Biography of the Sahaba – Abu Sa`eed al-Khudree رضي الله عنه

Biography of the Sahaba – Abu Sa`eed al-Khudree رضي الله عنه

HIS NAME

The Imaam, the Mujaahid, the Muftee of al-Madeenah, Sa`d bin Maalik bin Sinaan bin Tha`labah bin `Ubaid bin al-Abjar bin `Auf bin al-Haarith bin al-Khazraj. He is more famous with his Kunya (nickname): Abu Sa`eed al-Khudree.

And Abu Sa`eed’s brother, from the same mother, is Qataadah bin al-Nou`maan al-Dhifree, one of those who participated in the battle of Badr.

HIS YOUNG AGE

Sa`d’s (Abu Sa`eed’s) father, Maalik, was martyred in the battle of `Uhud. Abu Sa`eed could not participate in the battle of `Uhud because of his young age. Abu Sa`eed later participated in the battle of al-Khandaq as well as the Pledge of al-Ridhwaan (i.e. the treaty of al-Hudaybiyah).

On the authority of `Abdul Rahmaan bin Abee Sa`eed that his father said: On the day of Uhud, I offered myself to (participate in the battle) in front of the Prophet صلى الله عليه وسلم, and I was at that time only 13 years old. My father grabbed me by the hand and said: O Messenger of Allaah صلى الله عليه وسلم! He has thick bones (i.e. he is strong). The Prophet صلى الله عليه وسلم glanced at me and said: “Send him back”. So they send me back.

HIS KNOWLEDGE

He narrated many narrations from the Prophet صلى الله عليه وسلم, as well as from Abu Bakr, `Umar, `Uthmaan, `Alee, Zaid bin Thabit, as well as from other companions. He was one of the jurists from amongst the companions.

From the companions who reported from him are: Ibn `Umar, Ibn `Abbaas, Jaabir, Anas, and others. From the Tabi`een who reported from him are: Sa`eed bin al-Musayyib, Abu `Uthmaan al-Nahdi, Taariq bin Shihaab, `Ubaid bin `Umayr. And other than them, the other Tabi`een who reported from him are: Mujaahid, Aamir bin Sa`d, `Amr bin Saleem, Hasan al-Basree, his own son `Abdul Rahmaan bin Abee Sa`eed al-Khudree and many others. He was one of the 7 companions who narrated the most Ahaadeeth.

Hanzalah bin Abi Sufyaan reported his teachers that Abu Sa`eed was one of those companions who learned the most Ahaadeeth. In another narration he said: There was no one, from among the companions of the Prophet صلى الله عليه وسلم, who had more better understanding than Abu Sa`eed.

Al-Khateeb (al-Baghdaadee) said: He (Abu Sa`eed) was one of the best companions, and he memorized many Ahaadeeth.

Narrated Abu Saalih Az-Zaiyat: I heard Abu Sa`eed Al-Khudree saying, “The selling of a Dinar for a Dinar, and a Dirham for a Dirham (is permissible).” I said to him, “Ibn ‘Abbas does not say the same.” Abu Sa`eed replied, “I asked Ibn `Abbaas whether he had heard it from the Prophet صلى الله عليه وسلم or seen it in the Book of Allaah (i.e. al-Qur’aan)?” Ibn `Abbaas replied, “I do not claim that, and you know Allaah’s Apostle صلى الله عليه وسلم better than I, but Usaamah informed me that the Prophet صلى الله عليه وسلم had said, “There is no Riba (in money exchange) except when it is not done from hand to hand (i.e. when there is delay in payment).”” [Saheeh al-Bukhaaree (2069)]

Yahya ibn Subayh said: `Ammaar the freed slave of al-Haarith ibn Nawfal told me that he attended the funeral of Umm Kulthoom, and her son. The body of the boy was placed near the imaam. I objected to it. Among the people there were Ibn `Abbaas, Abu Sa`eed al-Khudree, Abu Qataadah and Abu Hurairah. They said: This is the Sunnah (established practice of the Prophet). [Abu Dawood (3193) and authenticated by Shaikh al-Albaanee. And in “al-Ahkaam al-Janaaiz” he said, it is as per the condition of Imaam Muslim]

Abu Moosa asked `Umar to admit him but he was not admitted as `Umar was busy, so Abu Moosa went back. When `Umar finished his job, he said: “Didn’t I hear the voice of `Abdullah bin Qais? Let him come in.” `Umar was told that he had left. So, he sent for him and on his arrival, he (Abu Moosa) said, “We were ordered to do so (i.e. to leave if not admitted after asking permission thrice). `Umar told him, “Bring witness in proof of your statement.” Abu Moosa went to the Ansaar’s meeting places and asked them. They said, “None amongst us will give this witness except the youngest of us, Abu Sa`eed Al-Khudree.” Abu Moosa then took Abu Sa`eed Al-Khudree (to `Umar) and `Umar said, surprisingly, “Has this order of Allaah’s Apostle been hidden from me?” (Then he added), “I used to be busy trading in markets.” [Saheeh al-Bukhaaree (1956)]

`Aqeel bin Mudrak narrated on the authority of Abu Sa`eed al-Khudree that a person came to him and said: “Advise me.” So he said: “You have asked me the same thing which I had asked the Prophet صلى الله عليه وسلم before you.” (The Prophet صلى الله عليه وسلم said): “Upon you is the Taqwaa of Allaah (i.e. God-consciousness), for it is head of every matter. And upon you is Jihaad, for it is the asceticism of Islaam. Upon you is the remembrance of Allaah and the recitation of al-Qur’aan, for it is (a means) of pleasing the inhabitants of the heavens (i.e. the Angels and they will pray for your forgiveness) and (a means) for you being remembered (in good terms) amongst the inhabitants of the earth.” [Musnad Ahmad (3/82), and Shaikh al-Albaanee said in “al-Saheehah” (555): by combining all the narrations, it is reaches the level of “Hasan” (good)]

Narrated Abu Sa`eed al-Khudree: I was sitting in the company of the poor members of the emigrants. Some of them were sitting together because of lack of clothing while a reader was reciting to us. All of a sudden the Apostle of Allaah صلى الله عليه وسلم came along and stood beside us. When the Apostle of Allaah صلى الله عليه وسلم stood, the reader stopped and greeted him. He asked: “What were you doing?” We said: Apostle of Allaah صلى الله عليه وسلم! We had a reader who was reciting to us and we were listening to the Book of Allaah, the Exalted. The Apostle of Allaah صلى الله عليه وسلم then said: “Praise be to Allaah Who has put among my people those with whom I have been ordered to stay.” The Apostle of Allaah صلى الله عليه وسلم then sat among us so as to be like one of us, and when he had made a sign with his hand they sat in a circle with their faces turned towards him. The narrator said: I think that the Apostle of Allaah صلى الله عليه وسلم did not recognize any of them except me. The Apostle of Allaah صلى الله عليه وسلم then said: “Rejoice, you group of poor emigrants, in the announcement that you will have perfect light on the Day of Resurrection. You will enter Paradise half a day before the rich, and that is five hundred years.” [Sunan Abu Dawood (3666) but was graded “Dha`eef” (weak) by Shaikh al-Albaanee with these wordings. Anyway, the part that the poor will enter the Jannah 500 years earlier than the rich is “Saheeh” as reported by al-Tirmidhee (2354) and Ibn Majah (3343)]

`Abdullaah bin `Umar reported that Wahab bin Kaisaan said: I saw Abu Sa`eed al-Khudree wearing a dress made of fur.

`Uthmaan bin `Ubaidullaah bin Abi Rafi` said: I saw Abu Sa`eed trimming his mustache (to the extend) like shaving it.

HIS DEATH

Al-Waaqidee and others said: Abu Sa`eed died in the year 74 Hijri.

And others said: He died in the year 64 Hijri. Al-`Askaree said: He died in the year 63 Hijri.

Baqee bin Mukhlad in his “Musnad al-Kabeer” reported 1170 Ahaadeeth from Abu Sa`eed al-Khudree. Al-Bukhaaree and Muslim agreed upon 43 Ahaadeeth. Al-Bukhaaree individually reported 16 Ahaadeeth, and Muslim individually reported 52 Ahaadeeth.

References:
الإصابة في تمييز الصحابة – لإبن الحجر الأسقلاني
أسد الغابة في معرفة الصحابة – لإبن الأثير
الاستيعاب في معرفة الأصحاب – لإبن عبد البر
سير اعلام النبلاء – إمام الذهبي

“Trials are a sign of goodness”

The following Ahaadeeth are all taken from Silsilat al-Ahaadeeth al-Saheehah of Shaikh al-Albaanee رحمه الله:

143. It was narrated from Mus`ab bin Sa`d that his father, Sa`d bin Abu Waqqaas رضي الله عنه said: “I said: ‘O Messenger of Allaah which people are most severely tested?’ He صلى الله عليه وسلم said: ‘The Prophets, then the next best and the next best. A person is tested according to his religious commitment. If he is steadfast in his religious commitment, he will be tested more severely, and if he is frail in his religious commitment, his test will be according to his commitment. Trials will continue to afflict a person until they leave him walking on the earth with no sin on him.’”

[al-Tirmidhee (2398), Ibn Maajah (4023) and graded as “Saheeh” (Authentic) by Shaikh al-Albaanee in al-Saheehah (143)]

144. On the authority of Abu Sa`eed al-Khudree رضي الله عنه that he said: “I entered upon the Prophet صلى الله عليه وسلم when he was suffering from a fever, and I placed my hand on him and felt heat with my hand from above the blanket. I said: ‘Messenger of Allaah, how hard it is for you!’ He صلى الله عليه وسلم said: ‘We (Prophets) are like that. The trial is multiplied for us and so is the reward.’ I said: ‘O Messenger of Allaah, which people are most severely tested?’ He صلى الله عليه وسلم said: ‘The Prophets.’ I said: ‘O Messenger of Allaah then who?’ He صلى الله عليه وسلم said: ‘Then the righteous, some of whom were tested with poverty until they could not find anything except a cloak to put around themselves. One of them will rejoice at a calamity as one of you would rejoice at ease.’”

[Ibn Maajah (4024) and Adab al-Mufrad (510) and graded as “Saheeh” (Authentic) by Shaikh al-Albaanee and he said: “It is Authentic as per the condition of al-Bukhaaree and Muslim” in al-Saheehah (144)]

145. Abu `Ubaidah bin Hudhaifah narrated on the authority of his aunt Faatimah (bint al-Yamaan) رضي الله عنها that she said: “We went to the Prophet صلى الله عليه وسلم to pay him a visit in his sickness in (one of) the house of wives. (We saw) that a water container was hanging above him, from which drops of water were pouring on him because of the extreme fever that he صلى الله عليه وسلم had. We said: ‘O Messenger of Allaah! If you supplicate to Allaah, He تعلى will cure you.’ He صلى الله عليه وسلم said: ‘The people who are most severely tested are the Prophets, then those who follow them, then those who follow them, then those who follow them.’”

[Musnad of Imaam Ahmad (26538) and graded as “Hasan” (good) by Shaikh al-Albaanee in al-Saheehah (145)]

Shaikh al-Albaanee رحمه الله said: “In this Ahaadeeth there is clear evidence that a Believer, whenever his Eemaan is strong, his trials and tests will increase; and the opposite is also true (i.e. whoever is of weak Eemaan, he will have less trials). In this there is a reply to those of weak minds, those who think that if a Believer – when he is afflicted with trials like confinement, or expulsion, or dismissal from work etc – that Allaah تعالى is not pleased with him. This is bad thoughts (about Allaah). Here is the Messenger of Allaah صلى الله عليه وسلم, and he is the best of mankind, among the people and even (other) Prophets he was tried the most. Trials, often times, are evidence for goodness and not warning for evilness as evident in the following Hadeeth:”

146. Anas رضي الله عنه reported that the Prophet صلى الله عليه وسلم said: “A mighty reward is associated with a large affliction. Indeed, when Allaah loves a people, He afflicts them in trial. Thus, he who is pleased, for him is (His تعالى) pleasure, and as for him who is angry, for him is displeasure.”

[al-Tirmidhee (2397) and Ibn Maajah (4031) and graded as “Hasan” (good) by Shaikh al-Albaanee in al-Saheehah (146)]

[Note: A similar Hadeeth which the Shaikh did not mention in al-Saheehah:
Anas رضي الله عنه reported that Allaah’s Messenger صلى الله عليه وسلم said: “When Allaah تعالى decides to do good to His slave, he hastens for him punishment in this world. And when He تعالى decides to do evil to his slave, He holds back from him (punishment for) his sins till He تعالى takes retribution from him on the Day of Resurrection.” [al-Tirmidhee (2396) and graded as “Hasan Saheeh” by Shaikh al-Albaanee]

Shaikh al-Albaanee رحمه الله said: “And in this Hadeeth there is further evidence from what has preceded, that the trial is a sign of goodness and that that person is beloved to Allaah تعالى, only if he bears the trials of Allaah تعالى with patience and is pleased with the decree of Allaah عز وجل. And the support for that Hadeeth is the following Hadeeth:”

147. Suhaib ibn Sinaan رضي الله عنه narrated: “The Prophet صلى الله عليه وسلم while sitting with his companions laughed and said: “Do you not want to ask me what made me laugh?” They said: “O Messenger of Allaah! What made you laugh?” He صلى الله عليه وسلم said: “The case of the believer amazed me! [In another narration it is: “How remarkable is the case of the believer”] There is good for him in everything. When the believer receives any good, he is thankful to Allaah, and that is good for him (and he is rewarded for that). And when some misfortune befalls him, he endures it patiently, and that is (also) good for him (and he is rewarded for that as well). But this is not the case for anyone except for the believer.”

[Musnad of Imaam Ahmad (23411) and al-Daarimee (2/318) and graded as “Saheeh” (Authentic) by Shaikh al-Albaanee in al-Saheehah (147) and he said: “It is Saheeh as per the condition of Imaam Muslim.” A similar Hadeeth is also mentioned in Saheeh Muslim (5322) on the authority of Suhaib رضي الله عنه without mentioning the incident of the Prophet’s laughter.]

148. On the authority of Anas رضي الله عنه that the Prophet صلى الله عليه وسلم said: “Remarkable (is the case of) the Believer. There is nothing decreed for him from Allaah except that it was good for him.”

[Musnad of Imaam Ahmad (19814) and graded as “Saheeh” (Authentic) by Shaikh al-Albaanee in al-Saheehah (148)]

Punishment for the one insults (reviles,curses) the Prophet Muhammad صلى الله عليه وسلم

Punishment for the one insults (reviles,curses) the Prophet Muhammad صلى الله عليه وسلم

Narrated `Abdullaah Ibn Mas`ood رضي الله عنه: As if I saw the Prophet صلى الله عليه وسلم talking about one of the Prophets whose nation had beaten him and caused him to bleed, while he was cleaning the blood off his face and saying: “O Allaah! Forgive my nation, for they have no knowledge.” [Saheeh al-Bukhaaree (3477, 6929) and Saheeh Muslim (3353)]

Shaikh al-`Uthaymeen رحمه الله said:

And this is from the tolerance of the Prophets and their patience when faced with harm at the hands of their own people. And how many Prophets were harmed by their own people?! Allaah نعالى says:

{وَلَقَدْ كُذِّبَتْ رُسُلٌ مِنْ قَبْلِكَ فَصَبَرُوا عَلَى مَا كُذِّبُوا وَأُوذُوا حَتَّى أَتَاهُمْ نَصْرُنَا} (الأنعام:34)

{Verily, (many) Messengers were denied before you (O Muhammad صلى الله عليه وسلم), but with patience they bore the denial and persecution; till Our Help reached them} [Surah al-An`aam (6): 34]

And this Prophet صلى الله عليه وسلم was beaten by his own people till his face bled, and he was saying:

اللهم اغفر لقومي فإنهم لا يعلمون

“O Allaah! Forgive my nation, for they have no knowledge.”

And these people were Muslims, but they got into confrontation with their Prophet and they did this to him. So the Prophet prayed for their forgiveness. Had they been other than the Muslims, he would have prayed for their guidance and would have said instead: “O Allaah! Give guidance to my people”. So what is apparent is that they were Muslims. And the Rights were his. It was up to him to forgive them and to forfeit his rights

And that is why the most correct saying in this is that the one who insults the Prophet صلى الله عليه وسلم and then repents, his repentance is to be accepted, but he should still be killed. But as for the one who insults Allaah تعالى and then repents, his repentance is to be accepted and he is not to be killed.

This does not mean that insulting the Prophet صلى الله عليه وسلم is a greater sin than insulting Allaah تعالى. Rather insulting Allaah تعالى is the greatest sin, but Allaah تعالى has informed us that He تعالى would let go of His Rights for the one who repents to Him. So when a person repents (sincerely), we know that Allaah تعالى has pardoned him.

But as for the Prophet صلى الله عليه وسلم, he is dead. So if anyone insults him, he has violated his (the Prophet’s) Rights. So if he repents, Allaah تعالى will accept his repentance and will forgive his Kufr which he did by insulting the Prophet صلى الله عليه وسلم; but the rights of the Messenger صلى الله عليه وسلم is still remaining, so he would be killed.

[Sharh Riyaadh al-Saaliheen (3/609) of Shaikh al-`Uthaymeen رحمه الله]

Shaykhah Umm Abdillaah on her father Shaykh Muqbil رحمه الله

Umm Abdullah Al Wade’iyyah Speaks of Her Father’s Rearing of His Daughters
The following two questions were posed to me (Umm Abdullah):

1- (What was) the extent of his (Shiekh Muqbil bin Hadee Al Wad’ee) focus on us while we were young?

2- (What was) his manner of teaching his family?

As for the first question:

Our father did not neglect us, even though he was extremely busy. An example of this is his major concern for us with regards to learning the Quran. He would recite the Quran to us in order for us to memorize it and (he) would record (his) recitation on a (audio) tape in order (for us) to perfect the recitation. One time while my sister was memorizing, she went to him in order for him to record his recitation, but he was in the library. She called him and he left his research, came and recorded the recitation, and then returned to his library.

(translator’s note: In another place it was mentioned that the Shiekh stood under a tree and recorded the recitation for his daughter and then returned to his research)

When we began to understand the recitation he purchased a Quranic (audio) album by Shiekh (Mahmoud Khaleel) Al Housrey. He purchased one for each of us without a radio in order to protect us from listening to music. Once we became more mature, he purchased a recorder with a radio, but strongly warned us against music. By the praise of Allah we accepted that. We have never heard music, and we strongly detest it. Verily the Messenger -sallahu alahi wa salem- spoke the truth when he said:

‘Every newborn is born upon the fitrah, then his/her parents make him/her a jew, a christian or a pagan’

(Sahih Al Bukhari and Muslim on the authority of Abu Huraira)

He (Shiekh Muqbil) listened to what we memorized and we read to him much good. He would order us to memorize from one specific print of The Quran. This is because memorizing from one specific print assists (the individual) in memorizing with accuracy. If he saw us carrying a different print he would become upset and admonish us. May Allah have abundant mercy on him.

Amongst the students of knowledge, there were some students from Egypt and Sudan that had their wives accompanying them (in Yemen). Some of these women would teach us and our father would pay them a salary. This was done due to his specific focus and concern of our rearing and his general focus of the rearing of the other girls. This (manner of study) continued till (we reached) the fourth grade according to school standards. When he brought the books (curriculum/syllabus) that we were going to study with the female teachers, he would order us to erase all pictures of living things.

We did so with hate for pictures.

After that, we were taught Islamic education. Knowledge of the Quran and Sunnah. We would memorize with our teachers and also memorize ahadeeth, all praise belonging to Allah.

Our father would entertain and joke with us with that which Allah made permissible, contrary to what many people do today, except for those whom Allah has mercy upon. They (aforementioned people) entertain their children with television, music and crazy toys, and other than that from wrong and evil. (This is done) while our Prophet Muhammed -sallahu alahi wa salam- said, as it comes in Sahih Al Bukhari and Muslim on the authority of Ibn Umar, the Messenger said:

‘All of you are shepherds, and all will be held responsible over his flock’

He (The Messenger) also said:

‘There is no servant that Allah gives a responsibility and he is not sincere in it’s regard, except that he will not smell the fragrance of paradise’

(Sahih Al Bukhari and Muslim on the authority of Ma’kal bin Yasar)

Our father would forbid us from constantly leaving the home. He would order us to never leave except with his permission.

This was a summary of his care for us while we were children.

As for the second question:

Firstly, he was very concerned with our learning the religion of Allah and with our increase in Islamic knowledge. Due to this, he went through great means to provide everything that would assist the seeking of knowledge and free our time for it. May Allah give him a generous reward and enter him into His highest part of paradise.

He would designate a time to teach us, and on the following day he would question us concerning the previous lesson. If the previous lesson was difficult, he would lighten (the questioning) contrary to if it was easy.

From the private lessons that he taught in our home: ‘Qatru Nada’ (Arabic grammar), this was taught (completed) twice, ‘Sharh ibn Aqeel’ (Arabic grammar), also taught twice, and Tadreeb ar Rawee (Sciences of Hadeeth). We were studying: ‘Musil at Tallab ila Qawed al ‘Irab’ authored by Shiekh Khaleed al Azharee, but we were prevented from completing it due to his final illness. May Allah cover him with His mercy.

He also promised us a lesson in Balagha (Eloquence of Arabic), but his final illness also prevented the fullfilling of this. Allah is The Helper.

He would teach us in a cheerful manner, as was his norm during his lessons. This (characteristic) would allow the student(s) to inquire about any misunderstanding in the class. Our sittings with him were filled with good, review of knowledge and guidance, even during meal times and over the phone. Even during his illness while we were concerned for him, he continued to question us and bring joy to us. All praise is for Allah.

Note: She mentions a footnote during this paragraph, it reads:

That time while he was in Saudi Arabia before traveling to Germany, he telephoned me and said:

Assalam u alaikum wa rahmatullahi wa barakatuhu.

(She said) I responded without mentioning: wa barakatuhu.

He then said to me: Why didn’t you respond with what is better?!

He was referring to the statement of Allah in the Quran:

‘And if you are greeted with a greeting, then return a greeting which is better or the same’.

He was very concerned with our statements and if we made a mistake, he would admonish us with gentleness and said: Don’t be like the people of Sa’da (city in north Yemen). One of them learns Arabic for years until he reaches the level of ‘Al Mugnee Al Labeeb’, but he still speaks on the level of a layman.

(She continued to say) I said to him one time on the phone: Now, we no longer find someone to correct us in our mistakes as you used to do. He responded: Supplicate to Allah for me. (She said) I pray that Allah raises him in the high parts of paradise and I pray He (Allah) makes my sister and I from those whom He (Allah) said (in the Quran) concerning them:

‘And those who believe and their children follow them in belief, We will join them with their children (in paradise), and We will not waste their actions’
(end of footnote)

Occasionally, he would be firm in his questioning in order to test our understanding. He would also do this with his male students, and at times he would give us difficult questions. I (Umm Abdullah) said to him one time: These questions are not on my level. He responded: I know, but I intended a benefit from them, but I placed them in the form of questions.

I (Umm Abdullah) say: What he used to do has an origin in the legislation. It has been recorded in Sahih al Bukhari and Muslim on the authority of Mu’adh bin Jabal, he said: I accompanied the Messenger –sallahu alahi wa salam- on a riding beast when he said:

‘Oh Mu’adh! I said: I answer your call and I’m continuously at your service. He (the Prophet) repeated this 3 times and then said: Do you know what is the right of Allah upon His servants? I said: No. He said: The right of Allah upon His servant is that they worship Him and don’t associate partners with Him. Then some time passed and he said: Oh Mu’ath! Do you know what is the right of the servants with Allah, if they do that (worship Him without associating partners to Him)? Their right is that He will not punish them’.

Presenting a benefit in the form of a question strengthens comprehension of the information, and is understood better than presenting it in any other manner. This is because the student will gather and focus his attention to what is being presented to him.

He would occasionally direct questions to the females that were listening to the lessons, and then he would check which answers were correct or false. From those questions that he asked (them): What is (the ‘Iraab) analysis for the following sentence:

The two Abdullah’s came riding (camel, horse, etc).

And (the likes of the question) what is the meaning of their (teachers of the Arabic language) statement explaining ‘Itha’ (if): it hides (the doer of the action) because it is (used as) a condition. It is (also) mansoob (carries a fatha) due to the response of the condition.

(translator’s note: I apologize for my inability to translate the last example accurately. It deals with Arabic grammar that is very difficult to explain in English. Allah knows best)

We would ask him concerning doubtful matters or confusion related to our lessons or research, and if we did not fully comprehend his explanation of the matter, he would request us to continue researching, or he would accompany us to the library and assist in researching the matter. This is something that indeed brings sadness to us, because who after my father would lend such assistance!

(A poet said):
“Who can compare to your kind soft way?! You walk gently and without haste, but arrive/come first. “

Verily from Allah we come (are created), and to Him we will return. I (Umm Abdullah) ask Allah to give us a firm statement (La illaha ill Allah) in this life and the hereafter.

He would admonish and direct us with gentleness and ease, and by the mercy of Allah, we had no choice but to obey him. Verily (his orders) were for our own good and well being, and all of them (his guidance and admonition) were precious pearls attached to and supported by the Quran and Sunnah.

From his astonishing mannerism was that he was not strict /harsh against our opinions and deductions that were possibly correct. If we held an understanding different from his in a matter, he would not be harsh toward us. This was his normal character with his students, as was known. He would not act cruel or stern toward them (his students) if their opinions or understanding could possibly be correct. This (character) is something; oh respected reader, difficult to find (in a teacher).

• He warned us of the society, because it is one that is deviant and astray. It (is a society) that races toward that which is incorrect and does not benefit, except for those whom Allah shows mercy.
• He warned us of pride, and he disliked for a female to be prideful and arrogant toward her husband. He would say: There is no good in her (this type of female).
• He encouraged us with abstinence in this worldly, vanishing life.
• He instructed us to intend through our eating and drinking, to strengthen ourselves for obedience to Allah, in order to receive the reward of Allah.

He would say: Do not busy yourselves with preparing food, what is easily available, we will eat.

• He (constantly) encouraged us. He was not from those fathers who discourage their daughters and families. He made our level (of work) simple in order that we continued to progress and prepare ourselves with learning and obtaining beneficial knowledge.

From his statements to me was: b][“I hope that you become a faqeeha” (female grounded in religious legislation).

Oh by the One who we hope from no other than Him, I ask you Oh Allah to make his wish/hope a reality.

As for discouraging (your daughters or family), this only brings about laziness and hopelessness, and may lead to a regretful result.

At other times, if he noticed from us a deficiency in answering questions, he would admonish us. This was from his ways of wisdom. He would do this with the purpose of protecting us from conceit and pride, these two matters are diseases and they are fatal. May Allah protect and save us from them.

Several years ago (while the Shiekh was still alive), I (verbally) wished (in his presence) to see a palm pith. (Later) He saw some people digging up a palm tree, when they pulled out the palm pith from the heart of the tree; he brought me one to the house and said: Here is a palm pith.

(translator’s note: I believe she intendeds here to illustrate her fathers gentleness and willingness to take some time out of his extremely busy schedule to fulfill his daughters wishes)

In conclusion to this answer, (I would like to mention) I saw a dream of my father after his death. He and Shiekh Ul Islam Ibn Taymiyyah were present in a place that I am not certain of. I believe it may have been the lower library (in Dammaj). Shiekh Ul Islam was standing with his beautiful white beard. It almost fully covered his chest. My father was also very handsome and strong. I ask Allah to place them in His highest paradise.

(end of translated text)

This is what we had to offer of the translation of her work. We encourage everyone to read the full version of her father’s biography. Indeed she has placed in her book jewels and pearls that were only seen and witnessed by her. May Allah increase her in knowledge and understanding.
May the peace and blessings of Allah be upon our last messenger Muhammed, and upon his family members and companions.

Mustafa George
Ruwais, United Arab Emirates

Taken from the book: Nubthatun Mukhtesiratun Min Nasaaeh…(Brief summarized excerpt of my father’s, Shiekh Muqbil bin Hadee Al Wade’iee life)

Young Ibn Taymiyyah

Young Ibn Taymiyyah

(رحيمه الله)

Ibn Abdul-Haadi, Shaikhul-Islaam Ibn Taymiyyah’s student wrote:

“And it so happened that a Shaikh from Aleppo came to Damascus, saying, “I have heard that in this city there is a boy who goes by the name of Ahmad the son of Taymiyyah and that he is extremely quick in memorising. I have come perchance I may see him.”

So a tailor said to him, “This is his route to school and he has not yet come, so sit with us. Anytime now he will pass us on his way to the school.”

So the Aleppan Shaikh sat down for a short while. Then two young boys walked by, so the tailor said to the Shaikh, “The young boy carrying that large tablet – he is Ahmad ibn Taymiyyah.”

So the Shaikh called him and he (Ibn Taymiyyah) came to him. Then the Shaikh took the tablet and looked at what was written therein. Then he said, “O my son! Wipe this out so that I can dictate something to you which you can write.”

So Ibn Taymiyyah did so. Then the Shaikh dictated eleven or thirteen sayings of the Prophet (sallallaahu alaihi wa sallaam) to him. Then the Shaikh said to him, “Read this.”

So Ibn Taymiyyah looked over it once after he had written it and then gave the tablet back to the Shaikh. So he said, “Read it to me.”

So he read it back to him in the best way possible. Then the Shaikh said to him, “O my son! Wipe this out.”

So he wiped it out and the Shaikh dictated a number of chains of narrations that he had chosen and said, “Read this.”

Ibn Taymiyyah looked at it and he did as he had done the first time. So the Shaikh stood up, saying, “If this young boy lives long he will have a great standing and rank – since the like of this has not been seen before.”

Ibn Naasirud-Deen narrated the saying of Abul-Muzaffar As-Sarmari, “And from the amazing matters regarding memorisation in our time is the Shaikh of Islaam Abul-Abbaas Ahmad bin Abdul-Haleem bin Taymiyyah. Since he would come across a book and would look over it once only after which it would be inscribed in his mind. He would be able to discuss it thereafter, narrating from it in his written works with its precise wording and meaning.

And from the most amazing of what I have heard about him is what some of his companions narrated to me.

They said that in the start of his affair when he was a young boy his father wanted to take his sons for an outing to a garden. So he said to Ibn Taymiyyah, “O Ahmad! Go out with your brothers and relax.”

So he excused himself from that however his father persisted. But the young Ibn Taymiyyah strongly declined, saying, “I would like you to excuse me from going out.”

So his father let him stay and left with his other sons. They spent their day in the garden and returned at the end of the day whereupon his father said to him, “O Ahmad! You deserted your brothers today! And you annoyed them because of your absence from them. So what is this?”

So he replied, “O father! Today I memorised this book.” Alluding to a book with him. So his father replied, “You memorised it?!” In denial, shocked and amazed at what his son had just said. So he said to him, “Read it to me.”

So he did.

He had indeed memorised the entire book. Then his father held him and kissed him between his eyes and said, “O my son! Do not tell anyone about what you have done,” fearful lest the the Evil Eye should fall upon him.”

~Ibn Abdul-Haadi’s Al-’Uqood Al-Durriyah min Manaaqib Shaikhil-Islaam Ibn Taymiyyah, p.7

If you see this start curing yourself now !!!

Shaikh Ibn Uthaimeen, may Allaah have mercy on him, said, “If you see that you have turned away from something from Allaah’s Religion or you see that you have turned away from the Book of Allaah, the Mighty and Majestic, either from reciting its [actual] words, or reciting it [by pondering over] its meaning, or reciting it by acting on it, then it is obligatory on you to cure yourself–and know that the cause of that turning away is sins.”

Tafsir Surah al-Maa’idah, vol. 1, p. 483.

Categories of People at the ending of Ramadan

Categories of People at the ending of Ramadan

Sheikh Muhammad ibn Haadi al-Madkhali(1), may Allaah preserve him, says in one of his very beneficial lectures entitled ‘The categories of people at the ending of Ramadan’:

“From that which there is no doubt about it is that the people are divided into three categories at the ending of Ramadan.

1: From them are those who are well aware of the virtues of these last ten nights of Ramadan and are diligent concerning them and this is the one who you see upholding the rights of Allaah that have been placed upon him in these last ten and you see him eager upon the hours and minutes of these last ten and thus he doesn’t spend them except in that which draws him nearer to Allaah, the Mighty and Majestic.

So this person and his likes strive and compete in good in these last ten with numerous actions of obedience and you will find every time that when one of these individuals’ soul try to incite him towards comfort and remissiveness, he encourages it upon increasing in virtue and incites it by remembering the text and the stories of those diligent people who have passed away from the first three noble generations, the Companions of the Messenger, may Allaah exalt his rank and grant him peace, and those who followed them in goodness. Every time his soul remembers them and reads about their news and biographies, he is rejuvenated and refreshed.

2: The second group is the one who knows the excellence of these ten and their excellency is not hidden from him, however he has within him laziness and lethargy that overpowers him. This individual is in need of someone to help him after Allaah, the Mighty and Majestic, from his brothers, relatives and friends by taking hold of his hand and leading him towards the obedience of Allaah. Thus, they remind him of that because the angel has an inkling over his heart and likewise the devil has a inkling over his heart just as the Prophet, may Allaah exalt his rank and grant him peace, has mentioned. Allaah says:

“Verily, those who are Al-Muttaqun (the Pious), when an evil thought comes to them from Shaitan (Satan), they remember (Allaah), and (indeed) they then see (aright).” [7:201]

Therefore it is befitting for the Muslim to assist his brother who is in this type of situation by encouraging and inciting him upon the good, making it easy for him and frightening him about the passing of virtuous times (without benefit), that life is very short and he is not guaranteed to reach these last ten again in the future.

So this person will gain benefit from this pure and good brotherhood and these are the characteristics of the believers. Allaah, the Mighty and Majestic, says:

“By Al-’Asr (the time). Verily! Man is in loss, Except those who believe (in Islamic Monotheism) and do righteous good deeds, and recommend one another to the truth (i.e. order one another to perform all kinds of good deeds (Al-Ma’ruf) which Allaah has ordained, and abstain from all kinds of sins and evil deeds (Al-Munkar) which Allaah has forbidden), and recommend one another to patience (for the sufferings, harms, and injuries which one may encounter in Allaah’s Cause during preaching His religion of Islamic Monotheism or Jihad, etc.).” [103:1-3]

So these are those who possess righteous actions and true faith and they do not suffice that they themselves be upright and correct rather they call others.

“By Al-’Asr (the time). Verily! Man is in loss, Except those who believe (in Islamic Monotheism) and do righteous good deeds, and recommend one another to the truth (i.e. order one another to perform all kinds of good deeds (Al-Ma’ruf) which Allaah has ordained, and abstain from all kinds of sins and evil deeds (Al-Munkar) which Allaah has forbidden), and recommend one another to patience (for the sufferings, harms, and injuries which one may encounter in Allaah’s Cause during preaching His religion of Islamic Monotheism or Jihad, etc.).” [103:1-3]

3: The third group; this is the one who doesn’t care if the last ten come or go, this is the one who, by Allaah, is truly deprived and depleted and the one who the Prophet, may Allaah exalt his rank and grant him peace, said about when he mentioned this month, the last ten in it and he mentioned the Night of Decree he said:

“Whoever is prevented from its good then he has indeed been prevented.”

He is the true deprived one! This is the true deprived person! That is because the opportunity has come to him and presented itself, health is with him, he is still alive, he isn’t busied by other matters and with all that he misses out on the good. An example of this individual -and for Allaah is the highest example- is a person seeking a job and so he gets the job and everything and there’s nothing else except for one to say to him, “walk!”, “proceed!”, “Race with those who are racing to this job,” and all of the conditions have been met but he says, “I will go tomorrow” and sleeps. And so the people receive the virtue and the job while he’s sleeping.This is his example, the one who is granted the bounty of reaching these ten and misses out on the good and is prevented from standing the Night of Decree then he is the true deprived one. Not the one who misses this package or that one that can be reattained however if the Night of Decree is missed it cannot be reattained. This person has been defeated by his devil and desires.”

~

[Sheikh Muhammad ibn Haadi al-Madkhali (may Allaah preserve him)|Translated by: Abu Fouzaan Qaasim|Source: (http://www.ajurry.com)%5D
Footnote:
(1) The Sheikh, may Allaah preserve him, is from the Scholars of al-Madeenah an-Nabawiyyah and teachers at the Islaamic Univeristy of Madeenah, KSA in the faculty of Hadeeth.
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Whilst praying the sunnah, the iqaamah is called

Whilst praying the sunnah, the iqaamah is called

Question: If a man was praying the sunnah of the fajr [prayer], or other than it, and whilst doing so the [iqaamah for the obligatory] prayer was called, is he required to [promptly] terminate his prayer in order to join the imaam [and congregation] in [the obligatory] prayer, or should he complete his prayer [first]?

Response: The origin of this issue, lies in his (sal-Allaahu ‘alayhi wa sallam)’s statement:

«When the iqaamah for the prayer is called, there is no [other] prayer other than the prescribed [obligatory prayer]» [from the hadeeth of Abu Hurayrah, as transmitted by Muslim 1/493].

So that which is apparent from this hadeeth is the [voluntary] prayer is rendered void by the mere calling of the iqaamah for the obligatory [prayer].

However, the scholars have differed [over this]: Is this hadeeth absolute [encompassing all scenarios], or is it understood that he can continue in his prayer in some situations and [thereby] complete the sunnah [portion of the prayer] and then join the congregation [in the obligatory prayer]?!!

Based upon what I have read in the book “al-Majmoo'” of an-Nawawee, that which is apparent to me is the [derived] intent from the hadeeth is to encourage the muslim who is praying the voluntary [prayer] to [hasten in] catch[ing] the [obligatory] prayer [in congregation] with the imaam [right] from the beginning; [Such that] he does not miss the initial takbeer [pronounced upon commencing the prayer].

So if the iqaamah call for the prayer was made, and the one praying the voluntary prayer has reached the final tashahhud [stage of his prayer], and all that remains is for him to make the tasleem [to complete the prayer], and [in doing so] he feels certain he will catch the initial takbeer, then in this case he can continue with his [voluntary] prayer, and complete it – even if [at the end] he was to make a single tasleem [to the right].

And in contrast to this scenario, is another [one]; So, for example, if he pronounced the initial takbeer to pray the sunnah [portion] of the fajr [prayer], and at the same time, the imaam pronounced “Allaahu Akbar…” [upon commencing the obligatory portion of the fajr prayer] – and if he was to continue to complete his sunnah prayer, then [by doing so], at the very least, he will miss the initial takbeer with the imaam. So in this case he should [promptly] terminate his prayer, without making the tasleem.

And between these two [aformentioned] scenarios, there are many [others].

So, to conclude: When the iqaamah call for the obligatory prayer has been made, it is befitting for the one who is praying a voluntary prayer to ascertain whether or not if he was to continue to complete his prayer, would he still be able to catch the initial takbeer with the imaam or not?

So if he is certain he will be able to catch [the initial takbeer with the imaam], then he should [continue and] complete his prayer – and [in doing so] lighten it [in terms of its duration]. If however, he was certain he would miss the initial takbeer, then he should terminate his prayer, and join the congregation [in the obligatory prayer with the imaam].

Shaykh al-Albaanee
Fataawa ash-Shaykh al-‘Allaamah Muhammad Naasiruddeen al-Albaanee fil-Madeenah wal-Imaaraat – Page 100-101

The ruling on reciting the Ahaadeeth with Tajweed

The ruling on reciting the Ahaadeeth with Tajweed

Posted by أم حذيفة حياة لأندلسية at 11:11
The ruling on reciting the Ahaadeeth with Tajweed

بسم الله والحمد لله والصلاة والسلام على رسول الله ، وبعد

The ruling on reciting the Ahaadeeth and the du`aa’ with Tajweed.
Shaikh al-Albaanee رحمه الله was asked:
There are those who read (recite) the Ahaadeeth of the Prophet صلى الله عليه وسلم with Tajweed; similarly the Du`aa’ (supplications) also with Tajweed. A lot of times, it causes confusion to the general people…

He رحمه الله said:
“You mean: (that the people cannot differentiate) whether it is the Qur’aan or a Hadeeth? No, this method is an innovation. As for the speech of Allaah, nothing at all from the speech of others should be made to resemble it (in its recitation).”
Questioner:

Not even in the supplications like du`aa’ al-Qunoot?
The Shaikh رحمه الله:

“There is no difference. (i.e. it should not be done either)”
حُكم قراءة الأحاديث والأدعية بالتجويد

بِسْمِ اللهِ الرَّحْمٰنِ الرَّحِيم
الحمد لله، والصّلاةُ والسّلام على محمّد رسول الله

سُئل أبي رَحِمَهُ اللهُ:
– هناك مَن يقرأ أحاديثَ رسولِ الله صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ بالتجويد، وكذٰلك الأدعية -بالتجويد-، ففي كثيرٍ مِن الأحيان يَحْدُث شيءٌ مِنَ الخلْطِ على الناسِ.. على العامة…

فقال:
“يعني بين: قرآن أم حديث؟ لا؛ هٰذا أسلوب مُبْتَدَع، فكلامُ اللهِ لا يُشَبَّهُ به كلامٌ آخر إطلاقًا”.
– حتى في الأدعية كدعاء القنوت؟
“لا فرق”.
“سلسلة الهدىٰ والنور” (ش491 ، د 31:8).
الرابط الصوتيّ

Ruling on paying Zakat-ul-Fitr in cash

Ruling on paying Zakat-ul-Fitr in cash

All Praise is due to Allah, the Lord of all the worlds, peace and blessings of Allah be upon His Slave and Messenger Muhammad, his family and Companions.

To proceed: Many of my Muslim brothers asked me about the ruling on paying Zakat-ul-Fitr (obligatory charity paid before the Festival of Breaking the Fast) in cash.

The answer is: It is well-known for every Muslim who has the least discernment that the most important pillar of Islam is the testimony of La ilaha illa Allah (there is no god but Allah) and that Muhammad is the Messenger of Allah. It is a requisite of “La ilaha illa Allah” that none must be worshipped except Allah alone. Also, a requisite of “Muhammad is the Messenger of Allah” is that Allah (He may be Glorified) must not be worshipped except through what the Prophet (peace be upon him) ordained. Zakat-ul-Fitr is an act of worship according to the Ijma` (consensus of scholars) of all Muslims. The general rule regarding acts of worship is that they are Tawqifiy (bound by a religious text and not amenable to personal opinion). It is not permissible for anyone to perform any act of worship except that which has been ordained by the wise lawgiver (peace be upon him). Allah says about him: Nor does he speak of (his own) desire. It is only a Revelation revealed. The Prophet (peace be upon him) said also in this regard: Whoever introduces something into this affair of our which is not of it, it is to be rejected. And: Whoever performs any act for which there is no sanction from our behalf, it is to be rejected.

The Prophet (peace be upon him) pointed out that Zakat-ul-Fitr is, as reported in authentic Hadiths, one Sa` (1 Sa`=3 kg. Approx.) of food, or Sa` of dates, or Sa` of barley, or Sa` of raisin, or Sa` of cheese. Al-Bukhari and Muslim (may Allah be Merciful with them) narrated from `Abdullah ibn `Umar (may Allah be pleased with them) that he said: Allah’s Messenger (peace be upon him) enjoined the payment of one Sa‘ of dates or one Sa‘ of barley as Zakat-Al-Fitr on every Muslim bondsman or free, male or female, young or old, and he ordered that it be paid before going out to offer the Salat-ul-`Eid (the Festival Prayer). Abu Sa`id Al-Khudry (may Allah be pleased with him) said: We used to give Zakat-ul-Fitr in the time of the Prophet (peace be upon him) as one Sa` of food or one Sa` of dates or Sa` (2,172 grams) of barley or Sa` of raisins. In another narration: Or Sa` of cottage cheese… Agreed on its authenticity. This is the Sunnah of Muhammad (peace be upon him) regarding Zakat-ul-Fitr. It is well known that Muslims at the time of this legislation – especially, the society of Madinah – used to deal in dinar and dirham as they were the circulating currency; however, the Prophet (peace be upon him) did not mention them in Zakat-ul-Fitr. Had everything been acceptable in Zakat-ul-Fitr, he would have explained it because it is not permissible to delay explanation beyond the time of need. Had the Prophet (peace be upon him) ordered this the Sahabah (the Companions of the Prophet) would have reported it (may Allah be pleased with them). As for what has been mentioned that the Zakah (obligatory charity) of Al-Sa’imah (cattle let loose for free pasture) is part of the established compensation provided that there is no Zakah rate that must be paid on it.The general rule in the acts of worship is to take the ruling as it stands. This was mentioned previously. We do not know of any Sahabah of the Prophet (peace be upon him) that paid money in Zakat-ul-Fitr while they were the most knowledgeable of his Sunnah and keenest to adhere to it. Had they done so, it would have beed reported as they reported all other matters related to the Shar`y rulings. Allah (Glorified be He) states: Indeed in the Messenger of Allâh (Muhammad صلى الله عليه وسلم) you have a good example to follow also: And the foremost to embrace Islâm of the Muhâjirûn (those who migrated from Makkah to Al-Madinah) and the Ansâr (the citizens of Al-Madinah who helped and gave aid to the Muhâjirûn ) and also those who followed them exactly (in Faith). Allâh is well-pleased with them as they are well-pleased with Him. He has prepared for them Gardens under which rivers flow (Paradise), to dwell therein forever. That is the supreme success.

From what have mentioned earlier, it is clear that paying Zakat-ul-Fitr in cash is not permissible or sufficient because doing so contradicts the Shar`y proofs. I ask Allah to grant us success as well as other Muslims to understand His Deen, remain steadfast upon it and warn against that which goes against the Shari`ah for He is the Most Generous. Peace be upon our Prophet Muhammad, his family and his Companions.

~

[The General Chairman for the administrations of
Scientific Researches, Ifta’, Call and Guidance.]
[Shaykh`Abdul-`Aziz ibn `Abdullah ibn Baz (rahimahullaah)]
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