Archive for the ‘Sahaabah’ Category

Ali bin Abu Taalib

May 31, 2012



He is ‘Alee bin Abee Taalib bin ‘Abdil-Muttalib – and the name of Abu Taalib is ‘Abd-Manaaf, and the Kunyah of ‘Alee is Abul-Hasan

He was the fourth of the Rightly Guided Caliphs (Successors) of Allaah’s Messenger (salallaahu ‘alaihi wassallam). He was the son of the paternal uncle of Allaah’s Messenger (salallaahu ‘alaihi wassallam). His father was Abu Taalib and his actual name was ‘Abd-Manaaf, but it is also said that his name was in fact his kunyah, i.e. Abu Taalib. His mother was Faatimah bint Asad al-Haashimiyyah. She was the first woman to be born to the Haashimees. She died before the migration to Madeenah as a Muslim. ‘Alee’s (radhiyallaahu ‘anhu) kunyah was Abul-Hasan, and he was the first to embrace Islaam from the children. He witnessed every battle alongside the Messenger with the exception of the battle of Tabook. He married the beloved daughter of the Messenger, Faatimah bint Muhammad (radhiyallaahu ‘anhaa). His father was the full brother of ‘Abdullaah, the father of Allaah’s Messenger (salallaahu ‘alaihi wassallam). The Messenger used to call him Abu Turaab and according to a narration in al-Bukhaaree, no one called him that except Allaah’s Messenger. His Caliphate lasted three months short of five years. He was assassinated and martyred in the year 40AH (may Allaah be pleased with him).

See: 1. Kitaab at-Taareekh wa Asmaa al-Muhadditheen wa Kunaahum, of Abu Abdillaah Muhammad bin Ahmad al-Muqaddamee al-Qaadhee (died 301H) p. 25 (Daar al-Kitaab was-Sunnah, Karachi, 1415H).

2. Al-Istee’aab (1855).

3. Al-Isaabah (5682).


Uthmaan bin Affaan

May 31, 2012


He is ‘Uthmaan bin ‘Affaan al-Umawee – His kunyah was Abu ‘Abdullaah and Abu ‘Amr. 

He is the third of the Rightly Guided Khaleefahs (Successor) of Allaah’s Messenger (salallaahu ‘alaihi wassallam). From the earliest of those who entered into Islaam. Allaah’s Messenger (salallaahu ‘alaihi wassallam) married his daughter Ruqayyah to him. She passed away during the days of the battle of Badr, so after that he married his other daughter, Umm Kulthoom (radhiyallaahu ‘anhaa) to him. Thereafter he was named “Dhun-Noorayn” meaning: The possessor of the two lights. He was assassinated and martyred in the year 35AH, and he was 82 years old. It is said that his kunyaa was also Abu Laylaa, and Allaah knows best.
See: 1. Kitaab at-Taareekh wa Asmaa al-Muhadditheen wa Kunaahum, of Abu Abdillaah Muhammad bin Ahmad al-Muqaddamee al-Qaadhee (died 301H) p. 25 (Daar al-Kitaab was-Sunnah, Karachi, 1415H).

2. Al-Istee’aab (1778).

3. Al-Isaabah (5440).

Umar bin al Khattab

May 31, 2012



He is ‘Umar bin al-Khattaab bin Nufail al-‘Adawee, his kunyah was Abu Hafs

He is the Second Khaleefah (Successor) of Allaah’s Messenger (salallaahu ‘alaihi wassallam) after Abu Bakr (radhiyallaahu ‘anhu). He was the first to be called Ameer al-Mu’mineen (the Leader of the Faithful). Before he embraced Islaam, he was a severe adversary of the Muslims, then he embraced Islaam and became a relief and a comfort for them. The Prophet (salallaahu ‘alaihi wassallam) named him al-Faarooq meaning “the one who distinguishes between truth and falsehood”. Allaah’s Messenger married his daughter Hafsah (radhiyallaahu ‘anhaa). His Caliphate lasted 10 years and six months. He was assassinated and martyred in Dhil-Hijjah (the month of Hajj) in the year 23AH (may Allaah be pleased with him).
See: 1. Kitaab at-Taareekh wa Asmaa al-Muhadditheen wa Kunaahum, of Abu Abdillaah Muhammad bin Ahmad al-Muqaddamee al-Qaadhee (died 301H) p. 25 (Daar al-Kitaab was-Sunnah, Karachi, 1415H).

2. Al-Istee’aab (1878).

3. Al-Isaabah (5731).

Biography for the Sahaabee Abdullah Ibn Zubair

April 6, 2012

Go to enter at “I am a regular visitor”, click on Seerah (under Knowledge Base), click on Biographies of the Companions  (Article SRH020001   )





From the Virtues of Abu Bakr as Siddiq (Allah be pleased with him)

March 23, 2012

Audio lecture by Shaikh Muhammad as Subayyal here:


Brief bio here:


The following by Shaikh Uthaymeen taken from:

From The Virtues of  Abu Bakr as-Siddiq (radiallaahu Ta’aala ‘anhu), a Jumu’ah  khutbah given by Shaikh Muhammad ibn Salih al-‘Uthaimeen (rahimahullaah)

All Praise is for Allaah. All Praise is  for Allaah. All Praise is for Allaah, The One Who sent His Messenger Muhammad  (salallaahu ‘alayhi wa sallam) to the best of generations, and chose for him  companions – the most whole and complete in intellect, the most upright in  religion, the most abundant in knowledge, and the bravest hearts – a people who  truly strove in the way of Allaah, Who established the Religion with them, and  made them triumphant over all the world as they wished to make His Word the most  high and victorious.

And I bear witness that there is no deity  worthy of worship except Allaah, Who is Alone and has no partner, Illaahul  Awaleen wal Akhireen (The True God of the first and the last), and I  bear witness that Muhammad is His slave and Messenger, the seal of the Prophets  and leader of the righteous. May Allaah’s peace and blessings be upon him, his  family, companions and followers in perfection til the Day of Judgement.
As to what proceeds:

Oh slaves of Allaah! Know that Allaah chose  Muhammad (salallaahu ‘alayhi wa sallam) from the children of Adam to send to all  of mankind after him. Allaah, The Most High, chose to send him with the most  perfect, sound and suitable Religion for the creation with regards to both their  faith and wordly affairs. So for certain, his companions – whom he was sent –  are the best of generations, as has been firmly and authentically reported that  the Messenger of Allaah (salallaahu ‘alayhi wa sallam) said: The best of  people are my generation, then those that follow them, then those that follow  them.
Oh slaves of Allaah! Beware of what this generation of the  companions possessed of virtue, struggled in the way of Allaah, inviting to  Allaah, the Mighty and Majestic, and supported the Messenger of Allaah  (salallaahu ‘alayhi wa sallam). Beware that they possessed numerous virtues and  many great characteristics. By way of them, Allaah supported the religion of  Islaam, and with it, made them victorious. And from them were the rightly-guided  Caliphs and leaders, those who established the rule after the Prophet  (salallaahu ‘alayhi wa sallam) in the best way, thusly preserving the Religion,  and governing the people with justice and wisdom.
Their rule was the  best of the past and the best of the future. And we don’t say this haphazardly  or blindly, and we don’t say this as a mere unsupported claim. But we say this,  as their actions bear witness to it, and speak for what they did.
The  most lofty of them in ability and highest in honor was Abu Bakr as-Siddiq,  ‘Abdullaah ibn ‘Uthman (radiallaahu Ta’aala ‘anhu). The  sun neither rose nor set above anyone – after the Prophets – better than Abu  Bakr. The sun neither rose nor set – since Allaah (The Mighty and Majestic)  created it until the Last Day – over anyone,  after the Prophets (‘alayhimi salaam), better than Abu Bakr As-Siddiq  (radiallaahu Ta’aala ‘anhu).
The Prophet (salallaahu ‘alayhi  wa sallam) left him behind for his nation, appointing him the first ruler, after  its Prophet. From a signal from him (salallaahu ‘alayhi wa sallam), which is  very close to being clearly explicit, as it has been authentically reported in  al-Bukhaaree that a woman came to the Messenger of Allaah (salallaahu ‘alayhi wa  sallam) for a need. And he (salallaahu ‘alayhi wa sallam) ordered her to return  to him later, meaning that he did not take care of her need at that time, but  rather he ordered her to return to him later. And she said, “What if I don’t  find you?” And he (salallaahu ‘alayhi wa sallam) said: Go to Abu Bakr.
This is an explicit quote, showing that Abu Bakr was to be the ruler  after the Messenger of Allaah (salallaahu ‘alayhi wa sallam). Likewise, he  (salallaahu ‘alayhi wa sallam) intended to [command someone to write] in words  that the rule was to pass to Abu Bakr As-Siddiq, and said: Allaah and the  Muslims refuse except for Abu Bakr. And in another narration: Allaah  forbid that the believers should differ regarding Abu Bakr.
The  Prophet (salallaahu ‘alayhi wa sallam) appointed him in a lesser position of  leadership when he (salallaahu ‘alayhi wa sallam) ordered him [Abu Bakr] to lead  the people in salat, so he [Abu Bakr] would lead them in salat during the  sickness of the Prophet (salallaahu ‘alayhi wa sallam). He (salallaahu ‘alayhi  wa sallam) also appointed him to a position greater than that when he appointed  him the leader of the people for the Hajj in the ninth year [after Hijra].
All of this is an indication that he [Abu Bakr] (radiallaahu ‘anhu) is  the successor of him [the Prophet] (salallaahu ‘alayhi wa sallam). And if there  was anyone worthy of this position other than Abu Bakr, then the Prophet  (salallaahu ‘alayhi wa sallam) would have appointed him to lead the people in  the salat and during the Hajj.
When he (salallaahu ‘alayhi wa sallam)  addressed the people at the end of his life, he ordered the people to seal the  branching doors to the masjid, except for the door of Abu Bakr.
Abu Bakr  was from the leading wealthy nobles of Quraish. Aimm Daghila witnessed for Abu  Bakr, in front of the nobles of Quraish, that which is similar to what Khadijah  witnessed for the Prophet (salallaahu ‘alayhi wa sallam) when she said, “Verily  you gain that which is lost, join the family ties, endure fatigue and weariness,  host guests and aid those who represent the truth.” This is what Khadijah said  to the Prophet (salallaahu ‘alayhi wa sallam) when he informed her of what came  to him of revelation.
And when the Prophet was sent on his mission of  calling to Allaah, Abu Bakr rushed to Eeman (faith), and quickly believed  in him, and did not hesitate when he (salallaahu ‘alayhi wa sallam) called him  to Islaam.
Abu Bakr remained with him (salallaahu ‘alayhi wa sallam) in  times of travel, residence and settlement. He (radiallaahu ‘anhu) did not leave  the Prophet (salallaahu ‘alayhi wa sallam) the entire period of his stay in  Makkah. He accompanied him (salallaahu ‘alayhi wa sallam) in his Hijra  (migration), and remained with him in Madeenah. Likewise, he [Abu Bakr] fought  all of the battles, and five of the ten who were given glad tidings of Paradise  accepted Islaam from him: ‘Uthman ibn ‘Affaan, Zubair ibn al-Awwam, Sa’d ibn  Abee Waqqas, Talha ibn ‘Ubaidullah, and ‘Abdur-Rahman ibn ‘Awf (radiallaahu  ‘anhum ajma’een).
I ask Allaah to join me and you with them in Paradise.
He (radiallaahu ‘anhu) also brought seven Muslim slaves – who were being  tortured by the kufaar due to their acceptance of Islaam – and freed them. From  them was Bilal, the Mu`adhdhin (caller to prayer) of the Messenger of  Allaah (salallaahu ‘alayhi wa sallam). Thus, he [Abu Bakr] is ‘Ateeq, the  one who frees. Abu Bakr also freed ‘Amr ibn Fuhaira, who accompanied both the  Messenger of Allaah (salallaahu ‘alayhi wa sallam) and Abu Bakr during the Hijra  to serve them.
He (radiallaahu ‘anhu) was the most knowledgeable [from  this Ummah] of the Messenger (salallaahu ‘alayhi wa sallam), and his speech was  both significant and meaningful, for the Prophet (salallaahu ‘alayhi wa sallam)  addressed the people at the end of his life and said: Verily, Allaah has  chosen a servant between the world and between what is with Him (meaning what is  with Allaah), and he has chosen what is with Him. This is what he said, and  none from the companions understood from it what Abu Bakr understood. As he  understood that the chosen was the Messenger (salallaahu ‘alayhi wa sallam), and  he cried. And the people were astonished from his tears, as they didn’t  understand what the Messenger (salallaahu ‘alayhi wa sallam) said as Abu Bakr  understood it.
It’s not strange. It’s not strange at all that Abu Bakr  would be the most understanding of the speech of the Messenger of Allaah  (salallaahu ‘alayhi wa sallam), for he remained with him the most. And it is  something known that whoever increases in the company of someone, then he will  be the most knowledgeable regarding their speech and meaning.
Likewise,  Abu Bakr (radiallaahu ‘anhu) was the most beloved of people to the Messenger, as  he was asked about the most beloved of people to him, and he said: Abu  Bakr. Thusly, he was the most beloved to him, even more than ‘Ali ibn Abi  Talib (radiallaahu ‘anhu), who was his nephew and who married [the Prophet’s]  daughter [Fatimah].
Abu Bakr (radiallaahu ‘anhu) has many virtues and  characteristics that many from the companions did not possess. The Prophet  (salallaahu ‘alayhi wa sallam) addressed the people and said: Truly, he who  gives the most to me from his wealth [in the sake of Allaah] and companionship  is Abu Bakr. Pay attention to this. He (salallaahu ‘alayhi wa sallam) said: he who gives the most, and he did not say “from the people who give the  most.” Meaning he did not use that which refers to some, but rather that which  refers to the best or most, and refers to unrestricted virtue. As he said: Truly, he who gives the most to me from his wealth and companionship is Abu  Bakr. And if I were to take a Khaleel (a close friend) from my nation, I would  have taken Abu Bakr.
So who is a close friend or Khaleel? He is the  one whose love spreads through the soul. As was mentioned by a poet about his  sweetheart: you have spread through a path to my soul. And for  that reason, they have named a close friend a Khaleel. The Prophet (salallaahu  ‘alayhi wa sallam): If I were to take a khaleel from my nation, then indeed,  I would have taken Abu Bakr. But between us is the brotherhood of Islaam and  friendship.
One time, Abu Bakr came to the Prophet (salallaahu  ‘alayhi wa sallam) and said: Something has come between me and Ibnul-Khattab. So  I quickly went to him and was regretful, and asked him to forgive me, which he  refused to do, so I came to you. The Messenger of Allaah (salallaahu ‘alayhi wa  sallam): Oh Abu Bakr: may Allaah forgive you. Oh Abu Bakr: may Allaah forgive  you. Oh Abu Bakr: may Allaah forgive you.
Thus the Prophet  (salallaahu ‘alayhi wa sallam) seeking forgiveness for Abu Bakr was better than  ‘Umar ibn al-Khattab seeking forgiveness for Abu Bakr. Then ‘Umar regretted what  happened between him and Abu Bakr, and went to Abu Bakr’s home, and asked if he  was there. And they replied in the negative. So he went to the Prophet  (salallaahu ‘alayhi wa sallam), and gave salaam, and made the face of the  Prophet (salallaahu ‘alayhi wa sallam) change into anger. So much so that Abu  Bakr feared that the Prophet (salallaahu ‘alayhi wa sallam) would say something  which he… So Abu Bakr touched his (the Prophet’s) knees, and said, “Oh  Messenger of Allaah. By Allaah, I was being oppressive. By Allaah, I was being  oppressive.”
How good were the companions? The individual who tells the  truth explicitely – even if it is against him – even in the situation such as  this when the face of the Prophet changed and showed anger due to what was  mentioned.
The Prophet (salallaahu ‘alayhi wa sallam) – while ‘Umar was  listening – said: Allaah sent me (as a Prophet) to you (people) but you said  (to me), ‘You are telling a lie,’ while Abu Bakr said, ‘He has said the truth,’  and consoled me with himself and his money. He then said twice: Won’t you then give up harming my companion? [Won’t you then give  up harming my companion?] After that, Abu Bakr was never harmed  again.
And with his soft and kind heart, Abu Bakr was the firmest of  the companions with calamities and catastrophies. For in the pact of  al-Hudaybia, many of the companions could not handle all of the conditions which  were agreed upon by the Prophet (salallaahu ‘alayhi wa sallam) and Quraish,  which included:
– The Prophet (salallaahu ‘alayhi wa sallam) returning  from Hudaybia without completing his ‘Umrah, even though he came to perform  ‘Umrah with a camel to sacrifice. The ignorant zeal of the Quraish prevented  them from letting him (salallaahu ‘alayhi wa sallam) enter Makkah, even though  they would have welcomed someone else of the most severe disbelief and  sinfulness to perform ‘Umrah. That Muhammad (salallaahu ‘alayhi wa sallam) and  his companions, who have more right to the ka’bah, were stopped by Quraish and  prevented from the house of Allaah. In this, there was wisdom, which Allaah  later revealed.
As for the conditions that were agreed upon by the  Prophet (salallaahu ‘alayhi wa sallam) and Quraish, they included:
1– The Prophet (salallaahu ‘alayhi wa sallam) would return to  Madeenah without completing the ‘Umrah.
2– Whoever came from  Quraish to the Prophet (salallaahu ‘alayhi wa sallam) would be returned to them  – be he Muslim or not.
3– And whoever went to Quraish would not  be returned to the Muslims.
They were all very heavy conditions, and  difficult for the Muslims, but they were for the Messenger of Allaah (salallaahu  ‘alayhi wa sallam). The conditions were so difficult that the people began to  talk about it, and ‘Umar even went to consult with the Prophet (salallaahu  ‘alayhi wa sallam) about them.
The Prophet (salallaahu ‘alayhi wa  sallam) said to him: Verily, I am the Messenger of Allaah, and I will not  disobey Him while He is The One Who grants me victory.
And when  ‘Umar saw that he did not get from the Prophet (salallaahu ‘alayhi wa sallam),  he went to Abu Bakr to seek his aid in the affair. And Abu Bakr said to him:  “Oh man, he is the Messenger of Allaah, and will not disobey his Lord,  while He is The One Who grants him victory.” And he grabbed his leather  stir and said: “By Allaah, he (the Prophet) is upon the truth.
So Abu Bakr’s answer to ‘Umar was like the Prophet’s answer to ‘Umar.
This was a situation in which Abu Bakr (radiallaahu ‘anhu) was firm, and  showed his strength and determination.
Another situation was the death  of the Prophet (salallaahu ‘alayhi wa sallam), and the bewilderment of the  Muslims, as they had a right to be bewildered since they had just lost the  Messenger of Allaah (salallaahu ‘alayhi wa sallam), and everything in Madeenah  went dark just as his arrival enlightened everything. The Muslims were  bewildered and astonished, so much so that ‘Umar stood and denied the death of  the Prophet, and said that he did not die, and swore and said, “by Allaah, the  Messenger of Allaah did not die, and will send him and he will cut some of your  arms and legs off.” This is what he said to some of the people in the masjid  while the people were gathered with ‘Umar due to his strength and solidity. But  the calamity was great.
As for Abu Bakr, he came from a place of his  outside of Madeenah, as it was [decreed] by the wisdom of Allaah that the  Messenger (salallaahu ‘alayhi wa sallam) was in better health on Monday – the  day he died – than he was before. So Abu Bakr felt okay to leave to his place  outside of Madeenah. And then the news of the Messenger’s passing reached him.  He went to the Messenger’s house, uncovered him, and kissed him. And from this,  the scholars hold that it is permissible to kiss the dead after their death. So  he kissed him and said: “May my mother and father be sacrificed for you. You  were good alive and dead.”
Then he went out to the place, climbed the  minbar, and addressed them with a firm heart and a mighty statement that  deserves to be written in golden ink, saying: Alaa man kanna ya’budu  Muhammad fa inna Muhammadan qad mat; wa man kanna ya’bud Allaah, fa inna Allaaha  Hayun La ya mut (As for he who used to worship Muhammad, then know that  Muhammad has died. And as for he who used to worship Allaah, then Allaah is  living and never dies.)
What a great and powerful statement!
Everything which is connected to the creation – to the human being – and  for sure, the human will pass on. And nothing will benefit him except what  Allaah has ordained for him of benefit. And as for all that is connected to  Allaah, such as worship, fear, hope, desire and awe, then it is success which  occurs seeking Him.
[Abu Bakr] said: As for he who used to worship  Muhammad, then know that Muhammad has died. And as for he who used to worship  Allaah, then Allaah is living and never dies.
Oh Allaah, grant us  sincerity in your worship.
Then [Abu Bakr] recited the statement of  Allaah, The Most High: Verily, you (Oh Muhammad) will die and verily, they  (too) will die. (Az-Zumar, ayah 30) and Allaah’s statement: Muhammad is  no more than a Messenger, and indeed (many) Messengers have passed away before  him. If he dies or is killed, will you then turn back on your heels (as  disbelievers)? And he who turns back on his heels, not the least harm will he do  to Allaah, and Allaah will give reward to those who are grateful. (Aali  ‘Imran, ayah 144)
This is the second situation which demonstrated Abu  Bakr’s strength when faced with difficulty and firmness in worrisome situations.
As for the third situation, then it is when he [Abu Bakr] wanted to send  the army of Usamah after the death of the Prophet (salallaahu ‘alayhi wa  sallam), who had already sent the army in which they prepared for battle and  took out posts at the outskirts of Madeenah, due to his falling ill. So when the  Messenger (salallaahu ‘alayhi wa sallam) died, Abu Bakr was determined to send  the army. So ‘Umar (radiallaahu ‘anhu) and others consulted with him regarding  the affair, and said: “Oh Abu Bakr, do not let the army go. We need them to  fight the apostates.” But Abu Bakr had made up his mind to send the army, and  said: “By Allaah, I will not stop an army which the Messenger (salallaahu  ‘alayhi wa sallam) has prepared to send.”

This is what he said, and this is the  third situation.
The fourth situation is when the Prophet (salallaahu  ‘alayhi wa sallam) died, and a group of people from the Arabs left Islaam, and  denied the obligation of the zakat, for which Abu Bakr determined to fight them,  due to their denial of the zakat. Some of the companions consulted with him, but  he was set on fighting them and said: “By Allaah, even if they denied me the tie  of the camel which they gave to the Messenger (salallaahu ‘alayhi wa sallam),  then I would fight them for it.” And in another narration: “Even if they were to  deny me a baby goat, then I would fight them over it.”
‘Umar  (radiallaahu ‘anhu) said that he knew that [Abu Bakr’s statement] was the truth.
‘Ali ibn Abi Talib (radiallaahu ‘anhu) described Abu Bakr (radiallaahu  ‘anhu) when he told him:

You were the first of the people to accept  Islaam, and the most sincere of them in Eeman (faith). You were the best of them  as a companion, and the most like the Messenger (salallaahu ‘alayhi wa sallam)  in both guidance and humility, and the most generous of them to him. You  succeeded him in the Religion well when the people left Islaam, and you held  firm to the methodology of the Messenger (salallaahu ‘alayhi wa sallam). You  were like a mountain that was not moved by the storm nor crushed by the quake.  You are modest with yourself, and great with Allaah. And the closest people to  you are the most obedient to Allaah, and the most pious.
This is  how ‘Ali ibn Abi Talib described him (radiallaahu ‘anhum).

Abu Bakr  succeeded the Prophet (salallaahu ‘alayhi wa sallam), and this was before he was  buried, as the companions delayed his burial in order to establish the rule  before the Messenger (salallaahu ‘alayhi wa sallam) was put into the ground.
Thus, Abu Bakr proceeded to rule the people in a very good manner. And  Allaah blessed his succession, which was a short term of two years, three  months, and nine nights. He (radiallaahu ‘anhu) died between the Maghrib and  ‘Isha prayers on Tuesday, the evening of the 23rd of Jumad ath-Thani, 13 Hijra.
From his great blessings upon this nation (which Allaah bestowed upon  him) is his appointing ‘Umar ibn al-Khattab (radiallaahu ‘anhu) as the leader of  the believers with a clear, undeniable decision. And all of you know the  biography of ‘Umar ibn al-Khattab. This affair is considered from his good  actions, and may Allaah be pleased with both of them, the rightly-guided Caliphs  and all the companions.
I ask Allaah to join me and you with them in  Paradise, with those whom Allaah has favored from the Prophets, the truthful,  the martyrs, and the righteous.
Listen to Allaah’s statement (which  means): And the first to embrace Islam of the Muhaajiroon and the Ansaar and  also those who followed them exactly (in Faith). Allaah is well-pleased with  them as they are well-pleased with Him. He has prepared for them Gardens under  which rivers flow (Paradise), to dwell therein forever. That is the supreme  success. (At-Tawbah, ayah 100)
Oh Allaah, make us of those who  follow them in perfection. Oh Allaah, make us of those who follow them in  perfection. Oh Allaah, make us of those who follow them in perfection! And let  us part from this life upon complete Tawheed and Eeman. You are The Greatest,  The Most Noble and Benevolent. All Praise is for Allaah, The Lord of all of  creation, and may the salutations of peace and blessings be upon our Prophet  Muhammad, and upon his family, and all of his companions.
[Second  Khutbah:]
All Praise is for Allaah, just as He likes and is pleased  with. I bear witness that there is no deity worshipped in truth except Allaah,  Who is Alone and has no partner. For Him is all praise. And I bear witness that  Muhammad is His slave and Messenger, His Khaleel, and chosen one, may Allaah’s  peace and blessings be upon him, his family, companions and whoever is guided  with his guidance.
Oh slaves of Allaah! It is a must that we know one  thing in this situation, which is that it is an obligation upon us to love the  companions of Allaah’s Messenger, and that we order and arrange our love for  them according to their rank and virtue.
The scholars of Ahlus-Sunnah  have said that the best of the companions after their Prophet (salallaahu  ‘alayhi wa sallam) is Abu Bakr (radiallaahu ‘anhu). The most virtuous of them is  Abu Bakr, then ‘Umar ibn al-Khattab, then ‘Uthman ibn ‘Affan, then ‘Ali ibn Abi  Talib (radiallaahu ‘anhum ajma’een). This is how the affair has been decided by  Ahlus-Sunnah in accordance to their virtue and like their arrangement in  leadership. [1]
So it is a must that we love all of the companions of  the Messenger (salallaahu ‘alayhi wa sallam), and that we know all of their  virtues – both general and specific – so that our love for them will increase.  And our love for them obtains for us many benefits, such as their aiding our  Prophet, and our love for them due to aiding him (salallaahu ‘alayhi wa sallam).
Likewise, our love for them requires that we magnify their opinions and  what they came with of statement and action that does not oppose the  legislation.
Thus we imitate them and, in regards to this, Imam Ahmad  ibn Hanbal (radiallaahu ‘anhu wa rahimahullaah) used to say: “The statement of  the companions is taken before juristic reasoning and rather taken over a weak  narration, which has not been authentically linked to the Prophet (salallaahu  ‘alayhi wa sallam).”
This requires that their statements be put before  those who came after them, from their followers. All of which must be understood  and applied by someone who has a knowledge of Fiqh (jurisprudence) and Islamic  knowledge. As the one who possesses this is closer to being correct after them.
May Allaah be pleased with them.
Also,  from the benefits of us loving the companions and knowing their virtues is  knowing that cursing them and slandering them – even in a round-about way – is a  great wrong! Whoever does so must change his methodology, so that he will be  from the followers of Muhammad (salallaahu ‘alayhi wa sallam), rather than  following his desires after guidance has been made clear to him.
For Allaah, Ta’aala, said in His Book (what means): And whoever  contradicts and opposes the Messenger (Muhammad, (salallaahu ‘alayhi wa sallam))  after the right path has been shown clearly to him, and follows other than the  believers’ way. We shall keep him in the path he has chosen, and burn him in  Hell – what an evil destination. (An-Nisa, ayah 115)
All of this  with the fact that they actualized and realized worship and sincerity to Allaah,  the Mighty and Majestic. So there is no one like them in this Religion, in this  Ummah in regards to worship and glorifying Allaah, The Most High, and there is  no one like them in this Ummah with regards to sincerity and following the  Prophet (salallaahu ‘alayhi wa sallam).
As for  what has been reported of some of them opposing the text, then this is excused  without a doubt, for I am absolutely certain that it is not possible for any of  them to oppose the statement of Allaah and His Messenger (salallaahu ‘alayhi wa  sallam) on purpose! Also, what has been reported of some regarding  incorrect actions, then they possess such great deeds that it demands  forgiveness of what appeared.
Likewise, the companions are the most  deserving of the Prophet’s intercession, as they were the closest to sincerity.  And the Prophet (salallaahu ‘alayhi wa sallam) said the closest people to his  intercession is he who says, ‘La illaaha il-Allaah,’ sincerely from his  heart.
La illaaha il-Allaahu WaHdahu la Sharika Lahu LaHul-Mulku  wa LaHul-Hamdu wa Huwa ‘ala kulli Shay`in Qadeer (There is no deity  worshipped in truth except Allaah, Who is Alone without partner. For Him is the  Dominion, and All Praise, and He is over all things capable).
Oh  brothers, I invite you and myself to read that which is authentic regarding the  Rightly-Guided Caliphs and the companions, so that our hearts be filled with  love for them, so that we know their virtues. May Allaah give us success in  that. [2]
Know that the best speech is the Book of Allaah, and the best  guidance is the guidance of Muhammad (salallaahu ‘alayhi wa sallam). The worst  of affairs are the newly invented matters, and every new matter in the Religion  is a bid’ah (innovation), and every bid’ah (innovation) is a going astray.
Upon you is the Jama’ah (the main body of the Muslims who are upon the  truth). Stick to it – joining upon the way of the Messenger (salallaahu ‘alayhi  wa sallam), sincerely for Allaah. For Allaah’s hand is over that group, and know  that whoever strays, strays into the fire. For the Prophet (salallaahu ‘alayhi  wa sallam) said: Every bid’ah (innovation) is in the fire.
Increase in sending salutations of peace and blessings upon your  Prophet (salallaahu ‘alayhi wa sallam), especially on Friday, for your  salutations are conveyed to him. Increase in sending salutations in compliance  with the command of Allaah, The Mighty and Majestic, as He said (what means): Allaah sends His Salaat (Graces, Honours, Blessings, Mercy, etc.) on the  Prophet (Muhammad) and also His angels too (ask Allaah to bless and forgive  him). O you who believe! Send your Salaat on (ask Allaah to bless) him  (Muhammad)… (Al-Ahzab, ayah 56) [3]
Oh Allaah, send Your peace and  blessings upon Your slave and Messenger Muhammad. Oh Allaah, send Your peace and  blessings upon Your slave and Messenger Muhammad. Oh Allaah, send Your peace and  blessings upon Your slave and Messenger Muhammad.

Source: CD From The Virtues of Abu Bakr as-Siddiq
[1] It is also  authentically reported that ‘Abdullaah bin ‘Umar – radiallaahu ‘anhumma – said  that the Companions used to say during the lifetime of the Prophet (sallallaahu  alaihi wa sallam): The best of this Ummah after its Prophet, is Abu Bakr then  ‘Umar then ‘Uthman. [Al-Bukhaaree, no. 3655] and the Prophet (sallallaahu  alaihi wa sallam) approved of that.
[2] Authentic biographies of the  Caliphs – and other some other sahaaba – can be found here: —–>

The Biography of Abu Bakr as-Siddeeq  (radiallaahu ‘anhu)
The Biography Of Umar Ibn Al-Khattaab  (radiallaahu ‘anhu)
The Biography of ‘Uthmaan Ibn ‘Affan  (Dhun-Noorayn) (radiallaahu ‘anhum)
The Biography of Ali Bin Abi Talib The  Fourth Caliph of Islam (radiallaahu ‘anhu)

And for the biographies of other  than them from the sahaabah (radiallaahu ‘anhum), click on:

The Honourable Wives of the Prophet  (sallallaahu ‘alayhi wa sallam)
The Ministers around the Prophet  (salallaahu ‘alayhi wa sallam)
Mu’aadh ibn Jabaal and ‘Abdullaah ibn  ‘Umar (radiallaahu ‘anhum ajma’een)
Zaid ibn  Thaabit

The Messenger’s (sallallahu alayhe wa sallam) supplication for Anas bin Malik – radiallahu anhu

March 14, 2012

Some brief biographical details on the Sahaabee Anas ibn Malik along with some benefits extracted by Shaikh Albanee:


In the narration of Ahmad: ‘Then the Messenger supplicated for Umm Sulaym and her family.’ And the narrator mentions: ‘Anas mentioned that his eldest daughter Ameenah informed him that there were more than one hundred and twenty from his offspring buried when Hajjaj appeared.’ al-Albaani said: that this Isnad of three narrators is authentic upon the conditions of Bukhari & Muslim.’

Definition of a Companion

May 16, 2010

Stated Shaikh Fawzaan in his explanation (sharh) of Aqeedatul Wasitiyyah:  

و الصَحَابِي: هُوَ مَن لَقِيَ النَبِيَ صَلَّى اللهُ عَلَيْهِ و سَلَّمَ مُؤْمِناً بِهِ و مَاتَ عَلَى ذَلِكَ

“And the Companion, he is: whoever met the Prophet – sallallahu alayhe wa sallam- believed in him and died upon that” (Arabic, published by DarusSalam, p.10)

The great debate of Ibn Abbaas (radiAllahu anhu) with the khawarij

May 10, 2010

Taken from:

The great debate of Ibn ‘Abbas (radhiAllaah ‘anhu) with the Khawaarij

Translated By ‘Abbas Abu Yahya

When the Hurooreeyah rebelled, they isolated themselves in a place.  There were 6000 of them and they were united in rebelling against ‘Alee.  Continuously people would come to ‘Alee and say: O Ameer ul-Mu’mineen!  Verily these people are rebelling against you. 

He said: ‘Leave them, verily I will not fight them until they fight me and [they will fight me] that’s what they will do.’

So when it came to that day, I came to ‘Alee before the Zuhr prayer and I said to him: ‘O Ameer ul-Mu’mineen!  Delay the prayer until it is cooler perhaps I will speak to these people.

He said: ‘Verily, I fear for you.’

I said: ‘Never!  I used to be known as a man of good manners, I never harmed anyone.’

He gave me permission to go.  So, I put on a very nice garment, the best that what one could get from Yemen and I combed my hair.  Then, I visited them at midday whilst they were eating.

I had entered upon a people, the likes of whom I had never seen with regards to their exertion in worship.  Their foreheads were wounded due to Sujood (prostration) and their hands had become rough like camels’ feet, wearing recently washed, untidy shirts with very high, raised clothing with tired and worn out faces [due to not caring for themselves].

So, I gave salaams to them and they said, ‘Welcome O Son of Abbas!  And what is this cloak you are wearing?’

I said, ‘what deficiency do you see from me?  Indeed, I saw the Messenger of Allaah sallAllaahu alayhi wa sallam dressed in the best of what you can find in Yemeni clothing, then I recited this verse

<<Say, who has forbidden the adornment given by Allaah, which He has produced for His slaves, and the good things He has provided>> [1]

Then they said, ‘What has brought you here?’

I said to them, ‘I have come to you from amongst the Companions of the Prophet sallAllaahu alayhi wa sallam the Muhaajiroon and the Ansaar and from the son of the uncle of the Prophet sallAllaahu alayhi wa sallam (‘Alee), who is his son-in-law – and upon them descended the Qur’aan; and they are more knowledgeable about it than you and there is not one of them amongst you. I have come to convey to you what they say, and to convey to them, what you say.

A group amongst them said, ‘Do not debate with the Quraysh because verily Allaah, Azza wa Jaal, says

<<Nay! But they are a quarrelsome people>> [2],’

Then a group of them turned towards me and two or three of them said: ‘Verily, we will speak to him.’

So I said, ‘come forward, what is the grudge you have against the Companions of the Messenger of Allaah – and the son of his uncle (‘Alee).’

They said ‘three points’.

I said, ‘And what are they?’

They said: ‘Then one of the points is that he (‘Alee) had men judge in a matter of Allaah whilst Allaah said

<<The judgment is for none but Allaah>> [3]

What have men got to do with the Hukm?’

I said, ‘This is one point.’
They said, ‘As for the second point; then he fought and he did not take captives nor did he take the war booty, if they were Kuffaar, then their captives are permissible for us and if they were believers then their captives are not permissible to take nor was it allowed to fight them.’
I said, ‘This is the second point, and what is the third point?’ Or he said something similar.

They said: ‘He should remove the title of Ameer ul-Mu’mineen and if he is not the Ameer ul-Mu’mineen then he is the Ameer ul-Kaafireen.’

I said, ‘Do you have any points other than this?’

They said: ‘This is sufficient for us.’

I said to them: ‘Do you understand, that if I read to you from the Book of Allaah, Jalla wa thanaa’ahu, and from the Sunnah of His Prophet – SallAllaahu alayhi wa sallam – that which refutes what you say; will you return (back)?’

They said: ‘Yes.’

I said: “As for your statement That ‘Alee had men judge in a matter that was for Allaah; then I will read to you from the Book of Allaah, where Allaah has delegated His Hukm to men regarding the eighth of a quarter of a dirham.  Allaah, Tabaraka wa Ta’aala, commanded the people to judge in this matter.

Do you not understand the saying of Allaah, Tabaraka wa Ta’aala:

<<O you who believe, do not kill the game while you are in a state of ihram, and whosoever of you kills it intentionally, then the penalty is an offering equivalent to the one he killed, as adjudged by two just men among you.>> [4]

And it is from the Hukm of Allaah that He delegated men to judge in this matter, if Allaah willed, He could have judged in this matter, but He allowed men to judge.

I ask you, for the sake of Allaah!  Are men judging in reconciling in disputes and in preventing bloodshed or judging regarding hunting a rabbit better?”

They said: ‘Of course, this is better.’

‘And regarding a woman and her husband:
<< If you fear a breach between the husband and wife, appoint two arbitrators, one from his family and the other from hers >> [5]
Is not men judging in reconciling disputes and in the prevention of bloodshed better than men judging regarding the private parts of a woman?
Have we finished with this point?’
They said, ‘Yes.’

I said: ‘As for your statement, He fought but did not take captives and did not take war booty, then would you take your mother, Aa’ishah, as a captive, making her permissible for yourselves for that which you make permissible from other than her whilst she is your mother?  If you say: “We make Halaal from her that which we make Halaal from other than her,” then you have made/committed Kufr.  And if you say that, “she is not our mother,” then you have also made Kufr:  <<The Prophet is closer to the believers than their own selves, and his wives are their mothers >> [6] and so you are between the two ill judgments.  So, which of them do you want to take?

Have we finished with this point?’

They said: ‘Yes.’

‘As for ‘Alee removing the title of Ameer ul-Mu’mineen, then I will give you something that will please you:  Verily, the Prophet of Allaah – made an agreement/contract with the Mushrikeen on the Day of Hudaybeeyah, and the Prophet sallAllaahu alayhi wa sallam said to ‘Alee: “Write, O ‘Alee!  This is what Muhammad, the Messenger of Allaah, sallAllaahu alayhi wa sallam agrees with.” 

They, the Mushrikeen, said, “If we knew you to be the Messenger of Allaah, we would not have fought you.”  So, the Messenger of Allaah sallAllaahu alayhi wa sallam said: ‘Erase it, O ‘Alee!  O Allaah, Indeed You know that I am the Messenger of Allaah, erase it O ‘Alee!  And write this, “This is what Muhammad ibn Abdullaah sallAllaahu alayhi wa sallam makes an agreement/contract upon.”’

I swear by Allaah, that the Messenger of Allaah sallAllaahu alayhi wa sallam is better than ‘Alee and even he erased his own name and erasing his name does not erase his Prophethood.
Have we finished with this point?’

They said: ‘Yes.’

‘2000 of them came back while the rest of them rebelled and fought, based upon their misguidance, and the Muhaajiroon and Ansaar fought them. [7]

The Takhreej for this narration:

Narrated by ad-Darmi in his ‘Sunnan’ (1/68-69) & by Bahshal in ‘Tareekh Wasit’ this narration is reported on the authority of ‘Amr bin Salma. Authenticated by Shaykh al-Albani (rahimahullaah).

There are other narrations of this story.  It has been narrated by Abdullaah bin Ahmad in ‘Zawaid az-Zuhud’ (p.428) & by Abu Na’eem in ‘Hileeyat al-Awwleeyah’ (4/380-381).  Also by Tabraani in ‘Kabeer’ (9/125-126), by AbdurRazaq in ‘al-Mussannaf’ (5409).  Al-Haythamee narrated it in ‘Mua’jam az-Zawaid’ (1/181).

As for the narration of AbdurRazaq  & Tabaraani which has been authenticated by al-Haythamee in ‘mua’jam az-Zawaid’ (1/181).

The narration of Abu Na’eem in ‘al-Hileeyah’ was reported on the authority of Abu Za’raa.

This story has many other narrations, in ‘al-Kabeer’ and some of them were authenticated by al-Haythamee.

Taken from ‘Silsilah as-Saheehah’ (5/12-13), & ‘Moonazaraat ‘aimmat as-Salaf’ p.89-91

[1] Soorah Al-A’raf :32

[2] Soorah az-Zukhruf :58

[3] Soorah an-Anaam : 57 and Soorah Yusuf : 40 & 67

[4] Soorah al-Ma’idah : 95

[5] Soorah an-Nisa : 35

[6] Soorah al-Ahzab : 6

[7] Narrated by Abdur-Razzaq in his book ‘al-Musannaf’(18678), Ahmad (1/243), al-Haakim (2/150-152), Ibn Abdul Barr in his Jama’ Bayaan Uloom (2/962-964/ 1834) and others.

Anas bin Maalik

April 23, 2010


 Taken from , The Salafi College, Benefits from the Prophetic Hadeeths in Aqeedah and Manhaj, (Articles 1-19, Mudhakkirah alHadeeth an Nabawee of Shaikh Rabee)

Also can be found here: Download Prophetic Hadeeth Textbook

“Anas bin Maalik al-Ansaari al-Khazrajee, a Companion of the Messenger of Allah (sallallaahu alaihi wa sallam) and his servant. He served the Prophet (sallallaahu alaihi wa sallam for 10 years. He had one thousand and two hundred and eighty six hadeeth out of which the two sheikhs (al-Bukhaari and Muslim) agreed upon one hundred and sixty eight. He died in Basrah when he was over a hundred years old.”

Abdullah bin Umar

April 23, 2010


Taken from , The Salafi College, Benefits from the Prophetic Hadeeths in Aqeedah and Manhaj, (Articles 1-19, Mudhakkirah alHadeeth an Nabawee of Shaikh Rabee)

Also can be found here: Download Prophetic Hadeeth Textbook

  “He is Abdullah bin Umar al-Qurashee al-Adawee. He embraced Islaam early in Makkah with his father. He emigrated when he was 10 years old. He witnessed the battle of Al-Khandaq and the battles which followed it. He was from the foremost and the most distinguished of the Companions. He was strict upon the Sunnah, someone who fled Bid’ah and an advisor to the Ummah. He died in 74 A.H.”