Chapter 4
The Companions of the Prophet
34577: Who is better and more knowledgeable _ Abu
Bakr and `Umar, or `Ali?
Question:
When one analyze as a neutral person contribution
of hazrat ali is far more then other sahaba so are the
hadith in favour of hazrat ali,not only as a warrior but as
a visionary person, his knowldge,as a faqih , his
command on quran, hazrat abu baker and specialy hazrat
ummer always consulted him when they dont know the
answer of anything then how come they rated superior to
hazrat ali.
Answer:
Praise be to Allaah.
Undoubtedly the noble Sahaabi `Ali ibn Abi Taalib
was one of the wisest and most determined of people. He
is well known for his courage and bravery. He was the
first youth to enter Islam, then he stayed close to the
Prophet (peace and blessings of Allaah be upon him) before
the Hijrah. When the Prophet (peace and blessings of
Allaah be upon him) left Makkah, accompanied by Abu Bakr,
he stayed behind and slept in the Prophet's bed (thus
fooling the mushrikeen who wanted to kill the Prophet
(peace and blessings of Allaah be upon him)). Among his
virtues are those mentioned in the hadeeth narrated by Sahl
ibn Sa'd (may Allaah be pleased with him), who said that
he heard the Prophet (peace and blessings of Allaah be
upon him) say, on the day of Khaybar, "I will give the flag to
a man at whose hands Allaah will grant victory." They
got up, wishing to see to whom the flag would be given,
each of them hoping that he would be given the flag. Then
he said, "Where is `Ali?" He was told that he was
suffering from eye-trouble. He ordered that `Ali should be
called to him, then he spat in his eyes and he was
healed immediately, as if he has never had any problem in
his eyes.
Narrated by al-Bukhaari, 2942; Muslim, 2406.
Just as `Ali had many virtues and good
characteristics, other Sahaabah also had other virtues and
good characteristics. Among the virtues of Abu Bakr
(may Allaah be pleased with him) is that which was
narrated from Abu Sa'eed al-Khudri, who said: The Prophet
(peace and blessings of Allaah be upon him) delivered a
khutbah and said: "Allaah has given a slave the choice
between this world and what is with Him, and he chose what
is with Him." Abu Bakr al-Siddeeq (may Allaah be
pleased with him) began to weep, and I said to myself, "What
is making this old man cry if Allaah has given a slave
the choice between this world and what is with Him, and
he chose what is with Him?" The Messenger of Allaah
(peace and blessings of Allaah be upon him) was that slave,
and Abu Bakr was the most knowledgeable of us. He
said, "O Abu Bakr, do not weep. Abu Bakr has favoured
me greatly with his companionship and his wealth. If I
were to have taken a close friend among my ummah, I
would have chosen Abu Bakr, but the brotherhood of Islam
is sufficient. Do not leave any door to the mosque
without closing it off, apart from the door of Abu Bakr."
Narrated by al-Bukhaari, 466; Muslim, 2382
Another of his virtues is that he accompanied the
Prophet (peace and blessings of Allaah be upon him) during
the Hijrah (migration to Madeenah), as Allaah says (interpretation of the meaning):
"If you help him (Muhammad) not (it does not
matter), for Allaah did indeed help him when the disbelievers
drove him out, the second of the two; when they
(Muhammad and Abu Bakr) were in the cave, he said to his
companion (Abu Bakr): `Be not sad (or afraid), surely, Allaah is
with us.' Then Allaah sent down His Sakeenah
(calmness, tranquillity, peace) upon him, and strengthened him
with forces (angels) which you saw not, and made the word
of those who disbelieved the lowermost, while the Word
of Allaah that became the uppermost; and Allaah is
All-Mighty, All-Wise"
[al-Tawbah 9:40]
And `Amr ibn al-`Aas (may Allaah be pleased with
him) narrated that the Prophet (peace and blessings of
Allaah be upon him) appointed him as the commander of
the army of Dhaat al-Salaasil. He said: So I came to him
and said, "Which of the people is dearest to you?" He said,
" `Aa'ishah." I said, "Who among men?" He said,
"Her father." I said, "Then who?" He said, "Then `Umar
ibn al-Khattaab," and he mentioned some other men.
Narrated by al-Bukhaari, 3662; Muslim, 2384.
Another of his virtues is the fact that the Prophet
(peace and blessings of Allaah be upon him) appointed him
to lead the prayers in his stead at the end of his life, when
he fell sick with his final illness, and he rebuked those
who objected to this and said, "Tell Abu Bakr to lead the
people in prayer."
Narrated by al-Bukhaari, 683; Muslim 418.
And it was narrated from Anas ibn Maalik (may
Allaah be pleased with him) that the Prophet (peace and
blessings of Allaah be upon him) climbed Uhud with Abu
Bakr, `Umar and `Uthmaan, and it trembled beneath them.
He said, `Stand firm, O Uhud, for there is no one on you
but a Prophet, a Siddeeq and two martyrs."
Narrated by al-Bukhaari, 3675.
With regard to `Umar ibn al-Khattaab (may Allaah
be pleased with him), he also had many virtues and
good characteristics which were proven in many reports.
For example it was narrated that Abu Sa'eed al-Khudri
(may Allaah be pleased with him) said: The Messenger
of Allaah (peace and blessings of Allaah be upon him)
said: "Whilst I was sleeping, I saw the people were shown
to me, and they were wearing shirts. Some shirts came
down to the chest, and some were shorter than that. `Umar
ibn al-Khattaab was shown to me and he was wearing a
shirt that dragged along the ground." They said, "How did
you interpret that, O Messenger of Allaah?" He
said, "Religious commitment."
Narrated by al-Bukhaari, 23; Muslim, 2390.
It was narrated that `Abd-Allaah ibn `Umar said: I
heard the Messenger of Allaah (peace and blessings of
Allaah be upon him) say: "Whilst I was sleeping, a cup of
milk was brought to me and I drank until I saw its
wetness coming out of my nails. Then I gave the rest to `Umar
ibn al-Khattaab." They said, "How did you interpret that,
O Messenger of Allaah?" He said, "(It is) knowledge."
Narrated by al-Bukhaari, 82; Muslim, 2391.
And it was narrated from `Aa'ishah (may Allaah
be pleased with her) that the Prophet (peace and
blessings of Allaah be upon him) used to say, "Among the
nations who came before you there were muhaddathoon
(men who were inspired) and if there are any such men
among my ummah, then `Umar ibn al-Khattaab is one of
them." Narrated by Muslim, 2398
And there is other evidence which points to the virtues
of the Sahaabah (may Allaah be pleased with them). But
the fact that some of them were superior to others is
something that makes sense and is proven in sharee'ah. It is not
the matter of whims and desires, rather it should be
referred to sharee'ah, as Allaah says (interpretation of
the meaning):
"And your Lord creates whatsoever He wills and
chooses, no choice have they (in any matter). Glorified is
Allaah, and exalted above all that they associate (as
partners with Him)"
[al-Qasas 28:68]
So we should refer to the shar'i evidence in order to
find out the status of the Sahaabah (may Allaah be
pleased with them). It was narrated that Ibn `Umar (may
Allaah be pleased with him) said: "We used to compare the
people as to who was better at the time of the Messenger of
Allaah (peace and blessings of Allaah be upon him). We used
to regard Abu Bakr as the best, then `Umar ibn
al-Khattaab, then `Uthmaan ibn `Affaan (may Allaah be pleased
with them)." Narrated by al-Bukhaari, 3655. According
to another report he said: "At the time of the Prophet
(peace and blessings of Allaah be upon him) we did not
regard anyone as equal with Abu Bakr, then `Umar,
then `Uthmaan, then we left the companions of the
Prophet (peace and blessings of Allaah be upon him) and we
did not differentiate between them." Al-Bukhaari, 2679.
This is testimony of all the Sahaabah, narrated by
`Abd-Allaah ibn `Umar, that Abu Bakr was superior to all
the Sahaabah, followed by `Umar, then `Uthmaan.
Now let us turn to `Ali ibn Abi Taalib (may Allaah
be pleased with him) himself, and he see what he said.
It was narrated that Muhammad ibn al-Hanafiyyah
(who was the son of `Ali ibn Abi Taalib) said: "I said to
my father, `Which of the people was the best after
the Messenger of Allaah (peace and blessings of Allaah
be upon him)?' He said, `Abu Bakr.' I said, `Then who?'
He said, `Then `Umar.' I was afraid that he would
say `Uthmaan. I said, `Then is it you?' He said, `I am
only one of the Muslims.'"
Narrated by al-Bukhaari, 3671.
It was narrated that `Ali (may Allaah be pleased with
him) said: "No one is brought to me who regards me as
superior to Abu Bakr and `Umar but I will punish him with
a beating like a fabricator." Shaykh al-Islam Ibn
Taymiyah said: It was narrated that he used to speak from the
minbar of Kufa and say that the best of this ummah after
our Prophet was Abu Bakr, then `Umar. This was
narrated from him via more than eighty isnaads, and it was
narrated by al-Bukhaari and others. Hence the earlier Shi'ah
all used to agree that Abu Bakr and `Umar were superior,
as has been mentioned by more than one. Manhaaj
al-Sunnah, 1/308
It was narrated from Abu Juhayfah that `Ali (may
Allaah be pleased with him) ascended the minbar and
praised and glorified Allaah and sent blessings upon the
Prophet (peace and blessings of Allaah be upon him), then he
said: "The best of this ummah after its Prophet is Abu
Bakr. The second is `Umar (may Allaah be pleased with
him), and after that, whoever Allaah wants to be good will
be good."
Narrated by Imam Ahmad in his Musnad, 839.
And Shaykh Shu'ayb al-Arna'oot said: its isnaad is qawiy.
These ahaadeeth of the Prophet (peace and blessings
of Allaah be upon him) and these reports from the
Sahaabah (may Allaah be pleased with them) all testify to the
belief of Ahl al-Sunnah wa'l-Jamaa'ah, amongst whom there
is no dispute concerning it, that the best of this ummah
after its Prophet is Abu Bakr al-Siddeeq (may Allaah be
pleased with him), then `Umar. May Allaah be pleased with all
of the Sahaabah.
With regard to the idea that Abu Bakr and `Umar
always used to ask `Ali questions and that they did not
have knowledge, this is not proven in any report
whatsoever. Rather it is proven that the Prophet (peace and
blessings of Allaah be upon him) ordered that Abu Bakr (may
Allaah be pleased with him) should lead the people in
prayer when he was sick with his final illness. The Prophet
(peace and blessings of Allaah be upon him) would not
have delegated this task except to one who had knowledge
of the rulings on the prayer. And it was proven that
the Prophet (peace and blessings of Allaah be upon
him) appointed Abu Bakr (may Allaah be pleased with him)
to lead the Hajj before the Farewell Pilgrimage, and
the Prophet (peace and blessings of Allaah be upon
him) would not have appointed a man to such a position
unless he was the most knowledgeable of them concerning
it (the Hajj). Indeed it is narrated that `Ali learned
some ahaadeeth from Abu Bakr (may Allaah be pleased
with them both) concerning some issues. It was narrated
that Asma' bint al-Hakam al-Fazaari said: "I heard `Ali say:
I was a man who, if I heard a hadeeth from the
Messenger of Allaah (peace and blessings of Allaah be upon
him), Allaah would benefit me thereby as much as He willed
to benefit me. If a man from among his companions told
me a hadeeth I would ask him to swear to it; if he swore to
it then I would believe him." He told me that Abu
Bakr said, and Abu Bakr spoke the truth, "I heard the
Messenger of Allaah (peace and blessings of Allaah be upon
him) say, `There is no man who commits a sin then he gets
up and purifies himself and prays, and seeks the
forgiveness of Allaah, but Allaah will forgive him.' Then he
recited this verse (interpretation of the meaning):
"And those who, when they have committed
Faahishah (illegal sexual intercourse) or wronged themselves
with evil, remember Allaah and ask forgiveness for their
sins; — and none can forgive sins but Allaah — and do
not persist in what (wrong) they have done, while they know"
[Aal `Imraan 3:135]
Narrated by al-Tirmidhi, 406; classed as hasan by
al-Albaani in Saheeh al-Tirmidhi.
Al-Tirmidhi (3682) narrated from `Ibn `Umar that
the Messenger of Allaah (peace and blessings of Allaah
be upon him) said: "Allaah has placed truth on the tongue
of `Umar and in his heart." Classed as saheeh by
al-Albaani in Saheeh al-Tirmidhi, 2908.
And we have quoted above the words of the
Prophet (peace and blessings of Allaah be upon him)
concerning `Umar: "Among the nations who came before you
there were muhaddathoon (men who were inspired) and if
there are any such men among my ummah, then `Umar ibn
al-Khattaab is one of them."
The point is that the belief of Ahl al-Sunnah
wa'l-Jamaa'ah, on which they are unanimously agreed, is
that the best of this ummah after its Prophet is Abu Bakr,
then `Umar _ may Allaah be pleased with them both.
Shaykh al-Islam Ibn Taymiyah (may Allaah have
mercy on him) said: "No one among the respectable
Muslim scholars has said that `Ali was more knowledgeable
or had more understanding of Islam than Abu Bakr
and `Umar, or even than Abu Bakr alone. Those who
claim that there is consensus on that are among the most
ignorant of people and the greatest liars. Rather, more than one
of the scholars have stated that there is scholarly
consensus that Abu Bakr al-Siddeeq was more knowledgeable
than `Ali, such as Imam Mansoor ibn `Abd al-Jabbaar
al-Sam'aani al-Marwadhi, one of the leading scholars of
the Sunnah among the companions of al-Shaafa'i,
who mentioned in his book Taqweem al-Adillah
`ala'l-Imam that there was consensus among the scholars of the
Sunnah that Abu Bakr was more knowledgeable than `Ali. I
do not know of anyone among the famous imams who disputes this point. How could it be otherwise when
Abu Bakr al-Siddeeq used to issue rulings and commands
and prohibitions, and pass judgements, and deliver
khutbahs in the presence of the Prophet (peace and blessings
of Allaah be upon him), as he used to do when he and
Abu Bakr would go out to call the people to Islam, and
when they migrated together, and on the day of Hunayn, and
on other occasions, when the Prophet (peace and
blessings of Allaah be upon him) remained silent and approved
of what Abu Bakr said; no one else enjoyed such
status. When the Prophet (peace and blessings of Allaah be
upon him) consulted with the wise and knowledgeable
men among his companions, he would consult Abu Bakr
and `Umar first, because they were the first to speak
about matters of Islam in the presence of the Messenger
(peace and blessings of Allaah be upon him) before the rest
of his companions; for example when he consulted
them about the prisoners of Badr, the first ones who spoke
about that were Abu Bakr and `Umar, and this also
happened on other occasions… In Saheeh
Muslim it is narrated that the companions of the Prophet (peace and blessings
of Allaah be upon him) were with him on a journey and
he said: "If the people obey Abu Bakr and `Umar, they
will be guided aright." And it was narrated from Ibn
`Abbaas that he used to give his fatwas based on the Book
of Allaah, and if he could not find anything then he
would look at the Sunnah of the Messenger of Allaah
(peace and blessings of Allaah be upon him), then if he
could not find anything he would refer to the fatwas of
Abu Bakr and `Umar, then if he did not find anything he
would refer to the fatwas of `Uthmaan and `Ali _ and Ibn
`Abbaas was the habr al-ummah (scholar of the ummah) and
the most knowledgeable of the Sahaabah of his time, and
he would consult the words of Abu Bakr and `Umar and
give them precedence over the words of anyone else
among the Sahaabah. And it was proven that the Prophet
(peace and blessings of Allaah be upon him) prayed for
Ibn `Abbaas and said, "O Allaah, cause him to
understand the religion of Islam and teach him the
correct interpretation (of the Qur'aan)."
Majmoo' al-Fataawa, 4/398
See:
Al-Fasl fi'l-Milal wa'l-Nihal, 4/212 Bal
dalalta, p. 252
Al-Shi'ah al-Imaamiyyah al-Ithna
`ashariyyah, p. 120
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26273: The story of Abu Mihjan (may Allaah be
pleased with him)
Question:
I heard one of the shaykhs speaking about enjoining
what is good and forbidding what is evil, and saying that it
is obligatory upon every Muslim, even the one who
has fallen into sin, to enjoin what is good and forbid what
is evil. He said that it is not essential for the person
who does this to be of sound character, as is well known
from the story of Abu Mihjan. My question is, who was
Abu Mihjan and what was his story?.
Answer:
Praise be to Allaah.
I congratulate you on your keenness to learn and I
ask Allaah to bless us and you with beneficial knowledge
and righteous deeds.
Abu Mihjan was one of the companions of the
Prophet (peace and blessings of Allaah be upon him) (may
Allaah be pleased with them).
This Sahaabi was suffering from an addiction to
drinking wine. He was brought and flogged, then brought
and flogged again, but he knew that this problem did
not relieve him of his duty to strive for the cause of Islam.
So he went out with the Muslims to al-Qaadisiyyah as
a soldier, seeking martyrdom on the battlefield. In
al-Qaadisiyyah he was brought to the commander of
the army, Sa'd ibn Abi Waqqaas, for having drunk wine.
Sa'd detained him so that the Muslims ranks would be
cleansed of such a person.
This detention was a harsh punishment which caused
Abu Mihjan a great deal of anguish. When he heard the
sounds of swords and spears, and the neighing of the horses,
and he knew that the jihad had begun, and the gates of
Paradise were open, he was filled with longing for jihad. He
called to the wife of Sa'd ibn Abi Waaqqas saying, "Let me
go and I promise Allaah that if I come back safe and
sound, I will put my own feet in the chains, and if I am
killed, then you will be rid of me." She felt sorry for him, so
she let him go, and he leapt onto a horse belonging to
Sa'd which was called al-Balqa'. Then he picked up a
spear and set off. He did not attack any group of enemy
soldier but he scattered them. Sa'd was supervising the
battle and he was surprised and said, "This is the running of
al-Balqa', and the style of attack is that of Abu Mihjan,
but Abu Mihjan is in chains."
When the battle was over, Abu Mihjan went back and
put his feet in the chains. The wife of Sa'd told him
this wonderful story, so Sa'd admired this man and his
care for Islam and his longing for jihad, so he himself went
to this wine-drinker, released the chains with his own
hands and said, "Get up, for by Allaah I will never flog you
for drinking wine again." Abu Mihjan said, "By Allaah, I
will never drink it again."
See al-Isaabah fi Tamyeez al-Sahaabah, 4/173-174;
al-Bidaayah wa'l-Nihaayah, 9/632-633
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898: Hijaab of the Ansaari women
Question:
I am looking for the hadith that gives reference to
the Ansar women appearing as crows after the verse
33:59 was revealed. It was my understanding that this
was considered as proof that black as a color for hijaab
was Sunnah, and therefore mustahab. Could you tell me
where I could find this hadith, and include its volume and
number please?
Answer:
Praise be to Allaah.
The hadeeth to which you refer was narrated by
Abu Dawood, may Allaah have mercy on him, in
al-Sunan, from Umm Salamah who said: "When the aayah
`… to draw their cloaks (veils) all over their
bodies…' [al-Ahzaab 33:59 _ interpretation of the meaning]
was revealed, the women of the Ansaar came out looking as
if there were crows on their heads, because of
their clothing." (Sunan Abi Dawood, Kitaab al-Libaas,
Baab fi qawlihi ta'aala: yubneena `alayhinna
jalaabeebihinna).
The author of `Awn al-Ma'bood fi Sharh Sunan
Abi Dawood said, commenting on this phrase: "Their
veils were likened to crows because of their black colour."
However, it is not a condition of hijaab that the
clothes should be black, but it may be better because it is
more concealing. For the conditions of Muslim woman's
hijaab, please refer to question #214.
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10136: Ruling on singling out `Ali (may Allaah be
pleased with him) for the words "May Allaah honour his face"
Question:
We often hear and read a phrase used in reference to
the cousin of the Messenger of Allaah (peace and
blessings of Allaah be upon him), `Ali ibn Abi Taalib (may
Allaah be pleased with him), which is "karrama Allaahu
wajhahu (may Allaah honour his face)".
Is it correct to say this?
Answer:
Praise be to Allaah.
Ibn Katheer said in his Tafseer (3/517):
This phrase is used a great deal by scribes who
are transcribing books in which the phrase "
`alayhi al-salaam (upon him be peace) is used in reference to `Ali
(may Allaah be pleased with him), to the exclusion of
other Sahaabah, or the words "karrama Allaahu
wajhahu (may Allaah honour his face)" are used. Although the
meaning is acceptable, we should respect all the Sahaabah
equally in this way, because this is a kind of veneration
and honouring, and the two shaykhs [Abu Bakr and
`Umar] and Ameer al-Mu'mineen `Uthmaan are more
deserving of that _ may Allaah be pleased with them all.
The following question was submitted to the
Standing Committee (3/289):
Why are the words "karrama Allaahu
wajhahu (may Allaah honour his face)" said after mentioning the
name of `Ali ibn Abi Taalib?
They answered:
Saying the words "karrama Allaahu
wajhahu (may Allaah honour his face)" after mentioning the name of `Ali
and singling him out in this manner is one aspect of the
way in which the Shi'ah exaggerate about him. It was
said that this is because he never looked at the `awrah of
any person at all, or because he never prostrated to an
idol. But this is not something that is unique to him, as
other Sahaabah who were born in Islam also shared
these characteristics.
Some of them said that the words "karrama
Allaahu wajhahu (may Allaah honour his face)" are only said
in reference to `Ali because he never prostrated to any idol.
I say: because the Raafidis, the enemies of `Ali and
the enemies of the family of the Messenger of Allaah
(peace and blessings of Allaah be upon him) use this phrase,
we should avoid imitating the people of bid'ah
(innovation). And Allaah knows best.
They have reasons for doing that which do not
justify singling out `Ali for this phrase, such as the fact that
he never looked at the `awrah of another person, or that
he never prostrated to any idol. But those Sahaabah who
were born in Islam also share these chracateristics. It
should also be noted that when giving any reason it is
also essential to offer evidence and proof.
Note:
In Musnad Ahmad it is narrated that Abu Sa'eed
al-Khudri (may Allaah be pleased with him) said: "The
Messenger of Allaah (peace and blessings of Allaah be upon
him) took the banner and waved it, then said, `Who can
take this and give it its due.' So and so came and said, `I
will,' but he said to him, `Keep away.' Then another man
came and he said, Keep away.' Then the Prophet (peace
and blessings of Allaah be upon him) said: `By the One
Who honoured the face of Muhammad, I shall certainly give
it to a man who will never flee. Take it, O `Ali."
In the text of some ahaadeeth, you will find their words
_"karrama Allaahu wajhahu (may Allaah honour his
face)" _ when `Ali (may Allaah be pleased with him)
is mentioned, but we do not know of this in any
marfoo' report, and it is not known that any of the Sahaabah
said these words in reference to `Ali, so these may be the
words of the scribe.
Mu'jam al-Manaahi al-Lafziyyah by Shaykh Bakr
Abu Zayd, p. 454. (www.islam-qa.com)
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information is quoted in its entirety, the source
is mentioned, and without changing the contents.
22435: The virtues of Abu Moosa al-Ash'ari
Question:
Who is the Sahaabi to whom Allaah gave one of
the mizmaar of the Prophet Dawood, for which he is famous?
Answer:
Praise be to Allaah.
This Sahaabi is Abu Moosa al-Ash'ari.
Al-Bukhaari narrated from Burayd ibn `Abd-Allaah
ibn Abi Burdah from his grandfather from Abu Moosa
(may Allaah be pleased with him) that the Prophet (peace
and blessings of Allaah be upon him) said: "O Abu
Moosa, you have been given one of the mizmaar of the family
of Dawood." (Fadaa'il al-Qur'aan,
4660). Ibn Hajar said: "What is meant by mizmaar is a beautiful voice.
The original meaning is a musical instrument and the word
is applied to the voice because it resembles it.
Abu Moosa was one of those who memorized the
entire Qur'aan. The Prophet (peace and blessings of Allaah
be upon him) sent him to Yemen as a qaadi (judge)
and teacher. He is well known for reading the Qur'aan a
great deal, and for standing in prayer at night (qiyaam
al-layl). May Allaah be pleased with him and reward him,
and may He gather us with him, together with the
Prophets, the speakers of truth, the martyrs and the
righteous.
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10977: Where is the head of al-Husayn buried?
Question:
The people of Egypt claim that the head of al-Husayn
is buried in their land, and the people of Iraq have a
mosque which they call al-Mashhad al-Husayni. I do not
know how true that is. Where is the grave of
al-Husayn according to the soundest scholarly views?
Answer:
Praise be to Allaah.
Al-Husayn (may Allaah be pleased with him) was
killed in Iraq, in Muharram, 61 AH. His body was buried
in Iraq. As far as the claim that his head was taken to
Egypt and buried there is concerned, I know of no basis for
that. This was denied by some of the scholars. The fact
that you do not know about that does not matter. What
is prescribed for you and for other Muslims is simply
to pray that Allaah will be pleased with him _ and with
all the other Companions of the Prophet (peace and
blessings of Allaah be upon him). May Allaah be pleased with
them all.
And Allaah is the source of strength. May Allaah
bless our Prophet Muhammad and his family and
companions, and grant them peace.
Fataawa al-Lajnah al-Daa'imah, 3/70 (www.islam-qa.com)
Search Inside This Book At Google Book Search - (400 pages)
10055: Who are Ahl al-Bayt (the members of the
Prophet's family)?
Question:
who are Ahl al bayt? Hadith ethakalayn stated that
fatima, Ali,Hassan &Hussein are ahl bayt arrasoul()?
Answer:
Praise be to Allaah.
There are several views among the scholars (may
Allaah have mercy on them) concerning the definition of Ahl
al-Bayt. Some said that the members of the Prophet's
family are his wives, his children, Banu Haashim, Banu
`Abd al-Muttalib and their freed slaves. Some said that his
wives were not part of the Ahl al-Bayt. Some said that the
Ahl al-Bayt are Quraysh; some said that the family
of Muhammad are the pious among his ummah; and
some said that they are all of the ummah of Muhammad
(peace and blessings of Allaah be upon him).
With regard to the wives of the Prophet (peace
and blessings of Allaah be upon him), the most correct
view is that they are included among the members of the
family of the Prophet (peace and blessings of Allaah be
upon him), because Allaah says, after commanding the
wives of the Prophet (peace and blessings of Allaah be
upon him) to observe hijaab (interpretation of the meaning):
"Allaah wishes only to remove Ar-Rijs (evil deeds
and sins) from you, O members of the family (of the
Prophet), and to purify you with a thorough purification"
[al-Ahzaab 33:33]
And the angels said to Saarah the wife of Ibraaheem
(peace be upon him) (interpretation of the meaning):
"The Mercy of Allaah and His Blessings be on you, O
the family [of Ibraaheem (Abraham)]"
[Hood 11:73]
And because Allaah excluded the wife of Loot from
the family of Loot (peace be upon him) with regard
to survival, when He said (interpretation of the meaning):
"(All) except the family of Loot. Them all we are
surely, going to save (from destruction). Except his wife…"
[al-Hijr 15:59-60]
This indicates that the wife is part of the family.
With regard to the family of al-Muttalib, it was stated
in a report from Imaam Ahmad that they are among
them [among the Ahl al-Bayt]. This is also the view of
Imaam al-Shaafa'i. Imaam Abu Haneefah and Imaam
Maalik were of the view that the family of Muttalib are
not included in the family of the Prophet (peace and
blessings of Allaah be upon him); there is also a report to this
effect from Ahmad. The correct view is that Banu `Abd
al-Muttalib are among the Ahl al-Bayt. The evidence
for that is the report narrated from Jubayr ibn Mut'im
(may Allaah be pleased with him) who said: " `Uthmaan
ibn `Affaan and I went to the Messenger of Allaah
(peace and blessings of Allaah be upon him) and said:
`O Messenger of Allaah, you have given to
Banu'l-Muttalib and not to us, but we and they are the same in status
with regard to you.' The Messenger of Allaah (peace
and blessings of Allaah be upon him) said:
`Banu'l-Muttalib and Banu Haashim are the same thing.'" (Narrated by
al-Bukhaari, no. 2907; al-Nasaa'i, 4067; and others).
Included among the Ahl al-Bayt are Banu Haashim
ibn `Abd Manaaf, who are the family of `Ali, the family
of `Abbaas, the family of Ja'far, the family of `Aqeel
and the family of al-Haarith ibn `Abd al-Muttalib. This
was stated in the report narrated by Imaam Ahmad from
Zayd ibn Arqam (may Allaah be pleased with him), in
which he said: "The Messenger of Allaah (peace and
blessings of Allaah be upon him) stood up and addressed us
one day at a well called Khum, between Makkah and Madeenah. He praised Allaah and exhorted and
reminded us. Then he said: `O people, I am a human being;
soon the messenger of my Lord [i.e., the Angel of death]
will come to me and I will answer his call. I am leaving
among you two important things: the first of which is the
Book of Allaah, in which there is guidance and light, so
adhere to it and follow it' _ and he urged us to adhere to
the Book of Allaah, then he said: `And the people of
my household (ahl bayti). I remind you of Allaah with
regard to the people of my household, I remind you of
Allaah with regard to the people of my household, I remind
you of Allaah with regard to the people of my
household.'" Husayn said to him [Zayd], "Who are the people of
his household, O Zayd? Are not his wives among the
people of his household?" Zayd said: "His wives are among
the people of his household, but the people of his
household are those who are forbidden to receive sadaqah
(charity) after his death." He (Husayn) said: "Who are they?"
He said: "They are the family of `Ali, the family of
`Aqeel, the family of Ja'far and the family of `Abbaas."
Husayn said: "Are all of these forbidden to receive sadaqah?"
Zayd said, "Yes." (Narrated by Ahmad, no. 18464)
With regard to the freed slaves, it was narrated
that Mihraan the freed slave of the Prophet (peace
and blessings of Allaah be upon him) said: the Messenger
of Allaah (peace and blessings of Allaah be upon him)
said; "We are the family of Muhammad: the sadaqah is
not permissible for us, and the freed slave of a people is
one of them." (Narrated by Ahmad, no. 15152).
So the family of the Prophet (peace and blessings of
Allaah be upon him) are: his wives, his children, and
Banu Haashim, Banu `Abd al-Muttalib and their freed
slaves. And Allaah knows best.
Islam Q&A Sheikh Muhammed Salih
Al-Munajjid (www.islam-qa.com)
Search Inside This Book At Google Book Search - (400 pages)
5284: Did `Aa'ishah ask to be buried at night?
Question:
I've red in one of the sources that Aisha (peace of
Allah be upon her) asked to bury her after death at night
time. What was the reason, if it's true?
Answer:
Praise be to Allaah.
This was mentioned by Muhammad ibn `Umar al-Waaqidi, and was also narrated by al-Haakim in
al-Mustadrak (4/6-7) and by Ibn Sa'd in
al-Tabaqaat (8/76-77), and in Siyar A'laam
al-Nubalaa' (2/192) and in other sources.
It seems _ and Allaah knows best _ that she did not
want her burial to be delayed, as it was reported that she
died during the night on the 17th of Ramadaan, after Witr. Or
it may have been because that was more concealing for
her, or perhaps during her lifetime, especially towards the
end of it, there appeared an idea that it was makrooh to
bury people at night, and she wanted to make the correct
Islamic ruling known. Or it may have been for some other
reason. In general it is permissible to bury a person at night
if there is a reason to do so. And Allaah knows best.
Islam Q&A
Sheikh Muhammed Salih Al-Munajjid (www.islam-qa.com)
Search Inside This Book At Google Book Search - (400 pages)
2202: The Prophet's dream about marrying `Aa'ishah
Question:
In reply to a question regarding marriage of
prophet Mohammad ( ), I was given to understand that
prophet Mohammad had a dream in which he saw that he
got married with hazrat Aisah who was only 6-7 year old
at that time. Consequently, he discussed this with
hazrat Aisha. In other word this marriage was arranged by
Allah himself. If so, we have a logical answer to satisfy
critics that it was ordered by Allah. However, in support of
that there must be an athentic hadith or a verse in the Qur'an.
I will appreciate if you can provide me info
regarding this issue.
Answer:
Praise be to Allaah.
The hadeeth to which you refer was reported by
Imaam al-Bukhaari (may Allaah have mercy on him) in
his Saheeh from `Aa'ishah (may Allaah be pleased with
her), who said that the Prophet (peace and blessings of
Allaah be upon him) said to her: "You were shown to me
twice in a dream. I saw you in a piece of silk (i.e., he saw
her image on a piece of silk, or he saw her wearing a
silken garment). I was told, `This is your wife, so unveil
her,' and it was you. I said: if this dream is from Allaah then
it will come to pass.'" (Saheeh
al-Bukhaari, 3606).
In his commentary on this hadeeth, Ibn Hajar (may
Allaah have mercy on him) said: "This dream came after
his mission had started, and it was a wahy (revelation)
that had implications in real life. (Its implication was that
he did indeed marry her later on). His words `and it
was you' indicate that he had seen her before and knew
what she looked like." (See Fath
al-Baari)
There is nothing in the hadeeth to indicate that
his marriage to `Aa'ishah was as a result of that dream.
The Prophet (peace and blessings of Allaah be upon him)
asked her father for her hand in marriage, and her father
Abu Bakr gave her in marriage, in the usual fashion, as
is indicated in the following hadeeth:
" `Urwah reported that the Prophet (peace and
blessings of Allaah be upon him) asked Abu Bakr for
`Aa'ishah's hand in marriage, and Abu Bakr said to him: `But I
am your brother.' He said: `You are my brother according
to the religion and Book of Allaah (i.e., my brother in
Islam), and she is permissible for me (to marry)."
(Bukhaari, 4691).
In his commentary Ibn Hajar (may Allaah have mercy
on him) said: "Ibn Abi `Aasim reported via Yahyaa ibn
`Abd al-Rahmaan ibn Haatib from `Aa'ishah that the
Prophet (peace and blessings of Allaah be upon him) sent
Khawlah bint Hakeem to Abu Bakr to ask for `Aa'ishah's hand
in marriage. Abu Bakr asked her, `Is she right for
him? Because she is the daughter of my brother.' Khawlah
went back and mentioned this to the Prophet (peace
and blessings of Allaah be upon him). He told her: `Go
back and tell him: "You are my brother in Islam, and
your daughter is right for me."' She went back to Abu
Bakr and told him, and he said: `Call the Messenger of
Allaah (peace and blessings of Allaah be upon him).' So he
came and the marriage was performed."
The phrase "You are my brother according to the
religion and Book of Allaah (i.e., my brother in Islam)"
was referring to the aayah (interpretation of the
meaning): "The believers are nothing else than brothers (in
Islamic religion)…" [al-Hujuraat
49:10] and other similar aayaat. The phrase "she is permissible for me (to marry)"
means it is permissible to marry her even though she is
the brother's daughter, because the kind of brotherhood
that would prevent such a marriage is the brotherhood
of descent (same parent) or of radaa'ah (by being
breastfed in infancy by the same woman), not the brotherhood
of faith.
As regards the woman to whom the Prophet's
marriage was arranged in heaven, as it were, by Allaah, and not
in the customary fashion, this was Zaynab bint Jahsh
(may Allaah be pleased with her), as is indicated by the
hadeeth of Anas (may Allaah be pleased with him), who
said: "Zaynab used to boast (to her co-wives) about how
she had got married to the Prophet (peace and blessings
of Allaah be upon him), saying: `Your families arranged
your marriages but Allaah arranged my marriage from
above the seven heavens.'" (al-Bukhaari, 6870). No other
wife except Zaynab was married to the Prophet (peace
and blessings of Allaah be upon him) in such a unique
fashion; `Aa'ishah's marriage was arranged as described in
the reports quoted above. May Allaah reward you with
good for your question. And Allaah knows best.
Islam Q&A
Sheikh Muhammed Salih Al-Munajjid (www.islam-qa.com)
Search Inside This Book At Google Book Search - (400 pages)
954: Ruling on one who slanders `Aa'ishah (may Allah
be pleased with her)
Question:
Could you please answer my question about
Shee`ah (Shi`a) Islam? Is it permissible for one to think badly
of the Prophet's wife `Aa'ishah, when anything said
about `Aa'ishah is from authentic hadeeeths, such as
Saheeh al-Bukhaari and Saheeh Muslim?
Answer:
Praise be to Allaah.
`Aa'ishah and the other Mothers of the Believers
are included among the Companions of the Prophet
(Peace & Blessings of Allaah be upon Him), so every text
that forbids slandering the Companions refers to
`Aa'ishah too.
Abu Sa`eed al-Khudri (may Allah be pleased with
him) said: "The Messenger of Allah (Peace & Blessings
of Allaah be upon Him) said: `Do not slander my Companions, for if one of you were to spend an
amount of gold equivalent to the size of Mount Uhud, you
would not even come halfway up to their level."
(Reported by al-Bukhaari, al-Fath, no. 3379).
Moreover, the scholars of Sunni Islam are all agreed
that whoever condemns `Aa'ishah for that of which
Allaah has stated she is innocent is a kaafir, because he
has rejected Allaah's statement of her innocence in Soorat
al-Noor.
Imaam Ibn Hazm quoted a report with an isnad
going back to Hishaam ibn `Ammaar, who said: "I heard
Maalik ibn Anas say: `Whoever curses Abu Bakr should
be whipped, and whoever curses `Aa'ishah should be
killed.' He was asked, `Why do you say that concerning (the
one who curses) `Aa'ishah?' He said, `Because Allaah
says concerning `Aa'ishah, may Allah be pleased with
her (interpretation of the meaning): "Allaah forbids you
from it [slander] and warns you not to repeat the like of
it forever, if you are believers." [al-Noor 24:17]'"
Maalik said: "Whoever accuses her goes against
the Qur'aan, and whoever goes against the Qur'aan
should be killed."
Ibn Hazm said: "This comment of Maalik's is
correct, and it is complete apostasy to reject Allaah's words
that clearly state her innocence."
Abu Bakr ibn al-`Arabi said: "Because the people
who slandered `Aa'ishah accused a pure and innocent
person of immorality, then Allah exonerated her. So
everyone who accuses her of that of which Allah has stated she
is innocent is rejecting what Allah says, and everyone
who rejects what Allah says is a kaafir. This is the opinion
of Maalik, and the matter is very clear to those who
have insight."
Al-Qaadi Abu Ya`laa said: "Whoever slanders
`Aa'ishah by accusing her of that of which Allah stated her
innocence is a kaafir, without doubt. More than one imam
stated this ijmaa` (consensus) and gave this ruling."
Ibn Abi Moosaa said: "Whoever accuses `Aa'ishah,
may Allah be pleased with her, of that of which Allaah
stated she was innocent has left the religion (is no longer
a Muslim) and has no right to marry a Muslim woman."
Ibn Qudaamah said: "It is a part of the Sunnah to
say `May Allah be pleased with her' after mentioning
the wives of the Prophet (Peace & Blessings of Allaah
be upon Him), Mothers of the Believers who are pure
and innocent of any evil. The best of them are Khadeejah
bint Khuwaylid and `Aa'ishah al-Siddeeqah bint
al-Siddeeq, whose innocence was stated by Allah; (they are) the
wives of the Prophet (Peace & Blessings of Allaah be upon
Him) in this world and the next. Whoever accuses her of
that of which Allah has stated her innocence has rejected
the words of Allaah All-Mighty."
Imam al-Nawawi, may Allaah have mercy on him,
said: "`Aa'ishah's innocence of that of which she was
accused is stated definitively in the Qur'aan. If anyone doubts
that (may Allah protect us from such a thing), he becomes
a kaafir and an apostate, by the consensus of the Muslims."
Ibn al-Qayyim, may Allaah have mercy on him, said:
"The ummah is agreed that whoever slanders her is a kaafir."
Al-Haafiz ibn Katheer said, in his Tafseer: " The
scholars, may Allah have mercy on them, all agreed that
whoever accuses or slanders her after the revelation of this
aayah is a kaafir, because he has rejected the Qur'aan."
Badr al-Deen al-Zirkashi said: "Whoever slanders her
is a kaafir, because the Qur'aan clearly states her innocence."
The scholars based their ruling on the one who
slanders `Aa'ishah on the following evidence:
(1) The evidence that is derived from the verses in
Soorat al-Noor that clearly state her innocence. So
whoever accuses her after Allah has declared her innocent
is rejecting the words of Allah, which is kufr beyond
any shadow of a doubt.
(2) Slandering the family of the Prophet SAWS
(peace be upon him) hurts and offends the Prophet himself,
and there is no doubt that whatever hurts and offends
the Prophet SAWS (peace be upon him) is kufr, by
consensus (ijmaa`). Evidence that the slander of his wife hurt
and offended the Prophet (Peace & Blessings of Allaah
be upon Him) is seen in the hadeeth of the slander
(al-ifk) reported by al-Bukhaari and Muslim, in which
`Aa'ishah says: ". . . The Messenger of Allaah (Peace &
Blessings of Allaah be upon Him) stood up on that day and
asked who would go and deal with `Abdullaah ibn Ubayy.
He was on the minbar, and said: `O Muslims, who will
deal with a man who I have heard is speaking in an
offensive manner about my family? By Allaah, I know nothing
but good about my family.' . . ." What the Prophet (Peace
& Blessings of Allaah be upon Him) meant was: who
will be kind to me, and excuse me if I go and deal with
him myself, and I give him what he deserves because I
have heard that he is speaking in an offensive manner
about my family. This proves that the Prophet (Peace
& Blessings of Allaah be upon Him) was so deeply
offended and hurt that he asked people whether they could
deal with this person fairly.
Imaam al-Qurtubi said, in his Tafseer of the aayah
"Allaah forbids you from it [slander] and warns you not to
repeat the like of it forever, if you are
believers." [al-Noor 24:17]":
"This is concerning `Aa'ishah . . . because of the hurt
and offence that the Messenger of Allah (Peace &
Blessings of Allaah be upon Him) felt with regard to his
honour and his family. This is kufr on the part of the one
who does it."
(3) Slandering `Aa'ishah implies insulting the
Prophet (Peace & Blessings of Allaah be upon Him),
because Allah, may He be glorified, says (interpretation of
the meaning):
"Bad statements are for bad people (or bad women
for bad men) and bad people for bad statements (or bad
men for bad women). . . " [al-Noor 24:26]
Al-Haafiz ibn Katheer, may Allah have mercy on
him, said: "I.e., Allah would not have made `Aa'ishah the
wife of the Messenger of Allah (Peace & Blessings of
Allaah be upon Him) if she had not been good, because he
is better than any good person. If she had been bad,
she would not have been fit to marry him from a shar`i
point of view, and Allah would never even have decreed it.."
Finally, let us remember that the most beloved of all
people to him (Peace & Blessings of Allaah be upon Him)
was `Aa'ishah al-Siddeeqah bint al-Siddeeq, as is proven
in the report of `Amr ibn al-`Aas, who said: "The
Messenger of Allaah (Peace & Blessings of Allaah be upon Him)
put me in charge of an army during the ghazwah
(campaign) of al-Salaasil. I came to him and asked him, `O
Messenger of Allaah, who among the people is most beloved to
you?' He said, `Aa'ishah.' I asked, `Who among men?' He
said, `Her father.' I asked, `Then who?' He said, "Umar,'
then he mentioned a number of others."
So whoever feels hatred towards the beloved of
the Messenger of Allaah (Peace & Blessings of Allaah
be upon Him) will deserved to be despised by him on
the Day of Resurrection. And Allaah knows best.
See `Aqeedat Ahl al-Sunnah wa'l-Jamaa`ah
fi'l-Sahaabah al-Kiraam by Naasir al-Shaykh, 2/781, and I`tiqaad
Ahl al-Sunnah fi'l-Sahaabah by Muhammad al-Wahaybi,
p. 58). (www.islam-qa.com)
Search Inside This Book At Google Book Search - (400 pages)
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