Islam

Category: Sahāba rađiyAllāhu ánhum

Superiority of Sayyiduna Abu Bakr as-Siddiq radiyAllahu ‘anh

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Ustadh Sheikh Asrar Rashid may Allah preserve him, on the superiority of Sayyiduna Abu Bakr as-Siddiq radiyAllahu ‘anh

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The blessed Sahaba

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The belief of the Ahl as-Sunnah wa al-Jamā’ah is that all the Sahāba (Allah is pleased with them all) are to be respected, they are all just and stars of guidance. They are all beloved to the noble Prophet sall Allahu ‘alayhi wa sallam. It is compulsory to respect all the Sahāba (Allah is pleased with them all).

The Master of Creation sall Allahu ‘alayhi wa sallam has quite clearly stated regarding His sall Allahu ‘alayhi wa sallam blessed Sahāba (Allah is pleased with them all),

“Respect and honour my Sahāba for they are more excellent and better than you.” (Mishkāt)

“My Sahāba are like the stars; whomever of them you follow you will be guided.” (Mishkāt)

The greatest of all the Sahāba (Allah is pleased with them all) is Sayyiduna Abu Bakr as-Siddīq, thereafter Sayyiduna ‘Umar al-Fārūq, thereafter Sayyiduna ‘Uthmān ibn ‘Affān, thereafter Sayyiduna ‘Alī al-Murtadha (Allah is pleased with them all). To believe Sayyiduna ‘Alī al-Murtadha (Allah is pleased with him) to be greater than Sayyiduna Abu Bakr as-Siddīq (Allah is pleased with him) is deviation, and will result in one leaving the fold of the Ahl as-Sunnah wa al-Jamā’ah.

The blessed Sahāba (Allah is pleased with them all) numbered in total a hundred and twenty-four thousand (124,000).

Are Warqa bin Naufil and Bahīra Rāhib numbered amongst the blessed Sahāba?

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Shaykh ‘Abd al-Ghani an-Nabalusi rahimahulla states,

There is ikhtilāf (differing of opinions) on whether Warqa bin Naufil and Bahīra Rāhib are numbered amongst the blessed Sahāba (the blessed companions of the beloved Messenger śallAllāhu álayhi wa sallam) as they met the beloved Messenger śallAllāhu álayhi wa sallam prior to the announcement of prophet hood. (al-Hadīqa tun-Nadīyya)

The blessed Ten (Ashra Mubashra)

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The Blessed Ten (ashra mubashra)

The most modest of my Ummah, is ‘Uthmān bin ‘Affān

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‘Abdullah ibn ‘Umar radiyAllahu ‘anh narrates that the beloved Messenger of Allah sall Allāhu ‘alayhi wa sallam said,

The most modest of my Ummah, is ‘Uthmān bin ‘Affān. (Abu Nu’aym, Hilya al-Awliya 1:56)

Talha bin ‘Ubaydullah radiyAllahu ‘anh narrates that the beloved Messenger of Allah sall Allāhu ‘alayhi wa sallam said,

Every Prophet has a companion, and my companion in Jannah is ‘Uthmān bin ‘Affān.

This Hadith has been narrated by Ibn Majah (Sunan, vol. 1) and Imam Tirmidhi (Jami as-Sahih, Kitab al-Manaqib, Baab fi Manaqib ‘Uthman bin ‘Affan).

Amīr al-Múminīn Sayyiduna Úmar bin al-Khattāb raĎīyAllāhu ánhu: Name and Lineage

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Amīr al-Múminīn Sayyiduna Úmar bin al-Khattāb raĎīyAllāhu ánhu: Name and Lineage[1]

Faqīh al-Millah ash-Shaykh Jalāl ud-Dīn Aḥmad al-Amjadī rahimahulla

His blessed name is Úmar raĎīyAllāhu ánhu. His kunya[2] is Abu Ḥafs and his blessed title is al-Fārūq[3]al-Aadham. His fathers name was al-Khattāb and his mothers name was Hantama who was the daughter of Hishām ibn al-Mughīra and the sister of Abu Jahl.

His ancestry connects to the beloved Messenger of Allah śallAllāhu álayhi wa sallam ancestry eight generations prior to their generation.

He raĎīyAllāhu ánhu was born 13 years after the ‘Year of the Elephant’, and accepted Islam at the age of 27, six years after the beloved Messenger of Allah śallAllāhu álayhi wa sallam announced prophet hood (nabuwwa). Prior to him, 40 men and 11 women had accepted Islam. Other scholars differed and said that he accepted Islam after 39 men and 23 women had already accepted Islam. (Tārīkh al-Khulafa)

It is narrated by at-Tirmidhi that the beloved Messenger śallAllāhu álayhi wa sallam would supplicate in the court of his Lord,

“Ya Allah, bless and strengthen Islam with whomever is more beloved to you from amongst Úmar bin al-Khattāb and Abu Jahl[4].”

It is narrated by al-Ḥākim through Sayyiduna Ábdullah ibn Ábbās raĎīyAllāhu ánhu that the Master of Creation śallAllāhu álayhi wa sallam would pray,

“Ya Allah, strengthen Islam through Úmar bin Khattāb in particular.”

This du’ā[5] of our Master and Saviour of Mankind śallAllāhu álayhi wa sallam was accepted and Sayyiduna Úmar raĎīyAllāhu ánhu accepted Islam.

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[1] Extracted from Faqīh al-Millah’s, Khutbat e Muharram: Madīnah to Karbala, pp. 119. Ahsan al-Ulama Publications. South Africa

[2] kunya: a respectful way of addressing people as “the father of so-and-so” or “the mother of so-and-so.”

[3] al-Fārūq: a name for the second khalif, Úmar ibn al-Khattāb raĎīyAllāhu ánhu. It means a man who makes a distinction between truth and falsehood or between cases.

[4] وَ قَالَ هَذَا حَدِيْثٌ حَسَنٌ صَحِيْحٌ : …and (at-Tirmidhi) said, this Hadith is hasan sahih.

at-Tirmidhi, Jāmí as-Ṣaḥīḥ, Book of Virtues, chap. of Virtues of Úmar raĎīyAllāhu ánhu, vol. 5

Aḥmad, Musnad, vol. 2

Ibn Ḥibbān, Ṣaḥīḥ, vol. 15, pp. 305, Ḥadīth 6881

al-Ḥākim, Mustadrak, vol. 3, pp. 574, Ḥadīth 6129

Bazzār, Musnad, vol. 6

Ábd bin Ḥamīd, Musnad, vol. 1, pp. 245, Hadith 759

[5] du’ā: supplication to Allah subhanahu wa ta’ala

Amīr al-Múminīn Sayyiduna Úmar bin al-Khattāb raĎīyAllāhu ánhu: The title of al-Faruq

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Amīr al-Múminīn Sayyiduna Úmar bin al-Khattāb raĎīyAllāhu ánhu: The title of al-Faruq[1]

Faqīh al-Millah ash-Shaykh Jalāl ud-Dīn Aḥmad al-Amjadī rahimahulla 

Amir al-Múminīn, our Master Sayyiduna Úmar raĎīyAllāhu ánhu recalls the time when he accepted Islam, and that the Muslims began to chant slogans with such passion that the noise emanating from the home of Sayyiduna Arqam raĎīyAllāhu ánhu could be heard by all in Makka al-Mukarrama. Sayyiduna Úmar raĎīyAllāhu ánhu asked the Master of Creation, our Saviour, the beloved Messenger of Allah śallAllāhu álayhi wa sallam, “Ya RasulAllah śallAllāhu álayhi wa sallam, are we not upon the truth?” The beloved Messenger śallAllāhu álayhi wa sallam replied that they were indeed upon the truth. Sayyiduna Úmar raĎīyAllāhu ánhu then enquired as to why there was so much secretiveness and hiding (by the Muslims). The Muslims then departed from the blessed home of Sayyiduna Arqam raĎīyAllāhu ánhu in two lines. In one line there was the asad (lion) of Allah and His beloved Messenger śallAllāhu álayhi wa sallam, the Martyr of Uhud, our Master Amir al-Hamza raĎīyAllāhu ánhu whilst on the other line there was Amir al-Múminīn Sayyiduna Úmar raĎīyAllāhu ánhu. When the Muslims entered the sacred Masjid (Masjid al-Haram), the disbelievers amongst the Quraysh[2] were grieved to see Amir al-Mu’minin Sayyiduna Úmar and Sayyiduna Amir al-Hamza raĎīyAllāhu ánhum with the Muslims. On this day the Master of Creation śallAllāhu álayhi wa sallam blessed Sayyiduna Úmar raĎīyAllāhu ánhu with the title of ‘al-Fārūq’ as he had established separation between haq[3] and batil[4].

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[1] Extracted from Faqīh al-Millah’s, Khutbat e Muharram: Madīnah to Karbala, pp. 123. Ahsan al-Ulama Publications. South Africa

[2] quraysh: one of the great tribes of Arabia. The beloved Prophet Muhammad sallAllahu álayhi wa sallam belonged to this tribe, which had great powers spiritually and financially both before and after Islam came. Someone from this tribe is called a Qurayshi.

[3] haqq: truth

[4] batil: falsehood

Sayyiduna Umar radiyAllahu anhu and the Christian monk

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Abu Ímran narrates that Amīr al-Múminīn Sayyiduna Úmar radiyAllahu ánhu once passed by a monk and remained standing there. Someone called the monk and told him that the Amir al-Muminin radiyAllahu ánhu was there. When the monk peeped out, the effects of difficulty, exertion and forsaking the world were clearly apparent on his face. Looking at him, Sayyiduna Úmar radiyAllahu ánhu began to weep. “But he is a Christian”, someone commented. Sayyiduna Úmar radiyAllahu ánhu replied,

“I know, but I feel sorry for him as I thought of the verse in which Allah subhanahu wa ta’ala mentions,

Labouring, striving hard. He shall enter the blazing fire.

I feel sorry for him because despite his exertion and efforts in this world, he shall still end up in the fire.”[1]

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[1] Al-Hindi, Kanz al-Úmmāl

Pledging of allegiance to Amir al-Muminin Sayyiduna Umar radiyAllahu anhu

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Anas bin Malik radiyAllahu anhu narrates,

“I arrived in Madina al-Munawwara after Amir al-Múminīn Sayyiduna Abu Bakr radiyAllahu anhu had passed away and Amir al-Múminīn Sayyiduna Úmar radiyAllahu ánhu had assumed the post of Khilafah. I said to Amir al-Múminīn Sayyiduna Úmar radiyAllahu ánhu, “Raise your hand so that I may pledge at your hand what I pledged at the hand of your companion (i.e. Sayyiduna Abu Bakr radiyAllahu anhu, that will always listen and obey instruction to the best of my ability.” (Tabaqāt, Kanz al-Úmmāl)

Úmayr bin Atiyya Laythi radiyAllahu ánhu narrates that he went to Sayyiduna Úmar radiyAllahu anhu and said, “O Amir al-Múminīn! Raise your hand – may Allah subhanahu wa ta’ala always keep it high – so that I may pledge my allegiance at your hand in the manner shown by Allah subhanahu wa ta’ala and His Rasul śallAllāhu álayhi wa sallam.” Amir al-Múminīn Sayyiduna Úmar radiyAllahu ánhu smiled and raised his hand saying, “This pledge gives us some rights over you and gives you some rights over us.”

Ábdullah bin Uqaym radiyAllahu ánhu says,

“With these hands did I pledge to Sayyiduna Úmar radiyAllahu anhu that I would always listen to and obey him.” (Kanz al-Úmmāl)

Amīr al-Múminīn Sayyiduna Úmar bin al-Khattāb raĎīyAllāhu ánhu: His Physical Attributes

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Amīr al-Múminīn Sayyiduna Úmar bin al-Khattāb raĎīyAllāhu ánhu: His Physical Attributes[1]

Faqīh al-Millah ash-Shaykh Jalāl ud-Dīn Aḥmad al-Amjadī rahimahulla

Sayyiduna Zirr raĎīyAllāhu ánhu narrates that Amir al-Múminīn Sayyiduna Úmar raĎīyAllāhu ánhu possessed brownish skin colour and due to head covering, he experienced hair loss. He was quite tall and so, his blessed head would seem higher than others when seated in a gathering. From afar, one would assume that he was sat on an animal.

Imam al-Wāqidī raĎīyAllāhu ánhu states that those who narrate that the blessed skin colour of Sayyiduna Úmar raĎīyAllāhu ánhu was brownish, do so as they have seen him at the time of famine and drought. At that time, he would apply olive oil on his blessed skin which resulted in his blessed complexion appearing to be darker.

Sayyiduna Ibn Saád raĎīyAllāhu ánhu narrates that Sayyiduna Ábdullah ibn Úmar raĎīyAllāhu ánhu was once describing the blessed physical features of his blessed father, Sayyiduna Úmar raĎīyAllāhu ánhu. He mentioned how Sayyiduna Úmar raĎīyAllāhu ánhu had a red and white complexion. In his final years his blessed hair had fallen and signs of old age were apparent.

It has been narrated from Ibn Raja through Ibn Asakir raĎīyAllāhu ánhu that Sayyiduna Úmar raĎīyAllāhu ánhu was a man tall in length and his blessed body was bulky. He had lost a lot of hair and his blessed skin was extremely white, with redness twinkling in it. His blessed cheeks were tightened into his blessed face. His blessed moustache was surrounded by a lot of space and surrounded with redness. (Tārīkh al-Khulafa, pp. 89)

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[1] Extracted from Faqīh al-Millah’s, Khutbāt e Muḥarram: Madīnah to Karbala, pp. 126. Aḥsan al-Úlama Publications. South Africa. Translated by Hafidh Umar Khan Mueeni

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