General Virtues

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General Virtues

 

The narrations of the Ahlul Bayt regarding the virtues of the Quraysh

 

The leaders are from Quraysh

 

The narration of Sayyidina ‘Ali ibn Abi Talib:

 

عن علي بن أبي طالب رضي الله عنه قال قال رسول الله صلى الله عليه و آله و سلم الأئمة من قريش أبرارها أمراء أبرارها و فجارها أمراء فجارها و لكل حق فآتوا كل ذي حق حقه و إن أمرت عليكم عبدا حبشيا مجدعا فاستمعوا له و أطيعوا ما لم يخير أحدكم بين إسلامه و ضرب عنقه فإن خير بين إسلامه و ضرب عنقه فليقدم عنقه فإنه لا دنيا له و لا آخرة بعد إسلامه

Sayyidina ‘Ali ibn Abi Talib radiya Llahu ‘anhu narrates that Rasulullah salla Llahu ‘alayhi wa sallam declared, “The leaders are from Quraysh; their pious are the leaders of their pious and their transgressors are the leaders of their transgressors. Everyone has a right, so give each one deserving of a right his right. If a black mutilated slave is made leader over you, then listen attentively to him and obey as long as he does not give one of you the choice between his Islam and execution. If he is given the choice between his Islam and execution, he should present his neck for indeed there is no world for him and no Herafter after his Islam.[1]

 

The narrations of the Ahlul Bayt regarding the virtues of the Ansar

 

Accept from their righteous and forgive their wrongdoers

 

The narration of Sayyidina ‘Abdullah ibn ‘Abbas:

 

عن عبد الله ابن عباس رضي الله عنهما قال خرج رسول الله صلى الله عليه و آله و سلم و عليه ملحفة متعطفا بها على منكبيه و عليه عصابة دسماء حتى جلس على المنبر فحمد الله و أثنى عليه ثم قال أما بعد أيها الناس فإن الناس يكثرون و تقل الأنصار حتى يكونوا كالملح في الطعام فمن ولي منكم أمرا يضر فيه أحدا أو ينفعه فليقبل من محسنهم و يتجاوز عن مسيئهم

Sayyidina ‘Abdullah ibn ‘Abbas radiya Llahu ‘anhuma says, “Rasulullah salla Llahu ‘alayhi wa sallam came out with a blanket wrapped on his shoulders and a bandage on his head. He sat on the pulpit and praised and glorified Allah.

He then said, ‘O people! Certainly people will increase and the Ansar will decrease until they will become like salt in food. Whoever of you assumes responsibility over a matter wherein he may harm or benefit someone, he should accept from their righteous and forgive their wrongdoers.’”[2]

 

No woman who alights between two houses of the Ansar is harmed

 

The narration of Sayyidah Aisha:

 

عن عائشة رضي الله عنها قالت قال رسول الله صلى الله عليه و آله و سلم ما يضر امرأة نزلت بين بيتين من الأنصار أو نزلت بين أبويها

Sayyidah Aisha radiya Llahu ‘anha reports that Rasulullah salla Llahu ‘alayhi wa sallam said, “No woman who alights between two houses of the Ansar is harmed or alights between two of their fathers.”[3]

 

Modesty does not prevent them from acquiring deep understanding of din

 

The narration of Sayyidah Aisha:

 

عن عائشة أن أسماء سألت النبي صلى الله عليه و آله و سلم عن غسل المحيض فقال تأخذ إحداكن ماءها و سدرتها فتطهر فتحسن الطهور ثم تصب على رأسها فتدلكه دلكا شديدا حتى تبلغ شؤون رأسها ثم تصب عليها الماء ثم تأخذ فرصة ممسكة فتطهر بها فقالت أسماء و كيف تطهر بها فقال سبحان الله تطهرين بها فقالت عائشة كأنها تخفي ذلك تتبعين أثر الدم و سألته عن غسل الجنابة فقال تأخذ ماء فتطهر فتحسن الطهور أو تبلغ الطهور ثم تصب على رأسها فتدلكه حتى تبلغ شؤون رأسها ثم تفيض عليها الماء فقالت عائشة نعم النساء نساء الأنصار لم يكن يمنعهن الحياء أن يتفقهن في الدين

Sayyidah Aisha radiya Llahu ‘anha reports that Sayyidah Asma’ asked Nabi salla Llahu ‘alayhi wa sallam regarding ghusl after a menstrual cycle. Rasulullah salla Llahu ‘alayhi wa sallam explained, “One of you will take water and lotus tree leaves and purify herself thoroughly. She will then pour water on her head and rub it properly until it reaches the roots of her hair. She will then pour water over herself and then take a perfumed piece of cloth and clean it.”

Asma’ asked, “And how will she clean it?”

“Glory be to Allah,” he said surprisingly, “You will clean it.”

Sayyidah Aisha radiya Llahu ‘anha said in a subdued tone that she should apply it to the trace of blood.

She asked him regarding ghusl of janabah and he replied, “She will take water and purify herself thoroughly. She will then pour water on her head and rub it until it reaches the roots of her hair. She will then pour water over herself.”

Sayyidah Aisha radiya Llahu ‘anha comments, “What excellent women were the women of the Ansar. Modesty did not prevent them from acquiring deep understanding of din.”[4]

 

The narrations of the Ahlul Bayt regarding the virtues of the participants of Badr

 

Allah’s forgiveness of the sins of the people of Badr

 

The narration of Sayyidina ‘Ali ibn Abi Talib:

 

عن عبيد الله بن أبي رافع و هو كاتب قال سمعت عليا رضي الله عنه و هو يقول بعثنا رسول الله صلى الله عليه و آله و سلم أنا و الزبير و المقداد فقال ائتوا روضة خاخ فإن بها ظعينة معها كتاب فخذوه منها فانطلقنا تعادى بنا خيلنا فإذا نحن بالمرأة فقلنا أخرجي الكتاب فقالت ما معي كتاب فقلنا لتخرجن الكتاب أو لتلقين الثياب فأخرجته من عقاصها فأتينا به رسول الله صلى الله عليه و آله و سلم فإذا فيه من حاطب بن أبي بلتعة إلى ناس من المشركين من أهل مكة يخبرهم ببعض أمر رسول الله صلى الله عليه و آله و سلم فقال رسول الله صلى الله عليه و آله و سلم يا حاطب ما هذا قال لا تعجل علي يا رسول الله إني كنت امرءا ملصقا في قريش قال سفيان كان حليفا لهم و لم يكن من أنفسها و كان ممن كان معك من المهاجرين لهم قرابات يحمون بها أهليهم فأحببت إذ فاتني ذلك من النسب فيهم أن أتخذ فيهم يدا يحمون بها قرابتي و لم أفعله كفرا و لا ارتدادا عن ديني و لا رضا بالكفر بعد الإسلام فقال النبي صلى الله عليه و آله و سلم صدق فقال عمر دعني يا رسول الله أضرب عنق هذا المنافق فقال إنه قد شهد بدرا و ما يدريك لعل الله اطلع على أهل بدر فقال اعملوا ما شئتم فقد غفرت لكم فأنزل الله عز و جل یٰۤأَیُّہَا الَّذِيْنَ أٰمَنُوْا لَا تَتَّخِذُوْا عَدُوِّيْ وَ عَدُوَّكُمْ أَوْلِیَآءَ

‘Ubayd Allah ibn Abi Rafi’ who was a scribe says that he heard Sayyidina ‘Ali radiya Llahu ‘anhu saying, “Rasulullah salla Llahu ‘alayhi wa sallam despatched Zubair, Miqdad, and myself commanding us, ‘Go to Rawdah Khakh[5]. There is a lady there with a letter. Take it from her.’

We departed and our horses galloped with speed and in no time we were by the woman.

We said, ‘Take out the letter.’

‘I do not have any letter,’ she snapped.

So we threatened her, ‘You will definitely take out the letter or you will take of your clothes.’

Hearing this, she took it out of her plaits. Thus, we brought it to Rasulullah salla Llahu ‘alayhi wa sallam. It was from Hatib ibn Abi Balta’ah to some of the mushrikin of Makkah informing them of some of the plans of Rasulullah salla Llahu ‘alayhi wa sallam.

Rasulullah salla Llahu ‘alayhi wa sallam said, ‘O Hatib, what is this?’

He explained, ‘Do not be hasty with me, O Messenger of Allah. I was a man connected to the Quraysh. (Sufyan says: He was their ally, but was not from them.) The Muhajirin that are with you have relatives who are protecting their families so I desired that when I lack ties of relationship with them, I do a favour to them so that they will protect my family in lieu of it. I neither did it out of disbelief or turning away from my din or being pleased with kufr after Islam.’

Nabi salla Llahu ‘alayhi wa sallam said, ‘He has spoken the truth.’

‘Umar said, ‘O Messenger of Allah, allow me to behead this munafiq.’

‘Certainly, he was present at Badr,’ Rasulullah salla Llahu ‘alayhi wa sallam enlightened, ‘and what will make you know, probably Allah glanced at the participants of Badr declaring: Do as you please for I have indeed forgiven you.’[6]

Upon this Allah revealed:

یٰأَیُّهَا الَّذِيْنَ أٰمَنُوْا لَا تَتَّخِذُوْا عَدُوِّيْ وَ عَدُوَّكُمْ أَوْلِیَآءَ

O you who have believed, do not take My enemies and your enemies as allies.[7][8]

 

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[1] Al Tabarani narrated it in al Awsat vol. 4 pg. 26 hadith no. 3521; in al Saghir vol. 1 pg. 260 hadith no. 425; Abu Nuaim from the same chain in al Hilyat vol. 7 pg. 242; al Hakim narrated it in al Mustadrak, Kitab Ma’rifat al Sahabah, bab dhikr fada’il Quraysh hadith no. 6962; al Bazzar in his Musnad vol. 3 pg. 12, 13 al bahr al zakhkhar hadith no. 759 till “Their transgressors are the leaders of their transgressors”; al Bayhaqi in al Kubra vol. 8 pg. 143 hadith no. 16317 the first portion of the hadith. Al Haythami mentioned it in al Majma’ vol. 5 pg. 192 and said, “Al Tabarani narrated it in al Saghir and al Awsat from his Sheikh Hafs ibn ‘Umar ibn al Sabah al Raqqi. Al Hakim said, ‘New without any hadith and he has no tabi’.” Ibn Rajab al Hambali said, “Isnad is jayyid. However it is narrated from ‘Ali mawqufan.” Al Daraqutni said, “It is similar.” (Jami al Ulum wa al Hikam 263.) Al Albani declared it sahih as appears in Sahih al Jami’ 2757.

[2] Sahih al Bukhari, Kitab Manaqib al Ansar, bab qawl al Nabi iqbalu min muhsinihim hadith 3800.

[3] Imam Ahmed narrated it in al Musnad, hadith Sayyidah Aisha radiya Llahu ‘anha hadith no. 26250; Shu’ayb said, “His isnad is sahih and his narrators are the narrators of Sheikhayn”; in al Fada’il hadith 1448; Abu Nuaim in al Hilyat vol. 9 pg. 224; Ibn Hibban in his sahih hadith no. 7267; al Hakim in al Mustadrak vol. 4 pg. 93 hadith no. 6985 with the words Jariyatayn instead of Baytayn. It is evident that this is a mistake as Wasi Allah ‘Abbas said. Al Haythami mentioned it in al Majma’ vol. 10 pg. 40 and attributed it to Ahmed and al Bazzar and said, “Their narrators are the narrators of al Sahih.”

[4] Sahih Muslim, Kitab al Hayd, bab istihbab isti’mal al maghtasalah hadith 332.

[5] A place between Makkah and Madinah, close to the latter. Sharh al Nawawi vol. 5 pg. 263.

[6] Forgiveness for them in the Hereafter. Legal punishment, etc., of this world will be enforced upon them. Qadi ‘Iyad has recorded consensus on the implementation of hadd. ‘Umar radiya Llahu ‘anhu meted it out on some of them. He says: Rasulullah salla Llahu ‘alayhi wa sallam meted out the hadd upon Sayyidina Mistah radiya Llahu ‘anhu whereas he participated in Badr. Sharh al Nawawi pg. 1511

[7] Surah Mumtahinah: 1

[8] Sahih al Bukhari, Kitab al Jihad wa al Siyar, bab al jasus hadith no. 3007 see also 3981, 4274; Sahih Muslim, Kitab fada’il al Sahabah, bab min fada’il ahl badr hadith no. 161, 2494.