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The Millionaire Sahaabi Who Died in Debt (Hadith No. 2755)

Bismillah.

Ahadith 2751 – 2754 (below) are repeats. See linked text for related posts.

Volume 4, Book 53, Number 354 :
Narrated by Aslam
‘Umar (radiallaahu `anhu) said, “Were it not for those Muslims who have not come to existence yet, I would have distributed (the land of) every town I conquer among the fighters as the Prophet (sallallaahu `alayhi wasallam) distributed the land of Khaibar.”

Volume 4, Book 53, Number 355 :
Narrated by Abu Musa Al-Ashari (radiallaahu `anhu)
A bedouin asked the Prophet (sallallaahu `alayhi wasallam), “A man may fight for the sake of booty, and another may fight so that he may be mentioned by the people, and a third may fight to show his position (i.e. bravery); which of these regarded as fighting in Allah’s Cause?” The Prophet (sallallaahu `alayhi wasallam) said, “He who fights so that Allah’s Word (i.e. Islam) should be superior, fights for Allah’s Cause.”

Volume 4, Book 53, Number 356 :
Narrated by ‘Abdullah bin Abu Mulaika (radiallaahu `anhu)
Some silken cloaks with golden buttons were presented to the Prophet (sallallaahu `alayhi wasallam). He distributed them amongst his companions and kept one for Makhrama, bin Naufal. Later on Makhrama came along with his son Al-Miswar bin Makhrama (radiallaahu `anhumaa), and stood up at the gate and said (to his son). “Call him (i.e. the Prophet) to me.” The Prophet (sallallaahu `alayhi wasallam) heard his voice, took a silken cloak and brought it to him, placing those golden buttons in front of him saying, “O Abu-al-Miswar! I have kept this aside for you! O Abu-al Miswar! I have kept this aside for you!” Makhrama was a bad-tempered man.

Volume 4, Book 53, Number 357 :
Narrated by Anas bin Malik (radiallaahu `anhu)
People used to give some of their datepalms to the Prophet (sallallaahu `alayhi wasallam) (as a gift), till he conquered Bani Quraiza and Bani An-Nadir, whereupon he started returning their favors.

Today’s Hadith:

This hadith talks about Zubair ibn al-Awwam (radiallaahu `anhu), one of the earliest converts to Islam, how he owed a lot of debt to people when he died and how his son, Abdullah ibn az-Zubayr (radiallaahu `anhu), paid it all off within a short period of time by selling Zubair’s highly-valued properties. It’s just an interesting account that kept surprising me.. if millionaires are considered rich today, what would be their rank in society in those days? Yet, the Sahaaba were not afraid to give everything up for Allah, treat the poor and rich, slave and free, dark and fair alike. Is it humility that we’re missing today, or Imaan?

Volume 4, Book 53, Number 358 :
Narrated by ‘Abdullah bin Az-Zubair (radiallaahu `anhu)
When Az-Zubair (radiallaahu `anhu) got up during the battle of Al-Jamal, he called me and I stood up beside him, and he said to me, “O my son! Today one will be killed either as an oppressor or as an oppressed one. I see that I will be killed as an oppressed one. My biggest worry is my debts. Do you think, if we pay the debts, there will be something left for us from our money?” Az-Zubair (radiallaahu `anhu) added, “O my son! Sell our property and pay my debts.” Az-Zubair (radiallaahu `anhu) then willed one-third of his property and willed one-third of that portion to his sons; namely, ‘Abdullah’s sons. He said, “One-third of the one third. If any property is left after the payment of the debts, one-third (of the one-third of what is left) is to be given to your sons.” (Hisham, a sub-narrator added, “Some of the sons of ‘Abdullah were equal in age to the sons of Az-Zubair e.g. Khubaib and ‘Abbas. ‘Abdullah had nine sons and nine daughters at that time.” (The narrator ‘Abdullah added:) My father (Az-Zubair) went on drawing my attention to his debts saying, “If you should fail to pay part of the debts, appeal to my Master to help you.” By Allah! I could not understand what he meant till I asked, “O father! Who is your Master?” He replied, “Allah (is my Master).” By Allah, whenever I had any difficulty regarding his debts, I would say, “Master of Az-Zubair! Pay his debts on his behalf .” and Allah would (help me to) pay it. Az-Zubair was martyred leaving no Dinar or Dirham but two pieces of land, one of which was (called) Al-Ghaba, and eleven houses in Medina, two in Basra, one in Kufa and one in Egypt. In fact, the source of the debt which he owed was, that if somebody brought some money to deposit with him. Az Zubair would say, “No, (i won’t keep it as a trust), but I take it as a debt, for I am afraid it might be lost.” Az-Zubair was never appointed governor or collector of the tax of Kharaj or any other similar thing, but he collected his wealth (from the war booty he gained) during the holy battles he took part in, in the company of the Prophet, Abu Bakr, ‘Umar, and ‘Uthman. (‘Abdullah bin Az-Zubair added:) When I counted his debt, it turned to be two million and two hundred thousand. (The sub-narrator added:) Hakim bin Hizam met Abdullah bin Zubair and asked, “O my nephew! How much is the debt of my brother?” ‘Abdullah kept it as a secret and said, “One hundred thousand,” Hakim said, “By Allah! I don’t think your property will cover it.” On that ‘Abdullah said to him, “What if it is two million and two hundred thousand?” Hakim said, “I don’t think you can pay it; so if you are unable to pay all of it, I will help you.” Az-Zubair had already bought Al-Ghaba for one hundred and seventy thousand. ‘Abdullah sold it for one million and six hundred thousand. Then he called the people saying, “Any person who has any money claim on Az-Zubair should come to us in Al-Ghaba.” There came to him ‘Abdullah bin Ja’far whom Az-Zubair owed four hundred thousand. He said to ‘Abdullah bin Az-Zubair, “If you wish I will forgive you the debt.” ‘Abdullah (bin Az-Zubair) said, “No.” Then Ibn Ja’far said, “If you wish you can defer the payment if you should defer the payment of any debt.” Ibn Az-Zubair said, “No.” ‘Abdullah bin Ja’far said, “Give me a piece of the land.” ‘Abdullah bin AzZubair said (to him), “Yours is the land extending from this place to this place.” So, ‘Abdullah bin Az-Zubair sold some of the property (including the houses) and paid his debt perfectly, retaining four and a half shares from the land (i.e. Al-Ghaba). He then went to Mu’awlya while ‘Amr bin ‘Uthman, Al-Mundhir bin Az-Zubair and Ibn Zam’a were sitting with him. Mu’awiya asked, “At what price have you appraised Al-Ghaba?” He said, “One hundred thousand for each share,” Muawiya asked, “How many shares have been left?” ‘Abdullah replied, “Four and a half shares.” Al-Mundhir bin Az-Zubair said, “I would like to buy one share for one hundred thousand.” ‘Amr bin ‘Uthman said, “I would like to buy one share for one hundred thousand.” Ibn Zam’a said, “I would like to buy one share for one hundred thousand.” Muawiya said, “How much is left now?” ‘Abdullah replied, “One share and a half.” Muawiya said, “I would like to buy it for one hundred and fifty thousand.” ‘Abdullah also sold his part to Muawiya six hundred thousand. When Ibn AzZubair had paid all the debts. Az-Zubair’s sons said to him, “Distribute our inheritance among us.” He said, “No, by Allah, I will not distribute it among you till I announce in four successive Hajj seasons, ‘Would those who have money claims on Az-Zubair come so that we may pay them their debt.” So, he started to announce that in public in every Hajj season, and when four years had elapsed, he distributed the inheritance among the inheritors. Az-Zubair had four wives, and after the one-third of his property was excluded (according to the will), each of his wives received one million and two hundred thousand. So the total amount of his property was fifty million and two hundred thousand.

Read this hadith in Arabic here.

Before anybody gets ideas as to how he acquired all this wealth, it must be noted that he was alive till the Battle of the Camel and he participated in most of the battles fought from Badr till Camel, if not all. Fighters had shares in war booty and wealth was pouring in from all sides after Conquest of Makkah. So it does seem very likely that a fighter of the Muslim army, and a commander at that, would accumulate this much with the passage of time. Even property worth 50 million plus? Yup!

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

Bismillah.

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.

The Best of Generations (Hadith No. 2541)

Bismillah.

Volume 4, Book 52, Number 146 :
Narrated by Abu Said Al-Khudri (radiallaahu `anhu)
The Prophet (sallallaahu `alayhi wasallam) said, “A time will come when groups of people will go for Jihad and it will be asked, ‘Is there anyone amongst you who has enjoyed the company of the Prophet (sallallaahu `alayhi wasallam)?’ The answer will be, ‘Yes.’ Then they will be given victory (by Allah) (because of him). Then a time will come when it will be asked. ‘Is there anyone amongst you who has enjoyed the company of the companions of the Prophet (sallallaahu `alayhi wasallam)?’ It will be said, ‘Yes,’ and they will be given victory (by Allah). Then a time will come when it will be said. ‘Is there anyone amongst you who has enjoyed the company of the companions of the companions of the Prophet?’ It will be said, ‘Yes,’ and they will be given victory (by Allah).”

This narration signifies the rank and honor of the companions, tabi’een and their followers – the three best generations according to the hadith of the Prophet (sallallaahu `alayhi wasallam):

Best of Generations.

It also proves that people get good from Allah because of the good ones among them. For example, there can be a community who gets Allah’s blessings not because they’re His favorites as a whole, but because there are some individuals/groups among them who are loved by Him, and He lets His Mercy rain on all of them.

Best of Mankind (Ahadith 2317 – 2318)

Bismillah.

Hadith no. 2316 (below) is a repeat. Read it here.

Volume 3, Book 48, Number 818 :
Narrated by An-Nu’man bin Bashir (radiallaahu `anhu)
My mother asked my father to present me a gift from his property; and he gave it to me after some hesitation. My mother said that she would not be satisfied unless the Prophet (sallallaahu `alayhi wasallam) was made a witness to it. I being a young boy, my father held me by the hand and took me to the Prophet (sallallaahu `alayhi wasallam). He said to the Prophet (sallallaahu `alayhi wasallam), “His mother, bint Rawaha, requested me to give this boy a gift.” The Prophet (sallallaahu `alayhi wasallam) said, “Do you have other sons besides him?” He said, “Yes.” The Prophet (sallallaahu `alayhi wasallam) said, “Do not make me a witness for injustice.” Narrated Ash-Shabi that the Prophet (sallallaahu `alayhi wasallam) said, “I will not become a witness for injustice.”

Today’s Ahadith:

Volume 3, Book 48, Number 819 :
Narrated by Zahdam bin Mudrab
I heard Imran bin Husain (radiallaahu `anhu) saying, “The Prophet (sallallaahu `alayhi wasallam) said, ‘The best people are those living in my generation, then those coming after them, and then those coming after (the second generation).” Imran said “I do not know whether the Prophet (sallallaahu `alayhi wasallam) mentioned two or three generations after your present generation. The Prophet (sallallaahu `alayhi wasallam) added, ‘There will be some people after you, who will be dishonest and will not be trustworthy and will give witness (evidences) without being asked to give witness, and will vow but will not fulfill their vows, and fatness will appear among them.”

Volume 3, Book 48, Number 820 :
Narrated by Abdullah (radiallaahu `anhu)
The Prophet (sallallaahu `alayhi wasallam) said, “The people of my generation are the best, then those who follow them, and then whose who follow the latter. After that there will come some people whose witness will go ahead of their oaths, and their oaths will go ahead of their witness.” Ibrahim (a sub-narrator) said, “We used to be beaten for taking oaths by saying, ‘I bear witness by the Name of Allah or by the Covenant of Allah.”

Allah has extolled the virtues of the Companions of the Prophet (saw) many places in the Qur’an. A Companion is defined as one who met the Prophet (saw) in a state of belief and who died in that state. Allah said (after mentioning some of the hypocrites who stayed behind from Jihad):

{Rather, the Prophet and those who believe with him fought with their property and their lives for these are all good things, they are the successful ones and Allah has prepared for them gardens beneath which rivers flow therein forever and that is the great success.} At-Tauba: 88-89

Allah’s praise of the Companions also extends to all those who follow their way. Allah said:

{The forerunners those who came first among the Migrators and the Helpers and those who followed them with the best. Allah is pleased with them and they are pleased with Him and Allah has prepared for them gardens beneath which rivers flow therein forever and that is the great success.} At-Tauba: 100

The best generations of all time are: the generation of the Prophet (saw) i.e., the Companions, those who followed them (at-taabi’een) and the ones who followed those (atbaa’ at-taabi’een). They are our best example. When we doubt whether a certain practice or belief is a prohibited bid’a or a valid interpretation and a good practice in the din, we simply have to look at these generations. If it is in the area of worship and they did not practice it or anything similar to it, or they openly condemned it then we know with certainty that it is not part if Islam and is the bid’a which Allah and His Prophet (saw) have absolutely forbidden.

The word for “generation” is qarn. Nowadays, this word is used to mean “century”. There are three interpretations of the word in this hadith:

  1. One hundred years. There are several hadith narrated in which the Prophet (saw) said that someone will reach “qarn” and then other reports state that that person lived to 100 years. There are differences as to this last point, however.

  2. The people of a particular time who were together in a certain affair – such as under a particular prophet or leader.

  3. That the “qarn” of the Prophet (saw) is the Companions, the next one is the Followers (taabi’een) and the third one is their Followers.

Notice that the last two are pretty similar. The third one is the best in terms of the meaning of this hadith. So the generation of the Companions lasted until the last of them passed away and likewise the two generations after them.

The scholars have agreed that the last of the those who followed those who followed lived to around 220 years. After that time, all sorts of innovations appeared and many of the deviant sects began. The Mu’tazilah spoke out loudly and widely and the philosophers raised their heads. The people of knowledge were tested by being forced to say that the Qur’an was created. In short, things changed very drastically and things have remained deficient ever since.

The only protection for this Ummah is to stick to the way of the Companions and the first generations.

Abi Burda reports from his father: “We prayed Maghrib with Allah’s Messenger (saw) then we said: Why not sit until we pray Isha with him? And so we sat and the Prophet (saw) came out to us and said: “Are you still here?” We said: “O Allah’s Messenger we prayed Maghrig with you and we decided to sit here until we pray Isha with you.” He said: “You have done well.” Then, he raised his head toward the heavens – and he used to do that frequently – and said: “The stars are the protection for the sky – when the stars have gone, that which has been forewarned will come to the sky. I am the protection for my Companions – when I have gone, that which has been forewarned will come to my companions. My Companions are the protection for this Ummah – when they have gone, that which has been forewarned will come to this Ummah.” (Muslim)

Taken mostly from: http://www.java-man.com/pages/BestGenerations/BestGenerations.html

Read more on the virtues of Sahaba here.

Sa’d ibn Mu’adh (Hadith No. 452)

Salam,
Bismillah.

Volume 1, Book 8, Number 452:

Narrated ‘Aisha:

On the day of Al-Khandaq (battle of the Trench) the medial arm vein of Sa’d bin Mu’ad was injured and the Prophet pitched a tent in the mosque to look after him. There was another tent for Banu Ghaffar in the mosque and the blood started flowing from Sa’d’s tent to the tent of Bani Ghaffar. They shouted, “O occupants of the tent! What is coming from you to us?” They found that Sa’d’ wound was bleeding profusely and Sa’d died in his tent.

Sa’d (RA) was one of the Ansaar (Helpers). He was the chief of the Banu Aws tribe in Madinah. He accepted Islam in the first year of Hijrah (1 AH) when Prophet (SAW) and the Muslims migrated to Madinah from Makkah. He was knows to be a pious, just and wise man.

After the Battle of the Trench in 627 (5 AH), when Medina was unsuccessfully besieged by a Meccan army, the Muslims accused the Jewish Banu Qurayza of treacherous dealings with the enemy. They laid siege to their stronghold and the Banu Qurayza surrendered unconditionally after several weeks of siege.

Several members of the Banu Aws pleaded for their old Jewish allies and agreed to Muhammad’s proposal that one of their chiefs should judge the matter. Muhammad appointed Sa’d, the Banu Qurayza agreed to his appointment. Sa’d had been wounded in the earlier battles, and was on the verge of death. He declared that they be judged by the laws of their own religion (Judaism). Invoking Torah law, Sa’d decreed that all adult male members of the tribe should be executed and all women and children enslaved.

Sa’d died shortly after giving this verdict.

William Muir, a 19th-century Scottish Islamic Scholar, writes:

After delivering himself of the bloody decree, he was conducted back upon his ass to Rufeida’s tent. But the excitement was fatal to him; the wound burst forth anew. Mahomet hastened to the side of his bed: embracing him, he placed the dying man’s head upon his knee and prayed thus : — “O Lord! Verily Sad hath laboured in thy service. He hath believed in thy Prophet, and hath fulfilled his covenant. Wherefore do Thou, O Lord, receive his Spirit with the best reception wherewith Thou receivest a departing soul!” Sad heard the words, and in faltering accents whispered, – “Peace be on thee, O Apostle of God! – Verily I testify that thou art the Prophet of the Lord.” When he had breathed his last, they carried home the corpse. After the forenoon prayer, Mahomet proceeded to join the burial; he reached the house as they were washing the body. The mother of Sad, weeping loudly, gave vent to her grief in appropriate Arab verse. They chided her for reciting poetry on such an occasion; but Mahomet met interposed, saying: “Leave her alone; all other poets lie but she?” The bier was then carried forth, Mahomet helping to bear it for the first.. [A Life of Mahomet and History of Islam to the Era of the Hegira, volume 3]

For more on his biography, read “Sa’d bin Mu’adh, The True Supporter of Islam” by Abdul Basit Ahmad.

Wassalam.

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