqsad fi Zawa'id al-Musnad 2/491]
37)
Shaykh `Ali as-Sallabi in his biography of `Umar radhiallahu `anhu (Vol. 1 page302) quotes a narration referencing it to Al Fath, 2/415, 430; Al-Khilafah ar-Raashida , page 294 by Dr. Yahya al-Yahya wherein it is reported that :
Salim ibn `Abdullah reported from Ibn `Umar that whilst `Umar ibn al-Khattab (r.a) was standing delivering the Khutbah one Friday, a man from among the earliest Muhaajireen, one of the sahaabi of the prophet (s.a.w) came in. `Umar called out to him : “What time is it!?” He said : “ I was busy then I came home until I heard the adhaan. As soon as I heard it, I did wudoo`.” `Umar (r.a) said : “Only wudoo”? I knew the messenger of allah (s.a.w) used to enjoin ghusl (as well)
38)
Basheer bin Khasasiyyah narrated that Prophet (peace be upon him) invited him to accept Islam on one occasion. (After he accepted Islam,) Prophet (peace be upon him) asked him, "What is your name?" When he replied that his name was Nadheer, the Prophet (peace be upon him) said, (From today) Your name shall be Basheer (and he accepted)."
The Prophet (peace be upon him) then made him stay on the platform (within the Masjid) called Suffa (where the poor homeless Muslims stayed). It was the practice of Prophet (peace be upon him) to share all the gifts he received with the men on Suffa and to give them all the Sadaqah he received.
One night Prophet (peace be upon him) left his home and Basheer followed him. Prophet (peace be upon him) went to the graveyard (called Baqee) and said,
"Peace be on you, 0 home of the Mu'mineen We shall soon be joining you for we all belong to Allah and shall return to Him. You people have certainly met with extreme good and have been saved from immense evil."
Prophet (peace be upon him) then turned to Basheer and asked, "Who is there?" When Basheer gave his name, Prophet (peace be upon him) said, Does it not please you that Allah has diverted your hearing, your heart and your sight to Islam whereas you had been from among the Rabee'ah tribe who breed fine horses and who claim that the earth would be turned upside down had it not been for them?" Basheer replied, "Indeed, 0 Prophet (peace be upon him) "
Prophet (peace be upon him) then asked him, "What brings you here?" Basheer replied, "(I followed you here because). I was afraid that no calamity should befall you or that some creature should not harm you."
[Ref: Ibn Asakir in Tarikh Damishq 10/305; Mukhtasar Tarikh Damishq li-ibn 'Asakir by ibn Manzur 2/193; Quoted by Abu Nu'aym in Hilyah al-Awliya wa Tabaqat al-Asfiya, no. 124; Quoted by Imam Yusuf ibn Abdallah ibn Mohammed ibn Abd al-Barr in his Al-Isti'ab fi ma'rifat al-as'haab 1/150; al Isaba fi tamyiz al Sahaba 1/159; Tahdheeb al Tahdheeb 1/467]
39)
حَدَّثَنَا مُحَمَّدُ بْنُ يَحْيَى، حَدَّثَنَا عَبْدُ اللَّهِ بْنُ يَزِيدَ الْمُقْرِئُ، حَدَّثَنَا عَبْدُ الرَّحْمَنِ بْنُ زِيَادٍ، عَنْ أَبِي غُطَيْفٍ الْهُذَلِيِّ، قَالَ سَمِعْتُ عَبْدَ اللَّهِ بْنَ عُمَرَ بْنِ الْخَطَّابِ، فِي مَجْلِسِهِ فِي الْمَسْجِدِ فَلَمَّا حَضَرَتِ الصَّلاَةُ قَامَ فَتَوَضَّأَ وَصَلَّى ثُمَّ عَادَ إِلَى مَجْلِسِهِ فَلَمَّا حَضَرَتِ الْعَصْرُ قَامَ فَتَوَضَّأَ وَصَلَّى ثُمَّ عَادَ إِلَى مَجْلِسِهِ فَلَمَّا حَضَرَتِ الْمَغْرِبُ قَامَ فَتَوَضَّأَ وَصَلَّى ثُمَّ عَادَ إِلَى مَجْلِسِهِ فَقُلْتُ أَصْلَحَكَ اللَّهُ أَفَرِيضَةٌ أَمْ سُنَّةٌ الْوُضُوءُ عِنْدَ كُلِّ صَلاَةٍ قَالَ أَوَ فَطِنْتَ إِلَىَّ وَإِلَى هَذَا مِنِّي فَقُلْتُ نَعَمْ . فَقَالَ لاَ لَوْ تَوَضَّأْتُ لِصَلاَةِ الصُّبْحِ لَصَلَّيْتُ بِهِ الصَّلَوَاتِ كُلَّهَا مَا لَمْ أُحْدِثْ وَلَكِنِّي سَمِعْتُ رَسُولَ اللَّهِ ـ صلى الله عليه وسلم ـ يَقُولُ " مَنْ تَوَضَّأَ عَلَى كُلِّ طُهْرٍ فَلَهُ عَشْرُ حَسَنَاتٍ " . وَإِنَّمَا رَغِبْتُ فِي الْحَسَنَاتِ .
أَبِي غُطَيْفٍ الْهُذَلِيِّ said :
"I was listening to 'Abdullah bin 'Umar bin Khattab in the mosque, and when the time for prayer came, he got up, performed ablution, and offered prayer, then he went back to where he had been sitting. When the time for 'Asr (Afternnon prayer) came, he got up, performed ablution, and offered prayer, then he went back to where he had been sitting. When the time for Maghrib (Sunset prayer) came, he got up, performed ablution, and offered prayer, then he went back to where he had been sitting. I said: 'May Allah improve you (i.e., your condition) Is it obligatory or Sunnah to perform ablution for every prayer?' He said: 'Did you notice that?' I said: 'Yes.' He said: 'No (it is not obligatory). If I perform ablution for Morning prayer I can perform all of the prayers with this ablution, so as long as I do not get impure. But I heard the Messenger of Allah say: "Whoever performs ablution while he is pure, he will have ten merits." So I wanted to earn the merits.'"
[Ref: Sunan ibn Maajah, Book 1, Hadeeth 552; Dha`eef]
40)
The famous narration and incident wherein `Umar r.a choose to follow the prophet (s.a.w) over Abu Bakr (r.a)
‘Umar ibn al-Khattab was reported as saying: “If I nominate a successor after me, then one who was better than me, that is, Abu Bakr, nominated a successor after him. But if I don’t nominate, then one who was better than me, that is, the Prophet (sallalahu alaihi wa ala alihi wa sallam), did not name a successor after himself.” ‘Abdullah Ibn ‘Umar adds: “When he mentioned the Prophet, I knew that he was not going to nominate his own successor.”
And `umar r.a did actually appoint a committee instead of naming his successor.
41)
It was narrated that Mus'ab bin Sa'd said: "I prayed beside my father and I put my hands between my knees(while bowing), and he told me: 'Put your hands on your knees.' Then I did that again and he struck my hands and said: 'We were forbidden (by the prophet) to do that, and we were commanded to put our hands on our knees.
[ Ref: Sunan an-Nasa'i 1032 or English print : Vol. 1, Book 5, Hadeeth 873]
42)
Saalim ibn `Abdillaah ibn `Umar said: “I was sitting with Ibn `Umar (radiyallaahu `anhu) in the mosque once, when a man from the people of Shaam came to him and asked him about continuing the `Umrah onto the Hajj (i.e., HajjTamattu`). Ibn `Umar replied:
“It is permissible (halaal).” The man said:
“But your father (`Umar ibn Al-Khattaab) used to forbid it!” So he said:
“Woe to you! If my father used to forbid something which the Messenger of Allaah (sallallaahu `alaihi wa sallam) performed and commanded, would you accept my father’s view, or the order of the Messenger of Allaah (sallallaahu `alaihi wa sallam)?”
He replied:
“The command of the Messenger of Allaah (sallallaahu `alaihi wa sallam).” He said:
“Surely, the Messenger of Allaah (sallallaahu `alaihi wa sallam) performed it.”
[Ref: Authenticated by At-Tirmidhee (832, p.259, Jam`iyyat-ul-Maknaz ; Haashiyat-us-Sindee `alabn Maajah, #4; Tuhfat-al-Ahwadhee, (3/556), An-Nawawee (Al-Majmoo`, 7/148, 152), Ahmad Shaakir (Musnad Ahmad, 5/190/5700), Al-Albaanee( Sunan-at-Tirmidhee, 824; Sifat-us-Salaah, p.48-49; Al-Asl, 1/33), `Abdul-Qaadir Al-Arnaa’oot (Jaami`-ul-Usool, 3/115-116/1401; Zaad-ul-Ma`aad, 2/138), Shu`aib Al-Arna’oot (Zaad-ul-Ma`aad, 2/138; Al-Aadaab-ush-Shar`iyyah, 2/165; Musnad Ahmad, 9/511), Husayn Asad (Musnad Abee Ya`laa, 9/341-342, 415/5451, 5563), At-Tareefee(At-Tahjeel, p.161-162, 1st ed.) and others.]
43)
Marwaan ibn Al-Hakam narrated that `Uthmaan (radiyallaahu `anhu) forbade Tamattu` and that they (hajj and `umrah) should be combined, so when `Alee (radiyallaahu `anhu) saw that, he said talbiyah for them both and said:
“I was not going to leave the Sunnah of the Prophet (sallallaahu `alaihi wa sallam) for the saying of anyone.”
[Ref: Saheeh al-Bukhaaree (1563)]
Yahya related to me from Malik, from Jafar ibn Muhammad, from his father, that al-Miqdad ibn al-Aswad once went to see AIi ibn Abi Talib at as-Suqya, where he was feeding some young camels of his with a mash of meal and leaves, and he said to him, "This man Uthman ibn Affan is telling people that they cannot do hajj and umra together." Al-Miqdad said, "Ali ibn Abi Talib went off with bits of meal and leaves on his forearms - and I shall never forget the sight of the meal and the leaves on his arms - and went to see Uthman ibn Affan and asked him, 'Are you saying then that people cannot do hajj and umra together?' Uthman replied, 'That is my opinion.' Whereupon AIi got angry and went out saying, 'I am at your service, O Allah, I am at your service for a hajj and an umra together.'
[Ref: Muwatta Maalik, 20/40]
44)
Abdullaah ibn `Umar (radiyallaahu `anhumaa) narrated that the Messenger of Allaah (sallallaahu `alaihi wa sallam) said:
“Do not prevent the women from their share in the mosques if they seek your permission.” [1] One of his sons replied:
“As for me I shall prevent my wife and he who wishes let him allow his.” So `Abdullaah ibn ‘Umar turned to him and said:
“You hear me narrating from the Messenger of Allaah (sallallaahu `alaihi wa sallam) that they should not be prevented, and then you say this?!” So `Abdullaah did not talk to him until he died.
[Ref: Reported by Muslim (988, 991-994) in his Saheeh except for the final sentence which was authenticated by Ahmad Shaakir (Musnad Ahmad, 4/455/4933), Al-Albaanee(Hidaayat-ur-Ruwaah, 1/475/1041; Ath-Thamr, 2/730; Islaah-ul-Masaajid, p.195; Ghayth-ul-Maraam, #411, p.234-235), Al-Hilaalee (Hidaayat-us-Sultaan, p.82),Shu`aib Al-Arna’oot (Musnad Ahmad, 8/527/4933); Also in Sunan Ibn Majah, Introduction, Number 16 and others.]
[1] That is, if they if they go properly dressed and without any adornment or perfume Saheeh Muslim, 995-997) and without mixing with men ( Saheeh-ul-Bukhaaree, 837, 866, 870, 875). See also: Ath-Thamr-ul-Mustataab (2/728-738).
45)
حَدَّثَنَا مُحَمَّدُ بْنُ كَثِيرٍ، حَدَّثَنَا سُفْيَانُ، حَدَّثَنَا أَبُو يَحْيَى الْقَتَّاتُ، عَنْ مُجَاهِدٍ، قَالَ كُنْتُ مَعَ ابْنِ عُمَرَ فَثَوَّبَ رَجُلٌ فِي الظُّهْرِ أَوِ الْعَصْرِ قَالَ اخْرُجْ بِنَا فَإِنَّ هَذِهِ بِدْعَةٌ .
Narrated Abdullah ibn Umar:
Mujahid reported: I was in the company of Ibn Umar. A person invited (called for) the people for the noon or afternoon prayer (after the adhan had been called once to invite the people already). He said: Go out with us (from this mosque) because this is an innovation (in religion).
[Ref: Sunan abi dawood 538, Hassan al Albaani]
Our salaf were very strict when it came to innovations. See 100 + quotations against bid`ah here : http://the-finalrevelation.blogspot.com/2012/07/what-is-bidah-and-why-is-it-most.html
46)
A close relative of `Abdullaah bin Mughaffal (radiyallaahu `anhu) was hitting with pebbles using the index finger and the thumb, so he said: “The Messenger of Allah (sallallaahu `alaihi wa sallam) has forbidden it saying that it does not kill the game.” He repeated the act and Ibn Mughaffal said to him:
“I told you that the Prophet (sallallaahu `alaihi wa sallam) has prohibited it but you repeated it! I shall never talk to you.”
[Reported by Al-Bukhaaree (5479) and Muslim (1954)]
47)
وقال ابن عبّاس يُوشِكُ أَنْ تَنْزِلَ عَلَيْكُمْ حِجَارَةٌ مِنْ السَّمَاء أَقُولُ لَكُمْ قَالَ رَسُولُ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ وَتَقُولُونَ قَالَ أَبُو بَكْرٍ وَعُمَرُ؟
Once Abdullah Ibn Abbas was delivering a lecture/sermon when a sahabi interrupted and said “ But Abu bakr has said so and so?” Upon hearing this, Abdullah Ibn Abbas , angrily/annoyingly said “ I’m afraid lest stones be showered upon you. (Here) I say “The Messenger of Allah said so and so, whereas you object (by saying) Abu bakr said so and so?
[Ref: Sunan Al Darimi, Hadith 437, Book 1, Baab Name : "maa yuttaqaa min tafseeri hadeesinabi wa qouli ghairihi `inda qoulihi.; See it's explanation in Ibn Al-Qayyim, Zad Al-Ma’ad 2/195
48)
Abdullah ibn ‘Umar says, “We used to hire our plots on a temporary sharecropping basis and regarded his beneficial and permissible. However, since Rifi’ ibn Khadij informed us that Allah’s Messenger (s.a.w) prohibited it, we abandoned this practice.
[Ref: Saheeh al-Muslim. Kitabul al-Buyu (Book 10), Hadith 3726]
49)
Yahya related to me from Malik from Wahb ibn Kaysan that Muhammad ibn Amr ibn Ata said, "I was sitting with Abdullah ibn Abbas when a Yemeni man came in. He said, 'Peace be upon you, and the mercy of Allah and His blessing' (as-salamu alaykum wa rahmatullahi wa barakatuhu), and then he added something more to that. Ibn Abbas said (and at that time his eyesight had gone), 'Who is this?' People said, 'This is a Yemeni who has come to see you,' and they introduced him. Ibn Abbas said, 'The greeting ends with the word blessing.' "
[Ref: Muwatta Maalik ( Book 53, Hadith 2) ]
Note: There is a difference of opinion among scholars with respect to the permissibility of adding " wa maghfiratuhu or etc" as a response to someone's salaam (greeting). Scholars like Ibn Hajr, Shawkaanee, Mubarakpoori , Ibn al-Qayyim and Shaykh Albaanee along with some others have permitted this. whereas other do not. Nevertheless, taking the Qur`anic verse which commands us to return the greeting in an equal to better manner one may add wa maghfiratuhu in his response. But as for Adding something to the greeting while the person is initiating it, then this is detested. the permission of adding is given by some scholars only with respect to replying and not initiating the greeting.
See: Taareekh al-Kabeer (1/1/330 - number 1037) and authenticated by Al-Albaani in Silsilah as-Saheehah (1449) and for a detailed explanation see silsilat ul-hudaa wa nnoor –- tape no. 253. You can download all the tapes from here : http://ar.islamway.net/collection/3612
50)
It was narrated that Naafi‘, may Allaah be pleased with him, said: "‘Abdullaah ibn ‘Umar passed by a man who was praying and said, "Peace be upon you," and the man replied to him (verbally with the usual words). ‘Abdullah ibn ‘Umar returned to him and said, "When someone says, 'Peace be upon you' to you while you are praying do not reply (verbally), but give a signal with your hand. (for this is how the prophet taught us)"
[Reported by Imam Maalik in Al-Muwatta']
it was narrated that Ibn ‘Umar asked Bilaal, may Allaah be pleased with him: "How did you find the Messenger of Allaah, peace and blessing be upon him, responding to them when they gave him a salutation while he was engaged in prayer. He replied: In this way, and Ja‘far ibn ‘Awn (one of the men of transmission) demonstrated by spreading his palm, and keeping its inner side below and its back side above." [Reported by Abu Daawood and At-Tirmithi].
51)
قال عمر بن الخطاب لسعد بن أبي وقاص (رضي الله عنهما):ـ
لا يغرنك من الله أن قيل خال رسول الله صلى الله عليه وسلم وصاحبه، فإن الله لا يمحو السيئ بالسيئ، ولكن يمحو السيئ بالحسن، وإن الله ليس بينه وبين أحد نسب إلا بطاعته، فالناس شريفهم ووضيعهم في ذات الله سواء، الله ربهم وهم عباده، يتفاضلون بالعافية ويدركون ما عند الله بالطاعة، فانظر الامر الذي رأيت رسول الله صلى الله عليه وسلم منذ بعث إلى أن فارقنا عليه فألزمه، فإنه الامر
هذه عظتي إياك، إن تركتها ورغبت عنها حبط عملك وكنت من الخاسرين
Umar ibn al-Khattab (May Allah be well-pleased with him) advised Sa’d ibn Abi Waqaas (May Allah be well-pleased with him) and said:
“Do not be deceived in regards to Allah that it may be said [of you]: He is the uncle of the Messenger of Allah (Blessings and Peace of Allah upon him) and his companion, for Allah does not erase evil with evil, but erases evil through good.
Indeed there is no relations between Allah and any other except through His obedience. The people altogether, their noble and their lowly, are in front of Allah alike. Allah is their Lord and they His slaves. They surpass one another when it comes to wellbeing, but attain what He has through His obedience.
So see the matters which you have witnessed the Messenger of Allah (Blessings and Peace of Allah upon him) was upon, from the day he was sent to us to the day he parted, and adhere to it, for it is the matter [of success and salvation].
This is my advise to you.
If you choose to leave it and favour other over it, then all your work will be in vain and you will be among the losers”.
[Ref:Al-Bidaya w Al-Nihaya 7/42]
52)
ﺣَﺪَّﺛَﻨَﺎ ﻣُﺤَﻤَّﺪُ ﺑْﻦُ ﺍﻟْﺤَﺠَّﺎﺝِ ﺍﻟْﺤَﻀْﺮَﻣِﻲُّ ، ﻗَﺎﻝَ : ﺣَﺪَّﺛَﻨَﺎ ﺃَﺳَﺪُ ﺑْﻦُ ﻣُﻮﺳَﻰ ، ﻗَﺎﻝَ : ﺣَﺪَّﺛَﻨَﺎ ﻋَﺒْﺪُ ﺍﻟْﺠَﺒَّﺎﺭِ ﺑْﻦُ ﻭَﺭْﺩٍ ﺍﻟْﻤَﻜِّﻲُّ ، ﻗَﺎﻝَ : ﺳَﻤِﻌْﺖُ ﺍﺑْﻦَ ﺃَﺑِﻲ ﻣُﻠَﻴْﻜَﺔَ ، ﻳَﻘُﻮﻝُ : ﻧُﻔِﺲَ ﻟِﻌَﺒْﺪِ ﺍﻟﺮَّﺣْﻤَﻦِ ﺑْﻦِ ﺃَﺑِﻲ ﺑَﻜْﺮٍ ﻏُﻼﻡٌ ، ﻓَﻘِﻴﻞَ ﻟِﻌَﺎﺋِﺸَﺔَ : ﻳَﺎ ﺃُﻡَّ ﺍﻟْﻤُﺆْﻣِﻨِﻴﻦَ , ﻋُﻘِّﻲ ﻋَﻨْﻪُ ﺟَﺰُﻭﺭًﺍ . ﻓَﻘَﺎﻟَﺖْ : ﻣَﻌَﺎﺫَ ﺍﻟﻠَّﻪِ ، ﻭَﻟَﻜِﻦْ ﻣَﺎ ﻗَﺎﻝَ ﺭَﺳُﻮﻝُ ﺍﻟﻠَّﻪِ ﺻَﻠَّﻰ ﺍﻟﻠَّﻪُ ﻋَﻠَﻴْﻪِ ﻭَﺳَﻠَّﻢَ " ﺷَﺎﺗَﺎﻥِ ﻣُﻜَﺎﻓَﺄَﺗَﺎﻥِ "
`Abdullah ibn Abi Mulayka (Taba`ee) narrates that when the son of Sayyidunah Abdur Rahman bin Abu Bakr (r.a) was born , it was said to Umm al-Momineen `Aisha (r.a) to slaughter one camel on his behalf (as an Aqeeqah) . (Upon this) `Aisha (r.a) replied Ma`adh-Allah (roughly as I seek refuge in Allah) , rather I would do that which the prophet (s.a.w) said and i.e (to slaughter) two sheeps
[Ref: Mushik al-Aathaar Imaam at-Tahawi , Hadeeth 876, See Shaykh Zubayr’s Maqalaat for details and this riwaayah is Hassan : http://library.islamweb.net/hadith/display_hbook.php?bk_no=673&pid=143353&hid=17741 ]
Will add more as and when i get the time in sha allah.
SOME IMPORTANT LESSONS WE LEARNT FROM THE ABOVE NARRATIONS
1- How the sahaaba obeyed the prophet under all circumstances. be it profit or loss, victory or not, against their desire, family, against all odds they submitted their will to allah by obeying his messenger
2 - how the sahaaba strove to preserve the sunnah . they corrected, objected, refuted every logic and man no matter how high his status was if he contradicted the messenger (s.a.w)
3- How the sahaaba held the hadeeth of the messenger of allah. the esteem they held it in is simply astonishing and aww inspiring
Conclusion:
Imam Maalik (rahimahullaah) said,
Everyone after the Prophet (sallallaahu alaihi wa sallam) will have his saying accepted or rejected, not so the Prophet (sallallaahu alaihiwa sallam).
[Reported by Ibn Abdul-Barr in Jaami Bayaan al-Ilm (2/91).]
No matter whose madhab or maslak you follow, when the sunnah of the prophet (s.a.w) is proven to you as authentic, and the stance you follow is proven to be weak , then abandon it. Always try to follow the opinion which is closest to the sunnah. Be it in matters of fiqh and furoo` such as raf al yadain or in matters of `Ibaadah such as the postures of salah or in matters of `Aqeedah such as isteghata and it's likes.
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