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

The intercession of Hell and Paradise for the slaves of aThe intercession of Hell and Paradise for the slaves of Ar-Rahmaan

Narrated Abu Hurairah رضي الله عنه: The Messenger of Allaah صلى الله عليه وسلم said:

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“No servant seeks (Allaah’s) refuge from the (Hell) Fire, seven times in a day, except that the Fire says: ‘O my Lord! Your servant so-and-so has sought Your refuge from me, so give him refuge.’ And no servant asks Allaah for the Paradise, seven times in a day, except that the Paradise says: ‘O my Lord! Your servant so-and-so seeks me, so let him enter the Paradise.’”

[Narrated by Abu Yu`laa (4/1472-1473). Al-Dhiyaa’-uddeen al-Maqdasee in Sifat al-Jannah, al-Mundhiree in al-Targheeb, and Ibn al-Qayyim, all graded this Hadeeth as “Saheeh” as per the conditions of Shaikhain (al-Bukhaaree and Muslim). Ibn Katheer also said it is “Saheeh” as per the condition of Imaam Muslim. Shaikh al-Albaanee also graded it as “Saheeh” in al-Saheehah (2506)]

Benefit:

Shaikh al-Albaanee رحمه الله said: “Some of the people in Damascus and other than them have used the Tasbeeh (words of remembrance) mentioned in this Hadeeth, and say it out loudly and with one voice (i.e. together in congregation) after the Fajr prayer, and for which I do not know of any basis in the pure Sunnah.

And it not right for them (to do this), on the basis of this Hadeeth, firstly, because (this act) is not restricted to the Fajr prayer only, (rather) it is unrestricted; (secondly), nor (is it limited to be done) in a congregation.

And it is not permissible for them to restrict that which the All-Wise Legislator (Allaah) has made unrestricted, in the same way as it is not permissible for them to derestrict that which He تعالى had restricted. All that which has been legislated is exclusive to the All-Knowing, the All-Wise (to legislate).

So, whosoever wishes to act upon this Hadeeth, then let him act upon it at any time of the night or the day; before the prayer or after it. And this is following the Sunnah, and (it should be done) with sincerity. (We pray that) Allaah تبارك وتعالى enable us to do that.

As for the Hadeeth: “If you have prayed the Fajr, then say before you speak (to others): ‘O Allaah! Free me from the Fire’ seven times.” This Hadeeth is Dha`eef (weak) as I have explained it in al-Dha`eefah (1624), so do not be deceived by the one who has graded it as “Hasan”, because it is a slip by a scholar; nor be deceived by a blind follower, for he has no knowledge with him.” [al-Saheehah (2506)]

Shaykh Al-Albaani رحمه الله on Freemasons….

Question: We know that Islaam has many enemies, and from those (enemies) are the freemasons. So can our Shaikh tell us about the freemasons, their tactics/methods, their ideas and how far it influences us and its danger upon Islaam?

Shaikh al-Albaanee رحمه الله: It’s not from me and it does not concern me, not in the least that I speak about the freemasons, or on the Baathists, or the socialists or any organization whether it was public or secret, such as the freemasons. We shall not talk about it in detail, as we believe that all political organizations and parties from what they preach in public and in secret do not want Islaam any good.

The freemasons are a secret Jewish organization and it works in a very deceitful way, that in some situations it managed to join in some Islaamic (groups) because they appear to them to not get involved in opposing the religion. And as the saying goes in Shaam (Syria); [literal translation]:

‘Everyone has their own religion and may Allaah help them.’ [unislaamic proverb]

But they rather appear as a charity organization to help one another and bring victory to one another to what is only towards the materialistic world, but in reality they are planning.

However, as Allaah تعالى said:

{But they plan, and Allaah plans. And Allaah is the best of planners.}

For this reason, as it is not permissible for the Muslim to be a socialist or a ba’thist or a communist, therefore it is not permissible to be a freemason. Because all those who are in charge of these parties and those organizations are not from Islaam whatsoever and that statement is enough for the Muslim, but as for going into details, then that is a historical matter.

A Muslim can review/read the books and letters/messages that are published stating the disgrace and tribulations that are resulting from the freemasons. And I do not rule out that the biggest tribulation at present times in the entire Islaamic world in general and in the Arab world in specific is only from the works of the Jewish freemasons around the entire world.

Scholar: Imaam Muhammad Naasir-ud-Deen al-Albaanee

Source: Silsilah al-Huda wan-Noor, # 420

Shaykh Al-Albaani رحمه الله six hours on a ladder

Shaykh Al-Albaani six hours on a ladder

“Shaikh Baasim Faisal al-Juwaabirah said:

‘And from that which showed the Shaikh’s patience and fortitude in seeking knowledge was what Dr. Mahmood al-Meerah, may Allaah protect him, told me.

That Shaikh Naasir climbed up a ladder in the Dhaahiriyyah library in Damascus to take a book, a manuscript, so he got the book and opened it and then started to read it while standing on the ladder and stayed there reading for more than six hours.’”

Al-Imaam al-Albani, Duroos wa Mawaaqif wa Ibar, p. 63.

“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)]

The Seven Instructions of the Prophet صلى الله عليه وسلم

The Seven Instructions of the Prophet صلى الله عليه وسلم

بـسـم الله والحـمـد لله والـصلاة والـسـلام عــلى رسـول الله، وبـعـد

From Abu Dharr رضي الله عنه, who said: “My companion (the Prophet صلى الله عليه وسلم) ordered me with seven things: (1) He ordered me to love the poor and be close to them, (2) and he ordered me to look at those below me and not to look at those above me, (3) He ordered me to keep the ties of the womb even if others didn’t want to, (4) he ordered me not to ask anyone for anything, (5) he ordered me to speak the truth even if it was bitter, (6) he ordered me not to fear, for the sake of Allaah, the blame of the blamers, (7) he ordered me to frequently say: لَا حَوْلَ وَلَا قُوَّةَ إِلَّا بِاللَّهِ “laa hawla walaa quwwata illa billaah” (there is no might or power except with Allaah), for it is from the treasure underneath the Throne (and in another narration, “it is a treasure from the treasures of Paradise.”)

[Musnad of Imaam Ahmad (5/159), Ibn Hibbaan (2041) and graded as “Saheeh” by Shaikh al-Albaanee in al-Saheehah (2166)]

Imaam Ahmad reported from al-Hakam bin Moosaa, who reported from `Abdul Rahmaan bin Abu al-Rijaal al-Madanee, who reported from `Umar, the freed slave of Ghufrah, on the authority of Ibn Ka`b, on the authority of Abu Dharr رضي الله عنه who said: “My beloved (i.e. the Prophet صلى الله عليه وسلم) ordained me with five things: “(1) to have mercy on the poor and that make them sit (next to me) (i.e. to take care of them); (2) and to look at those below me and not to look at those above me; (3) and to keep the ties of the womb even if others didn’t want to; (4) and to speak the truth even if it was bitter; (5) and to frequently say: لَا حَوْلَ وَلَا قُوَّةَ إِلَّا بِاللَّهِ “laa hawla walaa quwwata illa billaah”. (`Umar) the freed slave of Ghufrah said: “I do not know if anything from these five still exists among us except for the saying of: لَا حَوْلَ وَلَا قُوَّةَ إِلَّا بِاللَّهِ”

[Musnad of Imaam Ahmad (21005), and it was graded as “Dha`eef” by Shaikh al-Albaanee in al-Saheehah (5/500) due to `Umar, the freed slave of Ghufrah, who was declared as “Dha`eef” by the scholars.]

Shaikh al-Albaanee رحمه الله further said: “By Allaah! The words of `Umar, the freed slave of Ghufrah, at the end of the Hadeeth amazed me: “I do not know if anything from these five still exists among us except for the saying of: لَا حَوْلَ وَلَا قُوَّةَ إِلَّا بِاللَّهِ”.” [al-Saheehah (5/500)]

It is really amazing. How true these words are! Especially in this age when the Sunnah is forgotten and desires are followed. How rarely do we implement them:

1. “He ordered me to love the poor and be close to them”:

The love of wealth: By only giving a meager amount to the poor, one thinks that he has done them a great favor. But what we have been instructed is to be close to them, which we have failed to do, except those whom Allaah had mercy upon.

There are many incidents that can be cited, from the lives of the Companions’ رضي الله عنهم اجمعين, on how they treated the poor and the needy. A few narrations:

Narrated Abu Dhar رضي الله عنه: While I was walking with the Prophet صلى الله عليه وسلم at the Hurrah of Medina in the evening, the mountain of Uhud appeared before us. The Prophet صلى الله عليه وسلم said: “O Abu Dhar! I would not like to have gold equal to Uhud (mountain) for me, unless nothing of it, not even a single Dinar remains of it with me, for more than one day or three days, except that single Dinar which I will keep for repaying debts. I will spend all of it (the whole amount) among Allaah’s slaves like this and like this and like this.” The Prophet pointed out with his hand to illustrate it and then said: “O Abu Dhar!” I replied, “Labbaik wa Sa’daik, O Allaah’s Apostle!” He said صلى الله عليه وسلم: “Those who have much wealth (in this world) will be the least rewarded (in the Hereafter) except those who do like this and like this (i.e., spend their money in charity).” Then he ordered me: “Remain at your place and do not leave it, O Abu Dhar, till I come back.” He went away till he disappeared from me. Then I heard a voice and feared that something might have happened to Allaah’s Apostle, and I intended to go (to find out) but I remembered the statement of Allaah’s Apostle that I should not leave my place, so I kept on waiting (and after a while the Prophet came), and I said to him: “O Allaah’s Apostle, I heard a voice and I was afraid that something might have happened to you, but then I remembered your statement and stayed (there).” The Prophet صلى الله عليه وسلم said: “That was Gabriel who came to me and informed me that whoever among my followers died without joining others in worship with Allaah, would enter Paradise.” I said: “O Allaah’s Apostle! Even if he had committed illegal sexual intercourse and theft?” He صلى الله عليه وسلم said: “Even if he had committed illegal sexual intercourse and theft.” [Saheeh al-Bukhaaree (1408, 2388, 6268) and Saheeh Muslim (1660, 1661)]

`Urwah bin al-Zubair said that once Mu`aawiyah had sent 100,000 Dirham to `Aaishah رضي الله عنها. By Allaah! The evening did not pass by but she had distributed it (completely). Her salves told her: Had you bought for us some meat with only a Dirham! She said: Why did you not inform me?

Um Dhurrah (the female servant of `Aaishah) said: Ibn al-Zubair sent two bags containing a total of 100,000 (dinars/dirham) to `Aaishah رضي الله عنها. She started distributing it to the people. When the evening came, she said to her servant: Where is my food? Um Dhurrah said: O Mother of the believers! Had you bought some meat with at least a dirham! She (`Aaishah) said: Do not blame me. Had you reminded me, I would have purchased it.

Narrations about the Companions being generous are many. Abu Bakr رضي الله عنه spending everything he had in Jihaad; `Umar رضي الله عنه bringing out half of his wealth for Jihaad; `Umar رضي الله عنه carrying loads of food items (wheat, oil etc) on his own shoulders for distributing it to the poor. Abu Talhah رضي الله عنه distributing his best property, his garden, in charity upon hearing a single verse of Surah aal-`Imraan (3):92.

This wealth is the property of Allaah تعالى which he bestowed upon us as a blessing so that we give it back to Him (by distributing it in His cause) and get in return more of it.

{The likeness of those who spend their wealth in the way of Allaah is as the likeness of a grain (of corn); it grows seven ears, and each ear has a hundred grains. Allaah gives manifold increase to whom He wills. And Allaah is All-Sufficient for His creatures’ needs, All-Knower.} [Surah al-Baqarah (2):261]

Narrated Mus`ab bin Sad رضي الله عنه: The Prophet صلى الله عليه وسلم said: “You gain no victory or livelihood except through (the blessings and invocations of) the poor amongst you.” [Saheeh al-Bukhaaree (2896)]

2. “and he ordered me to look at those below me and not to look at those above me”:

The love of fame and dunya: Every person has some sort of Hasad (jealousy and envy) in him. Those, on whom Allaah bestows His mercy, control it; but others do not. A jealous person would wish evil for others and will be happy when misfortunes befalls them. Hasad is among the most destructive emotions or feeling which a man may have towards his fellow human being.

The Prophet صلى الله عليه وسلم, in many Ahaadeeth, forbade that a person should be jealous against his brother in Islaam. And one of the cures is to look at those below us, and not above us. By doing this, one will realize the favors that Allaah has bestowed upon him, and will be thankful to Him, rather than being jealous of others.

Narrated Abu Hurairah رضي الله عنه: Allaah’s Apostle صلى الله عليه وسلم said: “If anyone of you looked at a person who was made superior to him in property and (in good) appearance, then he should also look at the one who is inferior to him, and to whom he has been made superior.” [Saheeh al-Bukhaaree (6490) and Saheeh Muslim (5267)]

Abu Hurairah رضي الله عنه said: Allaah’s Messenger صلى الله عليه وسلم said: “Look at those who stand at a lower level than you but don’t look at those who stand at a higher level than you, for this would make the favors (conferred upon you by Allaah) insignificant (in your eyes).” [Saheeh Muslim (7070)]

3. “and to keep the ties of the womb even if others didn’t want to”:

The love of the first two factors leads to severing in ties of kinship: How difficult it is to maintain ties of kinship and how easy it is to break it. Look around us, there is hardly any house which does not have this fitnah, except those on whom Allaah bestowed His Mercy. Conflicts between father and son, brother and brother, mother and daughter. The love of wealth and fame and dunya are the root causes for this fitnah. Otherwise, why would a father who brought up his child with such care and attention, looking for his every need, all of a sudden becomes his enemy, if not the love of this dunya.

Narrated Abu Hurairah رضي الله عنه: The Prophet صلى الله عليه وسلم said: “The word ‘Ar-Rahm (womb) derives its name from Ar-Rahman (i.e., one of the names of Allaah) and Allaah said: ‘I will keep good relation with the one who will keep good relation with you, (womb, i.e. kith and kin) and sever the relation with him who will sever the relation with you, (womb, i.e. kith and kin).” [Saheeh al-Bukhaaree (5988)]

Narrated Abu Hurairah رضي الله عنه: The Prophet صلى الله عليه وسلم said: “Allaah created His creation, and when He had finished it, the womb, got up and caught hold of Allaah whereupon Allaah said: ‘What is the matter?’ On that, it said, ‘I seek refuge with you from those who sever the ties of kith and kin.’ On that Allaah said: ‘Will you be satisfied if I bestow My favors on him who keeps your ties, and withhold My favors from him who severs your ties?’ On that it said: ‘Yes, O my Lord!’ Then Allaah said: ‘That is for you.’” Abu Hurairah added: If you wish, you can recite: {Would you then if you were given the authority, do mischief in the land and sever your ties of kinship.} [Surah Muhammad (47):22] [Saheeh al-Bukhaaree (4832, 7502) and Saheeh Muslim (4640)]

4. “he ordered me not to ask anyone for anything”:

The love of wanting more: Narrated Abu Hurairah رضي الله عنه: The Prophet صلى الله عليه وسلم said: “Allaah did not send any Prophet but that he shepherded sheep.” His companions asked him: “Did you do the same?” The Prophet صلى الله عليه وسلم replied: “Yes, I used to shepherd the sheep of the people of Makkah for some Qirats.” [Saheeh al-Bukhaaree (2262)]

Narrated Al Miqdaam رضي الله عنه: The Prophet صلى الله عليه وسلم said: “Nobody has ever eaten a better meal than that which one has earned by working with one’s own hands. And indeed the Prophet of Allaah, Dawood, used to eat from the earnings of his manual labor.” [Saheeh al-Bukhaaree (2072)]

Abu Hurairah رضي الله عنه reported: Allaah’s Messenger صلى الله عليه وسلم said: “Zakariyya عليه السلام was a carpenter.” [Saheeh Muslim (5863)]

`Umar ibn al-Khattaab رضي الله عنه said: “I see a man that impresses me, so I ask, ‘Does he have a profession (through which he earns money)?’ So if they say: ‘No’, then he falls from my eyes (and I do not respect him).” [Kanz al-Ummaal (4/123)]

Bakr bin `Abdullaah al-Muznee said that `Umar bin al-Khattaab رضي الله عنه said: “meager amount of wealth earned is better than asking (begging) people.” [Kanz al-Ummaal (4/123)]

Narrated Sahl bin Sa`d رضي الله عنه: I heard Ibn Az-Zubair رضي الله عنهم who was on the pulpit at Makkah, delivering a sermon, saying: “O men! The Prophet صلى الله عليه وسلم used to say: ‘If the son of Aadam were given a valley full of gold, he would love to have a second one; and if he were given the second one, he would love to have a third, for nothing fills the belly of Aadam’s son except dust. And Allaah forgives he who repents to Him.’” Ubai said: “We considered this as a saying from the Qur’aan till the Surah (beginning with) {The mutual rivalry for piling up of worldly things diverts you…} – [Surah al-Takaathur (102):1)] was revealed.” [Saheeh al-Bukhaaree (6438, 6439) and Saheeh Muslim (1744, 1745)]

5. “he ordered me to speak the truth even if it was bitter”:

The love of the dunya compels a person to lies and cheating habits in his worldly affairs. That is why we are informed by Allaah to be with the people of truth and to stay firm upon the truth.

Allaah تعالى says:

{O you who believe! Be afraid of Allaah, and be with those who are true (in words and deeds)} [Surah Tawbah (9):119]

He تعالى also says:

{O you who believe! Keep your duty to Allaah and fear Him, and speak (always) the truth.} [Surah al-Ahzaab (33): 70]

He تعالى also says:

{And whenever you give your word (i.e. judge between men or give evidence), say the truth even if a near relative is concerned} [Surah Al-An`aam (6):152]

Narrated `Abdullaah: The Prophet صلى الله عليه وسلم said: “Truthfulness leads to righteousness, and righteousness leads to Paradise. And a man keeps on telling the truth until he becomes a truthful person. Falsehood leads to al-Fajur (i.e. wickedness, evil-doing), and al-Fajur (wickedness) leads to the (Hell) Fire, and a man may keep on telling lies till he is written before Allah, a liar.” [Saheeh al-Bukhaaree (6094) and Saheeh Muslim (4725, 4726, 4727)]

6. “he ordered me not to fear, for the sake of Allaah, the blame of the blamers”:

Allaah تعالى says:

﴿يأَيُّهَا الَّذِينَ ءَامَنُواْ مَن يَرْتَدَّ مِنكُمْ عَن دِينِهِ فَسَوْفَ يَأْتِى اللَّهُ بِقَوْمٍ يُحِبُّهُمْ وَيُحِبُّونَهُ أَذِلَّةٍ عَلَى الْمُؤْمِنِينَ أَعِزَّةٍ عَلَى الْكَـفِرِينَ يُجَـهِدُونَ فِى سَبِيلِ اللَّهِ وَلاَ يَخَـفُونَ لَوْمَةَ لائِمٍ ذلِكَ فَضْلُ اللَّهِ يُؤْتِيهِ مَن يَشَآءُ وَاللَّهُ وَسِعٌ عَلِيمٌ﴾
{O you who believe! Whoever from among you turns back from his religion (Islaam), Allaah will bring a people whom He will love and they will love Him; humble towards the believers, stern towards the disbelievers, fighting in the way of Allaah, and never fearing the blame of the blamers. That is the Grace of Allaah which He bestows on whom He wills. And Allaah is All-Sufficient for His creatures’ needs, All-Knower.} [Surah al-Maa’idah (5):54]

Imaam Ibn Katheer رحمه الله said in his Tafseer:

“{Fighting in the way of Allaah, and never fearing the blame of the blamers} nothing prevents them from obeying Allaah, establishing His Law, fighting His enemies, enjoining righteousness and forbidding evil. Certainly, nothing prevents them from taking this path, neither someone who seeks to hinder them, nor one who blames or chastises them.”
–end of quote

Shaikh Al-Sa`dee رحمه الله said in his Tafseer:

“{fighting in the way of Allaah} with their wealth and their lives, with their speech and their actions.

{and never fearing the blame of the blamers} rather, they go forth, seeking the pleasure of Allaah and fear His blaming over the blaming of the creation. And this shows the strength in their concern and their determination. The weak heart means weak concern, which breaks the determination upon hearing the blame of the blamers, and which fades away the strength upon the rebuking of the rebukers. In their hearts there is worship of other than Allaah, because of what is in there from the deference for the creation and putting ahead their pleasure and blames over the commandments of Allaah. A heart is not safe from worshiping other that Allaah (i.e. shirk) unless a person, for the sake of Allaah, does not fear the blame of the blamers.”
–end of quote

Allaah تعالى also says:

﴿فَاصْدَعْ بِمَا تُؤْمَرُ وَأَعْرِضْ عَنِ الْمُشْرِكِينَ – إِنَّا كَفَيْنَـكَ الْمُسْتَهْزِءِينَ﴾
{Therefore proclaim openly (Allaah’s Message) that which you are commanded, and turn away from the Mushrikeen. We will suffice you against the mockers} [Surah al-Hijr (15): 94]

Imaam Ibn Katheer رحمه الله said in his Tafseer:

Allaah commanded His Messenger to convey what He sent him with, to proclaim and spread the Message, which means confronting the idolaters with it.

Ibn `Abbaas said that the Aayah: {Therefore openly proclaim that what you have been commanded} means, “Go ahead with it.”

According to another report it means, (افْعَلْ مَا تُؤْمَرُ) “Therefore proclaim that which you commanded.”

Mujaahid said: “It is reciting the Qur’aan aloud during prayer.”

Abu `Ubaydah reported that `Abdullaah bin Mas`ood said: “The Prophet صلى الله عليه وسلم was still practicing and preaching Islaam secretly until this Aayah was revealed: {Therefore openly proclaim that which you are commanded} then he and his Companions came out into the open.”

Allaah’s statement:

{and turn away from idolaters. Truly, We will suffice you against the mockers} meaning – convey that which has been revealed to you by your Lord, and do not pay attention to the idolaters who want to turn you away from the signs of Allaah.”
–end of quote

Shaikh Al-Sa`dee رحمه الله said in his Tafseer:

“Then Allaah has commanded His Messenger not to show them or other than them any concern and to proclaim that which Allaah has commanded him (with) and to publicize that to everyone and not to allow any obstacles prevent him from his goal or to allow the statements of the scoffers to hinder him…”
–end of quote

7. “he ordered me to frequently say: لَا حَوْلَ وَلَا قُوَّةَ إِلَّا بِاللَّهِ “laa hawla walaa quwwata illa billaah”:

Narrated Abu Moosaa Al Asharee رضي الله عنه: The Prophet صلى الله عليه وسلم started ascending a high place or hill. A man (amongst his companions) ascended it and shouted in a loud voice, “Laa ilaaha illallaahu wallaahu Akbar.” (At that time) Allaah’s Apostle was riding his mule. Allaah’s Apostle صلى الله عليه وسلم said: “You are not calling upon a deaf or an absent one,” and added, “O Abu Moosaa (or, O `Abdullaah)! Shall I tell you a sentence from the treasure of Paradise?” I said: “Yes.” He said: “La haul a wala quwwata illa billaah.” [Saheeh al-Bukhaaree (4204, 6384) and Saheeh Muslim (4879, 4881)]

Remembrance of Allaah, the Adhkaar, in the morning and evening are the fortification of the Muslims which the Shayaateen cannot penetrate. So, the more the remembrance a person does, the more he is protected by Allaah from the evils of the Shayaateen. But when the Muslims give up the Adhkaar and the `Ibaadah and exchange them for music, movies and idle talks, the protection is lost.

SHAYKH AL-ALBAANI رحمه الله ON THE MEANING OF ‘ACTIONS ARE ONLY JUDGED BY INTENTIONS’

THE MEANING OF ‘ACTIONS ARE ONLY JUDGED BY INTENTIONS’
sources: silsilat ul-hudaa wa nnoor, 340/8 & nudhum al-faraaid, 21
asaheeha translations

~ Explanation of the hadeeth: ‘Actions are only judged by intentions’
[Saheeh al-Bukhaari #1] ~

Shaikh al-Albaani (rahimahullaah):

“This hadeeth means that righteous actions are only (sound/accepted/rewarded) by sincere intentions, not that actions opposing the Legislation turn into righteous legislated actions due to coupling them with righteous intentions. No one will say that except someone ignorant or pursuing his own interests!

Many people know this hadeeth in wording but don’t understand its meaning. Why? Because oftentimes we turn (to some people) and say: ‘Yaa akhi, this action that you are doing, or this statement that you are uttering, is not a righteous action.’ What is the answer? ‘Yaa akhi, the Messenger (sallAllaahu ‘alayhi wa sallam) said: ‘Actions are only judged by intentions’ and my intention is good! My intention is righteous!’

So what is the meaning of the hadeeth? Does the hadeeth mean that evil actions are only (sound/accepted/rewarded) by righteous intentions? Or does it mean that righteous actions are only (sound/accepted/rewarded) by righteous intentions? This latter statement is the meaning. As for if one’s actions are not righteous but intention is righteous – this is not enough. Likewise it is also not enough if it is vice versa: i.e. if one’s actions are righteous but intention is not righteous. So the hadeeth gives us two opposites: just like it is a condition for righteous action that there be righteous intention, it is likewise a condition for righteous intention that there be righteous action. So either one is not enough without the other.

You hear many people nowadays swearing by their fathers for example, saying: ‘Yaa akhi, by Allaah, my intention is good.’ Sometimes you may find a person coming to a grave and praying there – a grave of a prophet or righteous person or the like – then when they are prohibited from that, he tells you: ‘My intention is not to worship him, my intention is to seek nearness to Allaah (tawassul) through him.’ Ok, your coming to this grave – granted that the intention is righteous – is an action, so is this a righteous action? The answer is no, because the Messenger (‘alayhi ssalaam) used to say: ‘Don’t sit on the graves nor pray toward them.’ And du’aa is part of prayer, in fact du’aa is worship as he (‘alayhi ssalaam) said. Hence turning to the grave with du’aa is like turning to it with prayer: it is an action that is not righteous, and this unrighteous action is not justified by the intention being righteous, if we grant that the intention is righteous.

Thus, for our actions to be righteous, they must be in agreement with the Legislation. This is what our Lord (‘azza wa jal) pointed to with His Statement in the Noble Qur’aan: {whoever hopes for the meeting with his Lord, let him do righteous work and not associate any partner in the worship of his Lord}.”

The path to Allaah is long and we pass along it like turtles…Shaykh Al-Albaani

Al-Imaam Muhammad Nasrud-deen al-Albaani (rahimahullaah) said:

“The path to Allaah is long and we pass along it like turtles. The goal is not that we arrive to the end of the path. Rather the goal is that we die while we are on the (straight) path”

“This is not your nest so move along” Al-albaani on Imaamn Ash Shaatibis advice to the scholar then what of the student….

Shaikh al-Albaani said, “The Allaamah ash-Shaatibi [d. 790ah] , may Allaah have mercy on him, said in his book Al-Iitisaam [vol. 3, p. 99] when explaining the signs of the people of desires and innovation:

“And a scholar (here Shaikh al-Albaani said, “Examine this closely, he didn’t say, ‘a student of knowledge!’”)–if the [other] scholars have not attested [to his knowledge], then the ruling regarding him is that he remains under the original state of the absence of knowledge–until another [scholar] attests otherwise and until he himself knows what was attested to in his regard.

And if not, then he, for a surety, is upon an absence of knowledge or is upon doubt.

So choosing to proceed [by presenting himself as a scholar] in these two cases instead of refraining is not done except by following desires [i.e., the two cases being [1] a scholar attestting to his knowledge and [2] knowing what the [other] scholar has attested to in his regard].

For it was his duty to get a fatwa from someone else about himself but he didn’t.

And it was his right not to be put forward [presented as a scholar] unless another [scholar] put him forward, and no-one did.””

Shaikh Al-Albaani commenting on this said, “This is Imaam ash-Shaatibi’s advice to ‘a scholar’ who is capable of going before the people with some share of knowledge–he is advising him not to do so until the scholars attest [to his knowledge], fearful that he may be a person of desires.

So what, I wonder, do you think his advice would have been if he saw some of these who are attaching themselves to this knowledge in this time of ours?!

There is no doubt that he would have said to such a person:

لَيْسَ هَذَا بِعُشِّكِ فَادْرُجِي
‘This is not your nest, so move along.’

[Ed. Note: Al-Midaani said in Majma’ul-Amthaal, “‘This is not your nest, so move along,’ i.e., this affair is not something you have a right in, so leave it … it is given as an example for someone who raises himself above his rank.”]

So is there anyone who will take heed?!

And indeed I, by Allaah, fear that these [people] will be included in his saying صلى الله عليه وسلم, “The intellects of the people of that time will be plucked away. And in its place only worthless people will remain. Most of them will think that they are upon something, but they are not upon anything.” [As-Saheehah, no. 1682]

And Allaah’s Aid is sought.”

As-Saheehah, vol. 2, p. 713.

Shaykh al’Abani´s position about Niqab of muslim woman from his famous book: Jilbab Ul-Mar’at Il-Muslimah

Shaykh al’Abani´s position about Niqab of muslim woman from his famous book: Jilbab Ul-Mar’at Il-Muslimah

It was narrated from Aishah that Asma bint Abi Bakr entered upon the Messenger of Allah (peace be upon him) wearing a thin garment. The Messenger of Allah (peace be upon him) turned away from her and said: “Oh Asma, when a woman reaches the age of menstruation, it is not proper for anything to be seen of her except this and this,” and he pointed to his face and hands.”

[Sunan Abu Dawud (Darussalam Publishers, 2007), volume 4, p. 422, The Book of Clothing, chapter 31: “What a woman may show of her beauty,” Hadith number 4104. Classed as Da’if by Hafiz Abu Tahir Zubair Ali Za’i. Imam Abu Dawud said: “This Hadith is Mursal. Khalid ibn Duraik did not meet Aishah. (And Sa’eed bin Bashir is not strong (in narrating)).”]

The Hadith is weak by itself but authentic due to supporting narrations and is used as evidence for this matter . . . It was authenticated by Sheikh Al-Albani in Sahih Sunan Abu Dawud, vol. 2, p. 774, number 3458.

Sheikh Al-Albani explains reasons behind this Hadith’s authenticity in great detail:

“. . . (The narration’s chain is) Bashir from Qatadah from Khalid ibn Duraik from Aishah. Ibn Adiy added that he (Khalid) once attributed it to Umm Salamah instead of Aishah. Abu Dawud said after citing it, ‘This Hadith is Mursal. Khalid ibn Duraik did not meet Aishah.’ Also, Sa’eed ibn Bashir is weak according to Hafidh ibn Hajar in At-Taqrib. However, this Hadith has been reported via other ways that strengthen it:

(1.) A Mursal report recorded by Abu Dawud (no. 437) from Qatadah with an authentic chain that includes neither ibn Duraik nor ibn Bashir: ‘Indeed, once a young girl reaches menses, it is not right for her to expose except her face and hands to the wrists.’

(2.) At-Tabarani (in Al-Kabir 24/143/378 and Al-Awsat 2/230/8959) and Al-Bayhaqi recorded via ibn Lahi’ah from Iyadh from Abdullah from Ibrahim bin Rufa’ah Al-Ansari from his father from (he believed) Asma bint Umays that Allah’s Messenger (peace be upon him) entered Aishah’s house while she had with her sister Asma bint Abi Bakr, who was wearing wide-sleeved clothes (see the report in question for the remainder of this Hadith’s text) . . . There is no doubt that a report by ibn Lahi’ah does not go below the level of Hasan when it has supportive narrations, as is the case here . . .”

(Jilbab Ul-Mar’at Il-Muslimah pp. 58-59)

Therefore, we can see that the correct view is that the Niqab is recommended, and not obligatory.

Sheikh Al-Albani’s knowledge of the Shawahid (supporting narrations in Hadith) was something which was uncontested to by other scholars of his day. Sheikhs Ibn Baz and Uthaymeen even testified to this. While some Hadith scholars would only grade the single Hadith, Sheikh Al-Albani would take into account all supporting narrations of the Hadith. So some Ahadith are authentic due to other texts with the same meaning, so please take note of this. This made his methodology more correct versus other scholars of his day.

However, wearing the Niqab is better. Sheikh Al-Albani said:

“Whoever adheres to the obligation, it is good enough; and whoever does the recommendation, it is better.” (Jilbab Ul-Mar’at Il-Muslimah, p. 28, which is a Preface to the 2nd Edition)