Monthly Archives: April 2015

The Power of Dua (Hadith No. 2559)


Ahadith 2554 – 2558 (below) are repeats. See linked text for related posts.

Volume 4, Book 52, Number 159 :
Narrated by Sahl (radiallaahu `anhu)
That he was asked about the wound of the Prophet (sallallaahu `alayhi wasallam) on the day (of the battle) of Uhud. He said, “The face of the Prophet (sallallaahu `alayhi wasallam) as wounded and one of his front teeth as broken and the helmet over his head was smashed. Fatima (radiallaahu `anhaa) washed of the blood while Ali (radiallaahu `anhu) held water. When she saw that bleeding was increasing continuously, she burnt a mat (of date-palm leaves) till it turned into ashes which she put over the wound and thus the bleeding ceased.”

Volume 4, Book 52, Number 160 :
Narrated by ‘Amr bin Al-Harith (radiallaahu `anhu)
The Prophet (sallallaahu `alayhi wasallam) did not leave behind him after his death, anything except his arms, his white mule, and a piece of land at Khaibar which he left to be given in charity.

Volume 4, Book 52, Number 161 :
Narrated by Jabir (radiallaahu `anhu)
As above (Hadith No. 158).

Volume 4, Book 52, Number 162 :
Narrated by Jabir bin ‘Abdullah (radiallaahu `anhu)
That he participated in a Ghazwa (Holy-Battle) in the company of Allah’s Apostle (sallallaahu `alayhi wasallam). Midday came upon them while they were in a valley having many thorny trees. The people dispersed to rest in the shade of the trees. The Prophet (sallallaahu `alayhi wasallam) rested under a tree, hung his sword on it, and then slept. Then he woke up to find near to him, a man whose presence he had not noticed before. The Prophet (sallallaahu `alayhi wasallam) said, “This (man) took my sword (out of its scabbard) and said, ‘Who will save you from me.’ I replied, ‘Allah.’ So, he put the sword back into its scabbard, and you see him sitting here.” Anyhow, the Prophet (sallallaahu `alayhi wasallam) did not punish him.

Volume 4, Book 52, Number 163 :
Narrated by Abu Qatada (radiallaahu `anhu)
That he was in the company of Allah’s Apostle (sallallaahu `alayhi wasallam) and when they had covered a portion of the road to Mecca, he and some of the companions lagged behind. The latter were in a state of Ihram, while he was not. He saw an onager and rode his horse and requested his companions to give him his lash but they refused. Then he asked them to give him his spear but they refused, so he took it himself, attacked the onager, and killed it. Some of the companions of the Prophet (sallallaahu `alayhi wasallam) ate of it while some others refused to eat. When they caught up with Allah’s Apostle (sallallaahu `alayhi wasallam) they asked him about that, and he said, “That was a meal Allah fed you with.” (It is also said that Allah’s Apostle (sallallaahu `alayhi wasallam) asked, “Have you got something of its meat?”)

Today’s Hadith:

Volume 4, Book 52, Number 164 :
Narrated by Ibn ‘Abbas (radiallaahu `anhu)
The Prophet (sallallaahu `alayhi wasallam), while in a tent (on the day of the battle of Badr) said, “O Allah! I ask you the fulfillment of Your Covenant and Promise. O Allah! If You wish (to destroy the believers) You will never be worshipped after today.” Abu Bakr (radiallaahu `anhu) caught him by the hand and said, “This is sufficient, O Allah’s Apostle! You have asked Allah pressingly.” The Prophet was clad in his armor at that time. He went out, saying to me: “There multitude will be put to flight and they will show their backs. Nay, but the Hour is their appointed time (for their full recompense) and that Hour will be more grievous and more bitter (than their worldly failure).” (54.45-46) Khalid (radiallaahu `anhu) said that was on the day of the battle of Badr.


Once Prophet Muhammad (sal-Allahu-alayhi-wa-sallam) passed by a people who were suffering from some affliction. “Why don’t they make dua (prayer) to Allah for protection?” he (sal-Allahu-alayhi-wa-sallam) said. With all the suffering and disasters Muslims are facing in various parts of the world, the question can be directed to all of us today.

It is not that we have forgotten dua completely; we refer to it regularly. But our ideas and practice regarding dua have become distorted. Often it is reduced to the level of a ritual. Generally it is considered when all our efforts have failed — an act of last resort. It is belittled through actions and sometimes even with words. Is it any wonder that today mostly a mention of dua is meant to indicate the hopelessness of a situation?

What a tragedy, for dua is the most potent weapon of a believer. It can change fate, while no action of ours ever can. It is the essence of ibadah or worship. With it we can never fail; without it we can never succeed. In the proper scheme of things, dua should be the first and the last resort of the believer, with all his plans and actions coming in between.

The most empowering conversation

Dua is conversation with Allah, out Creator, our Lord and Master, the All Knowing, the All Powerful. This act in itself is of extraordinary significance. It is the most uplifting, liberating, empowering, and transforming conversation a person can ever have. We turn to Him because we know that He alone can lift our sufferings and solve our problems. We feel relieved after describing our difficulties to our Creator. We feel empowered after having communicated with the All Mighty. We sense His mercy all around us after talking to the Most Merciful. We get a new commitment to follow His path for that is the only path for success. We feel blessed with each such commitment.

Our first and last action

In every difficulty our first action is dua, as is our last. We ask Allah to show us the way to handle that difficulty; we seek His help in following the path He shows to us; we seek His aid in making our efforts successful. When we fall sick, we know that we cannot find the right doctor without His Will; that the best doctor may not be able to diagnose our condition without His Command; that the best treatment plan will not succeed without His Permission. We make dua for all of these. We make dua before we seek medical help, while we are receiving it and after it has been delivered.

The essence of worship

Dua is the essence of ibadah. A person engaged in dua affirms his belief in Tawheed (monotheism) and shuns belief in all false gods. With each dua his belief in Allah grows. He beseeches Him, affirming his own powerlessness. A person seriously and sincerely engaged in dua understands exactly the relationship between himself and the Creator and affirms it through his actions. That is the essence of worship! Additionally, such a person can never become arrogant or proud, a logical result of true worship.

Our most potent weapon

Dua is our most potent weapon in all struggles of life as well as in jihad in the battlefield. During the battle of Badr, the Prophet Muhammad (sal-Allahu-alayhi-wa-sallam) stood up all night in prayer seeking Allah’s help in the battle between unequal armies that would follow the next day. In the decisive battles against the crusaders, Sultan Salatuddin Ayyubi was busy day and night. His days were devoted to Jihad. His nights were spent making dua, crying, seeking Allah’s help. This has been the practice of all true mujahideen.

Big and small

We should make it a point to make dua for all things big and small. It is the beginning of wisdom to realize that big and small are arbitrary labels that are totally irrelevant in this context. Nothing is too big for Whom we are asking from; nothing is too small for the one who is asking. That is why we have been taught to ask Allah when we need something as small as shoelaces. We should ask as a beggar, as a destitute person, for that is what we in reality are in relationship to Allah. At the same time we should ask with great hope and conviction that we shall be granted our prayers. We should remember the Hadith: “There is nothing more dear to Allah than a servant making dua to Him.” On the other hand, a prayer lacking concentration and conviction is no prayer at all.

All times and all needs

We should make dua at all times, not only during times of distress. The Prophet Muhammad (sal-Allahu-alayhi-wa-sallam) said: Whosoever desires that Allah answers his duas in unfavorable and difficult conditions, he should make plentiful dua in days of ease and comfort.” Also he (sal-Allahu-alayhi-wa-sallam) said: “The person who does not ask from Allah, Allah becomes angry with him.”

We should ask for all of our needs: those related to this world as well as those related to the Hereafter. Those who only concentrate on the former are, in effect, announcing that they don’t care for their life in the permanent abode. They should blame nobody but themselves for the total ruin in that world that Qur’an assures us awaits them. Those who only concentrate on the later are also showing lack of balance, for we need Allah’s help to lead a good life here as well.

All people

We should make dua not only for ourselves but also for our parents, brothers and sisters, spouses and children, relatives and friends, teachers and other benefactors, and destitute and struggling Muslims everywhere. We should pray for them for the good in this world as well as in the Hereafter. The Prophet (sal-Allahu-alayhi-wa-sallam) said: “The dua of a Muslim for his brother (in Islam) in his absence is readily accepted. An angel is appointed to his side. Whenever he makes a beneficial dua for his brother the appointed angel says, ‘Aameen. And may you also be blessed with the same.‘”[Sahih Muslim]

In the dark ages that we are living in today, everyday brings fresh news about atrocities committed against our brothers in Palestine, Kashmir, India, Afghanistan, Iraq, Chechnya, and the list goes on. And what do we do? We can continue to just feel frustrated and depressed. We can petition the determined perpetrators or a fictional “International Community”. We can just forget all this and move on to some other subject. Or we can stand up before Allah and pray for His help, who alone can help. The dua can change our life, our outlook, and our fate. It is the most potent weapon. But it works only for those who try sincerely and seriously to use it.

[Taken from]

Must watch this video on the importance of dua and its power: 


Who Do You Trust? (Hadith No. 2553)


Volume 4, Book 52, Number 158 :
Narrated by Jabir bin Abdullah (radiallaahu `anhu)
That he proceeded in the company of Allah’s Apostle (sallallaahu `alayhi wasallam) towards Najd to participate in a Ghazwa. (Holy-battle) When Allah’s Apostle (sallallaahu `alayhi wasallam) returned, he too returned with him. Midday came upon them while they were in a valley having many thorny trees. Allah’s Apostle (sallallaahu `alayhi wasallam) and the people dismounted and dispersed to rest in the shade of the trees. Allah’s Apostle (sallallaahu `alayhi wasallam) rested under a tree and hung his sword on it. We all took a nap and suddenly we heard Allah’s Apostle (sallallaahu `alayhi wasallam) calling us. (We woke up) to see a bedouin with him. The Prophet (sallallaahu `alayhi wasallam) said, “This bedouin took out my sword while I was sleeping and when I woke up, I found the unsheathed sword in his hand and he challenged me saying, ‘Who will save you from me?’ I said thrice, ‘Allah.’ The Prophet (sallallaahu `alayhi wasallam) did not punish him but sat down.

And in a narration of Abu Bakr Al-Isma`ili, the polytheist asked: “Who will protect you from me?” Messenger of Allah (sallallaahu `alayhi wasallam) replied, “Allah.” As soon as he said this, the sword fell down from his hand and Messenger of Allah (sallallaahu `alayhi wasallam) catching the sword, asked him, “Who will protect you from me.” He said, “Please forgive me.” Messenger of Allah (sallallaahu `alayhi wasallam) said, “On condition you testify that there is none worthy of worship but Allah and that I am His Messenger.” He said, “No, but I promise you that I shall not fight against you, nor shall I be with those who fight with you”. The Prophet (sallallaahu `alayhi wasallam) let him go. He then went back to his companions and said: “I have come to you from one of the best of mankind”.

This does not only show the forgiving nature of the Prophet (sallallaahu `alayhi wasallam) but also his complete trust in Allah. Something we need in our lives badly.

‘And He will provide him from (sources) he could never imagine. And whoever puts their trust in Allah, then He will suffice him. Verily, Allah will accomplish His purpose. Indeed, Allah has set a measure for all things.’ [65:3]

In Allah alone, let the believers put their trust!

The Swords of the Prophet [sallallaahu `alayhi wasallam] (Hadith No. 2552)


I need to be more regular with this blog. May Allah give me the tawfeeq and forgive my shortcomings!

Ahadith 2550 – 2551 (below) are repeats. See linked text for related posts.

Volume 4, Book 52, Number 155 :
Narrated by ‘Aisha (radiallaahu `anhaa)
Allah’s Apostle (sallallaahu `alayhi wasallam) came to my house while two girls were singing beside me the songs of Bu’ath (a story about the war between the two tribes of the Ansar, i.e. Khazraj and Aus, before Islam.) The Prophet (sallallaahu `alayhi wasallam) reclined on the bed and turned his face to the other side. Abu Bakr (radiallaahu `anhu) came and scolded me and said protestingly, “Instrument of Satan in the presence of Allah’s Apostle?” Allah’s Apostle (sallallaahu `alayhi wasallam) turned his face towards him and said, “Leave them.” When Abu Bakr (radiallaahu `anhu) became inattentive, I waved the two girls to go away and they left. It was the day of ‘Id when negroes used to play with leather shields and spears. Either I requested Allah’s Apostle (sallallaahu `alayhi wasallam) or he himself asked me whether I would like to see the display. I replied in the affirmative. Then he let me stand behind him and my cheek was touching his cheek and he was saying, “Carry on, O Bani Arfida (i.e. negroes)!” When I got tired, he asked me if that was enough. I replied in the affirmative and he told me to leave.

Volume 4, Book 52, Number 156 :
Narrated by Anas (radiallaahu `anhu)
The ‘Prophet (sallallaahu `alayhi wasallam) was the best and the bravest amongst the people. Once the people of Medina got terrified at night, so they went in the direction of the noise (that terrified them). The Prophet (sallallaahu `alayhi wasallam) met them (on his way back) after he had found out the truth. He was riding an unsaddled horse belonging to Abu Talha and a sword was hanging by his neck, and he was saying, “Don’t be afraid! Don’t be afraid!” He further said, “I found it (i.e. the horse) very fast,” or said, “This horse is very fast.”

Today’s Hadith:

Volume 4, Book 52, Number 157 :
Narrated by Abu Umama (radiallaahu `anhu)
Some people conquered many countries and their swords were decorated neither with gold nor silver, but they were decorated with leather, lead and iron.

Decorated swords.

This narration does not belittle decorating swords, it convinces us to look beyond the apparent. It’s not the decoration on the swords that helps an army win battles, rather it’s the sword holder and his faith in Allah, even if the weapon he carries isn’t of the finest quality.

Swords were decorated with silver since its radiance and brilliance would strike fear into the hearts of the enemies of Islam. We will now look into the matter of swords that belonged to the Prophet (sallallaahu `alayhi wasallam).

In the books of Seerah it is narrated that the Prophet (peace and blessings of Allaah be upon him) had a number of swords. Some of the scholars said that he had nine swords, but there is no proof of that in the saheeh Sunnah except in the case of only one.

Ibn al-Qayyim (may Allaah have mercy on him) said:

He (peace and blessings of Allaah be upon him) had nine swords: Ma’thoor, which was the first sword he owned and which he inherited from his father; al-‘Adb (cutting or sharp); Dhu’l-Fiqaar, which almost never left his side, its handle, its pommel, its ring, its decorations and the end of its scabbard were made of silver; al-Qal’i; al-Battaar; al-Hatif; al-Rasoob; al-Mikhdham; and al-Qadeeb. The end of the scabbard was of silver.

His sword Dhu’l-Fiqaar was acquired as booty at the battle of Badr, and it is the one that was shown in dreams.

When he entered Makkah on the day of the Conquest, there were gold and silver on his sword. [This was classed as da’eef (weak) by al-Albaani in Mukhtasar al-Shamaa’il (87)]. Zaad al-Ma’aad (1/130). See also:al-Taraateeb al-Idaariyyah by al-Kataani (1/343).

The only sword for which there is proof in the saheeh Sunnah is Dhu’l-Fiqaar.

It was narrated from Ibn ‘Abbaas that the Prophet (peace and blessings of Allaah be upon him) acquired his word Dhu’l-Fiqaar on the day of Badr and this is the one that he saw in a dream on the day of Uhud.

It was narrated by al-Tirmidhi (1561) and Ibn Maajah (2808) and classed as hasan by al-Albaani inSaheeh Ibn Maajah.

The phrase translated here as “acquired” means he took it in addition to his share of the booty.

Ahmad (2441) narrated – in a report classed as hasan by al-Arna’oot – a more complete account, in which the dream is described:

It was narrated that Ibn ‘Abbaas said: The Messenger of Allaah (peace and blessings of Allaah be upon him) acquired his sword Dhu’l-Fiqaar on the day of Badr, and it is the one concerning which he saw a dream on the day of Uhud. He said: “I saw that my sword Dhu’l-Fiqaar was blunted and I interpreted that as some loss that would affect you. And I saw myself with a ram riding behind me and I interpreted that … ; and I saw myself wearing a strong coat of chain-mail and I interpreted that as Madeenah. And I saw cattle being slaughtered, and by Allaah what good cattle they are, by Allaah what good cattle they are.” What the Messenger of Allaah (peace and blessings of Allaah be upon him) said came to pass.

The sword of the Prophet (peace and blessings of Allaah be upon him) was called Dhu’l-Fiqaar because it had fine and beautiful engraving on it and engraving may be called fiqrah in Arabic. This was the most famous of his swords.

As for his sword al-Battaar, it is mentioned by Ibn Sa’d in al-Tabaqaat (1/486), but it is mursal – which is a type of da’eef (weak) report – its isnaad includes al-Waaqidi. And there are other ahaadeeth which are not saheeh.

Al-Haafiz al-‘Iraqi (may Allaah have mercy on him) said: In al-Tabaqaat, Ibn Sa’d mentions the mursal report of Marwaan ibn Abi Sa’eed Ibn al-Mu’alla who said: The Messenger of Allaah (peace and blessings of Allaah be upon him) acquired three swords from the weapons of Banu Qaynuqa’: a sword called Qa’li, a sword called Battaar and a sword called al-Hatif.  After that, he got al-Mikhdham and Rasoob.

Its isnaad includes al-Waaqidi.

Takhreej Ahaadeeth al-Ihya’ (2471).

Al-Qal’i is named after Marj al-Qal’ah, a place in the desert.

Since there is no proof in the saheeh Sunnah that the Prophet (peace and blessings of Allaah be upon him) had a sword by this name, how can we believe that it existed in the form described by the one who claims that it is a picture of the sword of the Prophet (peace and blessings of Allaah be upon him)?


There is a description in the Sunnah of the sword of the Prophet (peace and blessings of Allaah be upon him), Dhu’l-Fiqaar, but it does not say that it included an image of anyone. How could the Prophet (peace and blessings of Allaah be upon him) have kept such a sword, when he is the one who forbade images and ordered that they be erased?

When the Prophet (peace and blessings of Allaah be upon him) conquered Makkah, he did not enter the Ka’bah until after he had issued instructions that the images inside it be erased.

It was narrated from Jaabir that the Prophet (peace and blessings of Allaah be upon him) commanded ‘Umar ibn al-Khattaab (may Allaah be pleased with him), at the time of the conquest when he was in al-Bat-ha’, to go to the Ka’bah and erase every image that was inside it, and the Prophet (peace and blessings of Allaah be upon him) did not enter it until it had been rid of every image that was inside it.

Narrated by Abu Dawood (4156); classed as saheeh by al-Albaani in Saheeh Abi Dawood.

It is proven in the Sunnah that the handle of the sword Dhu’l-Fiqaar was made of silver.

It was narrated that Abu Umaamah ibn Sahl said: The pommel of the sword of the Messenger of Allaah (peace and blessings of Allaah be upon him) was made of silver. Narrated by al-Nasaa’i (5373) and classed as saheeh by al-Albaani in Saheeh al-Nasaa’i.

Shaykh al-Islam Ibn Taymiyah (may Allaah have mercy on him) said:

It is permissible to adorn a sword with a little silver, because there was some silver on the sword of the Prophet (peace and blessings of Allaah be upon him).

Majmoo’ al-Fataawa (25/64).


The claims made on that website – that this is the sword of the Prophet (peace and blessings of Allaah be upon him) – may be answered by noting that there is no proof that any of the relics of the Prophet (peace and blessings of Allaah be upon him) survived for sure. Claims have been made that shoes, hair, garments and precious stones that belonged to the Prophet (peace and blessings of Allaah be upon him) exist in many parts of the world, and every nation claims that it is right and others are wrong. But it has been proven in the past and in recent times that the claims of many to possess items owned by the Prophet (peace and blessings of Allaah be upon him) are false, because they are making money out of these claims.

In his book Mafaakahah al-Khullaan fi Hawaadith al-Zamaan, Ibn Tuloon mentioned the events of 919 AH, when someone claimed to have in his possession a vessel and some of the sticks of the Prophet (peace and blessings of Allaah be upon him), but then they realized that these were not relics of the Prophet, rather they were relics of al-Layth ibn Sa’d.

Some of the khulafa’ and senior Sahaabah preserved some relics of the Prophet (peace and blessings of Allaah be upon him), but many of them were lost in the turmoils that befell the Islamic state one after another.

For example, when the Tatars attacked Baghdad (656 AH), they burned the cloak (burdah) of the Prophet (peace and blessings of Allaah be upon him). When Timurlane attacked Damascus (803 AH), shoes that were said to have belonged to the Messenger of Allaah (peace and blessings of Allaah be upon him) disappeared.

Hence the imams doubted that it could be proven that any of the relics of the Prophet (peace and blessings of Allaah be upon him) have survived until now, and some of them are certain that it cannot be proven.

1 – Ibn Katheer (may Allaah have mercy on him) said, speaking of the garments of the Prophet (peace and blessings of Allaah be upon him):

I say: It is not known what happened to these three garments after that.

Al-Bidaayah wa’l-Nihaayah (6/10) and al-Seerah al-Nabawiyyah (4/713).

2 – al-Suyooti (may Allaah have mercy on him) said:

This burdah was in the keeping of the caliphs who passed it down to one another and wore it on their shoulders in processions, both walking and riding. It was being worn by al-Muqtadir when he was killed and was stained with blood. I think that it was lost during the turmoil caused by the Tatars. Inna Lillaahi wa inna ilayhi raaji’oon (verily we belong to Allaah and unto Him is our return).

Tareekh al-Khulafa’ (p. 14).

3 – The great scholar Ahmad Timur Pasha said – after listing the relics attributed to the Prophet (peace and blessings of Allaah be upon him) in Istanbul:

It is obvious that some of these relics may be genuine, but we do not see any of the trustworthy scholars stating definitely whether they are genuine or not. Allaah, may He be glorified, knows best about them. But with regard to some of them, we cannot hide our suspicion concerning them

Al-Athaar al-Nabawiyyah (p. 78)

And on p. 82 he said – after quoting reports of some of the Sahaabah (may Allaah be pleased with them) seeking blessing from the hairs of the Messenger (peace and blessings of Allaah be upon him):

There is no sound evidence to prove that any of the hairs that were in the hands of the people could be attributed to the Prophet (peace and blessings of Allaah be upon him), because the hairs that the people have were some of that which had been shared out among the Sahaabah (may Allaah be pleased with them), but it is difficult to tell what is genuine from what is not.

End quote.

4 – Shaykh al-Albaani (may Allaah have mercy on him) said:

It is essential to note that we believe it is permissible to seek blessing from the relics of the Prophet (peace and blessings of Allaah be upon him), and we do not denounce it, contrary to what our opponents think, but this seeking of blessing is subject to certain conditions, including the following:

Correct faith that is acceptable to Allaah. If a person is not a Muslim who believes sincerely in Islam, Allaah will never grant him any good by his seeking blessing in this manner.

It is also stipulated that the one who wants to seek blessing have found one of the genuine relics of the Prophet (peace and blessings of Allaah be upon him).

We know that relics such as his garments, hair, etc. have been lost and it is not possible for anyone to prove with certainty that any of them exist.

Al-Tawassul (1/145).

5 – Shaykh Saalih al-Fawzaan (may Allaah preserve him) said in an article entitled Ta’qeeb ‘ala Mulaahazaat al-Shaykh Muhammad al-Majdhoob ibn Mustafa:

With regard to things that are separated from the body (of the Prophet) (peace and blessings of Allaah be upon him) or things that were in contact with his body, blessing may be sought from them if they existed during his life and after his death if they have survived, but in most cases they did not survive after his death. As for the claims made by some charlatans nowadays that some of his hair etc still exists, these are false claims for which there is no evidence…

These relics do not exist now, because so much time has passed that it is most likely that they have disintegrated or been lost, and there is no evidence to support the claims made that some of them still exist.

Al-Bayaan li Akhta’ Ba’d al-Kuttaab (p. 154).

6 – Under the title Hal yoojad Shay’un min Athaar al-Rasool sall-Allaah ‘alayhiwa sallam fi’l-‘Asr al-haadir(Does any relic of the Messenger (peace and blessings of Allaah be upon him) exist at present?) Dr. Naasir ibn ‘Abd al-Rahmaan al-Jadee’ describes types of seeking blessing and the rulings on them. On pp. 256-260 he explains that it is uncertain that any of the relics that exist currently can truly be attributed to the Prophet (peace and blessings of Allaah be upon him), and he states that many of the relics of the Messenger (peace and blessings of Allaah be upon him) have disappeared through the ages due to loss, wars and turmoil.

End quote.

And Allaah knows best.

Taken from IslamQA

“Let My Parents Be Sacrificed for You!” (Hadith No. 2549)


Ahadith 2547 – 2548 (below) are repeats. See linked text for related posts.

Volume 4, Book 52, Number 152 :
Narrated by Sahl (radiallaahu `anhu)
When the helmet of the Prophet (sallallaahu `alayhi wasallam) was smashed on his head and blood covered his face and one of his front teeth got broken, ‘Ali (radiallaahu `anhu) brought the water in his shield and Fatima the Prophet’s daughter) washed him. But when she saw that the bleeding increased more by the water, she took a mat, burnt it, and placed the ashes on the wound of the Prophet and so the blood stopped oozing out.

Volume 4, Book 52, Number 153 :
Narrated by ‘Umar (radiallaahu `anhu)
The properties of Bani An-Nadir which Allah had transferred to His Apostle (sallallaahu `alayhi wasallam) as Fai Booty were not gained by the Muslims with their horses and camels. The properties therefore, belonged especially to Allah’s Apostle (sallallaahu `alayhi wasallam) who used to give his family their yearly expenditure and spend what remained thereof on arms and horses to be used in Allah’s Cause.

Today’s Hadith:

Volume 4, Book 52, Number 154 :
Narrated by Ali (radiallaahu `anhu)
I never saw the Prophet (sallallaahu `alayhi wasallam) saying, “Let my parents sacrifice their lives for you,” to any man after Sa’d (radiallaahu `anhu). I heard him saying (to him), “Throw (the arrows)! Let my parents sacrifice their lives for you.”

We come across many narrations in which the companions say these words to the Prophet (sallallaahu `alayhi wasallam): فِدَاكَ أَبِي وَأُمِّي (Let my father and mother be sacrificed for you!), but rarely do we see the Prophet (sallallaahu `alayhi wasallam) doing the same for his companions, for it is indeed an honor not everyone deserves. If you read about the life of Sa’d bin Abi Waqas (radiallaahu `anhu), his noble qualities, his love for Allah and His deen and the sacrifices he made, you’ll see why he was one of the very few that the Prophet (sallallaahu `alayhi wasallam) said these words to.

Sa`d bin abi Waqqas

One might ask, are we allowed to say these words to other people, even besides the Prophet (sallallaahu `alayhi wasallam)? The answer is yes, because the Sahabah and their followers (Tabi’oon) used to say it to each other among them. So saying it to the those who deserve it, like people you love for Allah’s sake, those with knowledge and those having higher ranks is permissible.

Archery (Ahadith 2543 – 2546)


Volume 4, Book 52, Number 148 :
Narrated by Salama bin Al-Akwa (radiallaahu `anhu)
The Prophet (sallallaahu `alayhi wasallam) passed by some people of the tribe of Bani Aslam who were practicing archery. The Prophet (sallallaahu `alayhi wasallam) said, “O Bani Ismail ! Practice archery as your father Isma’il was a great archer. Keep on throwing arrows and I am with Bani so-and-so.” So one of the parties ceased throwing. Allah’s Apostle (sallallaahu `alayhi wasallam) said, “Why do you not throw?” They replied, “How should we throw while you are with them (i.e. on their side)?” On that the Prophet (sallallaahu `alayhi wasallam) said, “Throw, and I am with all of you.”

Cute. :)


Volume 4, Book 52, Number 149 :
Narrated by Abu Usaid (radiallaahu `anhu)
On the day (of the battle) of Badr when we stood in rows against (the army of) Quraish and they stood in rows against us, the Prophet (sallallaahu `alayhi wasallam) said, “When they do come near you, throw arrows at them.”

Volume 4, Book 52, Number 150 :
Narrated by Abu Huraira (radiallaahu `anhu)
While some Ethiopians were playing in the presence of the Prophet (sallallaahu `alayhi wasallam), ‘Umar (radiallaahu `anhu) came in, picked up a stone and hit them with it. On that the Prophet (sallallaahu `alayhi wasallam) said, “O ‘Umar! Allow them (to play).” Ma’mar (the sub-narrator) added that they were playing in the Mosque.

Volume 4, Book 52, Number 151 :
Narrated by Anas bin Malik (radiallaahu `anhu)
Abu Talha (radiallaahu `anhu) and the Prophet (sallallaahu `alayhi wasallam) used to shield themselves with one shield. Abu Talha (radiallaahu `anhu) was a good archer, and when he threw (his arrows) the Prophet (sallallaahu `alayhi wasallam) would look at the target of his arrows.

A Muslim should be able to defend his or herself from aggression (which requires physical strength) and should be prepared to struggle in the path of Allah, should the occasion arise. For this reason, the Prophet (peace and blessings be upon him) has said:

“The strong believer is better and more beloved to Allah than the weak believer, while there is good in both.” (Reported by Muslim)

Further reading: Health Benefits of Archery

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