Patience: Solution for Life’s Sorrows

Patience: Solution for Life’s Sorrows

By Imaam ’Abdur-Rahmaan Ibn Hasan aalush-Shaykh (d.1285H)

The Virtues of Patience:

Imaam Ahmad (d.241H) said, “Allaah has mentioned sabr (patient perseverance) in over ninety places in His Book.” [2]


And there occurs in the authentic hadeeth, “Sabr (patient perseverance) is light.” [3] The Prophet (sallallaahu ’alayhi wa sallam) also said, “No o­ne has been given anything more excellent and more comprehensive than sabr.” [4]

’Umar - radiyallaahu ’anhu – said, “We considered the best part of our lives to be that in which there was sabr.” [5]

’Alee - radiyallaahu ’anhu – said, “Indeed sabr is from eemaan (faith). Its position is like that of the head with respect to the rest of the body.” Then he raised his voice and said, “Verily, there is no eemaan (faith) for the o­ne who has no sabr.” [6]

The Meaning of Patience:

The word sabr (in the Arabic language) is from sabara - to be patient and to persevere, and it indicates to holding back and restraining o­neself. (In the Shaee’ah sense) it implies: restraining the soul from being agitated; restraining the tongue from complaining and restraining the hands from slapping the cheeks, tearing the clothes and doing other similar actions. This has been mentioned by Ibnul-Qayyim (d.750H). [7]

And know that sabr (patient perseverance) is of three kinds:


[i] sabr whilst (fulfilling) the orders of Allaah,
[ii] sabr whilst (abandoning and keeping away) from the prohibitions of Allaah, and
[iii] sabr with the Decree of Allaah with respect to afflictions and difficulties.

Guidance for the Hearts:

Allaah - the Most High - says: “And whosoever believes in Allaah, He guides his heart aright. And Allaah has full knowledge over everything.” [8]

And this aayah begins with, “No affliction occurs, except by the permission of Allaah.” About this Ibn ’Abbaas said, “By the command of Allaah - meaning: by His Will and His Power.” [9]

So the meaning of this aayah is: No affliction occurs except by His Mashee‘ah (Will), His Iraadah (Desire) and His Hikmah (Wisdom) - as Allaah says: “No affliction occurs upon the earth, nor in yourselves, except that it is written before We bring it into existence. Indeed, this is easy for Allaah.” [10] And Allaah says, “Give glad-tidings to those who have sabr. Those who - when afflicted with a affliction - say: Indeed, we belong to Allaah and to Him shall we return. They are those o­n whom are the blessings from their Lord and His mercy. They are the o­nes who are guided.” [11]

And Allaah’s saying, “And whosoever believes in Allaah, He guides his heart aright.” Means, “Whosoever - when afflicted with a affliction - knows it is by the Decree of Allaah and His Power, and thus patiently submits to it, then Allaah rewards such a person by guiding their heart aright. So this is the root cause of all happiness, and the foundation of excellence in this world and in the Hereafter. And Allaah promises such a person (a reward) for what He has taken from them.” [12] And Allaah’s saying: “And Allaah has full knowledge over everything,” is a reminder that such a affliction is by His Knowledge which necessitates His Wisdom, which obligates sabr and being contented with His Decree.

Aboo Dhibyaan said: We were with ’Alqamah [13] and this aayah was recited to him, “And whosoever believes in Allaah, He guides his heart aright.” So he said, “It is the man who - when afflicted with an affliction - knows it is from Allaah, so he is pleased with it and submits to it.” [14]

In the above narration is a proof that actions are a part of eemaan (faith).

Sa’eed Ibn Jubayr (d.104H) said about, “And whosoever believes in Allaah, He guides his heart aright.” He said, “That (at the time of a affliction) a person says: Indeed, to Allaah we belong and to Him shall we return.”

In the above aayah is an explanation that having sabr is the cause for the heart’s guidance; this being the reward for the saabir (the o­ne having patience).

Complaining against the Decree of Allaah:

The Prophet (sallallaahu ’alayhi wa sallam) said, “Two characteristics of the people are from disbelief: attack o­n o­ne’s genealogy and bewailing the deceased.” [15] Meaning: that these two characteristics are actions of kufr (disbelief), since these are actions of jaahiliyyah (pre-Islaamic ignorance) which continue to remain in people. And no o­ne will remain safe from them, except for the o­ne to whom Allaah grants safety, and the o­ne to whom Allaah grants knowledge and eemaan (faith).

However - it should be known - that whosoever has within him a branch of kufr (disbelief), then it does not cause the person to become a kaafir (disbeliever) with absolute kufr; just as a person who has within him a branch of eemaan (faith), is not called a mu‘min (believer) with absolute eemaan . Indeed, there is a difference between the word kufr having the definite article attached to it (i.e. al-kufr) and the word kufr without the definite article - as occurs in the saying of the Prophet, “There is nothing between a servant and between al-kufr and ash-shirk, except abandoning the Prayer.” [16]

The saying of the Prophet (sallallaahu ’alayhi wa sallam), “Attack o­n o­ne’s geneology,” means: finding faults and defects. Entering into this also is a person’s false denial of another man’s genealogy by saying, “This is not the son of such and such,” and the person knew that this denial was false.

And his saying, “And bewailing the dead.” means: raising the voice in lamentation and wailing and in enumerating the virtues of the deceased. All of this is a form of complaining against the Decree of Allaah and is against having sabr - such as the saying of the o­ne bewailing: “He was my close friend,” or “he was my aid and supporter.”

So in the above hadeeth is a proof for the obligation of having sabr, and a proof that there is a type of kufr (disbelief) which does not cause its doer to become a kaafir.

Tender Hearts and Compassionate Tears:

The Prophet (sallallaahu ’alayhi wa sallam) said, “He is not o­ne of us who strikes the cheeks, tears the clothes and calls with the call of jaahiliyyah (pre-Islaamic ignorance).” [17] This is o­ne of those textual threats related in the Revelation. It is related from Sufyaan ath-Thawree and Imaam Ahmad that they disliked explaining the meaning of such threats, so that people would have fear of committing such actions and would remain far away from them. This narration is a proof that the actions mentioned are against complete eemaan (faith).

Al-Haafidh Ibn Hajar (d.852H) whilst explaining the saying, “Whosoever strikes the cheeks,” said, “The cheeks have been particularised since that is the most common place of striking. However, striking any other part of the face is just the same.” [18]

The saying of the Prophet, “Tearing the clothes,” implies: tearing open the clothes from the chest. This was the practice of the people of jaahiliyyah (pre-Islaamic ignorance) as an expression of grieving for the deceased.

Ibn Taymiyyah (d.728H) said about, “And calls with the call of jaahiliyyah,” “It means to wail over the deceased.” [19]

Ibnul-Qayyim - rahimahullaah – said, “Included in calling with the call of jaahiliyyah is calling to tribalism, partisanship and party-spirit; being zealous and bigoted towards o­ne’s madhhab (school of thought), party, or Shaykh; giving precedence to o­ne over the other and calling to this; and forming alliances and enmity based upon this. All of this is from the calls of jaahiliyyah.”

Aboo ’Umaamah relates the Messenger of Allaah (sallallaahu ’alayhi wa sallam) cursed the woman who strikes her face, tears her clothes and wails over the deceased. [20]

So this is a proof that these matters are from the major sins. Also, whosoever laments lightly-without being impatient with Allaah’s Decree, nor complaining against it, and says o­nly that which is true - then such lamenting is acceptable. Just like the lamenting of Aboo Bakr [21] and Faatimah [22] (radiyallaahu ’anhumaa) when the Messenger of Allaah (sallallaahu ’alayhi wa sallam) died. There is a text also from Imaam Ahmad concerning this. [23]

However, this is not a proof for the prohibition of crying, since there occurs in an authentic narration: That when the Messenger of Allaah (sallallaahu ’alayhi wa sallam) came to know about the death of his son Ibraaheem, he said, “The eyes shed tears, the heart grieves, but we do not say except that which pleases our Lord. O Ibraaheem! It is because of you that we are grieving.” [24]

In the two Saheehs Usaamah Ibn Zayd relates: That the Messenger of Allaah (sallallaahu ’alayhi wa sallam) went to o­ne of his daughters, who had with her a young child that was dying. So she raised the child and placed the child in his lap, who was gasping for air. o­n seeing this, tears rolled down the Prophet (sallallaahu ’alayhi wa sallam’s) eyes. So Sa’d said: O Messenger of Allaah! What is this? So he replied, “This is mercy which Allaah puts into the hearts of His servants. And Allaah is merciful to those of His servants that show mercy to others.” [25]

Trials Faced by the Believers:

The Messenger of Allaah (sallallaahu ’alayhi wa sallam) said, “Whenever Allaah intends to do good to a servant, He hastens to punish him in this world. And whenever Allaah intends evil for a servant, He postpones the punishment until the Day of Judgement.” [26]

His saying, “Whenever Allaah intends to do good to a servant, He hastens to punish him in this world.” means: that he is punished by being inflicted with afflictions and difficulties due to the sins he has committed, due to which he is cleansed from them all, and in the Hereafter he has no sins to account for.

Shaykhul-Islaam Ibn Taymiyyah said, “The occurrence of afflictions are actually a form of blessing, since they are an expiation for sins committed and they call for a person to have sabr - for which he is duly rewarded. Likewise they cause the person to turn to Allaah in repentance, being humble and submissive before Him, whilst at the same time turning away from hoping in any of the creation. There are - besides these - other great advantages.

Thus, those afflictions which befall a person are actually the cause of Allaah wiping away his sins, and this is o­ne of the greatest blessings. So the occurrence of afflictions are a source of mercy and bounty, providing such a person does not enter into that which is a cause for even greater disobedience than before. For this affliction will then become a cause of great evil to the person’s Religion. Indeed, there are people who - when afflicted with a trial or a affliction; such as poverty, illness or starvation - causes hypocrisy to sprout in them, or causes their hearts to become diseased, or it causes them to fall into ingratitude and disbelief, or to abandon certain obligations or commit certain prohibited acts - all of which is extremely harmful to o­ne’s Religion. So to remain safe from, and to be protected against such afflictions and trials, is better for a person, since the afflictions and trials - rather than being a source of blessings - becomes a source of great injury. However, if the person had sabr and remained obedient, then such an affliction would have been the cause of mercy and blessings from Allaah - the Mighty and Majestic -which necessitates praising Him.

So whosoever is afflicted with a calamity and is provided with sabr, then this sabr is a blessing for the person and a mercy for him, since his sins are expiated due to it. Likewise his Lord bestows upon him praises and prayers, as Allaah - the Majestic – says,

“They are those o­n whom are the blessings and praises from their Lord and His mercy. They are the o­nes who are guided.” [27]

Such a person is also forgiven by his Lord for his sins, and is raised to higher ranks - all of this is due to the o­ne who has sabr.” [28]

The saying of the Prophet, “Whenever Allaah intends evil for a servant, He postpones the punishment until the Day of Judgement,” means: such a person’s punishment is delayed until the Hereafter, where he will receive severe punishment.

Al-’Azeezee (d.1070H) said, “Such a person is not punished in this world, so that in the Hereafter he can be punished for his sins in a way that he fully deserved.” [29]

In the above hadeeth is a lesson and a reminder that o­ne must have good expectations in Allaah and a good opinion about Him with regard to what He has decreed for a person, as Allaah - the Most High – says,

“It is possible that you hate a thing and it is good for you, and love a thing and it is evil for you. Allâh knows and you do not know.” [30]

Rewards are Proportional to Afflictions:

The Prophet sallallâhu ’alayhi wa sallam said, “Reward is directly proportional to the affliction. If Allaah loves a people, He inflicts them with a calamity. Whoever accepts it, Allaah is pleased with them, and whoever resents it, Allaah is displeased with them.” [31]

Likewise, the Prophet (sallallaahu ’alayhi wa sallam) said, “Whenever Allaah loves a people, He sends affliction upon them. So whoever is patient, is o­ne of the patient-ones, and whoever resents it, is o­ne of the resenters.” [32]

The meaning of the first hadeeth is: the greater the affliction, the greater the reward. And it is said: Indeed, afflictions bring about a reward as well as expiating sins. This was the preferred saying of Ibnul-Qayyim that the o­ne afflicted with a calamity is not o­nly rewarded for it, but his sins are expiated as well. However, if this affliction was the cause of him doing certain righteous actions - such as having sabr, contentment with the Decree of Allaah, repenting to Allaah or asking for His forgiveness - then the person will be rewarded for such actions as well. Because of this it is said that the meaning of the hadeeth is: Indeed, the reward is proportional to the affliction, providing there is sabr and expectation of reward.

Similarly, in the hadeeth of Sa’d, ‘The Prophet (sallallaahu ’alayhi wa sallam) was asked, ‘Who from mankind suffers the greatest afflictions?’ He replied, ‘The Prophets, then those most like them, then those most like them. A person is afflicted with calamities in comparisons to his Religion, so if he is firm in his Religion, then his afflictions are strong and if he is weak in his Religion, then his afflictions are lighter. A person is afflicted with calamities until he is left walking upon the face of this earth without any sins.” [33]

This hadeeth and its like are from the proofs for Tawheed. Since if a person knew that the Prophets and the awliyaa‘ (the friends of Allaah) are themselves afflicted with calamities and that none can remove these afflictions from them except Allaah, then it will be known that they can bring neither benefit nor ward of harm to themselves - so how can they ward off harm for others! Thus rather than turning to the Prophets and righteous people for the removal of harm, or relief from worries and grief, o­ne should turn directly to Allaah alone - the o­ne who is able to accomplish this.

ATTAINING TRANQUILITY:

And ar-Ridaa (the pleasure of Allaah) - which occurs in the saying of the Prophet (sallallaahu ’alayhi wa sallam), “So whosoever is pleased, then Allaah is pleased with him.” - is o­ne of the Attributes that Allaah has described Himself with in various places in His Book, such as His saying,

“Their rewards are Gardens of Adan, beneath which rivers flow, to dwell therein forever. Allaah is well pleased with them, as they are with Him.” [34]

The way of the Salaf (the Pious Predecessors) and those who follow them from Ahlus-Sunnah (the followers of the Sunnah) is to affirm those attributes which Allaah has affirmed for Himself, or which have been affirmed by His Messenger (sallallaahu ’alayhi wa sallam) - in a way which befits His Majesty and Greatness - without tamtheel (likening Allaah to any of His creation), and without ta’teel (divesting Allaah of His Attributes). So when Allaah - the Most High - is pleased with any o­ne, then such a person has acquired all good and excellence and is safe from all evils.

Ar-Ridaa is: a servant’s surrendering his affairs to Allaah, whilst having a good opinion about Him and expecting His reward. Such a person will then experience tranquility and joy, love of Allaah and reliance upon Him.

Ibn Mas’ood – (radiyallaahu ’anhu) – said, “Indeed Allaah - from His Justice and Fairness - made delight and tranquility the fits of yaqeen (certainty) and ridaa (pleasure). And He made grief, anxiety and worry the result of doubt and resentment.” [35]

The meaning of resentment being: “A dislike for something, with the absence of pleasure.” [36] Thus, whosoever resents what Allaah has decreed, then Allaah will resent that person; and this is sufficient as a punishment from Allaah. Also, from the above hadeeth, some Scholars have deduced that ridaa (contentment and pleasure) with the Decree of Allaah is obligatory - this being the view of Ibn ’Aqeel. However, al-Qaadee Aboo Ya’laa did not consider it to be obligatory [but rather preferable], and this was the preferred view of Shaykhul-Islaam Ibn Taymiyyah and Ibnul-Qayyim. [37]

Shaykhul-Islaam Ibn Taymiyyah said, “Just as there is a specific command attached to having sabr (patience), there is, however, no such command for having ridaa (contentment and pleasure). Rather, there is a praise and an excellence for those who have ridaa with the Decree of Allaah.” He further said, “The narration: ‘Whosoever does not have sabr with My afflictions, nor have ridaa with My Decree, has taken a Lord other than Me.’ [38] This narration is o­ne of the Israa‘eeliyyaat and is not authentically related from the Prophet (sallallaahu ’alayhi wa sallam).” [39]

Shaykhul-Islaam Ibn Taymiyyah also said, “Indeed, there is a station higher than [both sabr and] ridaa, and that is to show shukr (gratitude) to Allaah for the affliction, since this is the cause of receiving excellence and bounties.” [40]

Footnotes:

[1] Edited and adapted from Fathul-Majeed li Sharh Kitaabit-Tawheed (2/603-615); Chapter: From eemaan (faith) in Allaah is to have sabr (patience) with the Decree of Allaah.

[2] Related by Ibnul-Qayyim in Madaarijus-Saalikeen (2/152).

[3] Related by Muslim (no. 223) and Ahmad (5/343), from Aboo Maalik al-Ash’aree (radiyallaahu ’anhu).

[4] Related by al-Bukhaaree (no. 1469) and Muslim (no. l053), from Aboo Sa’eed al-Khudree (radiyallâhu ’anhu).

[5] Related by al-Bukhaaree (1 l/303) in ta’leeq form, and it has been related in connected form by Imaam Ahmad in az-Zuhd with a Saheeh isnaad - as al-Haafidh Ibn Hajar mentioned in Fathul-Baaree (11/303).

[6] Related by al-Laalikaa‘ee in Sharh Usool I’tiqaad Ahlus-Sunnah wal-Jamaa’ah (no. 1659), al-Bayhaqee in Shu’abul-Eemaan and Abee Shaybaan in Kitaabul-Eemaan (no. 130), with a slightly different wording.

[7] Madaarijus-Saalikeen (2/156) of Ibnul-Qayyim.

[8] Sooratut-Taghaabun [64:11]

[9] Tasfeer Qur‘aanul-’Adheem (2/164) of Ibn Katheer

[10] Sooratul-Hadeed [57:22]

[11] Sooratul-Baqarah [2:155-157]

[12] Tasfeer Qur‘aanul-’Adheem (8/163)

[13] Related by Ibn Jareer at-Tabaree in Jaami’ul-Bayaan ’an Ta‘weelil-Qur‘aan (28/123), ’Abdur-Razzaaq in his Tafseer (3/95) and also as-Suyootee in ad-Durrul-Manthoor (8/183). Its like is also related by al-Bukhaaree in ta’leeq form (8/652) from Ibn Mas’ood.

[14] Tahdheebut-Tahdbeeb (7/276) of Ibn Hajar al-’Asqalaanee

[15] Related by Muslim (no. 67) and Ahmad (2/377), from Aboo Hurayrah (radiyallaahu ’anhu).

[16] Related by Muslim (no. 82), Aboo Daawood (no. 4679) and at-Tirmidhee (no. 2621), from Jaabir Ibn ’Abdullaah (radiyallaahu ’anhu).

[17] Related by al-Bukhaaree (no. 1294) and Muslim (no. 103), from Ibn Mas’ood (radiyallaahu ’anhu).

[18] Fathul-Baaree (3/164) of Ibn Hajar.

[19] Iqtidaa‘us-Siraatil-Mustaqeem (l/204) of Shaykhul-Islaam Ibn Taymiyyah.

[20] Saheeh: Related by Ibn Maajah (no. 1584) and also Ibn Hibbaan (no. 737). Al-Bawseeree authenticated it in Masaabeehuz-Zajaajah (1/521).

[21] Related by Ahmad (6/31), from ’Aa‘ishah (radiyallaahu ’anhaa).

[22] Related by al-Bukhaaree (no. 4462) and Ibn Maajah (no. 1629-1630), from Anas (radiyallaahu ’anhu).

[23] As az-Zarkashee mentions in Sharh Mukhtasarul-Kharqee (2/356).

[24] Related by al-Bukhaaree (no. 1303) and Muslim (no. 2315), from Anas and Asmaa‘ Bint Yazeed (radiyallaahu ’anhumaa).

[25] Related by al-Bukhaaree (no. 1283) and Muslim (no. 923).

[26] Saheeh: Related by at-Tirmidhee (no. 2398) and al-Haakim in al-Mustadrak (1/340), from Anas (radiyallaahu ’anhu). It was authenticated by Shaykh al-Albaanee in as-Saheehah (no. 1220).

[27] Sooratul-Baqarah [2:155-157]

[28] Abridged from Majmoo’ul-Fataawaa (10/48) of Ibn Taymiyyah.

[29] as-Siraajul-Muneer (l/88) of al-’Azeezee

[30] Sooratul-Baqarah [2:216]

[31] Hasan: Related by at-Tirmidhee (no. 2398) and Ibn Maajah (no. 4021), from Anas (radiyallaahu ’anhu). It was authenticated by al-Albaanee in as-Saheehah (no. 146).

[32] Saheeh: Related by Ahmad (5/427), from Mahmood Ibn Lubayd (radiyallaahu ’anhu). It was authenticated by al-Mundharee in at-Targheeb wat-Tarheeb (4/283), al-Haythamee Majma’uz-Zawaa‘id (2/291) and Ibn Hajar in Fathul-Baaree (10/108).

[33] Saheeh: Related by Ahmad (l/172), at-Tirmidhee (no. 2398) and Ibn Maajah (no. 4023). It was authenticated by al-Albaanee in as-Saheehah (no.143).

[34] Sooratul-Bayyinah [98:8]

[35] Related by Ibn Abee Dunyaa in Kitaabur-Ridaa (no. 94) and also al-Bayhaqee in Shu’abul-Eemaan (no. 205).

[36] an-Nihaayah fee Ghareebil-Hadeeth (2/350) of Ibn al-Atheer

[37] Madaarijus-Saalikeen (2/171,184) of Ibnul-Qayyim.

[38] Da’eef Jiddan: Related by at-Tabaraanee in al-Kabeer (22/320), Ibn Hibbaan in al-Majrooheen (1/324) and al-Khateeb in at-Talkhees (39/2) all by way of Sa’eed Ibn Ziyaad. Al-Haythamee said in al-Majma’ (7/207), “In it is Sa’eed Ibn Ziyaad who is matrook (abandoned).” And al-Haafidh al-’Iraaqee said in Takhreejul-Ihyaa‘ (3/296), “Its isnaad is weak.” And al-Manaawee said, “Da’eef Jiddan (very weak)” as occurs in ad-Da’eefah (no. 505).

[39] Ibnul-Qayyim related this in Madaarijus-Saalikeen (2/171).

[40] Majmoo’ul-Fataawaa (11/260) of Ibn Taymiyyah

Source: http://www.calgaryislam.com/articles/islaamic2/tazkiyah/307-patience-solution-for-lifes-sorrows.html

“He who loves the thighs of women”

“He who loves the thighs of women”

عن بشر الحافي فقال: ضاع العلم بين أفخاذ النساء (المصنوع للقاري 120
وقال سفيان: إذا تزوج الفقيه فقد ركب البحر ، فإن ولد له فقد كسر به. وقال أيضا : من أحب أفخاذ النساء لم يفلح (سير أعلام النبلاء 585/6

Bishr Al-Hafi said: “Knowledge was lost between the thighs of women”. Sufyan At-Thawri said: “When a faqih marries, its as if he embarks (a ship to sail) the ocean and when his child is born, its as if his ship wrecks!” He also said: “He who loves the thighs of women will not succeed”. *


["Siyar A’lam An-Nubala", 6/585].

“The strength of seventy men”

 “The strength of seventy men”

Al-Qurtubee narrated without a sanad:

قال عبدالله ٱبن عباس رضي الله عنهما: “إنّ الرجل من أهل الجنة ليعانق الحوراء سبعين سنة، لا يملّها ولا تملّه، كلما أتاها وجدها بكراً، وكلما رجع إليها عادت إليه شهوته؛ فيجامعها بقوة سبعين رجلاً، لا يكون بينهما منيّ؛ يأتي من غير منيّ منه ولا منها” – تفسير القرطبي 15/43

“Ibn Abbaas said: “Verily, a man from the dwellers of jannah will be able to have sexual intercourse with a woman of paradise, for 70 years continuously! He will not be able tire her, nor will she ever tire him. Every time that he returns to her, he will find her to be a virgin and his desires will return. He will have sexual intercourse with her, with the strength of seventy men, and neither of them will ejaculate”.

["Tafsir Al-Qurtubi", 15/43].

“Celibacy has nothing to do with Islam”

 “Celibacy has nothing to do with Islam”

Ibn Qudamah writes :

    ليست العزوبة من أمر الإسلام في شيء، ومن دعاك إلى غير الزواج دعاك إلى غير الإسلام

    Imam Ahmad said: “Celibacy has nothing to do with Islam and the one who urges you not to get married would be inducing you to something other than Islam”.["Al-Mughnee", 7/334].

“Every hadith Ibn Taymiyah does not know”

“Every hadith Ibn Taymiyah does not know”

Ad-Dhahbi said regarding Ibn Taymiyah:

وله خبرة تامة بالرجال، وجرحهم وتعديلهم، وطبقاتهم، ومعرفة بفنون الحديث، وبالعالي والنازل،
والصحيح والسقيم، مع حفظه لمتونه، فلا يبلغ أحد في العصر رتبته، ولا يقاربه، بحيث يصدق عليه أن يقال: كل حديث لا يعرفه ابن تيمية فليس بحديث

“He had complete knowledge regarding narrators, regarding their criticism and praise, and their category, and knowledge of sciences of Hadith, and ‘Aali and Naazil, and Authentic and unauthentic, with his specialization in Hifz of texts, so no one reaches his status during his time, not even near him, such that It would be true if said: “Every hadith (narration) which Ibn Taymiyyah does not know, is not a Hadith”.

["Tabaqat Al-Hanabilah", 4/500].

“The worldly life is like poison”

“The worldly life is like poison”

Hassan Al-Basri wrote to Umar Ibn Abdul Azeez :

الحياة الدنيا كالسم يأكله من لا يعرفه

“The worldly life is like poison, it will be (only) eaten by the who does not know her.”

["Ihyaa Ulum Ad-Deen", 3/211]

The Ruling on Showing the Wounds of the Muslims in Palestine and Other Places

The Ruling on Showing the Wounds of the

Muslims in Palestine and Other Places

In the Name of Allaah, the Most Merciful, the Giver of Mercy
All Praise is due to Allaah

Question:

Some presentations are established to show the wounds of the Muslims in Palestine and other places, and they contain pictures of the wounded and those killed, and sometimes they are presented by means of video, and the reason for that is to encourage the Muslims to give charitable donations to their brothers. So is this act permissible?

Answer:

This act is not appropriate. It is not permissible to establish pictures for the injured. However, the Muslims should be called to give charity to their brothers, and they should be informed that their brothers are in bad circumstances, and that bad things are happening to them from the doings of the Jews, without them being shown pictures and pictures of the wounded people. This is because this contains the matter of utilizing picture making, and it also contains undertaking a burden that Allaah, the Most High, did not command. It also contains weakening the strength of the Muslims, because when you present before the people pictures of Muslims that have been mutilated, or with their body parts cut off, then this is what frightens the Muslims and makes the Muslims afraid of the deeds of the enemies. And what is obligatory is that the Muslims do not show weakness, and that they do not show the calamities, and they do not show these matters. Rather, they should conceal those matters so that they do not weaken the strength of the Muslims.

From the lecture: “At-Tawheed, the Key to Happiness in This Life and the Hereafter”, by Ash-Shaikh Saalih Al-Fawzaan, as conveyed in the book “Al-Ijaabaaat ul-Muhimmah feel-Mashaakil il-Mulimmah”
Source: http://www.sahab.net/forums/showthread.php?t=343294
Translated by Aqeel Walker

سؤال

بعض المعارض تقام لبيان جراحات المسلمين في فلسطين وغيرها يكون فيها صور الجرحى والقتلى وأحيانا تعرض عن طريق الفيديو والقصد من ذلك حث المسلمين على التبرع لإخوانهم فهل هذا العمل جائز ؟

الجواب :

هذا العمل غير مناسب لا يجوز إقامة الصور للجرحى ، لكن يدعى المسلمون للتصدق على إخوانهم ويبلغون أن إخوانهم مضايقون وأنهم يجري عليهم ما يجري من فعل اليهود بدون أنهم يعرضون صور ويعرضون جرحى لأن هذا فيه استعمال للتصوير وأيضا في هذا تكلف ما أمر الله تعالى به وفيه أيضا تفتيت لعضد المسلمين لأنك لما تعرض أمام الناس صور مسلم ممثل به أو مقطع الأعضاء فهذا مما يرعب المسلمين ويرهب المسلمين من فعل الأعداء والواجب أن المسلمين لا يظهرون الضعف ولا يظهرون الإصابات ولا يظهرون هذه الأمور بل يكتمونها حتى لا يفتوا في عضد المسلمين .(1)

_____________________

(1) من محاضرة : التوحيد مفتاح السعادة في الدنيا والآخرة للشيخ صالح الفوزان
بواسطة كتاب الإجابات المهمة في المشاكل الملمة (2/105
===========

أخوكم أنس أبو نفيسة
أسأل الله سبحانه وتعالى أن ينصر إخواننا في دماج
أن يخذل عنه هؤلاء الروافض الأنجاس

Studying Manners

Studying Manners

It is reported that Abû Bakr Al-Matû’î said:


I sat in the circle of Abû ‘Abdillâh Ahmad b. Hanbal for twelve years while he read the Musnad to his children, and I never wrote a single hadîth, I only looked at his behavior, character and etiquette.


Ibn Al-Jawzî, Manâqib Ahmad, article 210.


It is reported that Al-Hasan b. Ismâ’îl said, ‘I heard my father say:


There would gather in the circle of Ahmad five thousand people or more; less than five hundred would write, the rest would learn from him good manners and behavior.’


Ibid.


It is reported that Sufyân Al-Thawrî said:


A man who wanted to write hadîth would [learn] manners and worship for twenty years before starting.


Abû Nu’aym, Hilyatu Al-Awliyâ`, 6:361.



Source: http://www.sayingsofthesalaf.net

“Nothing breaks the back of Iblees like …”

“Nothing breaks the back of Iblees like …”

Ad-Dhahabi writes in Siyar A’lam Al-Nubala:

يوسف بن أسباط : سمعت الثوري يقول : ليس شيء أقطع لظهر إبليس من قول : لا إله إلا الله

    Yusuf bin Asbaat said: “I heard Al-Thawri say: Nothing breaks the back of Iblees (the devil) like saying: Laa ilaha il Allaah!”

“Do not think ill of a word …”

“Do not think ill of a word …”

Umar Ibn Al-Khattaab said:

لا تظن بكلمة خرجت من أخيك المؤمن شرًّا ، وأنت تجد لها في الخير محملا ً

“Do not think ill of a word that your believing brother utters as long as it can be interpreted in a good way.”

Biography: Ibn al-Jawzee (d.597H)

Ibn al-Jawzee (d.597H)

His lineage: He is ‘Abdurrahmaan bin ‘Alee bin Muhammad bin ‘Alee bin ‘Abeedullaah bin ‘Abdillaah bin Hamaadee bin Ahmad bin Muhammad bin Ja’far bin ‘Abdillaah bin al-Qaasim bin an-Nasr bin al-Qaasim ibn Muhammad bin ‘Abdillaah bin ‘Abdirrahmaan bin al-Qaasim bin Muhammad bin Abee Bakr as-Siddeeq al-Qurashee at-Taymee al-Bakree al-Baghdaadee.


His birth: He was born in the city of Baghdad in 510H.


His seeking of knowledge and efforts in Da’wah: At the age of three, his father died and his mother and uncle began to take him to the mosque and listen to hadeeth from his uncle, the great Shaykh Abul-Fadhl Muhammad bin Naasir al-Baghdaadee. He also learnt from the reciters there. It is mentioned that he had over eighty Shaykhs, of them: al-Qaadhee Aboo Bakr al-Ansaaree, Aboo Bakr al-Mazrafee, Abul-Qaasim al-Hareeree, ‘Alee ibn ‘Abdul-Waahid ad-Deinooree.


Ibn al Jawzee became an outstanding scholar of the twelfth century especially in the Hadeeth sciences for which he was titled “al Haafidh”. He was also noted for his scholarship in the fields of history, linguistics, tafseer and fiqh. In fact, he became the leading scholar of the Hanbalee Madhab of his time and played an important role in reviving and spreading it.


The Scholars’ praise for him:


Adh-Dhahabee said about him: The Imaam, the ‘Allaamah, the Haafidh, the great scholar of ‘Iraaq and admonisher.


Ibn Rajab al-Hanbalee said : The Haafidh, the Mufassir (exegist of the Qur’aan), the Faqeeh (Jurist), the admonisher, Shaykh of his time and the Imaam of his generation.


Abul-Mudhaffar, the one dear to him, said: He was a zaahid (ascetic) in this world, distant from it, he did not ever joke with anyone, nor did he play with youth, and he did not eat from something of which its permissibility is uncertain, and he did not slack in these matters until Allaah, the Most High, caused him to die.


Ibn Katheer says about him: One of the few Scholars who excelled in many sciences and was singled out (in his excellence) amongst the rest. He produced many books, large and small, (the number of which is about) three hundred and he wrote with his hands about two hundred volumes. He was singled out in the field of admonishing, in which there was none before nor none (after who) reached his level in it, nor in his method and (perceptual) form, or in his eloquence, purity, sweetness and beauty….He would combine many meanings in simple, easy words. (In fact) He has extended his hand in all fields including tafseer, hadeeth, history, mathematics, astrology, medicine, jurisprudence and other than that from sciences of the (Arabic) language.


The last part of his life: He died on the night of Jumu’ah, the 12th of Ramadhaan 597H, in Baghdaad. May Allaah (Subhaanahu wa Ta’aala) have Mercy upon his soul, aameen.


Source : Madeenah University Magazine (http://www.iu.edu.sa/Magazine/30/2.htm),
Shaykh al-‘Allaamah ‘Abdul-Muhsin al-‘Abbaad, http://www.almuflihoon.com/

The Two Ibn Jareers

The Two Ibn Jareers

Reference: Refer to the biographies section


Do not be confused by the two, their names are the same but the difference between them is as night and day.


The First: Al Imaam, al-Mufassir, al Faqeeh, al Mu-arrikh – Abu Ja’far Muhammad ibn Jareer ibn Yazeed ibn Katheer ibn Ghaalib at Tabaree.1


An Imaam, Mujtahid Mutlaq,2 author of the many well-known books. He is from Tabrastaan. He was born in 224H, he travelled to seek knowledge at the age of twelve to a number of coountries before finally settling in Baghdad. He died in the year 310H.


The Second: He is; Abu Ja’far, Muhammad ibn Jareer ibn Rustum al Tabaree.


Al Imaam Adh Dhahabee stated concerning him:


‘Abdul ‘Azeez al Kitaanee stated: "He is from the Rawaafid (Shee’ah). He authored numerous books of their innovations…"


Note: Both of them are known and referred to as: Abu Ja’far, Muhammad ibn Jareer at Tabaree, it is the grandfathers name, which is usually omitted, that differentiates them. Adh Dhahabee lists their biographies one after the other.


-----------------------------------------------------


1. A full biography of the Imaam will be posted in the future insha Allah.


2. The meaning of Mujtahid Mutlaq can be found in this article, it is the highest level: The Levels of the Scholars


3. Seeyar ‘alaam an Nubalaa: 9: #2857

الإبن جريرين

المرجع: راجع قسم التراجمالمؤلف :الباب: هل تعلم

الإول : الإمام المفسر الفقيه المؤرخ : هو أبو جعفر ، محمد بن جرير بن يزيد بن كثير بن غالب الطبري ، الإمام الجليل ، المجتهد المطلق، صاحب التصانيف المشهورة ، وهو من أهل آمل طبرستان، ولد بها سنة 224هـ ، ورحل من بلده في طلب العلم وهو ابن اثنتي عشرة سنة ، ثم ألقى عصاه واستقر ببغداد ، وبقى بها إلى أن مات سنة عشر وثلاثمائة

الثاني : محمد بـن جرير بن رستم الطـبري

قال الإمام الذهبي رحمه الله تعالى في سير أعلام النبلاء ج9: #2857 ـ محمد بن جرير بن رستـــــــــــــــــم

قال عبد العزيز الكتاني : هو من الروافض ،صنف كتبا كثيرة في ضلالاتهم

تنبيه :ذكر الذهبي هذه الترجمة بعد ترجمة الإمام الطبري رحمه الله تعالى فلا يخطلت عليك الأول بالثاني فكلاهما معروف بأبي جعر محمد بن جرير الطبري

Source: http://www.subulassalaam.com/articles/article.cfm?article_id=152

Biography: Umar bin Abdul-Azeez

Umar bin Abdul-Azeez (d. 101H)

The Khalifah Umar bin Abdul-Azeez. He was the Khalifah and great Imaam Umar bin Abdul-Azeez ibn Marwan bin al-Hakm bin Abee al-Aas, his kunya was Abu Hafs and he was from the Quraish. His mother was the granddaughter of Umar bin al-Khattab. He was born in 63 A.H. and passed away in the year 101A.H.


Narrated by AbdulAzeez bin Yazeed al-‘Aylee who said : Sulaiman did Hajj & Umar bin Abdul-Azeez was with him, it started to thunder & lightening struck so much that their hearts nearly came out, so Sulaiman said, Abu Hafs, have you ever seen a night like this or even heard of one like this? He answered: O Ameer al-Mumineen! This is the sound of the mercy of Allaah, so how would it be if you heard the sound of the punishment of Allaah! ?


Al-‘Awza’ee said : Umar bin AbdulAzeez wrote a letter to us, no one memorized it except me and Makhool : ‘To proceed, indeed whoever remembers death a lot, then he is pleased with little in this world, and he who adds his speech in comparison to his action, then he lessens his speech except with that which will benefit him and as-salaam.’


[Taken from Brief Biographies of some of the People of Knowledge Taken from Siyaar ‘Alaam an-Nubalaa & Thahdheeb at Thahdheeb And other works Compiled & Translated By Abbas Abu Yahya]


Source: http://islamtees.wordpress.com/biographies/4-early-salaf-100h-400h/#bio1

Great Naseehah Especially For Sisters With Niqaab

Great Naseehah Especially For Sisters With Niqaab

Question:

We are living as a minority in the lands of the kuffar (non muslims). Many incidents of verbal abuse occur here. For instance, you may be driving a vehicle and some of the kuffar use hand signals or yell out to you. Are you able to retaliate with the like of them, i.e., make hand signals back or stop the car to threaten them or should you have sabr (patience) so that you can also give them Dawah to Islaam?

Answer: 

The answer is as the Prophet sallallahu alayhi wa sallam said:" the Muslim is not one who curses others nor is he one who is a constant criticizer nor does he have a filthy mouth or filthy actions." [1] This type of filth that is done with hand signals and verbal threats/abuse is not to be retaliated with its like, because the Believer, as the Prophet sallallahu alayhi wa sallam said, is not filthy in his actions or statements. Allaah subhana wa ta'ala says when describing the servants of Ar-Rahmaan:{and if they pass by some evil play or evil talk, they pass by it with dignity.} [Al-Furqaan 25:72]Also, Allaah ta'ala says:{And turn away from the foolish} [Al-Araaf 7:199]

However, if it is at all possible to give this person some advice or dawah, then this should be done, if not, then one should walk by them, as the poet says: "And I may walk by a foolish person and he curses me and I keep on walking and I say that doesn't concern me." Meaning that you walk by these types of people and you deal with them like you didn't even see them do anything or hear them say anything.

Answered by: Shaykh Abdur-Razzaq bin Abdul-Muhsin Al-Abbaad

[1] Reported by at-Tirmidhee. Shaykh al-Albaanee rahimahu Allah says Saheeh in Jaami' Tirmidhee 4/350 (#1977) and Saheeh al-Jaami' (#5381)

Pleasing all people is an unattainable goal

 Pleasing all people is an unattainable goal

Ash-Shafi’i said to Yunus bin Abdul-A‘la
 

“O Abu Musa, know that pleasing all people is an unattainable goal and there is no way to be completely safe from them. Therefore, see where your righteous benefit lies, and adhere by it; and leave people and all they indulge in.”

[Al-‘Uzlah, Page 79]

Excellence of Knowledge

Excellence of Knowledge

as-Sa'di:


"Allaah showed Adam's excellence via knowledge. Knowledge is one of the noblest qualities a servant can possess."


(Taysir-ul-Karim, p. 49)

This Life of Deception

This Life of Deception

This worldly life is like an unchaste woman, who is not satisfied with one husband. So! be satisfied with whatever Allah grants you from this worldy life.


Walking thereon is like walking in a land that is filled with beasts, and water that teams with crocodiles. That which causes delight, turns to be the source of grief. Pain is found in the midst of pleasures, and delights are derived from its sorrows. As a bird sees the wheat, so does one’s insight perceive polytheism, while vain desires render its holder blind. Lusts were granted in abundance to humans, but those who believed in the unseen turned away from them! while those who follow their lusts were caused to regret.


The first category, are those, in which Allah says,which means, {They are on (true) guidance from their Lord, and they are the successful.} (Al-Baqarah, 2:5)


However, the other category, are those to whom Allah sayswhich means, {(0 you disbelievers)! Eat and enjoy yourselves (in this worldly life) for a little while. Verily, you are the MujrimGn (polytheists, disbelievers, sinners, criminals, etc.).} (AI-Mursalat,77:46)


When the successful ones are aware of the reality of this worldly life being sure of the inferiority of its degree, they overcame their vain desires for the sake of the Hereafter. They have been awakened from their heedlessness to remember what their enemies took from them during their period of idleness. Whenever they perceive the distant journey they must undertake, they remember their aim, so it appears easy for them. Whenever life becomes bitter, they remember this verse, in which Allah says, which means, “This is your Day which you were promised”. (AI Anbiya’, 21:103)


Source : Al-Fawaid – by Ibn al Qayyim


http://salaf-us-saalih.com/2010/06/17/this-worldly-life-is-like-an-unchaste-woman-ibn-al-qayyim/

Imaam Muhammad Ameen ash-Shanqeete

Imaam Muhammad Ameen ash-Shanqeetee

1325H-1393H: Imaam Muhammad Al-Ameen Ash-Shanqeetee
AUTHOR:
SOURCE:
PRODUCED BY: Al-Ibaanah.com

Author: Sayyid bin 'Abbaas Al-Julaymee

Source: His Checking of the book Manaahij wa Diraasaat li Ayaat-il-Asmaa was-Sifaat (pg. 4-6)

His Name:

He was the great scholar, the Shaikh, Muhammad Al-Ameen Ibn Muhammad Al-Mukhtaar bin 'Abdil-Qaadir Al-Jaknee As-Shanqeetee. His compound name was Muhammad Al-Ameen, just like the name of his father (i.e. Muhammad Al-Mukhtaar), which was the common practice of naming in their lands.

His Birth and Lineage:

He was born in 1325H in the region known as Shanqeet, which is the eastern part of the state of Mauritania, which lies on the (eastern) coast of the Atlantic Ocean, south of Morocco and Algeria and north of Senegal.
His lineage traces back to Ya'qoob bin Jaakin, the forefather of the large tribe, known as the Jaknees. The lineage of this tribe traces back to Himayr.

His Educational Upbringing:

He was born in a household of knowledge consisting of men and women that were learned. His mother was the daughter of his father's paternal uncle (i.e. his father's female cousin). So he studied under his maternal uncles, his maternal cousins and their women, the basic aspects of knowledge and the sciences of the Qur'aan.

He completed his studies in various subjects of the Religion under the senior scholars of his land, such as the subjects of Tafseer, Hadeeth, Fiqh, Usool, Nahw, Sarf, Balaagha and more.

He adhered to the Maalikee madh-hab without blindly following it and being fanatical about it. In fact, he followed the evidences with regard to the religious rulings.

His Work and Entrance into the Hijaaz Area:

After finishing his studies of the various subjects of the Religion, he worked as a teacher and as a judge in family jurisdiction. So people in dispute would go to him and he would make his judgment between them. His rulings and verdicts were carried out and enforced by everyone, even the government of his country at that time.

In the year 1367H, he went to Saudi Arabia to perform the Hajj and began to teach there in the Prophet's Mosque. The people in charge of this Mosque became acquainted with him and sought for him to remain in the Haramayn (vicinity of Makkah and Madeenah) so that he can teach and provide general benefit.
In 1371H, he was called to teach in the educational institutes and colleges of Riyadh. Then he moved to Madeenah to teach in the Islamic University there.

His Written Works:

He has authored some books, which include:
1. Adwaa-ul-Bayaan fee Tafseer-il-Qur'aan bil-Qur'aan - printed
2. Al-Mudhakkirah fee Usool-il-Fiqh - printed
3. Adab Al-Bah-th wal-Munaadhara - printed
4. Alfiyyah fil-Mantiq Daf'u Eehaam Al-Idtiraab 'an Ayaat-il-Kitaab - printed
5. Man'u Jawaaz Al-Majaaz - printed
6. Mandhoomah fil-Faraa'id
7. Furoo' Maalik - a poetic text
8. Sharh 'alaa Maraaqee As-Sa'ood - a dictation he made to his students
9. Sharh 'alaa As-Sullam - a dictation he made to his students
10. Ansaab-ul-'Arab - a poetic text
11. Manaahij wa Diraasaat li-Ayaat-il-Asmaa was-Sifaat - A transcribed lecture he gave in the Islamic University on the 13th of Ramadaan, 1382H.

His Death:

The Shaikh died on the forenoon of Thursday, the 17th of Dhul-Hijjah, 1393H. His death occurred in Makkah on his return from Hajj. He was buried in the Mi'alaa graveyard and his funeral prayer was held in the Ka'bah after the Dhuhr prayer of that same day. Shaikh 'Abdul-'Azeez bin 'Abdillaah bin Baaz prayed over him, along with all the other Muslims that attended, may Allaah have mercy on him.
For his Biography, refer to Al-A'alaam of Az-Zirkilee (6/45), Al-Manhal (the Dhul-Hijjah Issue of 1393H: pg. 982), and Mashaaheer 'Ulamaa Najd (pg. 517-520 & 540-543)
--------------------------------------------------------------------------------

Footnotes:

Translator's Note: The students that often frequented his classes on Tafseer of the Qur'aan in the Prophet's Masjid were many, the most famous of whom were: Imaam Ibn Baaz, Bakr Abu Zayd and 'Atiyyah Muhammad Saalim, the one who completed Imaam Ash-Shanqeetee's great work Adwaa-ul-Bayaan, after his death.

Translator's Note: Among the students he taught while in the Islamic University of Madeenah, was Shaikh Rabee' bin Haadee Al-Madkhalee, may Allaah preserve him.

The World in Three Days

 The World in Three Days

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

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

Al-Bayhaqî, Al-Zuhd Al-Kabîr p197.

[To read this text in Spanish language, cllick here]

لله ملك السموات والأرض

قال الإمام ابن قيم الجوزية رحمه الله

لله ملك السموات والأرض ، واستقرض منك حبة فبخلت بها ، وخلق سبعة أبحر وأحب منك دمعةً فقحطت عينك بها

“To Allaah belongs the kingdom of the heavens and the earth, yet He asks a loan from you (i.e. giving charity) but you are stingy. He created the seven seas, but He loved a tear from you (out of fear of Him) but your eyes were tearless.”

  الفوائد : ٣٥ - فصل

The Best Animal to Slaughter

The Best Animal to Slaughter

Reference: The Rulings of Slaughtering
Author: Al Imaam Ibn 'Uthaymeen


The best slaughter animal in relation to kind:






The camel – if it is slaughtered whole (i.e. by one person)
The cow – if it is slaughtered whole (i.e. by one person)
The Sheep
The goat
A seventh of a camel (i.e. a camel shared by seven as opposed to the first camel that is not shared.)
A seventh of a cow.




The best type in relation to characteristics:




The Fattest
The most meaty
The most physically fit
The one with the best appearance.




In a Hadeeth collected by al Bukharee on the authority of Anas ibn Maalik – may Allah be pleased with him:


"The Messenger of Allah - صلى الله عليه وسلّم - used to slaughter two large, fleshy black and white Sheep with large horns."


On the authority of Abu Sa'eed al Khudree, may Allah be pleased with him:


"The Prophet slaughtered a large Fuhl ram with black eyes, a black mouth and black limbs."


Collected by The Four, at Tirmidhee stated; Hasan Saheeh.




On the authority of Abu Raafi':


"When the Prophet - صلى الله عليه وسلّم - used to slaughter, he would buy two fleshy/fat rams." In another narration: "Two Mawjoo rams."


Collected by al Imaam Ahmad.




A Mawjoo is better in terms of meat.


A Fuhl is better in terms of appearance.


This is what is best, in terms of kind and characteristics.

الأفضل من الأضاحي جنساً أو صفة

المرجع: أحكام الأضحية والذكاةالمؤلف :الإمام ابن عثيمينالباب: العيد

الأفضل من الأضاحي جنساً:

الإبل، ثم البقر إن ضحى بها كاملة،

ثم الضأن،

ثم المعز،

ثم سبع البدنة،

ثم سبع البقرة.

والأفضل منها صفة:

الأسمن

الأكثر لحماً

الأكمل خلقة

الأحسن منظراً.

وفي صحيح البخاري عن أنس بن مالك رضي الله عنه

"أن النبي صلى الله عليه وسلّم كان يضحي بكبشين أقرنين أملحين."

والكبش: العظيم من الضأن.

والأملح ما خالط بياضه سواد فهو أبيض في سواد.

وعن أبي سعيد الخدري رضي الله عنه قال:

"ضحى النبي صلى الله عليه وسلّم بكبش أقرن فحيل يأكل في سواد، وينظر في سواد ويمشي في سواد."

أخرجه الأربعة، وقال الترمذي: حسن صحيح.

والفحيل: الفحل، ومعنى يأكل في سواد إلى آخره أن شعر فمه وعينيه وأطرافه أسود.

وعن أبي رافع مولى النبي صلى الله عليه وسلّم قال:

"كان النبي صلى الله عليه وسلّم إذا ضحى اشترى كبشين سمينين " وفي لفظ: "موجوئين."

رواه أحمد.

السمين: كثير الشحم واللحم.

والموجوء: الخصي وهو أكمل من الفحل من حيث طيب اللحم غالباً.

والفحل أكمل من حيث تمام الخلقة والأعضاء.

هذا هو الأفضل من الأضاحي جنساً وصفة

Source:http://www.subulassalaam.com/articles/article.cfm?article_id=160