Posts Tagged ‘biography’

Aishah, The Scholar and Caller

April 7, 2012



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.’

The Late Scholar Abdul Azeez Bin Baz

May 8, 2010

The Legacy of Shaikh Bin Baz:



The following written biography taken from


Biography of Imam Ibn Baz rahimahullah

Arabic Source: BinBaz.Org.Sa [Abridged and with Additions]
Translation Source:

His Name and Lineage:
He was the noble and exemplary scholar, ýAbdul-ýAzeez bin ýAbdillaah bin ýAbdir-Rahmaan bin Muhammad bin ýAbdillaah Aali Baaz, may Allaah have mercy on him. Baaz was a family that had deep roots in knowledge. business, and agriculture. They were known for their virtues and character. Shaikh Sulaymaan bin Hamdaan, may Allaah have mercy on him, said in his book on the biographies of the Hanbalee scholars: ýTheir origin was in Madeenah, then one of their ancestors moved to Durýeeyah.ý

His Birth and Early Youth:
He was born in Riyadh, the capital city of Najd on the 12th of Dhul-Hijjah, 1330H. This is where he spent his childhood, adolescence and early adult years.

Imaam Ibn Baaz was raised in an environment engrossed in knowledge, since Riyadh at that time was filled with scholars and people of guidance. It was also a place of security and peace since King ýAbdul-ýAzeez had re-conquered it and established justice there based on the laws of Islaam. This was after Riyadh had been a place of endless turmoil and instability.

Imaam Ibn Baaz first started by learning the Qurýaan as was the custom of the Salaf, who would memorize and master the Qurýaan before moving on to other subjects. So he memorized the entire Qurýaan by heart before reaching the age of puberty. He then went on to study at the hands of the scholars in his area.

It is also important to note that his mother, may Allaah have mercy on her, played a large role in his path towards knowledge, since she would be the one who would constantly encourage and incite him towards acquiring knowledge, as he stated towards the end of one of his lectures, ýMy journey with the writersý, in which he discussed some examples of his life.

Imaam Ibn Baaz had sight for the first part of his life. Then due to Allaahýs infinite wisdom, He willed that the Imaamýs sight weaken due to an eye disease in 1346H, which eventually lead to him completely losing his eyesight in 1350H when he was close to twenty years of age. However, this did not prevent him from his perseverance and diligence in seeking knowledge, which he continued to do and excel in.

Remarkably, losing his eyesight was a means of benefit for Imaam Ibn Baaz, since he was able to achieve several advantages of which we will mention four, as an example and not to limit:

1. Reward from Allaah: Imaam Al-Bukhaaree reported in his Saheeh a hadeeth qudsee, in which Allaah said: ýIf my servant is tested with losing his two beloved (eyes), I will substitute them with Paradise.ý [Saheeh Al-Bukhaaree: no. 5653]

2. Strong Memorization: Imaam Ibn Baaz was the Haafidh (Memorizer) of this era when it came to Knowledge of Hadeeth. If you were to ask him on a hadeeth found in the Six Collections of Hadeeth or other collections such as the Musnad of Imaam Ahmad, you would find him well versed in the hadeethýs chain of narration, textual wording, the scholars who spoke on it, its narrators and its explanation.

3. Lack of Interest in Worldly Splendors: Imaam Ibn Baaz refrained from chasing after the pleasures of the worldly life, living an abstentious and humble lifestyle.

4. High Determination: Losing sight, only made Imaam Ibn Baaz more determined and perseverant in his quest for seeking and acquiring knowledge, to the point that he became one of the senior scholars, known throughout the world. Allaah indeed replaced the light in his eyes with light in his heart, love for knowledge, and following of the Prophetýs Sunnah.

His Teachers:
After memorizing the Qurýaan, Imaam Ibn Baaz, may Allaah have mercy on him, went on to study the other Islaamic sciences under many of the scholars of Riyadh, the most prominent of whom were:

1. Shaikh Muhammad bin ýAbdil-Lateef Aali Shaikh, the great-great grandson of Imaam Muhammad bin ýAbdil-Wahhaab,
2. Shaikh Saalih bin ýAbdil-ýAzeez Aali Shaikh, the great-great grandson of Imaam Muhammad bin ýAbdil-Wahhaab and the Chief Judge of Riyadh,
3. Shaikh Saýad bin Hamad Al-ýAteeq, Judge of Riyadh,
4. Shaikh Hamad bin Faaris, Vice-Chancellor of the Treasury of Riyadh,
5. Shaikh Saýad Waqqaas Al-Bukhaaree, from the scholars of Makkah whom he learned the science of Tajweed from in 1355H,
6. Shaikh Muhammad bin Ibraaheem Aali Shaikh, former Chief Muftee of the Kingdom of Saudi Arabia. He attended his study circles for about ten years, learning all of the Islamic sciences from him, from 1347H to 1357H, when his teacher nominated him to be a judge. May Allah have mercy on all of them.

His Educational Life:
When Imaam Ibn Baaz was selected for being the Judge of the Kharj district, he accepted it unwillingly since he had no desire or love for position. But it was due to the encouragement of his teacher, Shaikh Muhammad bin Ibraaheem Aali Shaikh, and the order of King ýAbdul-ýAzeez that he took up the position. So he went to ad-Dalam, the capital city of the Kharj district at that time, and the people greeted him warmly. As soon as he got out of the car that transported him there, he ascended the Central Mosque and prayed two rakýat, in accordance with the Sunnah. Then he rested for a while in the presence of the Ameer of ad-Dalam at that time, Naasir bin Sulaymaan al-Huqbaanee, may Allaah have mercy on him. Thereafter the people gathered around him and so he gave them a profound admonition. From the things he told them was that he had no desire to be the Judge of their district but that he was ordered and so he must obey the leader.

As soon as he commenced working at his position, Allaah brought much good through his hands and he judged the people with justice and kindness. He served in this position for a little over fourteen years. During this time, the Kharj district became a place of good and uprightness. Imaam Ibn Baaz would attribute this success to the good hearts of the people and their high esteem for virtue and justice. Because the courts were in ad-Dalam, he lived there in the Judgeýs Residence given to him by Imaam ýAbdullaah bin Faysal bin Turkee.

Imaam Ibn Baaz was well known throughout the Muslim world for his religious verdicts (fataawaa) and his beneficial books. He would preside over committees for educational seminars in Saudi Arabia, and give various lectures over the telephone to Muslims outside of the Kingdom. He would also answer the questions of the people over the radio and during the blessed times of Hajj and Ramadaan. And his words would appear in Muslim newspapers, magazines, and articles throughout the world.

His Books and Treatises:
Even though the Imaam was pressed for time as a result of his duties and role in giving daýwah and educating, he still made time to write books and treatises that addressed important issues, which the Muslims were in need of knowledge of. Amongst his most famous works were:

1. The Obligation of Following the Sunnah
2. The Ideological Attack
3. The Life and Call of Imaam Muhammad bin ýAbdil-Wahhaab
4. Three Treatises on the Prayer
5. The Correct Belief and what Opposes It
6. Important Lessons for the Muslim Ummah
7. A Criticism of Arab Nationalism
8. The Dangers of Tabarruj
9. Two Essays on Fasting and Zakaat
10. The Ruling on Pictures
11. The Ruling on Celebrating the Prophetýs Birthday
12. A Warning against Innovations

And there are many more books, which can be read and printed at the Imaamýs official web site This was in addition to his many fataawaa (religious verdicts) that were collected, compiled and published, which range in numerous volumes.

His Educational and Religious Positions:
1. He served as a Judge in the Kharj District of Saudi Arabia for fourteen years from 1357H to 1371H.

2. He taught at the Educational Institute of Riyadh in 1372H and in the College of Shareeýah after its inception in 1373H, covering the subjects of Fiqh, Tawheed and Hadeeth. He remained in this teaching position for nine years until 1380H.

3. In 1381H, he was appointed Vice-Chancellor of the Islamic University of Madeenah, where he served until 1390H.

4. He was then appointed as the Chancellor of the Islamic University of Madeenah in 1390H, after its former Chancellor, Shaikh Muhammad bin Ibraaheem Aali Shaikh died in Ramadaan of 1389H. He remained in this position until 1395H.

5. In 10/14/1395H, the King ordered that Imaam Ibn Baaz be appointed as Head of the Council for Islamic Research, Verdicts, Daýwah and Guidance. He held this position until 1414H.

6. In 1/20/1414H, the King appointed Imaam Ibn Baaz as the Chief Muftee of the Kingdom of Saudi Arabia. He held this position along with being the Head of the Council of Senior Scholars and the Head of the Committee for Islamic Research and Verdicts.

He also held the following positions:

1. Head of the Permanent Committee for Islamic Research and Verdicts,

2. President and Member of the Founding Committee for the Muslim World League,

3. President of the higher World League Council,

4. President of the World Supreme Council for Mosques,

5. President of the Islamic Fiqh Assembly in Makkah, which is under the Muslim World League,

6. Member of the Higher Council of the Islamic University of Madeenah,

7. Member of the Supreme Committee for Islamic Propagation.

His Students:
Imaam Ibn Baaz, may Allaah have mercy on him, had numerous students that would attend his classes and study circles. The most famous and distinguished among them were:

1. Muhammad bin Saalih Al-ýUthaimeen, former member of the Council of Senior Scholars, may Allaah have mercy on him,
2. ýAbdullaah bin Hasan Al-Quýood, current member of the Permanent Committee for Islamic Research and Fataawaa and of the Council of Senior Scholars,
3. ýAbdullaah bin ýAbdir-Rahmaan Al-Ghudayyaan, current member of the Permanent Committee for Islamic Research and Fataawaa and of the Council of Senior Scholars,
4. ýAbdul-Muhsin Al-ýAbbaad, former Chancellor and Vice-Chancellor of the Islamic University of Madeenah,
5. Saalih bin Fawzaan Al-Fawzaan, current member of the Permanent Committee for Islamic Research and Fataawaa and of the Council of Senior Scholars,
6. Rabeeý bin Haadee Al-Madkhalee,
7. ýAbdul-ýAzeez bin ýAbdillaah Ar-Raajihee

His Physical Attributes and Appearance:
The Shaikh, may Allaah have mercy on him, was of medium build, and neither tall nor short. He had a round face and was of a golden-brown color. He had a curved nose and a beard that was short on the cheeks but thick below the chin. His beard used to be black, but when too many white hairs started showing, he dyed it with henna. Indeed, his description resembled that of many of the scholars before him.

He had a beautiful appearance. He would always try to wear white garments, and would love wide clothes, and thawbs that would reach the middle of his shin.

His Humility and Piety:
The Imaam knew his own worth and so he would be very humble before Allaah. So he would treat the people in a kind manner, with gentleness and mercy. He would not transgress over anyone or show arrogance to anyone. He would not give a false impression of grandness nor would he get up to the leave when in the company of the poor and needy, or refrain from walking and intermingling with them. He would also never turn away from listening to the advice of those who were below him.

What also showed his humbleness was that he would answer the invitation of his students and close friends to come to their wedding gatherings. He would always arrive early and ask one of the brothers to recite some ayaat from the Qurýaan, which he would then go on to explain to everyone present.

His Death:
Imaam Ibn Baaz passed away on Thursday, the 27th of Muharram, 1420H (5/13/1999), due to heart failure. He was 89 years old at the time. Millions of people throughout the Kingdom of Saudi Arabia gathered to witness his funeral prayer and he was buried in the ýAdl Cemetery in Makkah. Muslims throughout the world mourned his loss and it was only a few months later that the Muslim world would lose another great scholar, Imaam Al-Albaanee, may Allaah have mercy on them both.


Some brief articles by the Shaikh:


The Late Scholar Abdullah Ghudyaan

April 22, 2010

Taken from:



[Taken from the introduction to ‘Fataawal-Lajnatid-Daa.imah lil-buhoothil- `Ilmiyyah wal-Iftaa.’ (1/10-12)]


`Abdullaah ibn `Abdir-Rahmaan ibn `Abdir-Razzaaq ibn Qaasim Aal Ghudayaan.
He is from the family of a muhaddith of Banul-`Anbar, from Banoo  `Amr ibn Tameem, and his lineage goes back to `Amr (Taabikhah) ibn Ilyaas ibn Mudar, from the family of the descendants of  `Adnaan; and through his mother his lineage goes back to the family of Raashid, from (the tribe of) `Utaybah which is from (the tribes of ) Hawaazin.

*His birth: He was born in the year 1345 [[c.1926 C.E.]] in the town of az-Zulfaa.

* His education: He studied the basics of reading and writing at a young age with `Abdullaah ibn `Abdil-`Azeez as-Suhaymee, and `Abdullaah ibn `Abdir-Rahmaan al-Ghayth, and Faalih ar-Roomee.

He studied the basics of Fiqh, Tawheed, Arabic Grammar, and the laws of Inheritance with Hamdaan ibn Ahmad al-Baatil.

Then he travelled to ar-Riyaad in the year 1363H and entered the Saudi Preparatory School [previously the School for Orphans] in the year 1366 approximately, and he qualified in the year 1368H.

He was appointed as a teacher in al-`Azeeziyyah School, and in the year 1371H he entered the Academic Institute (al-Ma`hadul-`Ilmee). During  this period he took knowledge from the eminent Shaikh Muhammad ibn Ibraaheem Aalush -Shaikh.

He likewise took the knowledge of Fiqh from Shaikh Sa`ood ibn Rashood (the Qaadee of ar-Riyaad) and from Shaikh Ibraaheem ibn Sulaymaan he learned knowledge of Tawheed. With Shaikh `Abdul-Lateef ibn Ibraaheem he studied Arabic Grammar and the Laws of Inheritance.

Then he continued his studies until he qualified from the College  of Sharee`ah in the year 1376H.

He was then appointed as head of the court of al-Khobar. Then he moved to teach in the Academic Institute in the year 1378H.

Then in the year 1380H he was appointed as a teacher in the College of Sharee`ah;

Then in 1386H he became a member of the Iftaa. (Verdicts) Committee in Daarul-Iftaa.Then he 1391H he was appointed a member of the permanent Committee for scholarly research and verdicts, and a member of the Committee of Major Scholars [1].

His Shaikhs: He studied under a group of the seekers of knowledge in the various fields, and the most prominent of them in addition to those already mentioned were:

1)     The eminent Shaikh `Abdul-`Azeez ibn `Abdillaah ibn Baaz-under whom he studied Fiqh.
2)     Shaikh `Abdullaah al-Khulayfee, with whom he studied  Fiqh also;
3)     Shaikh `Abdul-`Azeez ibn Rasheed, with whom he studied Fiqh, Tawheed, and the Laws of Inheritance;
4)     Shaikh Muhammad al-Ameen ash-Shanqeetee, with whom he studied Usoolul-Fiqh, the Sciences of the Qur.aan, and Tafseer.
5)     Shaikh `Abdur-Rahmaan al-Ifreeqee, with whom he studied the Sciences of Hadeeth, and Hadeeth.
6)     Shaikh `Abdur-Razzaaq `Afeefee
7)     `Abdul-Fattaah Qaaree al-Bukhaaree, from whom he learned the Qur.aan with the recitation of Hafs from `Aasim with his chain of narration back to the Messenger (ÕáìÇááå Úáíå æÓáã ); and from others.

*His works:

In addition to what has preceded, along with his other works, from the year 1389H to this day he has been teaching Fiqh; and its Usool and Principals; and Hadeeth and its Sciences; and Tafseer and its branches of knowledge; and `Aqeedah; and Fiqh; in organized lectures throughout most of the days of the week in accordance with circumstances: after Maghrib, and after `Ishaa., and sometimes after Fajr and after `Asr.

Also from 1395H in addition to his work in delivering verdicts he gave lectures to the studies of Higher Studies in Jaami`atul-Imaam (the University of the Imaam), and in the College of Shaaree`ah, teaching Fiqh, Usoolul-Fiqh, the Principals of Fiqh and its Fundamentals, in the lecture hall; and he used to supervise and take part in the debates concerning some of the research papers.

Likewise in this period a large number of students took knowledge from him. Also in the year 1381H he was nominated to take a position in the committee for giving guidance and verdicts during the Hajj which has continued to the present day. Then when the eminent Shaikh `Abdullaah ibn Humayd passed away in the year 1402H, he took over delivering verdicts on the radio-programme ‘Noor `alad-Darb’.”

[1] The Committee of the Major Scholars (Hay.atu Kibaaril-`Ulamaa. was established in 1391H and consisted of Shaikh Ibraaheem ibn Muhammad ibn Ibraaheem Aalush-Shaikh, (head), Shaikh `Abdur-Razzaaq `Afeefee `Atiyyah ( deputy head), Shaikh `Abdullaah ibn `Abdir-Rahmaan al-Ghudayaan (member), Shaikh `Abdullaah ibn Sulaymaan ibn Manee` (member). Then at the end of 1395H Shaikh Ibraaheem Aalush-Shaikh was appointed as the Minister for Justice, and his place as head of the Committee of Major Scholars was taken by Shaikh `Abdul-`Azeez ibn `Abdillaah ibn Baaz-rahimahullaah.

(Translation by Abu Talhah Dawood Burbank)



Q & A (along with other Scholars as well)