Monthly Archives: February 2015
Volume 4, Book 52, Number 99 :
Narrated by Jabir (radiallaahu `anhu)
The Prophet (sallallaahu `alayhi wasallam) said, “Who will bring me the information about the enemy on the day (of the battle) of Al-Ahzab (i.e. Clans)?” Az-Zubair (radiallaahu `anhu) said, “I will.” The Prophet (sallallaahu `alayhi wasallam) said again, “Who will bring me the information about the enemy?” Az-Zubair (radiallaahu `anhu) said again, “I will.” The Prophet (sallallaahu `alayhi wasallam) said, “Every prophet had a disciple and my disciple is Az-Zubair. “
Volume 4, Book 52, Number 100 :
Narrated by Jabir bin ‘Abdullah (radiallaahu `anhu)
When the Prophet (sallallaahu `alayhi wasallam) called the people (Sadqa, a sub-narrator, said, ‘Most probably that happened on the day of Al-Khandaq), Az-Zubair (radiallaahu `anhu) responded to the call (i.e. to act as a reconnoiter). The Prophet (sallallaahu `alayhi wasallam) called the people again and Az-Zubair (radiallaahu `anhu) responded to the call. The Prophet (sallallaahu `alayhi wasallam) then said, “Every prophet had a disciple and my disciple is Zubair bin Al-‘Awwam.”
There are a lot of other virtues of Zubair (radiallaahu `anhu), most of them have to do with bravery. I’ll save you the trouble of reading, just watch the following video:
Volume 4, Book 52, Number 98 :
Narrated by Ibn Aun
Once Musa bin Anas while describing the battle of Yamama, said, “Anas bin Malik (radiallaahu `anhu) went to Thabit bin Qais (radiallaahu `anhu), who had lifted his clothes from his thighs and was applying Hunut to his body. Anas asked, ‘O Uncle! What is holding you back (from the battle)?’ He replied, ‘O my nephew! I am coming just now,’ and went on perfuming himself with Hunut, then he came and sat (in the row). Anas then mentioned that the people fled from the battle-field. On that Thabit (radiallaahu `anhu) said, ‘Clear the way for me to fight the enemy. We would never do so (i.e. flee) in the company of Allah’s Apostle (sallallaahu `alayhi wasallam). How bad the habits you have acquired from your enemies!”
Applying Hunut = putting on perfume. It’s done in order to prepare oneself for the meeting with angels. Only a person eager for martyrdom, also sure of it, would care for such detail when putting on his armor in preparation for battle.
We see this eagerness again when Thabit (radiallaahu `anhu) marches towards the enemy while others were fleeing/backing away. As we get to know from the reports of the Battle of Yamama, Musaylamah’s army wasn’t easy to defeat. It took a lot of strategizing and and toil to corner the enemy. Being brave and enthusiastic in such circumstances isn’t an easy thing to do. When everyone around you is being negative, losing hope, it’s close to impossible to remain firm on your ground. Such was the character of this sahabi.
More on Thabit bin Qays (radiallaahu `anhu):
His full name was Thâbit bin Qays bin Shammas bin Zahîr al-Ansâri. He is also referred to as Abu Muhammad or Abu Abdul Rahmân, meaning the father of Muhammad or the father of Abdul Rahmân. Both his sons were killed in the battle of Harra while defending Madina. Thâbit bin Qays was known as the Speaker of the Ansâr (Khatîb al- Ansâr) as he would eloquently address the Ansâr on behalf of the Messenger, upon him be peace. He was also known as Khatib al-Rasûl, the one who gave the sermon for the Messenger, upon him be peace.
There were several verses of Qurân revealed about him. One of the verses related to divorce was revealed after his wife complained to the Messenger that ‘although she did not complain about his character or religion’, she did not want to remain married to him. The Messenger, upon him be peace, then asked her if she were willing to return the garden that he had given her in dowry. She agreed and the Messenger, upon him be peace, instructed him to ‘accept the garden and pronounce the divorce’.
Another verse was revealed with regard his generosity. When his fruit was ripe he decided he would give anyone that came to him that day some dates as a gift. By the end of the day he had no dates left for himself or his family and Allah revealed the verse, “It is He Who produces gardens, with trellises and without, and dates, and tilth with produce of all kinds, and olives and pomegranates, similar (in kind) and different (in variety): eat of their fruit in their season, but render the dues that are proper on the day that the harvest is gathered. But waste not by excess: for Allah loves not the wasters” (6:141).
There were two verses that were revealed about other people that he feared were about him. The first was where some companions were told ‘O you who believe! Raise not your voices above the voice of the Prophet, nor speak aloud to him in talk, as you may speak aloud to one another, lest your deeds become vain and you perceive not (49:2). He had a loud voice and was fearful that the verse was a direct rebuke to him. He hid away for some days until the Messenger; himself went to see what was wrong with him. Thâbit explained that he has a loud voice and was afraid that he would be one whose ‘deeds become vain’. The Messenger, upon him be peace, comforted him saying ‘you live well and you will die well’.
He also went into hiding after Allah revealed that He ‘loves not any arrogant boaster’ (39:18). On this occasion, the Messenger, upon him be peace, told him ‘you are not one of them, you live a praised life and you will die a martyr and enter the Garden.’ He was killed in the battle of Yamâma during the period of Abu Bakr al-Siddiq.
He was a man of great character and worship. On one occasion, the Messenger, upon him be peace saw a light emanating from a house and said ‘perhaps someone is reading Surat al-Baqara (the second chapter of the Quran)’. The next morning some of the companions went to the house and asked Thâbit what he was doing that night and he confirmed that he was indeed reading Surat al-Baqara.
Taken from Kitaba
Hadith no. 2490 (below) is a repeat. Read it here.
Volume 4, Book 52, Number 95 :
Narrated by Abu Said Al-Khudri (radiallaahu `anhu)
Allah’s Apostle (sallallaahu `alayhi wasallam) ascended the pulpit and said, “Nothing worries me as to what will happen to you after me, except the temptation of worldly blessings which will be conferred on you.” Then he mentioned the worldly pleasures. He started with the one (i.e. the blessings) and took up the other (i.e. the pleasures). A man got up saying, “O Allah’s Apostle! Can the good bring about evil?” The Prophet (sallallaahu `alayhi wasallam) remained silent and we thought that he was being inspired divinely, so all the people kept silent with awe. Then the Prophet (sallallaahu `alayhi wasallam) wiped the sweat off his face and asked, “Where is the present questioner?” “Do you think wealth is good?” he repeated thrice, adding, “No doubt, good produces nothing but good. Indeed it is like what grows on the banks of a stream which either kills or nearly kills the grazing animals because of gluttony except the vegetation-eating animal which eats till both its flanks are full (i.e. till it gets satisfied) and then stands in the sun and defecates and urinates and again starts grazing. This worldly property is sweet vegetation. How excellent the wealth of the Muslim is, if it is collected through legal means and is spent in Allah’s Cause and on orphans, poor people and travelers. But he who does not take it legally is like an eater who is never satisfied and his wealth will be a witness against him on the Day of Resurrection.”
Volume 4, Book 52, Number 96 :
Narrated by Zaid bin Khalid (radiallaahu `anhu)
Allah’s Apostle (sallallaahu `alayhi wasallam) said, “He who prepares a Ghazi going in Allah’s Cause is given a reward equal to that of) a Ghazi; and he who looks after properly the dependents of a Ghazi going in Allah’s Cause is (given a reward equal to that of) Ghazi”
Volume 4, Book 52, Number 97 :
Narrated by Anas (radiallaahu `anhu)
The Prophet (sallallaahu `alayhi wasallam) used not to enter any house in Medina except the house of Um Sulaim (radiallaahu `anhaa) besides those of his wives. When he was asked why, he said, “I take pity on her as her brother was killed in my company.”
We are often faced with restrictions and limitations when it comes to spending our time and/or efforts in Allah’s Cause. We’re either busy with other obligations or bound by (lack of) availability of means. Well here’s a good news for us: if we support those who are active in the Cause and their dependents, we get the same reward as them. This is by analogy, of course.
Sadaqah has various levels and ranks. If you give some money to a poor person, it’s a very good deed indeed. But if you spend that money on a student of knowledge, the rewards are huge! You get rewarded for sadaqah, and you get the reward equal to the student because you’re supporting him, and later on when he starts teaching, you get rewarded for every single person he benefits. And the cycle continues. This is sadaqah jaariyah. Is it not a better option?
Volume 4, Book 52, Number 94 :
Narrated by Abu Huraira (radiallaahu `anhu)
The Prophet (sallallaahu `alayhi wasallam) said, “Whoever spends two things in Allah’s Cause, will be called by all the gate-keepers of Paradise who will be saying, ‘O so-and-so! Come here.’ ” Abu Bakr (radiallaahu `anhu) said, “O Allah’s Apostle! Such persons will never be destroyed.” The Prophet (sallallaahu `alayhi wasallam) said, “I hope you will be one of them.”
Ask yourself. Is it really that hard to get this honor? Two things. Only two things to be spent in Allah’s cause. I do think that this hadith means two ‘kinds’ of things, like wealth and time for example, instead of two “things” like cash and gold. I could be wrong but this is what I understand of it.
How many gates of Paradise?
It is known that Paradise has many gates, because Allaah says (interpretation of the meaning):
“‘Adn (Eden) Paradise (everlasting Gardens), which they shall enter and (also) those who acted righteously from among their fathers, and their wives, and their offspring. And angels shall enter unto them from every gate”
“And those who kept their duty to their Lord (Al-Muttaqoon – the pious) will be led to Paradise in groups till when they reach it, and its gates will be opened (before their arrival for their reception) and its keepers will say: Salaamun ‘Alaykum (peace be upon you)! You have done well, so enter here to abide therein”
In the saheeh ahaadeeth it says that there are eight gates:
It was narrated from Sahl ibn Sa’d (may Allaah be pleased with him) that the Prophet (peace and blessings of Allaah be upon him) said: “In Paradise there are eight gates, among which is a gate called al-Rayyaan, which none will enter but those who fast.” (Narrated by al-Bukhaari, 3017).
It was narrated from ‘Ubaadah (may Allaah be pleased with him) that the Prophet (peace and blessings of Allaah be upon him) said: “Whoever bears witness that there is no god but Allaah alone, with no partner or associate, and that Muhammad is His slave and Messenger, and that ‘Eesa is the slave of Allaah and His Messenger, and a word which Allaah bestowed on Maryam and a spirit created by Him (cf. al-Nisa’ 4:171), and that Paradise is true and Hell is true, will have the right to be admitted by Allaah to Paradise through whichever of the eight gates he wishes, because of his good deeds.” (Narrated by al-Bukhaari, 3180; Muslim, 41)
One of the bounties that Allaah has bestowed upon this ummah is that He opens all the gates of Paradise during the month of Ramadaan, not just one gate. Whoever says that there is a gate in Paradise called Baab al-Radwaan has to produce evidence for that.
It was narrated from Abu Hurayrah (may Allaah be pleased with him) that the Prophet (peace and blessings of Allaah be upon him) said: “When Ramadaan begins, the gates of Paradise are opened and the gates of Hell are closed, and the devils are chained up.”
(Narrated by al-Bukhaari, 3035; Muslim 1793)
We ask Allaah to make us among those who will enter Paradise. May Allaah bless our Prophet Muhammad.
[Taken from IslamQA]
What is written on the gate(s) of Paradise?
There are some reports which speak of what is written on the gate of Paradise. The strongest report that we have found is that which was narrated by al-Tabaraani and al-Bayhaqi from Abu Umaamah (may Allaah be pleased with him), that the Prophet (peace and blessings of Allaah be upon him) said: “A man entered Paradise and saw written on its gate ‘Charity receives a tenfold reward and a loan an eighteenfold reward.’”
Classed as hasan by al-Albaani. See Saheeh al-Targheeb wa’l-Tarheeb, 1/537.
Although some scholars were inclined to accept the attribution of this hadeeth to the Prophet (peace and blessings of Allaah be upon him), others – including Ibn al-Jawzi, al-‘Iraaqi, al-Manaawi and others – classed it as da’eef (weak), because the narrators who transmitted it from the Prophet (peace and blessings of Allaah be upon him) include a narrator who is very weak.
There is another report which says: “Written on the gates of Paradise is: ‘Laa ilaaha ill-Allaah Muhammad Rasool-Allaah ‘Ali akhoo rasool-Illaah (There is no god but Allaah, Muhammad is the Messenger of Allaah, ‘Ali is the brother of the Messenger of Allaah).’ This was written two thousand years before the creation of the heavens and the earth.”
But this is a false report which cannot be attributed to the Messenger of Allaah (peace and blessings of Allaah be upon him). See al-Silsilah al-Da’eefah, vol. 10, no. 4901.
We should also note that speaking about this topic or similar topics that have to do with Paradise, Hell or other matters of the unseen cannot be accepted as correct unless it is based on revelation (wahy) that is proven to be from Allaah, on the lips of His Messenger.
And we have to ask ourselves: what is the practical benefit of knowing such things? What good things will we be missing out on if we do not know this?
The question which we should really be asking is: How can we get to those gates? How can they be opened for us? How can we enter them?
This is the decisive question which people should concern themselves with.
In truth there is only one way to reach Paradise: the straight path in which there is no crookedness. Allaah says (interpretation of the meaning):
“And verily, this is My straight path, so follow it, and follow not (other) paths, for they will separate you away from His path. This He has ordained for you that you may become Al‑Muttaqoon (the pious)”
Taken from IslamQA
Volume 4, Book 52, Number 93 :
Narrated by Abu Said (radiallaahu `anhu)
I heard the Prophet (sallallaahu `alayhi wasallam) saying, “Indeed, anyone who fasts for one day for Allah’s Pleasure, Allah will keep his face away from the (Hell) fire for (a distance covered by a journey of) seventy years.”
This hadith is new to me. Or at least to my memory. I’ve always considered fasting special because of the special rewards (for example, the well-known narration “fasting is for Me and I will reward for it”). Still my passion and motivation for voluntary fasting rarely, if ever, goes beyond the six of Shawwaal, nine of Dhul Hijjah and two of Muharram. Why do I never make an effort to fast Mondays, Thursdays and the 13th, 14th and 15th of the lunar months, I ask myself. Why not even more than that? Did not Prophet (sallallaahu `alayhi wasallam) fast most of his days? Did not Dawud (`alayhissalaam) fast every other day – the best kind of fasting there is. Why do I feel content with my routine worship overall? Why do I not strive to up my game every day, month and year?
It is because of this stagnancy in worship that the state of my imaan is such, I feel. How do I expect Allah to increase His love, mercy and grace for me when I don’t increase my worship and love for Him? Surely the two must be connected.
It all comes down to Jihad. Of the nafs. I need to give up my love for eating more often so I can please Allah and increase my distance from the Hellfire as much as possible. If one day of fasting gets me seventy years away, I could be farthest from it in no time inshaAllah. May Allah give me the strength, accept my efforts and be pleased with me.