Benefit: Allāh The Legislator Is Most Wise

Benefit: Allāh The Legislator Is Most Wise

Addressing women, Shaykh ʿAbd al-Razzāq ibn ʿAbd al-Muḥsin al-Badr said: “Women related laws—such as wearing the ḥijāb, observing modesty, avoiding free mixing, and staying indoors—were only legislated to protect women from harm and to preserve their status and honour.”

Source: Mawʾidhah al-Nisāʾ, pg. 11.

Translated by: Musa Shaleem Mohammed
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Taken from: https://www.troid.org/brief-benefits/2924-benefit-allah-the-legislator-is-most-wise

An-Nawawi and Al-Albani: on seeking forgiveness for the deceased non-Muslims

An-Nawawi and Al-Albani: on seeking 

forgiveness for the deceased non-Muslims

‘Alī Ibn Abī Tālib (رضي الله عنه) said: I heard a man seeking forgiveness for his polytheist parents. So I said: “You seek forgiveness for your parents and they are polytheists?!” The man said: “Did not Ibrāhīm (عليه السلام) seek forgiveness for his father, and he was a polytheist?” So I informed the Prophet ( صلى الله عليه وسلم) of that, and the following verse was revealed:

[] مَا كَانَ لِلنَّبِيِّ وَالَّذِينَ آمَنُوا أَن يَسْتَغْفِرُوا لِلْمُشْرِكِينَ وَلَوْ كَانُوا أُولِي قُرْبَىٰ مِن بَعْدِ مَا تَبَيَّنَ لَهُمْ أَنَّهُمْ أَصْحَابُ الْجَحِيمِ [] [] وَمَا كَانَ اسْتِغْفَارُ إِبْرَاهِيمَ لِأَبِيهِ إِلَّا عَن مَّوْعِدَةٍ وَعَدَهَا إِيَّاهُ فَلَمَّا تَبَيَّنَ لَهُ أَنَّهُ عَدُوٌّ لِّلَّهِ تَبَرَّأَ مِنْهُ ۚ إِنَّ إِبْرَاهِيمَ لَأَوَّاهٌ حَلِيمٌ []

“It is not correct for the Prophet and those who believe to ask Allah’s forgiveness for the polytheists even if they be close kin, after it has become clear to them that they are the dwellers of the Fire [because they died in a state of disbelief]. And the request of forgiveness of Ibrahim for his father was only because of a promise he had made to him. But when it became apparent to Ibrahim that his father was an enemy to Allah, he disassociated himself from him. Indeed Ibrahim was compassionate and patient.” (At-Tawbah 113-114) Reported An-Nasā’ee 1/286; At-Tirmidhee 4/120 and he declared it hasan; Ahmad 771, 1085, Al-Hākim 2/335 who declared it saheeh, and Dhahabee agreed.

Al-Albānī (رحمه الله ) said: “The forgiveness referred to here is that which Allah has mentioned at the end of Sūrah Ibrāhīm (14:41) wherein Ibrahim (عليه السلام) said:

[] رَبَّنَا اغْفِرْ لِي وَلِوَالِدَيَّ وَلِلْمُؤْمِنِينَ يَوْمَ يَقُومُ الْحِسَابُ []

“Our Lord, forgive me and my parents and the believers the Day the account is established.”

Ibn Abī Hātim reported with an authentic chain of narration as Suyootee stated in Al-Fatāwā (2/419) from Ibn ‘Abbās (رضي الله عنهما) who said: “Ibrāhīm did not cease seeking forgiveness for his father until he died – and when his father died, it was made clear to him that he was an enemy of Allah, so he did not seek forgiveness for him.” (Ahkāmul-Janā’iz, p. 124)

An-Nawawī (رحمه الله ) said:

“The funeral prayer over the unbeliever; and supplicating for his forgiveness is forbidden by the text of Qur’ān and by consensus (ijmā’).” (Al-Majmū’ 5/144, 258)

Al-Albānī (رحمه الله ) stated:

“I say: from this you come to know the error of some of the Muslims today who invoke the mercy of Allah and His pleasure upon some of the non-Muslims. And this is something being done plentifully by some [Muslim] journalists. Indeed I have heard that one of the heads of the Arabs who is well known for religiosity invoked the mercy of Allah upon Stalin the communist [1]; both himself and his ideology is the from the severest, most vehement enemies of Islam! And that was a speech delivered in a radio broadcast by this leader upon the occasion of the death of Stalin. And it is not surprising that this ruling is unknown to the likes of this person. However, what is surprising is that some of the Islamic callers have also fallen into this, wherein one of them said in a treatise, “May Allah have mercy upon the [deceased] Bernard Shaw…” [2] And some trustworthy narrators mentioned to me that one of the sheikhs would pray the funeral prayer over those who died from the esoteric (Bātinee) sect of Isma’īlees whilst he himself believes that they are non-Muslims, due to the fact that they don’t believe in the Prayer (Salāh) or the Hajj and they worship a human being! Yet alongside all this he prays over their deceased out of hypocrisy and wishing to impress them. And to Allah is the complaint and His aid is sought.” (Ahkāmul-Janā’iz, p. 124)

Footnotes:

[1] Joseph Vissarionovich Stalin (18 December 1878 – 5 March 1953) was the leader of the Soviet Union from the mid-1920s until his death in 1953. Holding the post of the General Secretary of the Central Committee of the Communist Party of the Soviet Union, he was effectively the dictator of the state.
Stalin was one of the seven members of the first Politburo, founded in 1917 in order to manage the Bolshevik Revolution, alongside Lenin, Zinoviev,Kamenev, Trotsky, Sokolnikov and Bubnov.[3] Among the Bolshevik revolutionaries who took part in the Russian Revolution of 1917, Stalin was appointed General Secretary of the party’s Central Committee in 1922. He subsequently managed to consolidate power following the 1924 death of Vladimir Lenin by suppressing Lenin’s criticisms (in the postscript of his testament) and expanding the functions of his role, all the while eliminating any opposition. He remained General Secretary until the post was abolished in 1952, concurrently serving as the Premier of the Soviet Union from 1941 onward. (source: wikipedia)

[2] George Bernard Shaw (26 July 1856 – 2 November 1950), known at his insistence simply as Bernard Shaw, was an Irish playwright, critic and polemicist whose influence on Western theatre, culture and politics extended from the 1880s to his death and beyond. He wrote more than sixty plays. (source: wikipedia)
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Taken from: http://www.abukhadeejah.com/an-nawawi-and-al-albani-on-seeking-forgiveness-for-the-deceased-non-muslims/

Reply to the Doubt that Shaykh Muhammad Ibn ‘Abdul-Wahhaab Declared the Books of the Four Madhaahib Worthless

Reply to the Doubt that Shaykh Muhammad Ibn ‘Abdul-Wahhaab Declared the Books of the Four Madhaahib Worthless

Refutation against the Doubt that the Shaykh has Declared the Books of the Four Madhaahib Worthless

Note: the following paragraph are the words of Shaykh Muhammad Ibn ‘Abdul-Wahhaab (rahimahullah) which were stated in his letter to the people of Qaseem when they asked him about his ‘aqeedah. The explanation is from Shaykh Saalih Fawzaan al-Fawzaan.

And Allaah knows that the man has fabricated against me affairs that I have not stated. And most of these affairs have not even been brought to my attention. So from them is his statement that I have declared the books of the four madhaahib worthless and that I say the people have been upon nothing for the last six hundred years.

Explanation:

Is it correct that the Shaykh declares the books of the four madhaahib worthless? This is from the greatest of lies. The Shaykh himself studied the madhhab of the Hanaabilah. Rather, he took whatever was based upon the proof, regardless of whether it came from the madhhab of ash-Shafi’ee (d.204H), or the madhhab of Maalik (d.179H), or the madhhab of Abee Haneefah (d.150H). This was the manhaj of the Shaykh. His origin (asl) was upon the madhhab of Imaam Ahmad (d.241H). However, with regards to the religious verdicts, he took whatever had the strongest proof, regardless of whether it came from the madhhab of Imaam Ahmad or other than him. He was not fanatical, he only wanted the truth. This was his manhaj in fatwaa (religious verdicts) and teaching. He would take whatever had the strongest evidence, from any madhhab from amongst the four madhhaahib. However, he did not go outside of the four madhhaahib.

So the statement of Ibn Suhaym, “…declared the books of the four madhhaahib worthless,” is a lie, because he (rahimahullah) did not go outside of the four madhaahib. Rather, he benefited from them and gave fatwaa based upon whoever had the strongest evidence from amongst them, regardless of whether that was in agreement with His Hanbalee madhhab or not, because he wanted to reach the truth.

And he said, “The people have been upon nothing for the last six hundred years.” Meaning he declared the people disbelievers. This is from the fabrications of Ibn Suhaym, that the Shaykh declared the people to be disbelievers. Why did he declare the people disbelieves? Was it because he called to Tawheed and prohibited Shirk? So due to this, they alleged that he declared the people disbelievers, whilst he was only calling to Tawheed and prohibiting Shirk. And he did not declared the people to be disbelievers, he did not declared anyone a disbeliever, except the one whose disbelief had been confirmed by a proof from the Book and the Sunnah, as occurs in the ten invalidators of Islaam, which he wrote about.

Source: Explanation of the ‘Aqeedah of the Imaam, the Reformer, Muhammad Ibn ‘Abdul-Wahhaab d.1206H Explained by the Noble Shaykh, Dr. Saalih Ibn Fawzaan al-Fawzaan, Sunnah Publishing, Translation by Maaz Qureshi, pp.234-235.


[Press here to read this text in Spanish].

Taken from: https://islamtees.wordpress.com/2012/12/06/reply-to-the-doubt-that-shaykh-muhammad-ibn-abdul-wahhaab-declared-the-books-of-the-four-madhaahib-worthless/

Benefit: A Valuable Lesson from the Life of Ibn Taymiyyah and His Student

Benefit: A Valuable Lesson from 

the Life of Ibn Taymiyyah and His Student

Shaykh Rabīʿ ibn Hādī al-Madkhalī (حفظه الله) said:

 “Ibn Taymiyyah and Ibn al-Qayyim (رحمهما الله) lived in a country ruled by kings, and although the country was deviant in its belief, worship, and laws, they never attacked its rulers with their swords; rather, they fought the Mongols under their country's banner.”

Source: Majmū‘ Kutub wā Rasāʾil wā Fatāwá Shaykh Rabīʿ al-Madkhalī, vol. 14, pg. 185.
Translated by: Musa Shaleem Mohammed

[To read this in Spanish, click here]

Taken from: https://www.troid.org/brief-benefits/2567-benefit-a-valuable-lesson-from-the-life-of-ibn-taymiyyah-and-his-student

THE STARS HAVE NOT CONTROL OVER ANYTHING

THE STARS HAVE NOT 

CONTROL OVER ANYTHING 

Imaam Barbahaaree rahimahullaah said:

Look into the stars sparingly, just enough to help you to know the times of the prayer. And turn away from whatever besides that, since it invites to apostasy 

Narrated Zaid bin Khalid Al-Juhani: The Prophet (ﷺ) led us in the Fajr prayer at Hudaibiya after a rainy night. On completion of the prayer, he faced the people and said, 

“Do you know what your Lord has said (revealed)?” The people replied, “Allah and His Apostle know better.” He said, “Allah has said,

‘In this morning some of my slaves remained as true believers and some became non-believers; whoever said that the rain was due to the Blessings and the Mercy of Allah had belief in Me and he disbelieves in the stars, and whoever said that it rained because of a particular star had no belief in Me but believes in that star.’ “

[Al-Bukhari] [Muhsin Khan’s Translation]

Qatadah (radi Allaahu anhu) said,

“These stars were only created for three purposes: Allah created them as adornment for the heaven (sky), as missiles for the devils and as signs for navigation. Therefore, whoever seeks to interpret any other meanings for them other than these, then verily he has spoken with his own opinion, he has lost his portion and burdened himself with that which he has no knowledge of.”

Ibn Jarir and Ibn Abi Hatim both recorded this statement.
[Tafseer Ibn Kathir] [Dar-us-Salam English Publication]

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Ithaaful-Qaaree bit-Taleeqaat alaa Sharhis-Sunnah
(A Gift To The Reader In Annotation Of Sharh As-Sunnah)
by Shaykh Saalih ibn Fowzaan al-Fowzaan hafizahullaah

Translated by Aboo Talhah Daawood Burbank, rahimahullaah

Taken from: https://abdurrahman.org/2018/02/23/the-stars-have-no-control-over-anything/

Benefit: Angels Do Not Enter a House in Which There Is a Dog or an Image

Benefit: Angels Do Not Enter a House

 in Which There Is a Dog or an Image

The Prophet, may Allāh raise his rank and grant him peace, stated: «Angels do not enter a house in which there is a dog or an image.»1

Ibn Taymīyyah (d. AH 728) commented: 

If dogs and pictures prevent the created angels from entering a home, how then would the knowledge and love of Allāh, the sweetness of His remembrance, and comfort with His nearness, penetrate a heart already fraught with bestial desires and their images?!2



[1] Reported by Ṣaḥīḥ al-Bukhārī from a ḥadīth of Abū Ṭalhah Zayd ibn Sahl al-Anṣārī, no. 3322

[2] Shaykh Abū ʿAbd al-Raḥmān Muḥammad, It‘hāf al-Anām.



Translated by Umm Sufyān Fāṭimah

Taken from: https://www.troid.org/brief-benefits/1669-benefit-angels-do-not-enter-a-house-in-which-there-is-a-dog-or-an-image

The Foolish Gathering

The Foolish Gathering

It is reported that Muʿāwiyah b. Qurrah – Allāh have mercy on him – said:

Do not sit with the foolish using your knowledge, and do not sit with the knowledgeable (scholars) using your foolishness.

Al-Dhahabī, Siyar Aʿlām Al-Nubalāʾ 5:154.

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https://www.sayingsofthesalaf.net/the-foolish-gathering/

The Status of Dutifulness to the Mother [Tawbah]

The Status of Dutifulness to the Mother [Tawbah]

ʿAṭāʾ b. Yasār reports:

A man once came to Ibn ʿAbbās and said, “I proposed to a woman and she refused to marry me, then someone else proposed to her and she wanted to marry him; so I became jealous and killed her. Can I repent from this?” [Ibn ʿAbbās] asked, “Is your mother alive?” He replied, “No.” So he said, “Repent (tawbah) to Allāh the mighty and majestic, and worship him as much as you can.”

ʿAṭāʾ said, “So I went and asked Ibn ʿAbbās, ‘Why did you ask him if his mother was alive?’ He replied, ‘I do not know of any action that brings one closer to Allāh than dutifulness to the mother.'”

Al-Bukhārī, Al-Adab Al-Mufrad ḥadīth 4. Graded ṣaḥīḥ by Al-Albānī. See Ṣaḥīḥ Al-Adab Al-Mufrad, Chapter on Dutifulness to the Mother; Al-Ṣaḥīḥah 6:711 ḥadīth 2799.

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Taken from: https://www.sayingsofthesalaf.net/the-status-of-dutifulness-to-the-mother-tawbah/

Truthfulness Expels Sin & Lying Expels Goodness

Truthfulness Expels Sin &

 Lying Expels Goodness

It is reported that ʿAbdullāh b. Masʿūd – Allāh be pleased with him – said:

Verily a man continues to be truthful until he is written with Allāh as a true believer (ṣiddīq); and he persists in truthfulness until there is not even the space of a needle for sinfulness left in his heart to settle. And a man lies and persists in lying until there is not even the space of a needle for goodness in his heart to settle.

Wakīʿ b. Al-Jarrāḥ, Al-Zuhd ḥadīth 398.



Taken from: https://www.sayingsofthesalaf.net/truthfulness-expels-sin-lying-expels-goodness/

The Importance of Tolerating the Anger of the Scholar

The Importance of Tolerating 

the Anger of the Scholar

It is reported from Imām Al-Shāfiʿī:

There were two men who used to visit Al-Aʿmash, one who was concerned with ḥadīth and one who was not. One day Al-Aʿmash became angry with the man who studied ḥadīth, so the other said to him, “If he ever got angry with me like he got angry with you I would never go back to him.” To this Al-Aʿmash said, “In that case he would be a fool like you, leaving what benefits him because of my bad character (behaviour).”

Al-Khaṭīb, Al-Jāmiʿ li Akhlāq Al-Rāwī 1:338.


It is also reported from Imām Al-Shāfiʿī:

It was said to Sufyān b. ʿUyaynah, “People come to you from around the world, and [sometimes] you get angry with them? They might depart and leave you.” He replied, “In that case they would be fools like you, leaving what benefits them because of my bad character (behaviour).”

Op. cit. p339.

It is reported that Muʿāfā b. ʿImrān said:

The one who gets angry against a scholar is like someone who gets angry with the pillars of a mosque.

Ibid.

Taken from:  https://www.sayingsofthesalaf.net/the-importance-of-tolerating-the-anger-of-the-scholar/

The Rarity of Zuhd in Leadership

The Rarity of Zuhd in Leadership

It is reported that Sufyān Al-Thawrī – Allāh have mercy on him – said:


I have not seen less zuhd (abstinence) in anything than leadership; you can see a man renouncing food, drink, wealth and clothing, but if his leadership is contested, he vehemently defends and has enmity over it.


Al-Dhahabī, Siyar ʾAʿlām Al-Nubalāʾ 7:262.

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Source: https://www.sayingsofthesalaf.net/the-rarity-of-zuhd-in-leadership/

The Diagnosis and the Cure

The Diagnosis and the Cure

It is reported that Qatādah – Allāh have mercy on him – said:


Verily the Qurān guides you to your disease and your treatment: as for your disease, it is your sins; and as for your treatment, it is to seek the forgiveness of Allāh.


Al-Bayhaqī, Shuʿab Al-Īmān 9:347 no. 6745.

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Taken from: https://www.sayingsofthesalaf.net/the-diagnosis-and-the-cure/

A Man Should Sit Where He Benefits

A Man Should Sit Where He Benefits

It is reported that:

ʿAlī b. Ḥusayn – Allāh have mercy on him – would sometimes ride to Makkah and return without entering it (meeting anyone there), and he used to sit with Aslam the freedman of ʿUmar (himself a scholar), so it was said to him, “You leave Quraysh, and instead sit with the slave of Banī ʿAdī!” So he replied, “A man [should] sit where he benefits.”



Al-Dhahabī, Siyar Aʿlām Al-Nubalāʾ 4:388.


It is reported that:

ʿAlī b. Ḥusayn – Allāh have mercy on him – would enter the masjid and cut his way through the people until he would sit in the circle of Zayd b. Aslam. Nāfiʿ b. Jubayr said to him, “Allāh forgive you, you are the sayyid of the people, yet you come traversing the people to sit with this slave.” So ʿAlī b. Ḥusayn replied, “Knowledge is to be sought and come to and looked for wherever it is.”


Ibid.



Translated from Arabic to English by Owais Al-Hashimi

https://www.sayingsofthesalaf.net/a-man-should-sit-where-he-benefits/

Four Requirements for Seeking Knowledge

Four Requirements for Seeking Knowledge

It is reported that ʿAbdullāh b. Al-Mubārak – Allāh have mercy on him – said:


The seeking of knowledge cannot really be achieved except with four things: time (al-farāgh, being free to study), sufficient wealth (al-māl, to avoid preoccupation with seeking a living), preservation (al-ḥifẓ, memorization) and piety (al-waraʿ, religious cautiousness).


Al-Bayhaqī, Shuʿab Al-Īmān 3:243, article 1602.

[To read this text in Spanish Language click here]

Taken from: https://www.sayingsofthesalaf.net/four-requirements-for-seeking-knowledge/

Three Traits of the Scholar

Three Traits of the Scholar

It is reported that Abū Ḥāzim Salamah b. Dīnār – Allāh have mercy on him – said:

You cannot be a scholar unless you have three traits: you do not transgress against those above you, you do not look down on those lesser than you, and you do not take any dunyā in return for your knowledge.


Al-Bayhaqī, Shuʿab Al-Īmān 3:282, article 1655.


[To read this text in Spanish click here]


Taken from: https://www.sayingsofthesalaf.net/three-traits-of-the-scholar/

Know the Companions: `Abdullaah bin `Abbas رضي الله عنه

Know the Companions: 

`Abdullaah bin `Abbas رضي الله عنه

بـسـم الله والحـمـد لله والـصلاة والـسـلام عــلى رسـول الله، وبـعـد

HIS NAME:

He is the Ink of the Ummah, the ocean of knowledge, the jurist of his time, the Imaam of Tafseer, Abu al-`Abbaas, `Abdullaah رضي الله عنه, the son of the uncle of the Prophet صلى الله عليه وسلم – al-`Abbaas رضي الله عنه, bin `Abd al-Muttalib (Shaibah bin Haashim).


His mother was Umm al-Fadhl Lubaabah رضي الله عنها bint al-Haarith bin Hazn.

His aunt was the wife of the Prophet صلى الله عليه وسلم, Umm al-Mu’mineen, Maimoonah bint al-Haarith رضي الله عنها.

Abu `Abdullaah bin Mandah said: “His (Ibn `Abbaas) mother was Umm al-Fadhl, the sister of Umm al-Mu’mineen, Maimoonah.

He was born in Makkah in al-Sha`b - when the Quraish had boycotted the Muslims - three years before Hijra (others say he was born a year or two before Hijrah).

He had many children. The eldest of them was al-`Abbaas, after whom he was given the Kunya (nickname) Abu al-`Abbaas, his youngest son was `Ali. His other children were Al-Fadhl, Muhammad, `Ubaidullaah, Lubaabah and Asmaa’.


HIS MIGRATION:

Ibn `Abbaas migrated with his parents to Madeenah in the year of the conquest (only a year before the Prophet’s death), even though he had accepted Islaam before that. It has been authentically reported from him that he said: “My mother and I were among the weak and oppressed. I was from among the children, and my mother from among the women.” [Saheeh al-Bukhaaree (1357, 4587)]

Narrated Ibn Abi Mulaikah: Ibn `Abbaas recited: {Except the weak ones among men, women and children.} [Surah al-Nisaa; (4):98] and said, "My mother and I were among those whom Allaah had excused." [Saheeh al-Bukhaaree (4588)]

Ibn 'Abbaas said, "Allaah's Messenger صلى الله عليه وسلم died when I was a boy of ten years…” [Saheeh al-Bukhaaree (5035), Musnad Ahmad (4/206)]

Others say he was 13 years old when the Prophet صلى الله عليه وسلم had died.


THE PROPHET’s PRAYER FOR HIM:

Narrated Ibn Abbaas: Once the Prophet صلى الله عليه وسلم embraced me and said, "O Allaah! Bestow on him the knowledge of the Book (Qur'aan)." [Saheeh al-Bukhaaree (75)]

In another narration he صلى الله عليه وسلم said: "O Allaah, teach him wisdom (i.e. the understanding of the knowledge of Qur'aan)." [Saheeh al-Bukhaaree]

`Abdullaah ibn `Abbaas is reported to have said that he saw Jibreel عليه السلام twice, and the Prophet صلى الله عليه وسلم supplicated for him twice. [Tirmidhee # 3822. It has been graded as weak by Shaikh al-Albaanee in Dha`eef al-Tirmidhee, and in Mishkaat al-Masaabeeh (6108)]

In a narration it is reported that Ibn `Abbaas said that the Prophet صلى الله عليه وسلم supplicated twice for him for increase in wisdom. [Fadhaa’il al-Sahaabah of Imaam Ahmad (1650) and it is weak]

Ibn `Umar رضي الله عنه said: “`Umar رضي الله عنه used to call `Abdullaah ibn `Abbaas to come close to him and used to say: ‘I saw that the Prophet صلى الله عليه وسلم called you one day and passed his hand over your head and did Taffl on you (the act of blowing the air with some spit in it), and said: ‘O Allaah give him the understanding of the religion and teach him the interpretation (of al-Qur’aan).’’” [Ibn al-Katheer in ‘al-Bidayah wal-Nihayah’ (8/299), and Ibn Hajr in ‘Tahdheeb al-Tahdheeb’ (5/279) and said there is a weakness in its chain – but part of it is in al-Saheeh]

`Abdullaah ibn `Abbaas said: The Prophet صلى الله عليه وسلم was in the house of (Umm al-Mu’mineen) Maimoonah, so I put (a container of water) for him to make Wudhoo (after waking up) in the night. So Maimoonah said to him: “O Messenger of Allaah! `Abdullaah has put this here for you.” He said: “O Allaah give him the understanding of the religion and teach him the interpretation (of al-Qur’aan).”  [Musnad Ahmad (5/15 & 41). Authenticated by Shaikh al-Albaanee in al-Saheehah (2589)]

In another narration Ibn `Abbaas said: I was in the house of my aunt Maimoonah رضي الله عنها, and I put (a container of water) for the Prophet’s صلى الله عليه وسلم purification. He صلى الله عليه وسلم said: “Who put this here?” She said: “`Abdullaah.” He said: “O Allaah give him the understanding of the religion and teach him the interpretation (of of al-Qur’aan).” [Authenticated by Shaikh Muqbil in ‘Saheeh Dalaail al-Nubuwah’ (245) and he said it is as per the condition of Muslim]

`Abdullaah Ibn `Abbaas said: I came to the Prophet صلى الله عليه وسلم in the last part of the night and started praying behind him. He grabbed me by my hand and pulled me (near to him) and made me stand in line with him. So, when he got busy in his prayer, I moved back. When he finished his prayer he said to me: “What is the matter that I made you stand in line with me and you moved back?” I said: “O Messenger of Allaah صلى الله عليه وسلم, how can it occur to a man to stand in line with you in prayer while you are the Messenger of Allaah and Allaah provides for you?” And this (saying of mine) amazed him and he supplicated to Allaah to increase me in knowledge and understanding…” [Musnad Ahmad (5/25), al-Haakim (3/534), al-Haakim said it is Saheeh as per the condition of al-Bukhaaree and Muslim and al-Dhahabee agreed with him.  Shaikh al-Albaanee also graded this Hadeeth as “Saheeh” in al-Saheehah (6/174) and agreed with al-Haakim. Also authenticated by Shaikh Muqbil in “Saheeh al-Musnad” (596)]


HIS KNOWLEDGE:

He accompanied the Prophet صلى الله عليه وسلم when he was still 30 months old (but could only migrate much later), and narrated from him many Ahaadeeth, as well as from `Umar, `Ali, Mu`aadh bin Jabal, his father al-`Abbaas, `Abdul-Rahmaan bin `Auf, Abu Sufyaan Sakhr bin Harb, Abu Dhar, Ubai bin Ka`b, Zaid bin Thaabit and more.

He learned the recitation of the Qur’aan from Ubai bin Ka`b and Zaid bin Thaabit.

Those who learned from him were Mujaahid, Sa`eed bin Jubair, and more.

Those who reported from him were Anas bin Maalik, Ibn `Umar, his own son `Ali, and the son of his brother - `Abdullaah bin Ma`bad, his freed slaves - `Ikrimah and Kuraib, his brother Katheer bin al`Abbaas, Abu al-Tufail, Abu Umamah bin Sahl, `Urwah bin Zubair, Tawoos, `Ali bin al-Hussain, Sa`eed bin Jubair, Mujaahid, Ibn Sireen, Ibn Abi Mulaikah, Dhahaak bin Mazaahim and many more.

In “al-Tahdheeb”, it is mentioned that those who narrated from him reaches 203 individuals.

Ibn Hazm said in his book “al-Ihkaam” that Abu Bakr Muhammad bin Moosaa bin Yaqoob bin al-Ma’moon, one of the scholars of Islaam, collected the Fatawa of Ibn `Abbaas in 20 volumes.


HIS EAGERNESS TO SEEK KNOWLEDGE:

`Abdullaah ibn `Abbaas said: After the death of the Prophet صلى الله عليه وسلم, I told a person (from the Ansaar), “Let us learn from the companions of the Prophet صلى الله عليه وسلم as they are many.” He replied back: “By Allaah! It is amazing O Ibn `Abbaas. Do you feel that the people are in your need while you still see that the companions of the Prophet صلى الله عليه وسلم (around you)?” So I overlooked his saying and went in pursuit, and followed the companions of the Prophet صلى الله عليه وسلم. (It happened that) I came to know that one of the persons has heard a Hadeeth from the Prophet صلى الله عليه وسلم. I went to him during the time of the afternoon siesta and spread my cloak in front of his door. The wind blew dust on me (as I sat waiting for him). Coming out of his house and seeing me in that condition he said: “O cousin of the Prophet صلى الله عليه وسلم! What's the matter with you? If you had sent for me I would have come to you.” I said: “I am the one who should come to you, for knowledge is sought, it just does not come (on its own).” I asked him about the Hadeeth and learnt from him. Later on, after the demise of the companions of the Prophet صلى الله عليه وسلم, that (Ansaari) man used to see me and that the people were surrounding me and were dependent upon me (for knowledge); he used to say: “He is more clever than me.” [Majma` al-Zawaaid (9/280)]

Tawus reported that Ibn `Abbaas said: “For every command (issue which I didn’t know), I used to ask 30 (different) Companions of the Prophet صلى الله عليه وسلم.” [Siyar A`laam al-Nubalaa’ of al-Dhahabee (3/344)]

Al-Sha`bee reported: Zaid bin Thaabit رضي الله عنه mounted his ride, Ibn `Abbaas came and grabbed the bridle of the ride. Zaid said to him: O cousin of the Prophet صلى الله عليه وسلم, don’t do that. Ibn `Abbaas said: This is how we were commanded to be with our scholars. So, Zaid bin Thaabit kissed the hand of Ibn `Abbaas and said this is how we were commanded to do with the “Ahl al-Bait” of our Prophet.


HIS KNOWLEDGE & STATUS:

Laith bin Abi Sulaim said: I said to Tawoos: Why did you stay with this young lad (i.e. Ibn `Abbaas) and left the older companions of the Prophet صلى الله عليه وسلم?! He said: I saw 70 people from amongst the companions of the Prophet صلى الله عليه وسلم, that when they had an issue would seek advice from Ibn `Abbaas.

`Alee bin Abu Taalib رضي الله عنه made Ibn `Abbaas the Ameer (leader) of the people of al-Basrah. He left al-Basrah before the assassination of `Alee. He had participated with `Alee in the battle of Siffeeen.

Yahya bin Sa`eed said that when Zaid bin Thaabit رضي الله عنه died, Abu Hurairah رضي الله عنه said: “The ink of this Ummah has died and I hope Allaah will make Ibn `Abbaas his successor.” And `Amr bin Habshi said: I asked Ibn `Umar رضي الله عنه about an Ayah (of the Qur’aan), he said: “Go to Ibn `Abbaas and ask him, for verily he knows better than those remaining (today) about what Allaah تعالى had revealed upon Muhammad صلى الله عليه وسلم.”

Ibn Taymiyah mentioned in Majmoo` al-Fataawa (3/416) that Mu`awiyah رضي الله عنه said to Ibn `Abbaas: “Are you upon the way of `Alee رضي الله عنه or upon the way of `Uthmaan رضي الله عنه?” Ibn `Abbaas said: “I am neither upon the way of `Alee nor upon the way of `Uthmaan. Rather I am upon the way of the Prophet صلى الله عليه وسلم.”

Taawus said: I have not seen anyone more strict in respecting the prohibitions of Allaah than Ibn `Abbaas.

Narrated Ibn `Abbaas: 'Umar رضي الله عنه used to make me sit with the elderly men who had fought in the Battle of Badr. Some of them felt it (did not like that) and said to 'Umar "Why do you bring in this boy to sit with us while we have sons like him?" 'Umar replied, "Because of what you know of his position (i.e. his religious knowledge.)" One day 'Umar called me and made me sit in the gathering of those people; and I think that he called me just to show them (my religious knowledge). 'Umar then asked them (in my presence). "What do you say about the interpretation of the Statement of Allaah: {When comes Help of Allaah (to you O, Muhammad against your enemies) and the conquest (of Mecca).} [Surah al-Nasr (110):1] Some of them said, "We are ordered to praise Allaah and ask for His forgiveness when Allaah's Help and the conquest (of Mecca) comes to us." Some others kept quiet and did not say anything. On that, 'Umar asked me, "Do you say the same, O Ibn 'Abbaas?" I replied, "No." He said, 'What do you say then?" I replied, "That is the sign of the death of Allaah's Apostle which Allaah informed him of. Allaah said: {(O Muhammad) When comes the Help of Allaah (to you against your enemies) and the conquest (of Mecca) (which is the sign of your death). You should celebrate the praises of your Lord and ask for His Forgiveness, and He is the One Who accepts the repentance and forgives.} On that 'Umar said, "I do not know anything about it other than what you have said." [Saheeh al-Bukhaaree (4294, 4969, 4970)]

Narrated Sa`eed bin Jubair: About Ibn 'Abbaas: 'Umar bin Al-Khattaab رضي الله عنه used to treat Ibn 'Abbaas very favorably 'Abdur Rahmaan bin 'Auf رضي الله عنه said to him. "We also have sons that are equal to him (but you are partial to him.)" Umar said, "It is because of his knowledge." Then 'Umar asked Ibn 'Abbaas about the interpretation of the verse: {When comes Help of Allaah (to you O, Muhammad against your enemies) and the conquest (of Mecca).} [Surah al-Nasr (110):1] Ibn 'Abbaas said. "It portended the death of Allaah's Apostle, which Allaah had informed him of." 'Umar said, "I do not know from this verse but what you know." [Saheeh al-Bukhaaree]

Al-Zuhree said: The Muhaajiroon (the emigrants) said to `Umar رضي الله عنه: Should we not invite our children (to this gathering) as you invite Ibn `Abbaas? He said: This child is mature-minded, and he has an inquisitive tongue, and an intelligent mind. [Siyar A`laam al-Nubalaa’]

Ibn `Uyainah reported from Abu Bakr al-Hadhlee that Hasan (al-Basree) said: Ibn `Abbaas had a (high) position in Islaam, and he had a (high) position in al-Qur’aan, and he used to climb our minbar (pulpit) and used to recite (Surah) al-Baqarah and aal-`Imraan, and used to explain each ayah. And `Umar, whenever he used to remember him (Ibn `Abbaas) said: He is a matured child, who has an inquisitive tongue, and an intelligent heart.  [Siyar A`laam al-Nubalaa’ (3/345)]

Sa`eed bin Jubair said: `Umar رضي الله عنه used to say to Ibn `Abbaas: You have learned the knowledge that which we did not. [Siyar A`laam al-Nubalaa’ (3/345)]

Talhah bin `Ubaydullaah said: Ibn `Abbaas was given the comprehension, the understanding, and the knowledge (of the religion) and I never saw `Umar giving preference to anyone over him (in knowledge).

Masrooq reported that `Abdullaah ibn Mas`ood رضي الله عنه said: Had Ibn `Abbaas attained the same age as we were (at the time of the Prophet صلى الله عليه وسلم), none of us would have been comparable to him. And he also said: Yes, the “Tarjumaan al-Qur’aan” (translator/interpreter of al-Qur’aan) is Ibn `Abbaas. [Siyar A`laam al-Nubalaa (3/347), Fath al-Baaree (7/126) and Authenticated by Shaikh al-Albaanee in “al-`ilm” of Abi Khaithumah (48) and it is as per the condition of al-Bukhaaree and Muslim]

`Ikrimah said that Mu`aawiyah رضي الله عنه said to him: By Allaah, your master (Ibn `Abbaas) had more comprehension (of this religion) than those died and those who still live.

It is reported that `Aishah رضي الله عنها said: The most knowledgeable about Hajj among those who are alive, is Ibn `Abbaas.

Tawoos said: I have not seen anyone more god-fearing than Ibn `Umar and more knowledgeable than Ibn `Abbaas.

Mujaahid said: Ibn `Abbaas was called an ocean because of his extensive knowledge.

Mujaahid said: I have never heard a fatwa better than the fatwa of Ibn `Abbaas, except when one says, “The Prophet صلى الله عليه وسلم said…”

A`mash reported that Abu Waail said: Ibn `Abbaas delivered a sermon while he was the leader of the pilgrims in Hajj. He recited Surah al-Noor from the beginning; so he began reciting it and explaining it. I had never ever before seen or heard anyone speaking better than him; and had the Persians, the Romans, and the Turks listened to him, they would have accepted Islaam. [Siyar A`laam al-Nubalaa’ (3/351)]

Masrooq said: Whenever I used to see Ibn `Abbaas, I used to say: the most handsome of people; and whenever he talked, he was the most eloquent of them; and whenever he spoke, he was the most knowledgeable of them.

Ibn `Abbaas said: My father and I were with the Prophet صلى الله عليه وسلم, and it was as if he (the Prophet) was ignoring (to talk) to my father. So we came out. He (my father) said: “Didn’t you see how your cousin was ignoring me?” I said: “There was a man and he was busy with him.” He (my father) said: “Was there a person with him?!” I said: Yes. So we went back to the Prophet صلى الله عليه وسلم and my father said: “O Messenger Allaah, I was speaking with `Abdullaah about such and such and he informed me that there was a man with whom you were busy. So, was there anyone with you?” The Prophet صلى الله عليه وسلم said: “Did you see him O `Abdullaah?” I said: “Yes.” He said: “That was Jibreel and he was the one who kept me busy from you.” [Musnad Ahmad (4/236, 4/305) and authenticatedby Shaikh Ahmad Shaakir. Shaikh Muqbil also graded this Hadeeth as Saheeh in Saheeh al-Musnad (623, 644)]


HIS PHYSICAL FEATURES:

He was handsome, of white complexion, had a good height, of dignified nature, mature-minded and intelligent.

Masrooq said: Whenever I used to see Ibn `Abbaas, I used to say: the most handsome of people; and whenever he talked, he was the most eloquent of them; and whenever he spoke, he was the most knowledgeable of them.

Ibn Juraij said: “We were sitting with `Ataa’ in Masjid al-Haraam and we mentioned about Ibn `Abbaas. So, `Ataa’ said: ‘I have never seen the moon on the night of 14th (of every month when it is full) except that I recall the (beauty) of the face of Ibn `Abbaas.’”

`Ikrimah said: “When Ibn `Abbaas used to pass by the people on the street, women on both side of the wall used to say: ‘Was it a perfume (musk) that passed by us or was it Ibn `Abbaas?’”


HIS END:


Ibn `Abbaas became blind in the later part of his life.

Ibn `Abbaas said: I passed by the Prophet صلى الله عليه وسلم and he was conversing with a person in a white garment and he (resembled) Dahiyah bin Khalifah al-Kalbee, whereas actually he was Jibreel عليه السلام, and I didn’t know that and I didn’t greet him. Jibreel عليه السلام said: O Muhammad who is he. He said: “He is my cousin, Ibn `Abbaas.” He said: What untidy clothes he is wearing, and had he greeted us, we would have replied to his greetings. When I came back to the Prophet صلى الله عليه وسلم, he said: “What prevented you from greeting him?” I said: May my father and mother be sacrificed for you! I saw you were conversing with Dahiyah bin Khalifah, and I did not like to interrupt your conversation. He said: “Did you see him?” I said: Yes. He said: “Your eye sight will be taken and it will only be returned back to you upon your death.” `Ikrimah said: When Ibn `Abbaas died, and was on his deathbed that a extremely white bird came and mixed with his shroud. `Ikrimah said: This was the fulfillment of the prophecy of the Prophet صلى الله عليه وسلم. When he was put in his grave, a voice was heard near his grave reciting: {"O (you) the one in (complete) rest and satisfaction! "Come back to your Lord, – well-pleased (yourself) and well-pleasing (to Him)! "Enter you then among My (honored) slaves, "And enter you My Paradise!"} [Surah al-Fajr (89): 27-30] [Majma` al-Zawaaid (9/279) but in its chain is a majhool (unknown) person, so it is weak]

Husain bin Waqid al-Marozee reported that Abu al-Zubair said: When Ibn `Abbaas died, a white bird came and entered his shroud.

Al-Ajlah reported the same from Abu al-Zubair and added: The people interpreted it to be his knowledge (which has departed with his death).

`Ataa’ bin al-Saaib reported the same from Sa`eed bin Jubair and added: It was never seen again, i.e. the bird.

Hammaad bin Salamah reported from Yu`laa bin `Ataa that Jubair bin Abi `Ubaid said: Ibn `Abbaas died in al-Taaif. So when they were taking his coffin, an extremely white bird came and mixed with the coffin. Thereafter, nobody saw it again; and the people used to say that it was his knowledge.

Imaam al-Dhahabee said in Siyar A`laam al-Nubalaa that this has been reported in Mutawaatir form (i.e. a large number of people have reported this). This was also reported by Ibn Abi Haatim, Ibn Katheer in his Tafseer, Fadhaail al-Sahaabah of Imaam Ahmad, Majma` al-Zawaaid and others.

`Alee ibn al-Madeenee said: Ibn `Abbaas died in the year 68 or 67 Hijri.

Al-Waqidee, al-Haitham and Abu Na`eem said: he died in the year 68 Hijri, and he was 71 years old.

He has narrated 1660 Ahaadeeth. Al-Bukhaaree and Muslim agreed upon 75 Ahaadeeth. Al-Bukhaaree individually narrated 120 Ahaadeeth. Muslim individually narrated 9 Ahaadeeth.

[To read this text in Spanish click here]

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

Taken from: http://ilm4all.blogspot.com/2011/06/know-companions-5-abdullaah-bin-abbas.html

Shaykh Rabee: Where is the Action?

Shaykh Rabee: Where is the Action?

Shaykh Rabee (hafidahullāh) in a treatise addressing the current state of the Muslims and the Muslim ummah, exhorted the Muslims to return to following the Book of Allāh and the Sunnah of His Messenger (sallallāhu alaihi wa salam), as this is the cure to rectifying the ailments of Muslims in all aspects of their lives, he (hafidahullāh) asks us,

Where is tawheed in our lives?

Where is the correct aqīdah?

Where is the correct manhaj?

Where is the action upon the knowledge we have learnt?

He (hafidahullāh) also said,

“We memorise (the Qurān), and memorising is sought after, however where is the action, where is the action?

Does the Qurān not call us to unity?!

Does it not call us to holding tight to the Book and the Sunnah?!

Does it not call us to abandon falsehood?!

Does it not call us to abandon innovations?!

Does it not call us to fight against shirk and misguidance?!”



Slightly Paraphrased from Majmū’ of Shaykh Rabee Vol.4 Pg. 104

[To read this text in Spanish click here]

Taken from https://salaficentre.com/2018/09/shaykh-rabee-where-is-the-action/

One Bad Quality Can Spoil Numerous Good Ones

One Bad Quality Can Spoil

Numerous Good Ones

It is reported that ʿUmar b. Al-Khaṭṭāb – Allāh be pleased with him – said to a young man while exhorting him:

A man might have ten qualities, nine of them good and one bad, but the nine good ones can be spoiled by the one bad quality. Beware of the slips and faults of youth.


ʿAbd Al-Razzāq Al-Ṣanʿānī, Al-Muṣannaf 8240.


[To read this article in Spanish click here]

Taken from https://www.sayingsofthesalaf.net/one-bad-quality-can-spoil-numerous-good-ones/

Arguing with a Scholar or an Ignoramus

Arguing with a Scholar or an Ignoramus

Yūnus reports: Maymūn b. Mihrān once wrote to me saying:


Beware of dispute and argumentation about the religion, and do not argue with a scholar nor an ignoramus. As for the scholar, he will withhold his knowledge from you, and will not be concerned with what you do. As for the ignorant person, he will only cause roughness in your heart and he will not obey you [anyway].


Al-Dārimī, Al-Sunan no. 302.

[To read this article in Spanish click here]



Taken from https://www.sayingsofthesalaf.net/arguing-with-a-scholar-or-an-ignoramus/

Hidden Safety

Hidden Safety

It is reported that Sufyān Al-Thawrī – Allāh have mercy on him – said:

Safety lies in not wanting to be known.

Al-Dhahabī, Siyar Aʿlām Al-Nubalāʾ 7:258.


[Translation of this text in Spanish is available here]


Taken from: https://www.sayingsofthesalaf.net/hidden-safety/

Four Things the Wise do Not Trust

Four Things the Wise do Not Trust

It is reported that ʿAbdullāh b. Al-Mubārak – Allāh have mercy on him – said:

The insightful and wise do not trust that they are safe from four things: a past sin about which it is not known what the Lord Almighty will do, the remaining lifespan wherein it is not known what destruction lies, some (apparent) advantage a person is given but which could be a lure (from Allāh) in recompense for his wrongdoing, a misguidance that has been beautified – so that he thinks it is guidance – and a momentary deviation of the heart, for a person can be stripped of his religion without realizing it.

Al-Dhahabī, Siyar Aʿlām Al-Nubalāʾ 8:406.

[To read spanish translation of this text click here]



Taken from: https://www.sayingsofthesalaf.net/four-things-the-wise-do-not-trust/

Small children playing in the Masajid

Shaikh al-Albani rahimahullah wrote:

“As for older children, then their influence [from the signs and environment of Islam] is clear and self-evident. However, if it is found among them one who is playing in the Masaajid and running, then it is upon the fathers and guardians to order them, discipline them, and nurture them. Or for the administer or custodian [of the masjid] to kick them out. This action was mentioned by Hafidh ibn Kathir: If Umar ibn al-Khattab (may Allah be pleased with him) saw children playing in the masjid, he would hit them with his stick. He would look in the masjid after Isha and not leave anyone inside of it”.

Thamr al-Mustadaab pg. 762

وأما كبار الأطفال فتأثرهم بذلك واضح مسلم غير أنه إذا وجد فيهم من يلعب في المساجد ويركض فعلى آبائهم وأولياء أمرهم تأديبهم وتربيتهم أو على القيم والخادم أن يطردهم وعلى هذا عمل ما ذكره الحافظ ابن كثير :

( وقد كان عمر بن الخطاب رضي الله عنه إذا رأى صبيانا يلعبون في المسجد ضربهم بالمخففة - وهي الدرة - وكان يفتش المسجد بعد العشاء فلا يترك فيها أحدا )

المصدر :

762 نقلاً عن الثمر المستطاب في فقه السنة والكتاب

The path always starts with …

The path always starts with …

“The [path] always starts with trials and tests, then comes the period of patience and reliance [upon Allah], and the end is enlightenment, guidance and victory.”

 (Shifaa Al-Aleel, p.247) – Imam ibn Al-Qayyim,



Taken from: http://xbintmuhammadx.wordpress.com/2010/11/30/the-path-always-starts-with/

Ruling of saying: "Happy New Year"?

بسم الله و الحمد لله ، والصلاة والسلام على رسول الله ، وعلى آله وصحبه ومن تولاه وبعد

Ruling of saying: "Happy New Year"?

Shaykh Muhammad ibn Saalih al-‘Uthaymeen (may Allaah have mercy on him) was asked: What is the ruling on congratulating people on the occasion of the Hijri new year, and how should one reply to a person who offers congratulations?

He replied: If someone offers you congratulations, then respond to him, but do not initiate such greetings. This is the correct view concerning this matter. So if a person says to you, for example, “Happy New Year”, then you can say, “May Allaah make it a good and blessed year for you.” But you should not initiate such a greeting, because I do not know of any report that the salaf [early generations of Islam] congratulated one another on the occasion of the new year, rather the salaf did not regard the first of Muharram as the first day of the new year until the caliphate of ‘Umar ibn al-Khattaab (may Allaah be pleased with him.)

Silsilah Liqaa as-Shari 20/44.

هذا سؤال أجاب عنه الشيخ محمد بن صالح العثيمين من سلسلة اللقاء الشهري- (44 / 20)/

السؤال

فضيلة الشيخ! تكلمتم عن العام الجديد، فما حكم التهنئة بالسنة الهجرية؟ وماذا يجب علينا نحو المهنئين؟

الجواب

إن هنأك أحد فرد عليه، ولا تبتدئ أحدا بذلك، هذا هو الصواب في هذه المسألة، لو قال لك إنسان مثلا: نهنئك بهذا العام الجديد قال: هنأك الله بخير وجعله عام خير وبركة.

لكن لا تبتدئ الناس أنت؛ لأنني لا أعلم أنه جاء عن السلف أنهم كانوا يهنئون بالعام الجديد، بل اعلموا أن السلف لم يتخذوا المحرم أول العام الجديد إلا في خلافة عمر بن الخطاب رضي الله عنه.