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Chapter Five

The Traditions Of The Ahlul Bayt Concerning The Virtues Of The Sahabah

 

The narrations of the Ahlul Bayt regarding the virtues of Sayyidina ‘Abdullah ibn ‘Amr ibn Haram, the father of Sayyidina Jabir

 

Allah communicated with him directly in Jannat

 

The narration of Sayyidah Aisha:

 

عن عائشة رضي الله عنها قالت قال رسول الله صلى الله عليه و آله و سلم لجابر يا جابر ألا أبشرك قال بلى بشرني بشرك الله بالخير قال أشعرت أن الله عز و جل أحيى أباك فأقعده بين يديه فقال تمن علي عبدي ما شئت أعطيكه فقال يا رب ما عبدتك حق عبادتك أتمنى أن تردني إلى الدنيا فأقتل مع النبي صلى الله عليه و آله و سلم مرة أخرى فقال سبق مني أنك إليها لا ترجع

Rasulullah salla Llahu ‘alayhi wa sallam said to Jabir radiya Llahu ‘anhu, “O Jabir, should I not give you good news?”

Jabir radiya Llahu ‘anhu replied, “Indeed, give me good news; may Allah grant you glad tidings of goodness.”

Rasulullah salla Llahu ‘alayhi wa sallam said, “Do you know that Allah subhanahu wa ta ‘ala gave life to your father and then seated him before Himself and stated, ‘O My servant, desire whatever you want from Me, I will provide you with it.’ He (‘Abdullah ibn ‘Amr) said, ‘O my Rabb! I have not worshipped You as You ought to have been worshipped. I desire that You return me to the world so that I may be martyred a second time with your Nabi.’ Upon that Allah explained, ‘I have determined beforehand that you will not return to the world.’”[1]

 

 

 

The narrations of the Ahlul Bayt regarding the virtue of Sayyidina Abu Hudhaifah

 

His desire for martyrdom in the Path of Allah

 

The narration of Sayyidina Ibn ‘Abbas:

 

عن ابن عباس رضي الله عنهما أن رسول الله صلى الله عليه و آله و سلم قال يوم بدر من لقي منكم العباس فليكفف عنه فإنه خرج مستكرها فقال أبو حذيفة ابن عتبة أنقتل آباءنا و إخواننا و عشائرنا و ندع العباس و الله لأضربنه بالسيف فبلغت رسول الله صلى الله عليه و آله و سلم فقال لعمر بن الخطاب يا أبا حفص قال عمر رضي الله عنه إنه لأول يوم كناني فيه بأبي حفص يضرب وجه عم رسول الله بالسيف فقال عمر دعني فلأضرب عنقه فإنه قد نافق و كان أبو حذيفة يقول ما أنا بآمن من تلك الكلمة التي قلت و لا أزال خائفا حتى يكفرها الله عني بالشهادة قال فقتل يوم اليمامة شهيدا

Sayyidina Ibn ‘Abbas radiya Llahu ‘anhuma relates that Rasulullah salla Llahu ‘alayhi wa sallam said on the Day of Badr, “Whoever among you faces ‘Abbas [on the battlefield], he should restrain his hands from killing him for indeed he has been forced out.”

Abu Hudhaifah[2] ibn ‘Utbah said, “Should we slay our fathers, brothers and family and spare ‘Abbas? By Allah, I am most certainly going to strike him with the sword!”

His words reached Rasulullah salla Llahu ‘alayhi wa sallam who said to ‘Umar ibn al Khattab radiya Llahu ‘anhu, “O Abu Hafs!—’Umar comments, ‘That was the first day Rasulullah salla Llahu ‘alayhi wa sallam addressed me with the agnomen Abu Hafs.”—will the face of Rasulullah’s salla Llahu ‘alayhi wa sallam uncle be struck with a sword?”

‘Umar said, “Allow me to smite his (Abu Hudhaifah) neck for he has indeed turned a hypocrite.”

Abu Hudhaifah would say, “I am not at peace because of the words that I spoke. I will remain fearful until Allah will remit it from me through martyrdom.”

Ibn ‘Abbas radiya Llahu ‘anhuma says, “He was slain on the Day of Yamamah as a martyr.”[3]

 

 

 

The narrations of the Ahlul Bayt regarding the virtue of Sayyidina Abu Dhar al Ghiffari

 

His Islam

 

The narration of Sayyidina Ibn ‘Abbas:

 

عن ابن عباس رضي الله عنهما قال لما بلغ أبا ذر مبعث النبي صلى الله عليه و آله و سلم قال لأخيه اركب إلى هذا الوادي فاعلم لي علم هذا الرجل الذي يزعم انه نبي يأتيه الخبر من السماء و اسمع من قوله ثم ائتني فانطلق الأخ حتى قدمه و سمع من قوله ثم رجع إلى أبي ذر فقال له رأيته يأمر بمكارم الأخلاق و كلاما ما هو بالشعر فقال ما شفيتني مما أردت فتزود و حمل شنة له فيها ماء حتى قدم مكة فأتى المسجد فالتمس النبي صلى الله عليه و آله و سلم و لا يعرفه و كره أن يسأل عنه حتى أدركه بعض الليل فرآه علي فعرف أنه غريب فلما رآه تبعه فلم يسأل واحد منهما صاحبه عن شيء حتى أصبح ثم احتمل قربته و زاده إلى المسجد و ظل ذلك اليوم و لا يراه النبي صلى الله عليه و آله و سلم حتى أمسى فعاد إلى مضجعه فمر به علي فقال أما نال للرجل أن يعلم منزله فأقامه فذهب به معه لا يسأل واحد منهما صاحبه عن شيء حتى إذا كان يوم الثالث فعاد على مثل ذلك فأقام معه ثم قال ألا تحدثني ما الذي أقدمك قال إن أعطيتني عهدا و ميثاقا لترشدني فعلت ففعل فأخبره قال فإنه حق و هو رسول الله صلى الله عليه و آله و سلم فإذا أصبحت فاتبعني فإني إن رأيت شيئا أخاف عليك قمت كأني أريق الماء فإن مضيت فاتبعني حتى تدخل مدخلي ففعل فانطلق يقفوه حتى دخل على النبي صلى الله عليه و آله و سلم و دخل معه فسمع من قوله و أسلم مكانه فقال له النبي صلى الله عليه و آله و سلم ارجع إلى قومك فأخبرهم حتى يأتيك أمري قال و الذي نفسي بيده لأصرخن بها بين ظهرانيهم فخرج حتى أتى المسجد فنادى بأعلى صوته أشهد أن لا إله إلا الله و أن محمدا رسول الله ثم قام القوم فضربوه حتى أضجعوه و أتى العباس فأكب عليه قال ويلكم ألستم تعلمون أنه من غفار و أن طريق تجاركم إلى الشام فأنقذه منهم ثم عاد من الغد لمثلها فضربوه و ثاروا إليه فأكب العباس عليه

Sayyidina Ibn ‘Abbas radiya Llahu ‘anhuma reports, “When the news of Nabi’s salla Llahu ‘alayhi wa sallam nubuwwah reached Abu Dhar, he said to his brother, ‘Ride to this valley i.e. Makkah and gather me information about the man who declares himself as a nabi and that revelation comes to him from the sky. Listen to his statements and then come back to me.’

His brother departed until he reached Makkah and heard Rasulullah’s salla Llahu ‘alayhi wa sallam speech. He then returned to Abu Dhar and said, ‘I observed that he commands good character and his speech is not poetry.’

Abu Dhar commented, ‘You have not satisfied my thirst.’

He thus took some provisions along with his water skin and approached Makkah. He came to the Masjid and searched for Rasulullah salla Llahu ‘alayhi wa sallam. However, he did not recognise him and despised asking about him. When night approached, ‘Ali saw him and realised that he was a stranger. When the latter saw the former, he followed him home but none asked the other of anything until morning. He then carried his water skin and provisions to the Masjid. The day passed and Nabi salla Llahu ‘alayhi wa sallam did not notice him. When evening approached, he returned to his sleeping place. ‘Ali passed by him and remarked [to himself], ‘Did this man not attain his purpose?’ He then gestured him to stand up and he accompanied him home; none of them asking the other anything. On the third day, the same thing transpired and he stayed with him.

‘Ali then asked, ‘Will you not tell me what has brought you here?’

He said, ‘If you give me your word and promise that you will guide me, then I will.’

He complied so he informed him [of his purpose of coming] upon which ‘Ali said, ‘Indeed he is the truth and he is the Messenger of Allah. In the morning, follow me. If I perceive some fear for you, I will stand on the side as if I am passing water. When I continue, follow me until you enter my place.’

He obeyed and followed him until he entered the house of Rasulullah salla Llahu ‘alayhi wa sallam after him. He thereafter listened to the words of Rasulullah salla Llahu ‘alayhi wa sallam and accepted Islam immediately.

Nabi salla Llahu ‘alayhi wa sallam advised him, ‘Return to your people and inform them until news of me reaches you.’

He said, ‘By the Being in whose control lies my life, I will most certainly proclaim my Islam publicly ’

He thus left and came to the Masjid and shouted at the top of his voice, ‘I testify that there is no deity besides Allah and that Muhammad is the Messenger of Allah.’

The people stood up and beat him until they knocked him to the ground.

‘Abbas then came and jumped over him saying, ‘Woe to you. Do you not know that he is from Ghiffar and on the road of your businessmen to Sham?’ thereby extricating him from them. He then did the same on the next day and they beat him up and pounced upon him until ‘Abbas rescued him.”[4]

 

 

 

The narrations of the Ahlul Bayt regarding the virtue of Sayyidina Abu Salamah ‘Abdullah ibn ‘Abdul Asad al Makhzumi

 

The first household to emigrate to Rasulullah salla Llahu ‘alayhi wa sallam

 

The narration of Sayyidah Umm Salamah:

 

عن ام سلمة أنها قالت سمعت رسول الله صلى الله عليه و آله و سلم يقول ما من مسلم تصيبه مصيبة فيقول ما أمره الله إنا لله و إنا إليه راجعون اللهم آجرني في مصيبتي و أخلف لي خيرا منها إلا أخلف الله له خيرا منها قالت فلما مات أبو سلمة قلت أي المسلمين خير من أبي سلمة أول بيت هاجر إلى رسول الله صلى الله عليه و آله و سلم ثم إني قلتها فأخلف الله لي رسول الله صلى الله عليه و آله و سلم قالت أرسل إلي رسول الله صلى الله عليه و آله و سلم حاطب بن أبي بلتعة يخطبني له فقلت إن لي بنتا و أنا غيور فقال أما ابنتها فندعو الله أن يغنيها عنها و أدعو الله أن يذهب بالغيرة

Sayyidah Umm Salamah radiya Llahu ‘anha reports that she heard Rasulullah salla Llahu ‘alayhi wa sallam saying, “Whenever a Muslim is afflicted by a calamity and then says what Allah subhanahu wa ta ‘ala has commanded him, ‘Certainly we belong to Allah and to Him shall we return, O Allah reward me in my calamity and grant me a better substitute’; Allah grants him something better in return.”

She says, “When Abu Salamah passed away I said, ‘Which Muslim is better than Abu Salamah? The first household to make hijrah to Rasulullah salla Llahu ‘alayhi wa sallam.’ Nevertheless, I began reciting it which resulted in Allah subhanahu wa ta ‘ala favouring me with Rasulullah salla Llahu ‘alayhi wa sallam.”

She narrates, “Rasulullah salla Llahu ‘alayhi wa sallam sent Sayyidina Hatib ibn Abi Balta’ah radiya Llahu ‘anhu to me to propose to me on his behalf. I said, ‘I have a daughter and I am very possessive.’

Rasulullah salla Llahu ‘alayhi wa sallam said, ‘We beseech Allah to make her daughter independent of her and remove her possessiveness.’”[5]

 

Rasulullah’s salla Llahu ‘alayhi wa sallam supplication for his forgiveness

 

عن أم سلمة قالت دخل رسول الله صلى الله عليه و آله و سلم على أبي سلمة وقد شق بصره فأغمضه ثم قال إن الروح إذا قبض تبعه البصر فضج ناس من أهله فقال لا تدعوا على أنفسكم إلا بخير فإن الملائكة يؤمنون على ما تقولون ثم قال اللهم اغفر لأبي سلمة و ارفع درجته في المهديين و اخلفه في عقبه في الغابرين و اغفر لنا و له يا رب العالمين و افسح له في قبره و نور له فيه

Sayyidah Umm Salamah radiya Llahu ‘anhu relates, “Rasulullah salla Llahu ‘alayhi wa sallam entered the home of Abu Salamah [after he had just passed away] and his eyes were wide open. He closed them and then said, ‘Truly, when the soul is snatched, the eyes follow it.’

Some people of his family began shouting upon which he advised, ‘Do not supplicate for anything but goodness for yourselves because certainly the angels say amin upon your prayers.’

He then prayed, ‘O Allah! Forgive Abu Salamah and raise his rank among the guided and substitute him for his heirs that have survived him. Forgive us and him, O Sustainer of the universe. Widen his grave for him and grant him light therein.’”[6]

 

 

 

The narrations of the Ahlul Bayt regarding the virtues of Sayyidina Abu al ’As ibn Rabi’, the husband of Zainab, daughter of Rasulullah salla Llahu ‘alayhi wa sallam

 

Rasulullah’s salla Llahu ‘alayhi wa sallam praise for him

 

The narration of Sayyidina ‘Ali ibn Hussain from Miswar ibn Makhramah:

 

عن ابن شهاب أن علي بن الحسين حدثه أنهم حين قدموا المدينة من عند يزيد بن معاوية مقتل الحسين بن علي رحمة الله عليه لقيه المسور بن مخرمة فقال له هل لك إلي من حاجة تأمرني بها فقلت له لا فقال فهل أنت معطي سيف رسول الله صلى الله عليه و آله و سلم فإني أخاف أن يغلبك القوم عليه و ايم الله لئن أعطيتنيه لا يخلص إليهم أبدا حتى تبلغ نفسي إن علي بن أبي طالب خطب ابنة أبي جهل على فاطمة رضي الله عنها فسمعت رسول الله صلى الله عليه و آله و سلم يخطب الناس في ذلك على منبره هذا و أنا يومئذ محتلم فقال إن فاطمة مني و أنا أتخوف أن تفتن في دينها ثم ذكر صهرا له من بني عبد شمس فأثنى عليه في مصاهرته إياه قال حدثني فصدقني و وعدني فوفى لي و إني لست أحرم حلالا و لا أحل حراما و لكن و الله لا تجتمع بنت رسول الله صلى الله عليه و آله و سلم و بنت عدو الله أبدا

On the authority of Ibn Shihab who says that Sayyidina ‘Ali ibn Hussain narrated to him that when they arrived in Madinah after departing from Yazid ibn Muawiyah following the martyrdom of Hussain ibn ‘Ali radiya Llahu ‘anhuma.

Miswar ibn Makhramah radiya Llahu ‘anhu met him and said to him, “Do you have any need from me which you might command me?”

He replied in the negative.

He said, “So are you going to give me Rasulullah’s salla Llahu ‘alayhi wa sallam sword for I fear that the people will dominate you over it. And by the oath in Allah, if you give it to me, it will never reach them as long as I am living. Indeed, ‘Ali ibn Abi Talib proposed to the daughter of Abu Jahl while married to Fatimah radiya Llahu ‘anha. Subsequently, I heard Rasulullah salla Llahu ‘alayhi wa sallam addressing the people while on this pulpit with regards to this. I was still in my adolescence during those days. He said, ‘Certainly, Fatimah is from me and I fear that she will be trialled in her din.’ He thereafter mentioned his in law from Banu ‘Abd Shams [i.e. Abu al ’As ibn Rabi’[7]] and complimented him for maintaining his ties of relationship to himself saying, ‘He gave me his word and was true to the same. He promised me and fulfilled his promise. I neither forbid a permissible action nor do I permit a forbidden one. However, by Allah, the daughter of the Messenger of Allah and the daughter of the enemy of Allah will never unite [in the wedlock of the same man]!’”[8]

 

The incident of Abu al ’As’s Islam and Zainab’s return to him

 

The narration of Sayyidah Aisha:

 

عن عائشة زوج النبي صلى الله عليه و آله و سلم قالت لما بعث أهل مكة في فداء أسراهم بعثت زينب بنت الرسول صلى الله عليه و آله و سلم في فداء أبي العاص بمال و بعثت فيه بقلادة كانت خديجة أدخلتها بها على أبي العاص حين بنى عليها فلما رأى رسول الله صلى الله عليه و آله و سلم تلك القلادة رق لها رقة شديدة و قال إن رأيتم أن تطلقوا أسيرها و تردوا عليها الذي لها فافعلوا فقالوا نعم يا رسول الله فأطلقوه و ردوا عليها الذي لها و لم يزل أبو العاص مقيما على شركه حتى إذا كان قبيل فتح مكة خرج بتجارة إلى الشام بأموال من أموال قريش أبضعوها معه فلما فرغ من تجارته و أقبل قافلا لقيته سرية لرسول الله صلى الله عليه و آله و سلم و قيل إن رسول الله صلى الله عليه و آله و سلم كان هو الذي وجه السرية للعير التي فيها أبو العاص قافلة من الشام و كانوا سبعين و مائة راكب أميرهم زيد بن حارثة و ذلك في جمادى الأولى في سنة ست من الهجرة فأخذوا ما في تلك العير من الأثقال و أسروا أناسا من العير فأعجزهم أبو العاص هربا فلما قدمت السرية بما أصابوا أقبل أبو العاص من الليل في طلب ماله حتى دخل على زينب ابنة رسول الله صلى الله عليه و آله و سلم فاستجار بها فأجارته فلما خرج رسول الله صلى الله عليه و آله و سلم إلى صلاة الصبح فكبر و كبر الناس معه قال ابن إسحاق فحدثني يزيد بن رومان عن عروة عن عائشة رضي الله عنها قالت صرخت زينب رضي الله عنها أيها الناس إني قد أجرت أبا العاص بن الربيع قال فلما سلم رسول الله صلى الله عليه و آله و سلم من صلاته أقبل على الناس فقال أيها الناس هل سمعتم ما سمعت قالوا نعم قال أما و الذي نفس محمد بيده ما علمت بشيء كان حتى سمعت منها ما سمعتم إنه يجير على المسلمين أدناهم ثم انصرف رسول الله صلى الله عليه و آله و سلم فدخل على ابنته زينب فقال أي بنية أكرمي مثواه و لا يخلص إليك فإنك لا تحلين له قال ابن إسحاق و حدثني عبد الله بن أبي بكر بن محمد بن عمرو بن حزم عن عمرة عن عائشة رضي الله عنها أن رسول الله صلى الله عليه و آله و سلم بعث إلى السرية الذين أصابوا مال أبي العاص و قال لهم إن هذا الرجل منا حيث قد علمتم و قد أصبتم له مالا فإن تحسنوا تردوا عليه الذي له فإنا نحب ذلك و إن أبيتم ذلك فهو فيء الله الذي أفاء عليكم فأنتم أحق به قالوا يا رسول الله بل نرده عليه قال فردوا عليه ماله حتى إن الرجل ليأتي بالحبل و يأتي الرجل بالشنة و الإداوة حتى إن أحدهم ليأتي بالشطاط حتى ردوا عليه ماله بأسره لا يفقد منه شيئا ثم احتمل إلى مكة فأدى إلى كل ذي مال من قريش ماله ممن كان أبضع منه ثم قال يا معشر قريش هل بقي لأحد منكم عندي مال لم يأخذه قالوا لا فجزاك الله خيرا فقد وجدناك وفيا كريما قال فإني أشهد أن لا إله إلا الله و أشهد أن محمدا عبده و رسوله و ما منعني من الإسلام عنده إلا تخوفا أن تظنوا أني إنما أردت أخذ أموالكم فلما أداها الله عز و جل إليكم و فرغت منها أسلمت ثم خرج حتى قدم على رسول الله صلى الله عليه و آله و سلم قال ابن إسحاق فحدثني داود بن الحصين عن عكرمة عن ابن عباس قال رد رسول الله صلى الله عليه و آله و سلم زينب بالنكاح الأول لم يحدث شيئا بعد ست سنين ثم إن أبا العاص رجع إلى مكة بعد ما أسلم فلم يشهد مع النبي صلى الله عليه و آله و سلم مشهدا ثم قدم المدينة بعد ذلك فتوفي في ذي الحجة من سنة اثنتي عشرة في خلافة أبي بكر رضي الله عنه و أوصى إلى الزبير بن العوام رضي الله عنه

When the people of Makkah sent [money] to ransom their captives, Zainab bint al Rasul sent money to ransom Abu al ’As; she sent a necklace which Khadijah had gifted her when she married Abu al ’As. When Rasulullah salla Llahu ‘alayhi wa sallam saw it, he became extremely emotional and said, ‘If you feel it appropriate to free her captive and return her item to her, then do so.’

‘Yes, O Messenger of Allah,’ they replied.

Accordingly, they freed him and returned her item.

Abu al ’As remained upon his shirk until sometime before the Conquest of Makkah, he departed on a business trip to Sham with some wealth of the Quraysh which they had invested with him. When he completed his business and was returning, a detachment of Rasulullah salla Llahu ‘alayhi wa sallam intercepted him. It is said that Rasulullah salla Llahu ‘alayhi wa sallam himself despatched the detachment to intercept the caravan wherein Abu al ’As was present which was returning from Sham. They [the detachment] were 170 men on horseback with Zaid ibn Harithah as their leader. This occurred in Jumada al Ula the sixth year of hijrah. They took all the goods that were in the caravan and took some of its men as captives. Abu al ’As, however, managed to outrun them. When the detachment arrived with what they had seized, Abu al ’As came at night in search of his wealth. He entered the home of Zainab, the daughter of Rasulullah salla Llahu ‘alayhi wa sallam, and sought her amnesty which she provided to him. When Rasulullah salla Llahu ‘alayhi wa sallam came out for Salat al Fajr and recited the takbir, and the people recited takbir with him (Ibn Ishaq says that Yazid ibn Ruman narrated to him from ‘Urwah from Aisha radiya Llahu ‘anha who relates) Zainab shouted out, ‘O people! I have given amnesty to Abu al ’As ibn Rabi’.’

When Rasulullah salla Llahu ‘alayhi wa sallam completed his salah with salam, he turned towards the people and said, ‘O people, have you heard what I just heard?’

They replied in the positive.

He continued, ‘By the Being in whose hands lies the life of Muhammad, I was not aware of a thing until I heard what you heard. The amnesty of the lowest ranking Muslim is binding upon all the Muslims.’

Rasulullah salla Llahu ‘alayhi wa sallam then left and entered the home of his daughter Zainab and advised, ‘O my daughter! Be hospitable to him. However, he should not touch you for you are not permissible for him.’”

(Ibn Ishaq says that ‘Abdullah ibn Abi Bakr ibn Muhammad ibn ‘Amr ibn Hazm narrated to him from ‘Amrah from Aisha radiya Llahu ‘anha) Rasulullah salla Llahu ‘alayhi wa sallam sent for the detachment who seized Abu al ’As’s wealth and told them, ‘Indeed this man is from our family as you know well and you have seized his wealth. If you feel it appropriate, return his wealth to him for we would appreciate this. If you refuse that, then it is Allah’s wealth which He has given you, hence you are more deserving of it.’

They said, ‘O Messenger of Allah! We will return it to him.’

They returned his wealth to him to the extent that a man would bring a rope and another would bring a water skin or a small leather utensil until one of them brought a sharpened piece of wood, and they returned all of his wealth to him without any deficiency. He then transported the wealth to Makkah and paid each of the Quraysh who had invested their money.

He then said, ‘O Quraysh! Does anyone’s wealth remain with me which he has not taken?’

‘No,’ they replied, ‘may Allah reward you abundantly. We have found you to be loyal and noble.’

He said, ‘I certainly testify that there is no deity but Allah and I testify that Muhammad is His slave and His Messenger. Nothing prevented me from embracing Islam while with him except for the fear that you might think that I desired to appropriate your wealth. After Allah has returned it to you and I am completed with it, I embraced Islam.’

He then journeyed until he appeared before Rasulullah salla Llahu ‘alayhi wa sallam.”

(Ibn Ishaq says that Dawood ibn Hussain narrated to him—from ‘Ikrimah—from Ibn ‘Abbas radiya Llahu ‘anhuma who said) Rasulullah salla Llahu ‘alayhi wa sallam returned Zainab [to Sayyidina Abu al ’As radiya Llahu ‘anhu] on their initial marriage after six years without contracting a new one.

Abu al ’As radiya Llahu ‘anhu then returned to Makkah after embracing Islam. He did not participate in any of the battles alongside Rasulullah salla Llahu ‘alayhi wa sallam. He thereafter came to Madinah and passed away in Dhu al Hijjah 12 A.H. in the Caliphate of Abu Bakr and bequeathed to Zubair ibn al ’Awwam.[9]

 

The narrations of the Ahlul Bayt regarding the virtues of Sayyidina Ubay ibn Ka’b

 

He was the most well-versed of all the Sahabah concering the Qur’an

 

The narration of Sayyidina Ibn ‘Abbas:

 

عن ابن عباس رضي الله عنهما قال قال عمر رضي الله عنه أقرؤنا أبي و أقضانا علي و إنا لندع من قول أبي و ذاك أن أبيا يقول لا أدع شيئا سمعته من رسول الله صلى الله عليه و آله و سلم و قد قال الله تعالى مَا نَنْسَخْ مِنْ أٰیَۃٍ أَوْ نُنْسِہَا

Sayyidina Ibn ‘Abbas radiya Llahu ‘anhuma reports that Sayyidina ‘Umar radiya Llahu ‘anhu stated, “The most well-versed with the Qur’an among us is Ubay and the best in judgement from us is ‘Ali. We indeed forsake some of Ubay’s statements because Ubay says, ‘I do not discard anything I heard from Rasulullah salla Llahu ‘alayhi wa sallam.’ Whereas Allah subhanahu wa ta ‘ala had declared,

مَا نَنْسَخْ مِنْ أٰیَةٍ أَوْ نُنْسِهَا

We do not abrogate a verse or cause it to be forgotten[10].[11]

 

The narrations of the Ahlul Bayt regarding the virtues of Sayyidina Abu Sufyan ibn Harb

 

His seeking permission from Nabi salla Llahu ‘alayhi wa sallam to make him leader to fight the kuffar just as he would fight the Muslims

 

The narration of Sayyidina Ibn ‘Abbas:

 

عن ابن عباس قال كان المسلمون لا ينظرون إلى أبي سفيان و لا يقاعدونه فقال للنبي صلى الله عليه و آله و سلم يا نبي الله ثلاث أعطنيهن قال نعم قال عندي أحسن العرب و أجمله أم حبيبة بنت أبي سفيان أزوجكها قال نعم قال و معاوية تجعله كاتبا بين يديك قال نعم قال و تؤمرني حتى أقاتل الكفار كما كنت أقاتل المسلمين قال نعم قال أبو زميل و لولا أنه طلب ذلك من النبي صلى الله عليه و آله و سلم ما أعطاه ذلك لأنه لم يكن يسأل إلا قال نعم

The Muslims would not look at Abu Sufyan nor would they sit with him.

He thus requested Nabi salla Llahu ‘alayhi wa sallam, “O prophet of Allah, grant me three things.”

Rasulullah salla Llahu ‘alayhi wa sallam replied, “Yes.”

He says, “I possess the most beautiful and prettiest [woman] of the Arabs, Umm Habibah bint Abi Sufyan. I will marry her to you.”[12]

Rasulullah salla Llahu ‘alayhi wa sallam replied in the affirmative.

He continued, “And make Muawiyah a scribe by your side.”

Rasulullah salla Llahu ‘alayhi wa sallam agreed.

He continued, ‘Make me a leader so that I may fight the kuffar as I would fight the Muslims.’

Rasulullah salla Llahu ‘alayhi wa sallam agreed.

Abu Zumayl says, “Had he not sought this from Nabi salla Llahu ‘alayhi wa sallam, he would not have given it to him. Indeed, Rasulullah salla Llahu ‘alayhi wa sallam was not asked for anything except that he replied positively to the request.”[13]

 

The narrations of the Ahlul Bayt regarding the virtues of Sayyidina Abu ‘Ubaidah ibn al Jarrah

 

His rank among the Sahabah

 

The narration of Sayyidah Aisha:

 

عن ابن أبي مليكة قال سمعت عائشة و سئلت من كان رسول الله صلى الله عليه و آله و سلم مستخلفا لو استخلفه قالت أبو بكر فقيل لها ثم من بعد أبي بكر قالت عمر قيل لها من بعد عمر قالت أبو عبيدة بن الجراح ثم انتهت إلى هذا

Ibn Abi Mulaykah reports that he heard Sayyidah Aisha radiya Llahu ‘anha being asked, “Who would Rasulullah salla Llahu ‘alayhi wa sallam appoint as his successor had he appointed one?”

She replied, “Abu Bakr.”

She was asked, “And after Abu Bakr?”

She replied, “‘Umar.”

She was asked, “And after ‘Umar?”

She replied, “Abu ‘Ubaidah ibn al Jarrah.”

She ended here.[14]

 

The narrations of the Ahlul Bayt regarding the virtues of Sayyidina Abu Musa al Ash’ari

 

His beautiful voice

 

The narration of Sayyidah Aisha:

 

عن عائشة رضي الله عنها قالت سمع النبي صلى الله عليه و آله و سلم قراءة أبي موسى فقال لقد أوتي هذا من مزامير آل داود

Sayyidah Aisha radiya Llahu ‘anha narrates that Nabi salla Llahu ‘alayhi wa sallam heard the recitation of Sayyidina Abu Musa radiya Llahu ‘anhu and observed, “This man has been favoured with one of the sweet melodious voices from the family of Dawood [as].”[15] 

 

 

 

The narrations of the Ahlul Bayt regarding the virtues of Sayyidina Usamah ibn Zaid

 

Nabi’s salla Llahu ‘alayhi wa sallam love for him

 

The narration of Sayyidah Aisha:

 

عن عائشة رضي الله عنها أن قريشا أهمتهم المرأة المخزومية التي سرقت فقالوا من يكلم رسول الله صلى الله عليه و آله و سلم و من يجترئ عليه إلا أسامة حب رسول الله صلى الله عليه و آله و سلم فكلم رسول الله صلى الله عليه و آله و سلم فقال أتشفع في حد من حدود الله ثم قام فخطب فقال يا أيها الناس إنما ضل من كان قبلكم أنهم كانوا إذا سرق الشريف تركوه و إذا سرق الضعيف فيهم اقاموا عليه الحد و ايم الله لو أن فاطمة بنت محمد سرقت لقطع محمد يدها

The Quraysh were disturbed by the Makhzumi woman who stole.

They said, “Who can speak to Rasulullah salla Llahu ‘alayhi wa sallam? None has the courage to do so except Usamah, Rasulullah’s salla Llahu ‘alayhi wa sallam beloved.”

He thus spoke to Rasulullah salla Llahu ‘alayhi wa sallam who said, “Do you intercede regarding one of the legal punishments of Allah?”

He then stood up and delivered a lecture declaring, “O people! The people before you went astray due to the fact that when a noble man stole, they left him and when a weak man of them stole, they enforced the punishment upon him. By the oath of Allah, if Fatimah the daughter of Muhammad had stolen, Muhammad would have cut her hand off!”[16]

 

عن عائشة أم المؤمنين قالت أراد النبي صلى الله عليه و آله و سلم أن ينحي مخاط أسامة قالت عائشة دعني حتى أكون أنا الذي افعل قال يا عائشة أحبيه فإني أحبه

Sayyidah Aisha Umm al Mu’minin radiya Llahu ‘anha relates, “Rasulullah salla Llahu ‘alayhi wa sallam wished to wipe the nose of Usamah.”

Aisha said, “Allow me to do it.”

Rasulullah salla Llahu ‘alayhi wa sallam then said, “O Aisha, love him for certainly I love him.”[17]

 

عن عائشة رضي الله عنها قالت دخل علي رسول الله صلى الله عليه و آله و سلم ذات يوم مسرورا فقال يا عائشة ألم تري أن مجززا المدلجي دخل علي فرأى أسامة و زيدا و عليهما قطيفة قد غطيا رؤوسهما و بدت أقدامهما فقال إن هذه الأقدام بعضها من بعض

Sayyidah Aisha radiya Llahu ‘anha narrates, “One day, Rasulullah salla Llahu ‘alayhi wa sallam came to my home very cheerful and said, ‘O Aisha! Did you not see that Mujazzaz al Mudallaji[18] came to me and saw Usamah and Zaid covered in a shawl. They had covered their heads but their feet were exposed seeing which he deduced, ‘Indeed, these feet belong to one another.”[19][20]

 

Whoever loves Allah and His Messenger should love Sayyidina Usamah radiya Llahu ‘anhu

 

The narration of Sayyidah Aisha:

 

عن عائشة رضي لله عنها قالت لا ينبغي لأحد أن يبغض أسامة بعد ما سمعت رسول الله صلى الله عليه و آله و سلم يقول من كان يحب الله و رسوله فليحب أسامة

Sayyidah Aisha radiya Llahu ‘anha stated, “It does behove anyone to hate Usamah after what I heard Rasulullah salla Llahu ‘alayhi wa sallam declaring, ‘Whoever loves Allah and His Messenger should love Usamah.’”[21]

 

 

 

The narrations of the Ahlul Bayt regarding the virtues of Sayyidah Asma’ bint Abi Bakr

 

The possessor of two girdles

 

The narration of Sayyidina Ibn ‘Abbas:

 

يقول ابن عباس رضي الله عنه واصفا ابن الزبير أما أبوه فحواري النبي صلى الله عليه و آله و سلم يريد الزبير و أما جده فصاحب الغار يريد أبا بكر و أما أمه فذات النطاق يريد أسماء

Sayyidina Ibn ‘Abbas radiya Llahu ‘anhuma describes Ibn al Zubair radiya Llahu ‘anhuma, “His father was the hawari (disciple) of Nabi salla Llahu ‘alayhi wa sallam (referring to Zubair), his grandfather was the companion of the cave (referring to Abu Bakr) and his mother was the possessor of the girdle (referring to Asma’).”[22]

 

The narration of Sayyidah Aisha:

 

تقول عائشة رضي الله عنها في وصفها لأحداث هجرة النبي صلى الله عليه و آله و سلم و أبي بكر رضي الله عنه قالت عائشة فجهزناهما أحدث الجهاز و صنعنا لهما سفرة في جراب فقطعت أسماء بيت أبي بكر قطعة من نطاقها فربطت به على فم الجراب فبذلك سميت ذات النطاقين

Sayyidah Aisha radiya Llahu ‘anha says while describing the events of the hijrah of Nabi salla Llahu ‘alayhi wa sallam and Sayyidina Abu Bakr radiya Llahu ‘anhu, “We arranged for them extremely quickly and prepared for them provisions for the journey in a bag. Asma’ bint Abi Bakr cut a piece of her girdle and tied the mouth of the bag with it. Owing to this she was called Dhat al Nitaqayn (the possessor of two girdles).”[23]

 

 

 

The narrations of the Ahlul Bayt regarding the virtues of Sayyidina Usayd ibn Hudayr

 

His excellence

 

The narration of Sayyidah Aisha:

 

عن يحيى بن عباد بن عبد الله بن الزبير عن أبيه عن عائشة رضي الله عنها قالت كان في بني عبد الأشهل ثلاثة لم يكن أحد أفضل منهم سعد بن معاذ و أسيد بن حضير و عباد بن بشر قال عباد بن عبد الله بن الزبير و الله ما سماني أبي عبادا إلا به

Yahya ibn ‘Ibad ibn ‘Abdullah ibn Zubair reports from his father from Sayyidah Aisha radiya Llahu ‘anha who said, “There were three men of the Banu ‘Abdul Ash-hal; none was superior to them in excellence: Sa’d ibn Muaz, Usayd ibn Hudayr, and ‘Abbad ibn Bishr.”

‘Abbad ibn ‘Abdullah ibn Zubair radiya Llahu ‘anhuma comments, “By Allah! My father named me ‘Abbad only due to this.”[24]

 

 

 

The narrations of the Ahlul Bayt regarding the virtues of Sayyidina Bara’ ibn Ma’rur

 

The first to pledge allegiance in the second ‘aqabah

 

The narration of Sayyidina Ibn ‘Abbas:

 

عن ابن عباس رضي الله عنهما قال كان البراء بن معرور أول من ضرب على يد رسول الله صلى الله عليه و آله و سلم في البيعة له ليلة العقبة في السبعين من الأنصار فقام البراء بن معرور فحمد الله و أثنى عليه ثم قال الحمد لله الذي أكرمنا بمحمد صلى الله عليه و آله و سلم و جاءنا به و كان أول من أجاب و آخر من دعا فأجبنا الله عز و جل و سمعنا و أطعنا يا معشر الأوس و الخزرج قد أكرمكم الله بدينه فإن أخذتم السمع و الطاعة و المؤازرة بالشكر فأطيعوا الله و رسوله ثم جلس

Sayyidina Ibn ‘Abbas radiya Llahu ‘anhuma says, “Bara’ ibn Ma’rur radiya Llahu ‘anhu was the first to place his hand in the hand of Rasulullah salla Llahu ‘alayhi wa sallam to give bay’ah to him on the night of ‘aqabah in the midst of seventy of the Ansar. Bara’ ibn Ma’rur radiya Llahu ‘anhu stood up, celebrated the praise and glory of Allah and then said, ‘All praise belongs to Allah who has honoured us with Muhammad salla Llahu ‘alayhi wa sallam and brought him to us. He is the first to respond [to Allah’s call] and the last to invite. We responded positively to Allah and we listened and obeyed. O group of Aws and Khazraj! Allah has indeed honoured you with His religion. If you adhere to listening, obeying, and assisting coupled with gratitude, then obey Allah and His Messenger.’ He then sat down.”[25]

 

 

 

The narrations of the Ahlul Bayt regarding the virtues of Sayyidina Harithah ibn al Nu’man

 

The most kind of people to his mother

 

The narration of Sayyidah Aisha:

 

عن عائشة رضي الله عنها قالت قال رسول الله صلى الله عليه و آله و سلم نمت فرأيتني في الجنة فسمعت صوت قارئ فقلت من هذا قالوا هذا حارثة بن النعمان فقال لها رسول الله صلى الله عليه و آله و سلم كذاك البر كذاك البر و كان أبر الناس بأمه

Rasulullah salla Llahu ‘alayhi wa sallam said, “I slept and saw myself in Jannat. I then heard the voice of a qari’ so I asked, ‘Who is this?’

They replied, ‘This is Harithah ibn al Nu’man.’

Rasulullah salla Llahu ‘alayhi wa sallam then said to Sayyidah Aisha radiya Llahu ‘anha, “That is [the outcome of] kindness! That is [the prize for] kindness!” And he was the most kind of people to his mother.[26]

 

His status in Jannat in the sight of Allah

 

The narration of Sayyidina Ibn ‘Abbas:

 

عن ابن عباس رضي الله عنهما قال مر حارثة بن النعمان على رسول الله صلى الله عليه و آله و سلم و معه جبريل صلى الله عليه و سلم يناجيه فلم يسلم فقال جبريل عليه السلام ما منعه أن يسلم إنه لو سلم لرددت عليه ثم قال أما إنه من الثمانين فقال رسول الله صلى الله عليه و آله و سلم و ما الثمانون قال يفر الناس عنك غير ثمانين فيصبرون معك رزقهم و رزق أولادهم على الله في الجنة فلما رجع حارثة و سلم فقال له رسول الله صلى الله عليه و آله و سلم ألا سلمت حين مررت قال رأيت معك إنسانا فكرهت أن أقطع حديثك قال فرأيته قال نعم قال ذاك جبريل صلى الله عليه و سلم و قد قال فأخبره بما قال جبريل عليه السلام

Harithah ibn al Nu’man passed by Rasulullah salla Llahu ‘alayhi wa sallam while the latter was conversing with Jibril ‘alayh al Salam but he did not greet.

Jibril ‘alayh al Salam said, “What prevented him from greeting? Had he greeted, I would have replied to him.”

He then mentioned, “He is from the eighty.”

Rasulullah salla Llahu ‘alayhi wa sallam asked, “What are the eighty?”

He explained, “People will run away from you except eighty. They will persevere by your side. Their sustenance and the sustenance of their children is Allah’s responsibility in Jannat.”

When Harithah returned and greeted, Rasulullah salla Llahu ‘alayhi wa sallam asked him, “Why did you not greet when you passed?”

He submitted, “I saw a man with you and disliked interrupting your conversation.”

Rasulullah salla Llahu ‘alayhi wa sallam asked, ‘Did you see him?’

‘Yes,’ he replied.

‘That was Jibril ‘alayh al Salam,’ Rasulullah salla Llahu ‘alayhi wa sallam clarified. And he informed him of what Jibril ‘alayh al Salam had mentioned.”[27] 

 

 

 

The narrations of the Ahlul Bayt regarding the virtues of Sayyidina Hudhaifah ibn al Yaman

 

His pardon of those who mistakenly killed his father

 

The narration of Sayyidah Aisha:

 

عن عائشة رضي الله عنها قالت لما كان يوم أحد هزم المشركون هزيمة بينة فصاح إبليس أي عباد الله أخراكم فرجعت أولاهم على أخراهم فاجتلدت مع أخراهم فنظر حذيفة فإذا هو بأبيه فنادى أي عباد الله أبي أبي فقالت فوالله ما احتجزوا حتى قتلوه فقال حذيفة غفر الله لكم قال أبي أي عروة فوالله ما زالت في حذيفة منها بقية خير حتى لقي الله عز و جل

Sayyidah Aisha radiya Llahu ‘anha reports, “On the Day of Uhud, the mushrikin were openly defeated. Iblis scram out, ‘O servants of Allah! Beware of those on your rear!’ So the front lines attacked the rear. Hudhaifah looked and it was his father so he shouted, ‘O servants of Allah! My father! My father!’”

She says, “By Allah, they did not stop till he had been killed.”

Hudhaifah sighed, ‘May Allah forgive you.’

My father, i.e. ‘Urwah, said, “By Allah, because of what Hudhaifah said, he remained in a good state till he met Allah.”[28]

 

He was the most knowledgeable of people with regards to the munafiqin

 

The narration of Sayyidina ‘Ali:

 

عن قيس قال سئل علي رضي الله عنه عن ابن مسعود فقال قرأ القرآن ثم وقف عند شبهاته فأحل حلاله و حرم حرامه و سئل عن عمار فقال مؤمن نسي و إذا ذكر ذكر و سئل عن حذيفة فقال كان أعلم الناس بالمنافقين و ذكر الحديث

Sayyidina ‘Ali radiya Llahu ‘anhu was asked about Sayyidina Ibn Mas’ud radiya Llahu ‘anhu to which he replied, “He recited the Qur’an and withheld with regards to its shubuhat[29]. He believed its halal as permissible and haram as forbidden.”

He was asked regarding Sayyidina ‘Ammar radiya Llahu ‘anhu to which he replied, “A believer who often forgets but when he is reminded, he remembers.”

He was asked about Sayyidina Hudhaifah radiya Llahu ‘anhu and he replied, “He was the most knowledgeable of people with regards to the munafiqin.”

And he mentioned the rest of the narration.[30]

 

 

 

The narrations of the Ahlul Bayt regarding the virtues of Sayyidina Hassan ibn Thabit

 

Rasulullah’s salla Llahu ‘alayhi wa sallam declaration regarding the Quraysh: He ridiculed them thereby healing and comforting the hearts of the Muslims

 

The narration of Sayyidah Aisha:

 

عن عائشة أن رسول الله صلى الله عليه و آله و سلم قال اهجوا قريشا فإنه أشد عليها من رشق بالنبل فأرسل إلى ابن رواحة فقال اهجهم فهجاهم فلم يرض فأرسل إلى كعب بن مالك ثم أرسل إلى حسان بن ثابت فلما دخل عليه قال حسان قد آن لكم أن ترسلوا إلى هذا الأسد الضارب بذنبه ثم أدلع لسانه فجعل يحركه فقال والذي بعثك بالحق لأفرينهم بلساني فري الأديم فقال رسول الله صلى الله عليه و آله و سلم لا تعجل فإن أبا بكر أعلم قريش بأنسابها و إن لي فيها نسبا حتى يلخص لك نسبي فأتاه حسان ثم رجع فقال يا رسول الله قد خلص لي نسبك والذي بعثك بالحق لأسلنك منهم كما تسل الشعرة من العجين قالت عائشة فسمعت رسول الله صلى الله عليه و آله و سلم يقول لحسان إن روح القدس لا يزال يؤيدك ما نافحت عن الله و رسوله و قالت سمعت رسول الله صلى الله عليه و آله و سلم يقول هجاهم حسان فشفى و اشتفى قال حسان

هجوت محمدا فأجبت عنه	و عند الله في ذاك الجزاء
هجوت مباركا برا حنيفا	رسول الله شيمته الوفاء
فإن أبي و والده و عرضي	لعرض محمد منكم وقاء
ثكلت بنيتي إن لم تروها	تثير النقع من كنفي كداء
يبارين الأعنة مصعدات	على أكتافها الأسل الظماء
تظل جيادنا متمطرات	تلطمهن بالخمر النساء
فإن أعرضتمو عنا عتمرنا	و كان الفتح و انكشف الغطاء
و إلا فاصبروا لضراب يوم	يعز الله فيه من يشاء
و قال الله قد أرسلت عبدا	يقول الحق ليس به خفاء
و قال الله قد يسرت جندا	هم الأنصار عرضتها اللقاء
لنا في كل يوم من معد	سباب أو قتال أو هجاء
فمن يهجو رسول الله منكم	و يمدحه و ينصره سواء
و جبريل رسول الله فينا	و روح القدس ليس له كفاء

 

Sayyidah Aisha radiya Llahu ‘anha reports that Rasulullah salla Llahu ‘alayhi wa sallam commanded, “Ridicule the Quraysh for indeed it is more severe upon them than shooting arrows.”

He called Sayyidina Ibn Rawahah radiya Llahu ‘anhu and commanded, “Ridicule them,” to which he complied but Rasulullah salla Llahu ‘alayhi wa sallam was not pleased.”

He then called Sayyidina Ka’b ibn Malik radiya Llahu ‘anhu and thereafter Hassan ibn Thabit radiya Llahu ‘anhu.

When he entered into Rasulullah’s salla Llahu ‘alayhi wa sallam presence, Hassan said, “Now you have called for this lion who strikes the enemy with his tail.”

He then stuck out his tongue and began to move it and said, “By the being who sent you with the truth, I will most certainly shatter their honour with my tongue like how leather is ripped apart.”

Rasulullah salla Llahu ‘alayhi wa sallam said, “Do not be hasty. Abu Bakr is indeed the most knowledgeable of the lineages of the Quraysh and I have a lineage therein, so let him first explain to you my family ancestry in detail. Hassan approached him and thereafter returned and said, “O Messenger of Allah! He has explained in detail your ancestry to me. By the Being Who sent you with the truth, I will extricate you from them just how a strand of hand is taken out from flour.”

Sayyidah Aisha radiya Llahu ‘anha continues, “I heard Rasulullah salla Llahu ‘alayhi wa sallam informing Hassan, ‘Certainly, Ruh al Quds (Jibril ‘alayh al Salam) continues supporting you as long as you defend Allah and His Messenger.”

She says, “I heard Rasulullah salla Llahu ‘alayhi wa sallam affirming, ‘Hassan ridiculed them thereby healing and comforting the hearts of the Muslims.’”

Hassan said:

You derided Muhammad and I answered on his behalf,

And this will secure great reward from Allah.

You ridiculed the virtuous and righteous,

Messenger of Allah whose characteristic is truthfulness.

Undoubtedly, my father, and his father and my honour,

Are a protection to the honour of Muhammad.

May I lose my daughter, if you do not see her,

Wiping away dust from the to sides of Kada’.

They pull at the reign, going upward;

On their shoulders are spears thirsting [for the blood of the enemy].

Our steeds are sweating,

And women wipe them with their mantles.

If you had not interfered with us, we would have performed the ‘umrah,

And (then) there was the victory and the darkness cleared away.

Otherwise, await the epic battle of such a day

Wherein Allah will honour whomsoever He pleases.

Allah has declared: I have sent a servant,

Who speaks the truth in which there is no ambiguity.

And Allah has announced, I have prepared an army,

They are the Ansar, whose object is fighting [the enemy].

There reaches everyday from Ma’add,

Abuse, fighting or satire.

So whoever ridicules the Messenger of Allah from amongst you,

Or praises him and helps him: it is all the same.

Jibril is the messenger of Allah among us,

And Ruh al Quds for whom there is no match.[31]

 

Defending Rasulullah salla Llahu ‘alayhi wa sallam

 

The narration of Sayyidah Aisha:

 

عن هشام عن أبيه أن حسان بن ثابت كان ممن كثر على عائشة فسببته فقالت يا بن أختي دعه فإنه كان ينافح عن رسول الله صلى الله عليه و آله و سلم

Hisham reports from his father, “Hassan ibn Thabit was one of those who spoke against Aisha so I cussed him. But Aisha said, ‘O my nephew! Leave him since he would defend Rasulullah salla Llahu ‘alayhi wa sallam.’”[32]

 

 

 

The narrations of the Ahlul Bayt regarding the virtues of Sayyidina Khalid ibn al Walid

 

One of the swords of Allah

 

The narration of Sayyidina ‘Abdullah ibn Jafar:

 

عن عبد الله بن جعفر أن رسول الله صلى الله عليه و آله و سلم لما نعى أهل مؤتة قال ثم أخذ الراية سيف من سيوف الله خالد بن الوليد ففتح الله عليه

Sayyidina ‘Abdullah ibn Jafar radiya Llahu ‘anhuma reports that after Rasulullah salla Llahu ‘alayhi wa sallam announced the demise of the participants of [the battle of] Mu’tah, he said, “Thereafter one of the swords of Allah—Khalid ibn al Walid—took the flag and Allah subhanahu wa ta ‘ala made an opening for him.”[33] 

 

 

 

The narrations of the Ahlul Bayt regarding the virtues of Sayyidina Zubair ibn al ’Awwam

 

Every Nabi has a hawari and my hawari is Zubair

 

The narration of Sayyidina ‘Ali:

 

عن زر بن حبيش قال استأذن ابن جرموز على علي رضي الله عنه و أنا عنده فقال علي رضي الله عنه بشر قاتل ابن صفية بالنار ثم قال علي رضي الله عنه سمعت رسول الله صلى الله عليه و آله و سلم يقول إن لكل نبي حواريا و إن حواريي الزبير قال قال أبي سمعت سفيان يقول الحواري الناصر

Zirr ibn Hubaysh narrates that Ibn Jurmuz[34] sought permission to enter into Sayyidina ‘Ali’s radiya Llahu ‘anhu presence, and I was present by him, so Sayyidina ‘Ali radiya Llahu ‘anhu said, “Give glad tidings of Hell to the killer of the son of Safiyyah [i.e. Zubair].”

Sayyidina ‘Ali radiya Llahu ‘anhu then stated, “I heard Rasulullah salla Llahu ‘alayhi wa sallam proclaiming, ‘Certainly, every Nabi has a hawari (disciple) and my hawari is Zubair.”

My father said, “I heard Sufyan saying: ‘Al hawari means assistant.’”[35]

 

Zubair is among those who answered the call of Allah and His Messenger

 

The narration of Sayyidah Aisha:

 

عن عائشة رضي الله عنها أَلَّذِيْنَ اسْتَجَابُوْا لِلهِ وَالرَّسُوْلِ مِنْۢ بَعْدِ مَاۤ أَصَابَهُمُ الْقَرْحُ لِلَّذِيْنَ أَحْسَنُوْا مِنْهُمْ وَاتَّقَوْا أَجْرٌ عَظِيْمٌ قالت لعروة يا ابن أختي كان أبواك منهم الزبير و أبو بكر لما أصاب رسول الله صلى الله عليه و آله و سلم ما أصاب يوم أحد و انصرف عنه المشركون خاف أن يرجعوا قال من يذهب في إثرهم فانتدب منهم سبعون رجلا قال كان فيهم أبو بكر و الزبير

Sayyidah Aisha radiya Llahu ‘anha recited:

أَلَّذِيْنَ اسْتَجَابُوْا لِلهِ وَالرَّسُوْلِ مِنْۢ بَعْدِ مَاۤ أَصَابَهُمُ الْقَرْحُ لِلَّذِيْنَ أَحْسَنُوْا مِنْهُمْ وَاتَّقَوْا أَجْرٌ عَظِيْمٌ

Those [believers] who responded to Allah and the Messenger after injury had struck them. For those who did good among them and feared Allah is a great reward.[36]

She said to ‘Urwah: “O my nephew! Your two fathers:[37] Zubair and Abu Bakr are from them; when Rasulullah salla Llahu ‘alayhi wa sallam was afflicted with the suffering of the Day of Uhud and the mushrikin had left, he feared that they might return so he said, ‘Who will pursue them?’ Seventy men from them volunteered.” He elucidates: “Among them were Abu Bakr and Zubair.”[38]

 

 

 

The narrations of the Ahlul Bayt regarding the virtues of Sayyidina Zaid ibn Thabit

 

An abundance of knowledge was buried at his demise

 

The narration of Sayyidina Ibn ‘Abbas:

 

عن عمار بن أبي عمار قال لما مات زيد بن ثابت جلسنا مع ابن عباس في ظل قصر فقال هكذا ذهاب العلم لقد دفن اليوم علم كثير

‘Ammar ibn Abi ‘Ammar reports, “When Sayyidina Zaid ibn Thabit radiya Llahu ‘anhu passed away, we sat with Sayyidina Ibn ‘Abbas radiya Llahu ‘anhuma in the shade of a palace and he mentioned, ‘This is how knowledge leaves. Today, an abundance of knowledge has been buried.’”[39]

 

This is how we treat our scholars and elders

 

و عن الشعبي أن زيد بن ثابت كبر على أمه أربعا ثم أتي بدابة فأخذ له ابن عباس الركاب فقال له زيد دعه أو ذره فقال ابن عباس هكذا نفعل بالعلماء الكبراء

Sha’bi narrates that Sayyidina Zaid ibn Thabit radiya Llahu ‘anhu recited four takbirs upon his mother. An animal was then brought to him [to mount]. Ibn ‘Abbas radiya Llahu ‘anhuma held the stirrup for him [to mount] whereupon Zaid said, ‘Leave it.’ Ibn ‘Abbas stated, ‘This is how we treat our senior scholars.’”[40]

 

 

 

The narrations of the Ahlul Bayt regarding the virtues of Sayyidina Zaid ibn Harithah

 

Rasulullah’s salla Llahu ‘alayhi wa sallam intense love for Zaid and his son

 

The narration of Sayyidah Aisha:

 

عن عائشة رضي الله عنها قالت دخل علي قائف و النبي صلى الله عليه و آله و سلم شاهد و أسامة بن زيد و زيد بن حارثة مضطجعان فقال إن هذه الأقدام بعضها من بعض قال فسر بذلك النبي صلى الله عليه و آله و سلم و أعجبه فأخبر به عائشة

Sayyidah Aisha radiya Llahu ‘anha recalls, “A Qa’if entered my home. Nabi salla Llahu ‘alayhi wa sallam was present and Usamah ibn Zaid and Zaid ibn Harithah were lying down. The Qa’if observed, ‘Indeed, these feet belong to each other.’” Nabi became happy at this observation and it delighted him. Hence, he informed Aisha of it.[41]

 

Rasulullah salla Llahu ‘alayhi wa sallam appoints him as general of the armies

 

عن عائشة رضي الله عنها قالت ما بعث رسول الله صلى الله عليه و آله و سلم زيد بن حارثة في جيش قط إلا أمره عليهم و إن بقي بعد استخلفه

Sayyidah Aisha radiya Llahu ‘anha reports, “Rasulullah salla Llahu ‘alayhi wa sallam never despatched Zaid ibn Harithah in an army except that he appointed him as general over them and if he stayed behind, he would appoint his as his deputy.”[42]

 

 

 

The narrations of the Ahlul Bayt regarding the virtues of Sayyidina Salim—the freed slave of Abu Hudhaifah

 

All praise belongs to Allah who has created in the ummah of Muhammad salla Llahu ‘alayhi wa sallam the likes of Salim—the freed slave of Abu Hudhaifah

 

The narration of Sayyidah Aisha:

 

عن عائشة زوج النبي صلى الله عليه و آله و سلم قالت أبطأت على عهد رسول الله صلى الله عليه و آله و سلم ليلة بعد العشاء ثم جئت فقال أين كنت قلت كنت أستمع قراءة رجل من أصحابك لم أسمع مثل قراءته و صوته من أحد قالت فقام و قمت معه حتى استمع له ثم التفت إلي فقال هذا سالم مولى أبي حذيفة الحمد لله الذي جعل في أمتي مثل هذا

One night I came late after ‘isha’.

Rasulullah salla Llahu ‘alayhi wa sallam asked me, “Where were you?”

I replied, “I was listening to the recitation of a man of your companions. I have never heard such a recitation and such a voice from anyone[43].”

He thus stood up and I stood up with him so that he may listen to him. He then turned to me and said, “This is Salim—the freed slave of Abu Hudhaifah. All praise belongs to Allah who has created in my ummah individuals like this.”[44]

 

Breastfeeding from Sahlah so she can become his mahram. And this is a concession specifically for Salim

 

The narration of Sayyidah Umm Salamah:

 

عن زينب بنت أبي سلمة أن أمها أم سلمة زوج النبي صلى الله عليه و آله و سلم كانت تقول أبى سائر أزواج النبي صلى الله عليه و آله و سلم أن يدخلن عليهن أحدا بتلك الرضاعة و قلن لعائشة و الله ما نرى هذا إلا رخصة أرخصها رسول الله صلى الله عليه و آله و سلم لسالم خاصة فما هو بداخل علينا أحد بهذه الرضاعة و لا رائينا

Zainab bint Abi Salamah reports that her mother Umm Salamah, Rasulullah’s salla Llahu ‘alayhi wa sallam wife, used to say, “All the wives of Nabi salla Llahu ‘alayhi wa sallam disallowed anyone entering their homes due to this type of rida’ah (breast feeding). They said to Aisha, ‘By Allah! We do not deem this except as a concession given by Rasulullah salla Llahu ‘alayhi wa sallam specifically to Salim. Neither will anyone enter our homes due to this type of rida’ah nor will anyone see us.’”[45]

 

 

 

The narrations of the Ahlul Bayt regarding the virtues of Sayyidina Sa’d ibn Abi Waqqas

 

Safeguarding Rasulullah salla Llahu ‘alayhi wa sallam

 

The narration of Sayyidah Aisha:

 

عن عائشة رضي الله عنها قالت أرق رسول الله صلى الله عليه و آله و سلم ذات ليلة فقال ليت رجلا صالحا من أصحابي يحرسني الليلة و سمعنا صوت السلاح فقال رسول الله صلى الله عليه و آله و سلم من هذا قال سعد بن أبي وقاص يا رسول الله جئت أحرسك قالت عائشة فنام رسول الله صلى الله عليه و آله و سلم حتى سمعت غطيطه

Rasulullah salla Llahu ‘alayhi wa sallam was sleepless one night so he said, “If only one righteous man from my Sahabah can safeguard me tonight.”

Just then, we heard the sound of weapons.

Rasulullah salla Llahu ‘alayhi wa sallam asked, “Who is this?”

“Sa’d ibn Abi Waqqas, O Messenger of Allah,” came the reply, “I have come to guard you.”

Aisha says, “Rasulullah salla Llahu ‘alayhi wa sallam slept soundly until I even heard his snore.”[46]

 

Rasulullah salla Llahu ‘alayhi wa sallam combines his parents for Sa’d ibn Abi Waqqas

 

The narration of Sayyidina ‘Ali ibn Abi Talib:

 

عن عبد الله بن شداد قال سمعت عليا يقول ما جمع رسول الله صلى الله عليه و آله و سلم أبويه لأحد غير سعد بن مالك فإنه جعل يقول له يوم أحد ارم فداك أبي و أمي

‘Abdullah ibn Shaddad says that he heard Sayyidina ‘Ali radiya Llahu ‘anhu saying, “Rasulullah salla Llahu ‘alayhi wa sallam did not combine his parents for anyone besides Sa’d ibn Malik. He began encouraging him on the Day of Uhud, ‘Shoot! May my parents be sacrificed for you!’”[47]

 

 

 

The narrations of the Ahlul Bayt regarding the virtues of Sayyidina Sa’d ibn ‘Ubadah

 

He was a righteous man

 

The narration of Sayyidah Aisha:

 

قالت عائشة رضي الله عنها عن سعد بن عبادة رضي الله عنه كان قبل ذلك رجلا صالحا

Sayyidah Aisha radiya Llahu ‘anha mentioned concerning Sayyidina Sa’d ibn ‘Ubadah radiya Llahu ‘anhu, “He was prior to this a righteous man.”[48]

 

 

 

The narrations of the Ahlul Bayt regarding the virtues of Sayyidina Sa’d ibn Muaz

 

His Lofty rank

 

The narration of Sayyidah Aisha:

 

عن عائشة رضي الله عنها قالت ما كان أحد أشد فقدا على المسلمين بعد رسول الله صلى الله عليه و آله و سلم و صاحبيه أو أحدهما من سعد

Sayyidah Aisha radiya Llahu ‘anha states, “No one’s demise was more painful for the Muslims after Rasulullah salla Llahu ‘alayhi wa sallam and his two Companions or one of them than Sa’d’s.”[49]

 

He gets struck on the Day of al Khandaq

 

The narration of Sayyidah Aisha:

 

عن عائشة رضي الله عنها قالت أصيب سعد يوم الخندق رماه رجل من قريش يقال له حبان بن العرقة رماه في الأكحل فضرب النبي صلى الله عليه و آله و سلم خيمة في المسجد ليعوده من قريب فلما رجع رسول الله صلى الله عليه و آله و سلم من الخندق وضع السلاح و اغتسل فأتاه جبريل عليه السلام و هو ينفض رأسه من الغبار فقال قد وضعت السلاح و الله ما وضعته اخرج إليهم قال النبي صلى الله عليه و آله و سلم فأين فأشار إلى بني قريظة فأتاهم رسول الله صلى الله عليه و آله و سلم فنزلوا على حكمه فرد الحكم إلى سعد قال فإني أحكم فيهم أن تقتل المقاتلة و أن تسبى النساء و الذرية و أن تقسم أموالهم

Sa’d ibn Muaz was struck on the Day of the Trench. A man from the Quraysh called Hibban ibn al ’Araqah shot him on the medial arm vein. Rasulullah salla Llahu ‘alayhi wa sallam erected a tent for him in the Masjid so that he could be close to visit him. When Rasulullah salla Llahu ‘alayhi wa sallam returned from the trench, he put down his weapons and bathed.

Just then, Jibril ‘alayh al Salam appeared before him while he was wiping dust of his head and he submitted, “You have put down your weapons? By Allah, I have not put them down. Come out to them!”

Nabi salla Llahu ‘alayhi wa sallam asked, “Where?”

He pointed to the Banu Qurayzah. Rasulullah salla Llahu ‘alayhi wa sallam came to them and they agreed to accept his judgement which he handed over to Sa’d.

Sa’d announced, “I judge that their fighting soldiers be executed, their women, and children be taken as captives and their wealth be distributed.”

 

قال هشام فأخبرني أبي عن عائشة أن سعدا قال اللهم إنك تعلم أنه ليس أحد أحب إلي أن أجاهدهم فيك من قوم كذبوا رسولك و أخرجوه اللهم فإني أظن أنك وضعت الحرب بيننا و بينهم فإن كان بقي من حرب قريش شيء فأبقني له حتى أجاهدهم فيك و إن كنت وضعت الحرب فافجرها و اجعل موتتي فيها فانفجرت من لبته فلم يرعهم و في المسجد خيمة من بني غفار إلا الدم يسيل إليهم فقالوا يا أهل الخيمة ما هذا الذي يأتينا من قبلكم فإذا سعد يغذو جرحه دما فمات منها رضي الله عنه

Hisham says that his father informed him from Sayyidah Aisha radiya Llahu ‘anha that Sayyidina Sa’d radiya Llahu ‘anhu supplicated, “O Allah! You know well that there is none more beloved for me to fight for Your pleasure than a nation who belied Your Messenger and banished him. O Allah! I think that You have settled war between us and them. If there is any war left with the Quraysh, spare me for it so I may fight them for Your sake. And if You have settled war then open it [my wound] and determine my death due to it.”

Blood began to pour out of his throat The people were not scared except when the blood flowed towards them, and in the masjid along with Sa’d’s tent was the tent of Banu Ghiffar. They said, ‘O people of the tent, what is it that is coming to us from you?’ Lo! It was Sa’d’s wound that was bleeding and he died thereof.[50]

 

The shaking of Allah’s Throne at his demise

 

The narration of Sayyidah Aisha:

 

عن عائشة رضي الله عنها قالت قدمنا من سفر فتلقينا بذي الحليفة و كان غلمان الأنصار يتلقون بهم إذا قدموا فتلقوا أسيد بن حضير فنعوا إليه امرأته فتقنع يبكي قالت فقلت له سبحان الله أنت من أصحاب رسول الله صلى الله عليه و آله و سلم و لك السابقة مالك تبكي على امرأة فكشف عن رأسه ثم قال صدقت لعمر الله ليحق أن لا أبكي على أحد بعد سعد بن معاذ و قد قال رسول الله صلى الله عليه و آله و سلم ما قال قلت له و ما قال قال لقد اهتز العرش لوفاة سعد بن معاذ قالت عائشة و أسيد بن حضير يسير بيني و بين رسول الله صلى الله عليه و آله و سلم

We returned from a journey and met at Dhu al Hulayfah. The youngsters of the Ansar would welcome them when they arrived. So they met Usayd ibn Hudayr and gave him the news of the death of his wife. He covered his face and began to weep.

I said to him, “Subhan Allah! You are one of the Companions of Rasulullah salla Llahu ‘alayhi wa sallam and you have precedence [in accepting Islam]. Why do you weep over a woman?”

He uncovered his head and said, “You have spoken the truth. By Allah’s oath, it is appropriate that I do not weep over anyone after Sa’d ibn Muaz whereas Rasulullah salla Llahu ‘alayhi wa sallam declared what he declared.”

I asked, “And what did he declare?”

He said, “The Throne [of Allah] shook at the demise of Sa’d ibn Muaz.”

Sayyidah Aisha radiya Llahu ‘anha says, “Usayd ibn Hudayr would travel between me and Rasulullah salla Llahu ‘alayhi wa sallam.”[51]

 

He was one of the three most superior humans

 

The narration of Sayyidah Aisha:

 

عن عائشة رضي الله عنها قالت كان في بني عبد الأشهل ثلاثة لم يكن أحد أفضل منهم سعد بن معاذ و أسيد بن حضير و عباد بن بشر قال عباد بن عبد الله بن الزبير و الله ما سماني أبي عبادا إلا به

Sayyidah Aisha radiya Llahu ‘anha narrates, “There were three men of the Banu ‘Abdul Ash-hal; none were superior to them in excellence: Sa’d ibn Muaz, Usayd ibn Hudayr, and ‘Abbad ibn Bishr.”

‘Abbad ibn ‘Abdullah ibn Zubair radiya Llahu ‘anhuma comments, “By Allah! My father named me ‘Abbad only due to this.”[52]

 

 

 

The narrations of the Ahlul Bayt regarding the virtues of Sayyidina Salman al Farisi

 

His Islam

 

The narration of ‘Abdullah ibn ‘Abbas:

 

عن عبد الله بن عباس قال حدثني سلمان الفارسي حديثه من فيه قال كنت رجلا فارسيا من أهل أصبهان من أهل قرية يقال لها جي و كان أبي دهقان قريته و كنت أحب خلق الله إليه فلم يزل به حبه إياي حتى حبسني في بيته أي ملازم النار كما تحبس الجارية و أجهدت في المجوسية حتى كنت قطن النار الذي يوقدها لا يتركها تخبو ساعة قال و كانت لأبي ضيعة عظيمة قال فشغل في بنيان له يوما فقال لي يا بني إني قد شغلت في بنيان هذا اليوم عن ضيعتي فاذهب فاطلعها و أمرني فيها ببعض ما يريد فخرجت أريد ضيعته فمررت بكنيسة من كنائس النصارى فسمعت أصواتهم فيها و هم يصلون و كنت لا أدري ما أمر الناس لحبس أبي إياي في بيته فلما مررت بهم و سمعت أصواتهم دخلت عليهم أنظر ما يصنعون قال فلما رأيتهم أعجبتني صلاتهم و رغبت في أمرهم و قلت هذا و الله خير من الدين الذي نحن عليه فو الله ما تركتهم حتى غربت الشمس و تركت ضيعة أبي و لم آبها فقلت لهم أين أصل هذا الدين قالوا بالشام قال ثم رجعت إلى أبي و قد بعث في طلبي و شغلته عن عمله كله قال فلما جئته قال أي بني أين كنت ألم أكن عهدت إليك ما عهدت قال قلت يا أبت مررت بناس يصلون في كنيسة فأعجبني ما رأيت من دينهم فو الله ما زلت عندهم حتى غربت الشمس قال أي بني ليس في ذلك الدين خير دينك و دين آبائك خير منه قال قلت كلا و الله إنه خير من ديننا قال فخافني فجعل في رجلي قيدا ثم حبسني في بيته قال و بعثت إلى النصارى فقلت لهم إذا قدم عليكم ركب من الشام تجار من النصارى فأخبروني بهم قال فقدم عليهم ركب من الشام تجار من النصارى فأخبروني بهم قال فقلت لهم إذا قضوا حوائجهم و أرادوا الرجعة إلى بلادهم فآذنوني بهم قال فلما أرادوا الرجعة إلى بلادهم أخبروني بهم فألقيت الحديد من رجلي ثم خرجت معهم حتى قدمت الشام فلما قدمتها قلت من أفضل أهل هذا الدين قالوا الأسقف في الكنيسة و أتعلم منك و أصلي معك قال فادخل فدخلت معه قال فكان رجل سوء يأمرهم بالصدقة و يرغبهم فيها فإذا جمعوا إليه منها أشياء اكتنزه لنفسه و لم يعطه المساكين حتى جمع سبع قلال من ذهب و ورق قال و أبغضته بغضا شديدا لما رأيته يصنع ثم مات فاجتمعت النصارى ليدفنوه فقلت لهم إن هذا كان رجل سوء يأمركم بالصدقة و يرغبكم فيها فإذا جئتموه بها اكتنزها لنفسه و لم يعط المساكين منها شيئا قالوا و ما علمك بذلك قال قلت أنا أدلكم على كنزه قالوا فدلنا عليه قال فأريتهم موضعه قال فاستخرجوا منه سبع قلال مملوءة ذهبا و ورقا قال فلما رأوها قالوا و الله لا ندفنه أبدا فصلبوه ثم رجموه بالحجارة ثم جاءوا برجل آخر فجعلوه بمكانه قال يقول سلمان فما رأيت رجلا لا يصلي الخمس أرى أنه أفضل منه زهدا في الدنيا و لا أرغب في الآخرة و لا أدأب ليلا و نهارا منه قال فأحببته حبا لم أحبه من قبله و أقمت معه زمانا ثم حضرته الوفاة فقلت له يا فلان إني كنت معك و أحببتك حبا لم أحبه من قبلك و قد حضرك ما ترى من أمر الله فإلى من توصي بي و ما تأمرني قال أي بني و الله ما أعلم أحدا اليوم على ما كنت عليه لقد هلك الناس و بدلوا و تركوا أكثر ما كانوا عليه إلا رجلا بالموصل و هو فلان فهو على ما كنت عليه فالحق به قال فلما مات و غيب لحقت بصاحب الموصل فقلت له يا فلان إن فلانا أوصاني عند موته أن ألحق بك و أخبرني أنك على أمره قال فقال لي أقم عندي فأقمت عنده فوجدته خير رجل على أمر صاحبه فلم يلبث أن مات فلما حضرته الوفاة قلت له يا فلان إن فلانا أوصى بي إليك و أمرني باللحوق بك و قد حضرك من الله عز و جل ما ترى فإلى من توصي بي و ما تأمرني قال أي بني و الله ما أعلم رجلا على مثل ما كنا عليه إلا رجلا بنصيبين و هو فلان فالحق به قال فلما مات و غيب لحقت بصاحب نصيبين فجئته فأخبرته بخبري و ما أمرني به صاحبي قال فأقم عندي فأقمت عنده فوجدته على أمر صاحبيه فأقمت مع خير رجل فو الله ما لبث أن نزل به الموت فلما حضر قلت له يا فلان إن فلان كان أوصى بي إلى فلان ثم أوصى بي فلان إليك فإلى من توصي بي و ما تأمرني قال أي بني و الله ما نعلم أحدا بقي على أمرنا آمرك أن تأتيه إلا رجلا بعمورية فإنه بمثل ما نحن عليه فإن أحببت فأته قال فإنه على أمرنا قال فلما مات و غيب لحقت بصاحب عمورية و أخبرته خبري فقال أقم عندي فأقمت مع رجل على هدى أصحابه و أمرهم قال و اكتسبت حتى كان لي بقرات و غنيمة قال ثم نزل أمر الله فلما حضر قلت له يا فلان إني كنت مع فلان فأوصى بي فلان إلى فلان و أوصى بي فلان إلى فلان ثم أوصى بي فلان إليك فإلى من توصي بي و ما تأمرني قال أي بني و الله ما أعلمه أصبح على ما كنا عليه أحد من الناس آمرك أن تأتيه و لكنه قد أظلك زمان نبي هو مبعوث بدين إبراهيم يخرج بأرض العرب مهاجرا إلى أرض بين حرتين بينهما نخل به علامات لا تخفى يأكل الهدية و لا يأكل الصدقة بين كتفيه خاتم النبوة فإن استطعت أن تلحق بتلك البلاد فافعل قال ثم مات و غيب فمكثت بعمورية ما شاء الله أن أمكث ثم مر بي نفر من كلب تجار فقلت لهم تحملوني إلى أرض العرب و أعطيكم بقراتي هذه و غنيمتي هذه قالوا نعم فأعطيتهموها و حملوني حتى إذا قدموا بي إلى وادي القرى ظلموني فباعوني من رجل من يهود عبدا فكنت عنده و رأيت النخل و رجوت أن تكون البلد الذي وصف لي صاحبي و لم يحق لي في نفسي فبينما أنا عنده قدم عليه ابن عم له من المدينة من بني قريظة فابتاعني منه فاحتملني إلى المدينة فو الله ما هو إلا أن رأيتها فعرفتها بصفة صاحبي فأقمت بها و بعث الله رسوله فأقام بمكة ما أقام لا أسمع له بذكر مع ما أنا فيه من شغل الرق ثم هاجر إلى المدينة فو الله إني لفي رأس عذق لسيدي أعمل فيه بعض العمل و سيدي جالس إذ أقبل ابن عم له حتى وقف عليه فقال قاتل الله بني قيلة و الله إنهم الآن لمجتمعون بقباء على رجل قدم عليهم من مكة اليوم يزعمون أنه نبي قال فلما سمعتها أخذتني العرواء حتى ظننت أني سأسقط على سيدي قال و نزلت عن النخلة فجعلت أقول لابن عمه ذلك ماذا تقول ماذا تقول قال فغضب سيدي فلكمني لكمة شديدة ثم قال مالك و لهذا أقبل على عملك قال قلت لا شيء إنما أردت أن استثبت عما قال و قد كان عندي شيء قد جمعته فلما أمسيت أخذته ثم ذهبت به إلى رسول الله صلى الله عليه و آله و سلم و هو بقباء فدخلت عليه فقلت له إنه قد بلغني أنك رجل صالح و معك أصحاب لك غرباء ذوو حاجة و هذا شيء كان عندي للصدقة فرأيتكم أحق به من غيركم قال فقربته إليه فقال رسول الله صلى الله عليه و آله و سلم لأصحابه كلوا و أمسك يده فلم يأكل قال فقلت في نفسي هذه واحدة ثم انصرفت عنه فجمعت شيئا و تحول رسول الله صلى الله عليه و آله و سلم إلى المدينة ثم جئت به فقلت إني رأيتك لا تأكل الصدقة و هذه هدية أكرمتك بها قال فأكل رسول الله صلى الله عليه و آله و سلم منها و أمر أصحابه فأكلوا معه قال فقلت في نفسي هاتان اثنتان ثم جئت رسول الله صلى الله عليه و آله و سلم و هو ببقيع الغرقد قال و قد تبع جنازة من أصحابه عليه شملتان له و هو جالس في أصحابه فسلمت عليه ثم استدرت أنظر إلى ظهره هل أرى الخاتم الذي وصف لي صاحبي فلما رآني رسول الله صلى الله عليه و آله و سلم استدرته عرف أني أستثبت في شيء وصف لي قال فأقى رداءه عن ظهره فنظرت إلى الخاتم فعرفته فانكببت عليه أقبله و أبكي فقال لي رسول الله صلى الله عليه و آله و سلم تحول فتحولت فقصصت عليه حديثي كما حدثتك يا ابن عباس قال فأعجب رسول الله صلى الله عليه و آله و سلم أن يسمع ذلك أصحابه ثم شغل سلمان الرق حتى فاته مع رسول الله صلى الله عليه و آله و سلم بدر و أحد قال ثم قال لي رسول الله صلى الله عليه و آله و سلم كاتب يا سلمان فكاتبت صاحبي على ثلاثمئة نخلة أحييها له بالفقير و بأربعين أوقية فقال رسول الله صلى الله عليه و آله و سلم لأصحابه أعينوا أخاكم فأعانوني بالنخل الرجل بثلاثين ودية و الرجل بعشرين و الرجل بخمس عشرة و الرجل بعشر يعني الرجل بقدر ما عنده حتى اجتمعت لي ثلاثمائة ودية فقال لي رسول الله صلى الله عليه و آله و سلم اذهب يا سلمان ففقر لها فإذا فرغت فأتني أكون أنا أضعها بيدي ففقرت لها و أعانني أصحابي حتى إذا فرغت منها جئته فأخبرته فخرج رسول الله صلى الله عليه و آله و سلم معي إليها فجعلنا نقرب له الودي و يضعه رسول الله صلى الله عليه و آله و سلم بيده فو الذي نفس سلمان بيده ما ماتت منها ودية واحدة فأديت النخل و بقي علي المال فأتى رسول الله صلى الله عليه و آله و سلم بمثل بيضة الدجاجة من ذهب من بعض المغازي فقال ما فعل الفارسي المكاتب قال فدعيت له فقال خذ هذه فأد بها ما عليك يا سلمان قلت و أين تقع هذه يا رسول الله مما علي قال خذها فإن الله عز و جل سيؤدي بها عنك قال فأخذتها فوزنت لهم منها و الذي نفس سلمان بيده أربعين أوقية فأوفيتهم حقهم و عتقت فشهدت مع رسول الله صلى الله عليه و آله و سلم الخندق ثم لم يفتني معه مشهد

Sayyidina ‘Abdullah Ibn ‘Abbas radiya Llahu ‘anhuma reports, “Salman al Farisi personally narrated to me his story. He narrated:

I was a Persian man from the people of Isfahan from a village called Jayy. My father was the dignitary of the village. I was the most beloved of all people to him. His extreme love for me forced him to detain me at home as the guard of the fire just how a slave girl is detained. I exerted myself in fire-worship until I became the keeper of the fire; the one who would kindle it and not allow it to die out for a moment.

My father had a huge land. One day, he was occupied in one of his buildings so he told me, “O my beloved son, I am occupied today in this building away from my land so go and inspect it.”

He gave me some tasks he wanted me to carry out. I left towards his land and passed by one of the churches of the Christians from where I heard their voices while they were praying. I had no idea what the people were doing due to my father detaining me in his home. When I passed by them and heard their voices, I entered their church to see what they were doing. When I saw them, I was amazed at their prayer and felt inclined towards them. I said, “By Allah, this is superior to the religion we are following.” By Allah, I did not leave them until sunset. I discarded my father’s land and did not go to it.

I asked them, “Where is the origin of this religion?”

“In Sham,” they replied.

I thereafter returned to my father who had sent men in search of me and I had occupied him from all of his work.

When I reached him he said, “O my beloved son, where were you? Did I not make a pact with you?”

I said, “O my beloved father, I passed by some people who were worshipping in a church and what I observed of their religion attracted me. By Allah, I remained in their company until sunset.”

He said, “O my beloved son, there is no goodness in that religion. Your religion and your forefather’s religion is superior to it.”

I snapped, “Never, by Allah! It is definitely superior to our religion.”

Hearing this, he became apprehensive of me and put a chain on my legs and detained me in his house.

I sent word to the Christians telling them, “When a caravan of Christian businessmen from Sham comes to you, then inform me about them.”

A caravan of Christian businessmen from Sham soon came to them, hence they informed me about their arrival.

I sent word to them, “When they complete their work and intend to return to their land then inform me.”

When they intended to return, they informed me of them. I thus threw the chains off my legs and went with them until I reached Sham.

After I reached, I asked them, “Who is the most superior in this religion?”

They replied, “The bishop in the church.”

I therefore went to him and said, “I have an inclination to this religion and I desire to spend time with you serving you in your church, learning from you, and worshipping with you.”

He told me to enter and I complied. He was an evil man who would instruct the people and exhort them to give charity. When they would gather things of charity by him, he would hoard it for himself and would not give it to the needy till he gathered seven jars of gold and silver. I had intense hatred for him for the things I saw him perpetrate. He then died so the Christians gathered to bury him.

I said to them, “Certainly this was an evil man who would instruct you and exhort you to give charity and when you brought him the same, he would hoard it for himself and would not give it to the needy.”

They asked me, “How did you realise this?”

I said, “I will show you his treasure.”

They told me to show them so I showed them its whereabouts. They took out seven jars filled with gold and silver.

As they saw it they said, “By Allah, we will never bury him.”

They thus crucified him and pelted him with stones.

They brought another man and put him in his place. I never saw a man—who does not pray the five times salah [i.e. was not a Muslim]—more superior to him in abstinence from the world, more desirous of the Hereafter, and more devout in worship day and night. I loved him so dearly, such love that I never possessed before. I stayed with him for a long period until death approached him.

I asked him, “O so-and-so! I stayed with you and loved you dearly, love that I never possessed for anyone before you. The decree of Allah has approached you as you can see. Who do you recommend me to and what do you command me?”

He said, “O beloved son! By Allah, I do not know anyone today who is upon what I was upon; people have died and changed and abandoned majority of what they would practice; except a man in Mosul who is so-and-so. He is on the path I was on so go to him.”

After he died and was buried, I went to the man in Mosul and said to him, “O so-and-so! So-and-so has recommended me on his deathbed to join you and informed me that you are on his path.”

He said to me, “Stay with me,” and I complied.

I found him to be the best man following the path of his friend. It was not long before he passed away. When death faced him, I asked him, “O so-and-so, so-and-so recommended that I join you and the decree of Allah has approached you as you see. So to whom do you direct me and what do you command me?”

He said, “O beloved son! By Allah, I do not know anyone following the path we were upon except a man in Nasibin who is so-and-so, so go to him.”

When he passed away and was buried, I joined with the man of Nasibin and informed him of my story and what my friend instructed me. He told me to stay with him. I thus stayed with him and found him to be following the path of his two comrades. So I stayed with the best of people. By Allah, it was not long and death came his way.

When he was on his deathbed I said to him, “O so-and-so! So-and-so recommended me to so-and-so and he directed me to you. So who do enjoin upon me and what do you instruct me?”

He said, “O beloved son! By Allah, I do not know of anyone who remains on our path who I may instruct you to join besides a man in ‘Ammuriyyah who is upon our path. If you like, go to him for he follows our path.”

After he died and was buried, I joined up with the man in ‘Ammuriyyah and related to him my story. He told me to stay with him. I thus stayed with a man who was on the guidance and path of his comrades. I also earned some wealth until I had some cattle and sheep. Thereafter, the decree of Allah came to pass.

As death faced him I said to him, “O so-and-so! First I was with so-and-so and then he recommended me to another person, who directed me to another who enjoined me to come to you. What bequest do you give me and what do you instruct me?”

He said, “O my beloved son. By Allah! I do not know anyone who is upon our teachings whom I may command you to join. However, the time has come for a Nabi to be sent with the religion of Ibrahim. He will appear in the land of the Arabs emigrating towards a land between two rocky tracks with palm groves in the middle. He has unmistakeable signs. He eats a gift but not charity and between his shoulders is the seal of nubuwwah. If you are able to reach that land then do so.”

He then passed away and was buried.

I stayed in ‘Ammuriyyah as long as Allah willed me to stay.

Then a group of businessmen of the tribe of Kalb passed by so I offered them, “Take me to Arabia and I will give you these cattle and sheep of mine.”

They agreed. Hence, I gave them my stock and they took me until they reached Wadi al Qura. They then deceived me and sold me as a slave to a Jewish man. I stayed with him and saw the palm groves and hoped that it is the land which my friend described to me. However, I was not convinced of the same. While I was working for him, his nephew came from Madinah, from the Banu Qurayzah, bought me from him and took me to Madinah. By Allah, as soon as I saw it, I recognised it to fit the description of my friend and so I stayed there.

Allah sent His Messenger and he stayed in Makkah as long as was decreed; I heard no mention of him coupled with the duties of slavery that I was undertaking. He then emigrated to Madinah. By Allah, I was on the top of a date-palm of my master doing some work while my master was sitting when his nephew approached him and stood in front of him saying, “May Allah destroy the Banu Qaylah [Arabs]. By Allah, at this moment they have gathered at Quba’ to welcome a man who has come to them from Makkah today believing that he is a Nabi.” No sooner I heard these words, a chill gripped me and I felt that I am about to fall upon my master.

I came down from the tree and began asking this nephew of his, “What did you say? What did you say?”

This upset my master so he slapped me very hard and said, “What business do you have with this? Concentrate on your work.”

I said, “Nothing. I simply wanted to make sure what he said.”

I had some wealth which I had gathered. As evening approached, I took it and went with it to Rasulullah salla Llahu ‘alayhi wa sallam while he was in Quba’.

I entered into his presence and said to him, “I have received information that you are a righteous man accompanied by poor companions who are needy. This is something I had kept by me for charity and I saw you more deserving of it than others.”

I then presented it to him.

Rasulullah salla Llahu ‘alayhi wa sallam said to his Sahabah radiya Llahu ‘anhum, “Eat.”

He himself withheld and did not eat.

I said to myself, “This is one [sign].”

I thereafter left and gathered some wealth and meanwhile Rasulullah salla Llahu ‘alayhi wa sallam moved to Madinah.

I brought the wealth and said, “I see that you do not eat of charity. This is a gift which I honour you with.”

Rasulullah salla Llahu ‘alayhi wa sallam ate from it and beckoned his Companions to eat with him.

I said to myself, “These are two [signs].”

Sometime thereafter, I came to Rasulullah salla Llahu ‘alayhi wa sallam while he was in Baqi’ al Gharqad following a funeral of one of his Companions. He was wearing two shawls of his and sitting amongst his Companions, so I greeted him with salam. I then approached him from behind to see his back to observe the sign which my friend described. When Rasulullah salla Llahu ‘alayhi wa sallam saw me approaching from behind, he understood that I was ascertaining something which was described to me. He thus threw his shawl of his back and I saw the seal [of nubuwwah] in front of my eyes and recognised it. Immediately, I embraced him, kissing it and crying.

Rasulullah salla Llahu ‘alayhi wa sallam said, “Come around.”

I thus turned around and narrated my entire incident to him just as have narrated it to you, O Ibn ‘Abbas.”

Rasulullah salla Llahu ‘alayhi wa sallam desired that his Comapnions also hear it.

Then slavery occupied me to the extent that I missed participation in Badr and Uhud alongside Rasulullah salla Llahu ‘alayhi wa sallam.

Rasulullah salla Llahu ‘alayhi wa sallam said to me one day, “Make an agreement with him to pay a certain amount of money in exchange for your freedom [known as a contract of mukatabah], O Salman.”

I thus made an agreement with my master upon 300 date-palms which I should plant for him at al Faqir and 40 uqiyah [of gold]. Rasulullah salla Llahu ‘alayhi wa sallam exhorted his Companions, “Help your brother.”

Accordingly, they helped me with date-palms; a man would bring 30 seeds, another would bring 20, another 15 and some 10—every man brought what he could afford—until 300 seeds were collected for me.

Rasulullah salla Llahu ‘alayhi wa sallam then instructed me, “Go, O Salman, and dig holes for them. When you are complete, come to me so that I may plant them with my own hands.”

I complied and my companions assisted me. As I finished, I came to him to inform him. Rasulullah salla Llahu ‘alayhi wa sallam came out with me to the field. We would present him with the seeds which he would plant himself. By the Being in Whose control lies Salman’s life, not one plant died. As a result, I paid the date palms, however the wealth was still binding upon me. A piece of gold equal in size to a chicken egg was brought to Rasulullah salla Llahu ‘alayhi wa sallam from one of the expeditions.

He enquired, “Where is Salman, the mukatib?”

I was summoned to him.

He said, “Take this and pay your debt, O Salman!”

I said, “What does this hold in front of my debt, O Messenger of Allah?”

Rasulullah salla Llahu ‘alayhi wa sallam enlightened, “Take it. Allah the Almighty will remit your debt.”

So I took it and weighed it for them. By the Being in Whose hands lies Salman’s life, it was 40 uqiyah. Hence, I paid them their dues. I was thus freed. I then participated alongside Rasulullah salla Llahu ‘alayhi wa sallam in Khandaq. Thereafter, I never missed a single battle at his side.[53]

 

 

 

The narrations of the Ahlul Bayt regarding the virtues of Sayyidina Sahl ibn Hunayf

 

His outstanding jihad in the path of Allah subhanahu wa ta ‘ala

 

The narration of Sayyidina Ibn ‘Abbas:

 

عن ابن عباس رضي الله عنهما قال دخل علي بسيفه على فاطمة رضي الله عنهما و هي تغسل الدم عن وجه رسول الله صلى الله عليه و آله و سلم فقال خذيه فلقد أحسنت به القتال فقال رسول الله صلى الله عليه و آله و سلم إن كنت قد أحسنت القتال اليوم فلقد أحسن سهل بن حنيف و عاصم بن ثابت و الحارث بن الصمة و أبو دجانة

Sayyidina ‘Ali radiya Llahu ‘anhu entered with his sword into the presence of Sayyidah Fatimah radiya Llahu ‘anha while she was washing blood off Rasulullah’s salla Llahu ‘alayhi wa sallam face.

He said [to her], “Take it for I have certainly fought superbly with it.”

Spontaneously, Rasulullah salla Llahu ‘alayhi wa sallam observed, “If you have fought superbly today, then certainly Sahl ibn Hunayf, ‘Asim ibn Thabit, Harith ibn al Simmah, and Abu Dujanah have fought exceptionally well.”[54]

 

 

 

The narrations of the Ahlul Bayt regarding the virtues of Sayyidina Abu Dujanah Simak ibn Kharashah, and it is said Ibn Aws ibn Kharashah

 

Rasulullah salla Llahu ‘alayhi wa sallam compliments his Jihad

 

The narration of Sayyidina Ibn ‘Abbas:

 

عن ابن عباس رضي الله عنهما قال دخل علي بسيفه على فاطمة رضي الله عنهما و هي تغسل الدم عن وجه رسول الله صلى الله عليه و آله و سلم فقال خذيه فلقد أحسنت به القتال فقال رسول الله صلى الله عليه و آله و سلم إن كنت قد أحسنت القتال اليوم فلقد أحسن سهل بن حنيف و عاصم بن ثابت و الحارث بن الصمة و أبو دجانة

Sayyidina ‘Ali radiya Llahu ‘anhu entered with his sword into the presence of Sayyidah Fatimah radiya Llahu ‘anha while she was washing blood off Rasulullah’s salla Llahu ‘alayhi wa sallam face.

He said [to her], “Take it for I have certainly fought superbly with it.”

Spontaneously, Rasulullah salla Llahu ‘alayhi wa sallam observed, “If you have fought superbly today, then certainly Sahl ibn Hunayf, ‘Asim ibn Thabit, Harith ibn al Simmah, and Abu Dujanah have fought exceptionally well.”[55]

 

 

 

The narrations of the Ahlul Bayt regarding the virtues of Sayyidina Talhah ibn ‘Ubaidullah

 

And We will remove whatever is in their breasts of resentment, [so they will be] brothers

 

The narration of Sayyidina ‘Ali:

 

عن الحارث الأعور الهمداني قال كنت عند علي بن أبي طالب إذ جاءه ابن طلحة بن عبيد الله فقال له علي مرحبا بك يا ابن أخي إلى ههنا فأقعده معه ثم قال أما و الله إني لأرجو أن أكون أنا و أبوك ممن قال الله وَنَزَعْنَا مَا فِيْ صُدُوْرِهِمْ مِّنْ غِلٍّ إِخْوَانًا عَلٰی سُرُرٍ مُّتَقٰبِلِيْنَ

Harith ibn al A’war al Hamdani reports, “I was in the company of ‘Ali ibn Abi Talib when the son of Talhah ibn ‘Ubaidullah came to him.

‘Ali said to him, ‘Welcome to you, O son of my brother. Come here.’

He then seated him at his side.

Thereafter he said, ‘By Allah, indeed I hope that your father and I are among those people concerning whom Allah promised:

وَنَزَعْنَا مَا فِيْ صُدُوْرِهِمْ مِّنْ غِلٍّ إِخْوَانًا عَلٰی سُرُرٍ مُّتَقٰبِلِيْنَ

And We will remove whatever is in their breasts of resentment, [so they will be] brothers, on thrones facing each other.[56][57]

 

عن علي رضي الله عنه قال إني لأرجو أن أكون أنا و الزبير و طلحة ممن قال الله عز و جل وَنَزَعْنَا مَا فِيْ صُدُوْرِهِمْ مِّنْ غِلٍّ إِخْوَانًا عَلٰی سُرُرٍ مُّتَقٰبِلِيْنَ قال فقام رجل من همدان فقال الله أعدل من ذلك يا أمير المؤمنين قال فصاح به علي صيحة إن القصر يدهده لها ثم قال من هم إذا لم نكن نحن هم

Sayyidina ‘Ali radiya Llahu ‘anhu said, “Certainly, I hope that Zubair, Talhah, and I are among those regarding whom Allah declared:

وَنَزَعْنَا مَا فِيْ صُدُوْرِهِمْ مِّنْ غِلٍّ إِخْوَانًا عَلٰی سُرُرٍ مُّتَقٰبِلِيْنَ

And We will remove whatever is in their breasts of resentment, [so they will be] brothers, on thrones facing each other.[58]

The narrator states, “A man from the Hamdan stood up and commented, ‘Allah is more just than that, O Amir al Mu’minin.’

Hearing this, ‘Ali shouted at him so loudly that the palace practically shook, and he said, ‘Who does it refer to if not us?’”[59]

 

The narrations of the Ahlul Bayt regarding the virtues of Sayyidina ‘Abdur Rahman ibn ‘Awf

 

Maintaining good relationship with the wives of Rasulullah salla Llahu ‘alayhi wa sallam

 

The narration of Sayyidah Aisha:

 

عن أبي سلمة بن عبد الرحمن عن عائشة أم المؤمنين رضي الله عنها قالت إن رسول الله صلى الله عليه و آله و سلم كان يقول لهن إن أمركن لما يهمني بعدي و لن يصبر عليكن إلا الصابرون ثم تقول لي سقى الله أباك من سلسبيل الجنة تريد عبد الرحمن بن عوف و كان أعطى نساء رسول الله صلى الله عليه و آله و سلم مالا بيع بأربعين ألفا وصلهن به

Abu Salamah ibn ‘Abdur Rahman reports from Sayyidah Aisha Umm al Mu’minin radiya Llahu ‘anha that Rasulullah salla Llahu ‘alayhi wa sallam would say to his wives, “Your matter is what worries me after my demise. No one will be forbearing to you all except the patient.”

Thereafter she would tell me, “May Allah give your father—referring to Sayyidina ‘Abdur Rahman ibn ‘Awf radiya Llahu ‘anhu—to drink from the salsabil (a pond) of Jannat.”

He gave the wives of Rasulullah salla Llahu ‘alayhi wa sallam wealth worth forty thousand [dirhams] to maintain good ties with them.[60]

 

The narration of Sayyidah Umm Salamah:

 

عن أم سلمة قالت سمعت رسول الله صلى الله عليه و آله و سلم يقول لأزواجه إن الذي يحنو عليكم بعدي هو الصادق البار اللهم اسق عبد الرحمن بن عوف من سلسبيل الجنة

Sayyidah Umm Salamah radiya Llahu ‘anha relates that she heard Rasulullah salla Llahu ‘alayhi wa sallam addressing his wives, “Certainly, the one who feels compassion for you after my demise is truthful and pious. O Allah! Grant ‘Abdur Rahman ibn ‘Awf drink from the salsabil of Jannat.”[61]

 

He attained its purity and its murkiness passed him

 

The narration of Sayyidina ‘Ali:

 

قال علي رضي الله عنه يوم مات عبد الرحمن بن عوف اذهب يا بن عوف فقد أدركت صفوها و سبقت رنقها

Sayyidina ‘Ali radiya Llahu ‘anhu said on the day Sayyidina ‘Abdur Rahman ibn ‘Awf radiya Llahu ‘anhu passed away, “Depart O Ibn ‘Awf! For indeed you have attained its purity and passed its murkiness.”[62]

 

 

 

The narrations of the Ahlul Bayt regarding the virtues of Sayyidina ‘Abdullah ibn al Zubair

 

His chastity and noble lineage

 

The narration of Sayyidina Ibn ‘Abbas:

 

عن ابن عباس رضي الله عنهما أنه قال حين وقع بينه و بين ابن الزبير فقلت أبوه الزبير و أمه أسماء و خالته عائشة و جده أبو بكر و جدته صفية

ثم قال حدثني عبد الله بن محمد قال حدثني يحيى بن معين حدثنا حجاج قال ابن جريج قال ابن أبي مليكة و كان بينهما شيء فغدوت على ابن عباس فقلت أتريد أن تقاتل ابن الزبير فتحل حرم الله فقال معاذ الله إن الله كتب ابن الزبير و بني أمية محلين و إني و الله لا أحله أبدا قال قال الناس بايع لابن الزبير فقلت و أين بهذا الأمر عنه أما أبوه فحواري النبي صلى الله عليه و آله و سلم يريد الزبير و أما جده فصاحب الغار يريد أبا بكر و أما أمه فذات النطاق يريد أسماء و أما خالته فأم المؤمنين يريد عائشة و أما عمته فزوج النبي صلى الله عليه و آله و سلم يريد خديجة و أما عمة النبي صلى الله عليه و آله و سلم فجدته يريد صفية ثم عفيف في الإسلام قارئ للقرآن الحديث

It is reported from Sayyidina Ibn ‘Abbas radiya Llahu ‘anhuma that he said when there was some dispute[63] between him and Ibn al Zubair, “His father is Zubair, his mother is Asma’, his maternal aunt is Aisha, his maternal grandfather is Abu Bakr, and his paternal grandmother is Safiyyah.”

Ibn Abi Mulaykah said, “There was something between them (Ibn ‘Abbas and Ibn Zubair) so I went in the morning to Ibn ‘Abbas and said, ‘Do you intend fighting Ibn Zubair thus approving the prohibition of Allah[64]?’

Ibn ‘Abbas snapped, ‘May Allah forbid! Truly, Allah has decreed Ibn Zubair and the Banu Umayyah as muhillin[65]. By Allah, I will never allow it. He says that people said, ‘Pledge allegiance to Ibn Zubair.’”

I said, “This matter is nothing unlikely for him[66]. His father—i.e. Zubair—is the disciple of Nabi salla Llahu ‘alayhi wa sallam, his grandfather—i.e. Abu Bakr—is the Companion of the cave, his mother—i.e. Asma’—is Dhat al Nitaq, his maternal aunt—i.e. Aisha—is the mother of the believers, his paternal aunt—i.e. Khadijah—is the wife of Nabi salla Llahu ‘alayhi wa sallam and Rasulullah’s salla Llahu ‘alayhi wa sallam paternal aunt—i.e. Safiyyah—is his grandmother. Moreover, he is chaste in Islam and a reciter of the Qur’an…”[67]

 

This first child to be born in Islam

 

The narration of Sayyidah Aisha:

 

عن عائشة رضي الله عنها قالت أول مولود ولد في الإسلام عبد الله بن الزبير أتوا به النبي صلى الله عليه و آله و سلم فأخذ النبي صلى الله عليه و آله و سلم تمرة فلاكها ثم أدخلها في فيه أول ما دخل بطنه ريق النبي صلى الله عليه و آله و سلم

Sayyidah Aisha radiya Llahu ‘anha mentioned, “The first child to be born in Islam is ‘Abdullah ibn Zubair. They brought him to Nabi salla Llahu ‘alayhi wa sallam who took a date and chewed it and then put it into his mouth. The first thing that entered his stomach was the saliva of Nabi salla Llahu ‘alayhi wa sallam.”[68]

 

 

 

The narrations of the Ahlul Bayt regarding the virtues of Sayyidina ‘Abdullah ibn al ’Umar

 

He was a righteous man

 

The narration of Sayyidah Hafsah:

 

عن حفصة رضي الله عنها أن النبي صلى الله عليه و آله و سلم قال لها إن عبد الله رجل صالح

Sayyidah Hafsah radiya Llahu ‘anha reports that Nabi salla Llahu ‘alayhi wa sallam informed her, “Definitely ‘Abdullah is a righteous man.”[69]

 

The narrations of the Ahlul Bayt regarding the virtues of Sayyidina ‘Abdullah ibn Mas’ud

 

His adherence to the halal and haram of the Qur’an

 

The narration of Sayyidina ‘Ali:

 

عن قيس قال سئل علي رضي الله عنه عن ابن مسعود فقال قرأ القرآن ثم وقف عند شبهاته فأحل حلاله و حرم حرامه و سئل عن عمار فقال مؤمن نسي و إذا ذكر ذكر و سئل عن حذيفة فقال كان أعلم الناس بالمنافقين و ذكر الحديث

Qais reports that Sayyidina ‘Ali radiya Llahu ‘anhu was questioned about Sayyidina Ibn Mas’ud radiya Llahu ‘anhu to which he replied, “He recited the Qur’an and withheld with regards to its shubuhat. He believed its halal as permissible and haram as forbidden.”

He was asked regarding Sayyidina ‘Ammar radiya Llahu ‘anhu to which he replied, “A believer who often forgets but when he is reminded, he remembers.”

He was asked about Sayyidina Hudhaifah radiya Llahu ‘anhu and he replied, “He was the most knowledgeable of people with regards to the munafiqin.” And he mentioned the rest of the narration.[70]

 

His foot in the Scale on the Day of Qiyamah will be heavier than Mount Uhud

 

The narration of Sayyidina ‘Ali:

 

عن علي رضي الله عنه قال أمر النبي صلى الله عليه و آله و سلم ابن مسعود فصعد على شجرة أمره أن يأتيه منها بشيء فنظر أصحابه إلى ساق عبد الله بن مسعود حين صعد الشجرة فضحكوا من حموشة ساقيه فقال النبي صلى الله عليه و آله و سلم ما تضحكون لرجل عبد الله أثقل في الميزان يوم القيامة من جبل أحد

Sayyidina ‘Ali radiya Llahu ‘anhu reports, “Nabi salla Llahu ‘alayhi wa sallam commanded Ibn Mas’ud to climb a tree commanding him to bring from it something for him. His Companions looked at the shin of ‘Abdullah ibn Mas’ud as he climbed the tree and laughed at his shin’s leanness. ‘Why are you laughing,’ asked Nabi salla Llahu ‘alayhi wa sallam, ‘‘Abdullah’s foot is definitely weightier in the Scale on the Day of Qiyamah than Mount Uhud.’”[71]

 

His knowledge of the Qur’an and Sunnah

 

The narration of Sayyidina ‘Ali:

 

عن علي رضي الله عنه قال قيل له أخبرنا عن أصحاب رسول الله صلى الله عليه و آله و سلم قال عن أيهم قال أخبرنا عن عبد الله بن مسعود قال علم الكتاب و السنة و كفى به و ذكر باقي الحديث

It is reported about Sayyidina ‘Ali radiya Llahu ‘anhu that he was besought, “Inform us of the Sahabah of Rasulullah salla Llahu ‘alayhi wa sallam.”

“Of which of them?” he asked.

“Inform us of ‘Abdullah ibn Mas’ud,” they entreated.

He said, “He had knowledge of the Qur’an and Sunnah and sufficed on it.”

He then mentioned the rest of the hadith.[72]

 

His recitation of the Qur’an as it had been revealed

 

The narration of Sayyidina ‘Ali:

 

عن علي رضي الله عنه قال كنت مع النبي صلى الله عليه و آله و سلم و معه أبو بكر رضي الله عنه و من شاء الله من أصحابه فمررنا بعبد الله بن مسعود و هو يصلي فقال النبي صلى الله عليه و آله و سلم من هذا فقيل عبد الله بن مسعود فقال إن عبد الله يقرأ القرآن غضا كما أنزل فأثنى عبد الله على ربه و حمده فأحسن في حمده على ربه ثم سأله فأجمل المسألة و سأله كأحسن مسألة سألها عبد ربه ثم قال اللهم إني أسألك إيمانا لا يرتد و نعيما لا ينفد و مرافقة محمد صلى الله عليه و آله و سلم في أعلى عليين في جناتك جنات الخلد قال و كان رسول الله صلى الله عليه و آله و سلم يقول سل تعط سل تعط مرتين فانطلقت لأبشره فوجدت أبابكر قد سبقني و كان سباقا بالخير

I was in the company of Nabi salla Llahu ‘alayhi wa sallam, Abu Bakr, and other Companions who Allah wished to be present. We passed by ‘Abdullah ibn Mas’ud while he was performing salah.

Rasulullah salla Llahu ‘alayhi wa sallam asked, “Who is this?”

“‘Abdullah ibn Mas’ud,” came the reply.

Rasulullah salla Llahu ‘alayhi wa sallam said, “Verily, ‘Abdullah recites the Qur’an fresh as it had been revealed.”

‘Abdullah then celebrated the glory and praise of his Rabb exceptionally well. He then implored Him in a beautiful manner. He beseeched Him in the most magnificent way a bondsman has ever asked his Rabb.

He then supplicated, “O Allah! I ask you for such iman that will never apostatise, such favours that will never end, and the company of Muhammad salla Llahu ‘alayhi wa sallam in the highest abode of the ‘illiyyin in Your gardens, the gardens of eternity.”

Rasulullah salla Llahu ‘alayhi wa sallam said twice, “Ask, you will be granted. Ask, you will be granted.”

I went to give him the good tidings but found that Abu Bakr had succeeded me. And he came first in all avenues of good.[73]

 

His testimony of what was abrogated from the Qur’an

 

The narration of Sayyidina Ibn ‘Abbas:

 

عن أبي ظبيان قال قال لنا ابن عباس رضي الله عنهما أي القراءتين تقرؤون قلنا قراءة عبد الله قال إن رسول الله صلى الله عليه و آله و سلم كان يعرض عليه القرآن في كل عام مرة و إنه عرض عليه في العام الذي قبض فيه مرتين فشهد عبد الله ما نسخ

Abu Zabyan says that Sayyidina Ibn ‘Abbas radiya Llahu ‘anhuma asked them, “Which of the two qira’ah you recite?”

“The qira’ah of ‘Abdullah,” we replied.

He said, “Certainly, the Qur’an was recited to Rasulullah salla Llahu ‘alayhi wa sallam once every year. It was recited to him twice in the year he passed away and ‘Abdullah gave testimony to what was abrogated.”[74]

 

و عن مجاهد عن ابن عباس رضي الله عنهما قال أي القراءتين كانت أخيرا قراءة عبد الله أو قراءة زيد قال قلنا قراءة زيد قال ألا إن رسول الله صلى الله عليه و آله و سلم كان يعرض القرآن على جبريل عليه السلام كل عام مرة فلما كان في العام الذي قبض فيه عرضه عليه مرتين و كان آخر القراءة قراءة عبد الله

Mujahid reports from Sayyidina Ibn ‘Abbas radiya Llahu ‘anhuma, “Which of the two qira’ah was final, the qira’ah of ‘Abdullah or the qira’ah of Zaid?”

We said, “The qira’ah of Zaid.”

He remarked, “Verily Rasulullah salla Llahu ‘alayhi wa sallam would recite the Qur’an to Jibril once every year. In the year he passed away, he recited it to him twice. And the final qira’ah was that of ‘Abdullah.”[75]

 

 

 

The narrations of the Ahlul Bayt regarding the virtues of Sayyidina ‘Uthman ibn Maz’un

 

Rasulullah salla Llahu ‘alayhi wa sallam kisses him after his demise and weeps upon him

 

The narration of Sayyidah Aisha:

 

عن عائشة رضي الله عنها قالت إن النبي صلى الله عليه و آله و سلم قبل عثمان بن مظعون و هو ميت و هو يبكي أو قال عيناه تذرفان

Sayyidah Aisha radiya Llahu ‘anha reports, “Nabi salla Llahu ‘alayhi wa sallam kissed ‘Uthman ibn Maz’un as he lay deceased while the former was weeping—or he said: tears were streaming down his cheeks.”[76]

 

 

 

The narrations of the Ahlul Bayt regarding the virtues of Sayyidina ‘Ukkashah ibn Mihsan

 

His entry into Jannat without reckoning

 

The narration of Sayyidina ‘Abdullah ibn ‘Abbas:

 

عن ابن عباس رضي الله عنهما قال قال رسول الله صلى الله عليه و آله و سلم عرضت علي الأمم فجعل النبي و النبيان يمرون معهم الرهط و النبي ليس معه أحد حتى رفع لي سواد عظيم قلت ما هذا أمتي هذه قيل هذا موسى و قومه قيل انظر إلى الأفق فإذا سواد يملأ الأفق ثم قيل لي انظر ها هنا و ها هنا في آفاق السماء فإذا سواد قد ملأ الأفق قيل هذه أمتك و يدخل الجنة من هؤلاء سبعون ألفا بغير حساب ثم دخل و لم يبين لهم فأفاض القوم و قالوا نحن الذين آمنا بالله و اتبعانا رسوله فنحن هم أو أولادنا الذين ولدوا في الإسلام فإنا ولدنا في الجاهلية فبلغ النبي صلى الله عليه و آله و سلم فخرج فقال هم الذين لا يسترقون و لا يتطيرون و لا يكتوون و على ربهم يتوكلون فقال عكاشة بن محصن أمنهم أنا يا رسول الله قال نعم فقام آخر فقال أمنهم أنا قال سبقك بها عكاشة

Sayyidina Ibn ‘Abbas radiya Llahu ‘anhuma reports that Rasulullah salla Llahu ‘alayhi wa sallam narrated, “The nations were presented before me. A prophet or two prophets passed with a group of people; and a prophet with no one at his side, until a huge congregation appeared before me. I asked, ‘What is this? Is this my ummah?’ ‘This is Musa and his people,’ came the reply. It was said, ‘Look at the horizon, and a huge crowd had covered the horizon.’ It was said, ‘This is your ummah. Seventy thousand from them will enter Jannat without reckoning.’” Rasulullah salla Llahu ‘alayhi wa sallam then entered [his house] and did not elucidate to them who the 70 000 were.

The gathering began speculating and saying, “We are the ones who believed in Allah and followed His Messenger so it refers to us; or our offspring who were born in Islam since we were born in the era of ignorance.”

This reached Nabi salla Llahu ‘alayhi wa sallam who came out and said, “They are those who do not seek spells, who do not believe in evil omens, who do not brand; and who have full reliance on their Rabb.”

Sayyidina ‘Ukkashah ibn Mihsan radiya Llahu ‘anhu said, “Am I among them, O Messenger of Allah?”

“Yes,” he replied.

Another man stood up and asked, “Am I from them?”

“‘Ukkashah beat you,” Rasulullah salla Llahu ‘alayhi wa sallam replied.[77]

 

 

 

The narrations of the Ahlul Bayt regarding the virtues of Sayyidina ‘Ammar ibn Yasir

 

The transgressing party will kill him

 

The narration of Sayyidah Umm Salamah:

 

عن أم سلمة رضي الله عنها أن رسول الله صلى الله عليه و آله و سلم قال لعمار تقتلك الفئة الباغية

Sayyidah Umm Salamah radiya Llahu ‘anha reports that Rasulullah salla Llahu ‘alayhi wa sallam told ‘Ammar, “The transgressing party will kill you.”[78]

 

His choice of the most rational of matters

 

The narration of Sayyidah Aisha:

 

عن عائشة رضي الله عنها قالت قال رسول الله صلى الله عليه و آله و سلم ما خير عمار بين أمرين إلا اختار أرشدهما

Sayyidah Aisha radiya Llahu ‘anha relates that Rasulullah salla Llahu ‘alayhi wa sallam said, “‘Ammar is not given a choice between two matters except that he chooses the most rational of them.”[79]

 

His filled with iman till his marrow

 

عن عائشة رضي الله عنها أنها قالت ما أحد من أصحاب رسول الله صلى الله عليه و آله و سلم إلا لو شئت لقلت فيه ما خلا عمارا فإني سمعت رسول الله صلى الله عليه و آله و سلم يقول ملئ إيمانا إلى مشاشه

It is reported that Sayyidah Aisha radiya Llahu ‘anha narrated, “There is no one from the companions of Rasulullah salla Llahu ‘alayhi wa sallam except that you can say something about him if you wish save ‘Ammar, for I have indeed heard Rasulullah salla Llahu ‘alayhi wa sallam saying, ‘He is filled with iman till his marrow.’”[80]

 

His death upon fitrah (the true religion)

 

عن عائشة رضي الله عنها أنها قالت انظروا عمار بن ياسر فإنه يموت على الفطرة إلا أن تدركه هفوة من كبر

Sayyidah Aisha radiya Llahu ‘anha states, “Look at ‘Ammar ibn Yasir. He will die upon fitrah except if a slip of pride grips him.”[81]

 

Pure and purified

 

The narration of Sayyidina ‘Ali:

 

عن علي رضي الله عنه قال كنت جالسا عند النبي صلى الله عليه و آله و سلم فجاء عمار فاستأذن فقال ائذنوا له مرحبا بالطيب المطيب

Sayyidina ‘Ali radiya Llahu ‘anhu reports, “I was sitting by Nabi salla Llahu ‘alayhi wa sallam when ‘Ammar came and sought permission to enter upon which he salla Llahu ‘alayhi wa sallam said, ‘Give him permission. Welcome to the pure and purified.’”[82]

 

A believer, when he is reminded, he remembers

 

عن قيس قال سئل علي رضي الله عنه عن ابن مسعود فقال قرأ القرآن ثم وقف عند شبهاته فأحل حلاله و حرم حرامه و سئل عن عمار فقال مؤمن نسي و إذا ذكر ذكر و سئل عن حذيفة فقال كان أعلم الناس بالمنافقين و ذكر باقي الحديث

Qais reports that Sayyidina ‘Ali radiya Llahu ‘anhu was questioned about Sayyidina Ibn Mas’ud radiya Llahu ‘anhu to which he replied, “He recited the Qur’an and withheld with regards to its shubuhat. He believed its halal as permissible and haram as forbidden.”

He was asked regarding Sayyidina ‘Ammar radiya Llahu ‘anhu to which he replied, “A believer who often forgets but when he is reminded, he remembers.”

He was asked about Sayyidina Hudhaifah radiya Llahu ‘anhu and he replied, “He was the most knowledgeable of people with regards to the munafiqin.” And he mentioned the rest of the narration.[83]

 

 

 

The narrations of the Ahlul Bayt regarding the virtues of Sayyidina Abu Ruhm Kulthum ibn Hussain al Ghiffari

 

His appointment as deputy over Madinah

 

The narration of Sayyidina Ibn ‘Abbas

 

عن ابن عباس رضي الله عنهما قال ثم مضى رسول الله صلى الله عليه و آله و سلم لسفره و استخلف على المدينة أبا رهم كلثوم بن حصين بن عتبة بن خلف الغفاري

Sayyidina Ibn ‘Abbas radiya Llahu ‘anhuma reports, “Then Rasulullah salla Llahu ‘alayhi wa sallam departed on his journey and appointed Abu Ruhm Kulthum ibn Hussain ibn ‘Utbah ibn Khalaf al Ghiffari as his deputy over Madinah.”[84]

 

 

 

The narrations of the Ahlul Bayt regarding the virtues of Sayyidina Muawiyah ibn Abi Sufyan

 

He was from the scholars of the Sahabah

 

عن علي بن عبد الله بن عباس رضي الله عنهم قال كنت مع أبي عند معاوية ذات ليلة فأتاه المؤذنون يؤذنون لصلاة العشاء الآخرة فضن بحديث أبي فأمر رجلا أن يصلي بالناس ثم تحدثنا حتى إذا فرغنا من حديثهما قام معاوية فصلى و ليس خلفه غيري و غير أبي و ذلك بعد ما أصيب ابن عباس في بصره فلما سلم قام معاوية فصلى ركعة ثم انصرف قلت لأبي يا أبت أما أرأيت ما صنع قال و ما صنع قلت أوتر بركعة قال أي بني هو أعلم منك

‘Ali ibn ‘Abdullah ibn ‘Abbas reports, “I was with my father before Muawiyah one night when the mu’adhin came to him to inform him of Salat al ’Isha’. He was kept back in conversation with my father so he ordered a man to lead the people in salah. We then spoke until we completed our conversation. Muawiyah stood up and performed salah and there was no one behind him besides me and my father. This incident occurred after Ibn ‘Abbas lost his eyesight. When Muawiyah made salam, he stood up and performed one rak’ah and then left. I said to my father, ‘O my beloved father! Did you see what he did?’ ‘And what did he do,’ he asked. ‘He performed one rak’ah of witr,’ I answered. He said, ‘O my beloved son, he is more knowledgeable than you.’”[85]

 

 

 

The narrations of the Ahlul Bayt regarding the virtues of Sayyidina Miqdad ibn ‘Amr

 

His horsemanship

 

The narration of Sayyidina ‘Ali ibn Abi Talib:

 

عن علي رضي الله عنه ما كان فينا فارس يوم بدر غير المقداد

Sayyidina ‘Ali radiya Llahu ‘anhu confirms, “There was no horseman among us on the Day of Badr besides Miqdad.”[86]

 

 

 

The narrations of the Ahlul Bayt regarding the virtues of Sayyidah Hind bint ‘Utbah

 

Her love for Nabi and his family

 

The narration of Sayyidah Aisha:

 

عن عائشة رضي الله عنها قالت جاءت هند بنت عتبة قالت يا رسول الله ما كان على ظهر الأرض أهل خباء أحب إلي أن يذلوا من أهل خبائك ثم ما أصبح اليوم على ظهر الأرض أهل خباء أحب إلي أن يعزوا من أهل خبائك قال و أيضا و الذي نفسي بيده قالت يا رسول الله إن أبا سفيان رجل مسيك فهل علي حرج أن أطعم من الذي له عيالنا قال لا أراه إلا بالمعروف

Sayyidah Aisha radiya Llahu ‘anha states, “Hind bint ‘Utbah came and said, ‘O Messenger of Allah! There was no household on the face of this earth who I would like that they be humiliated than your household. Thereafter, today, there is no household on the face of this earth more loved by me that they be honoured than your household.”

She also said, ‘O Messenger of Allah! Indeed, Abu Sufyan is a miserly man. Is there any sin upon me if I feed our family from his possessions [without his knowledge]?’

Rasulullah salla Llahu ‘alayhi wa sallam said, ‘I do not see any problem except it should be with fairness.’”[87]

 

 

 

The narrations of the Ahlul Bayt regarding the virtues of Sayyidah Khawlah bint Tha’labah

 

Descent of Jibril ‘alayh al Salam with verses in her praise and Allah hearing her complaint

 

The narration of Sayyidah Aisha:

 

عن عائشة رضي الله عنها قالت تبارك الذي وسع سمعه كل شيء إني لأسمع كلام خولة بنت ثعلبة و يخفى علي بعضه و هي تشتكي زوجها إلى رسول الله صلى الله عليه و آله و سلم و هي تقول يا رسول الله أكل شبابي و نثرت له بطني حتى إذا كبرت سني و انقطع ولدي ظاهر مني اللهم إني أشكو إليك فما برحت حتى نزل جبريل بهؤلاء الآيات قَدْ سَمِعَ اللہُ قَوْلَ الَّتِيْ تُجَادِلُكَ فِيْ زَوْجِہَا وَ تَشْتَکِيْۤ إِلَی اللہِ

Sayyidah Aisha radiya Llahu ‘anha narrates, “Blessed is that being whose hearing encompasses everything. Verily, I was listening to the dialogue of Khawlah bint Tha’labah—and some of it was obscure to me—while she was complaining of her husband to Rasulullah salla Llahu ‘alayhi wa sallam saying, ‘O Messenger of Allah! He enjoyed my youth and my stomach bloated for him. Now that I have aged and I am barren, he pronounces zihar[88] upon me. O Allah! I complain to You. It was not long before Jibril descended with these verses:

قَدْ سَمِعَ اللهُ قَوْلَ الَّتِيْ تُجَادِلُكَ فِيْ زَوْجِهَا وَ تَشْتَکِيْۤ إِلَی اللهِ

Certainly has Allah heard the speech of the one who argues with you, [O Muhammad], concerning her husband and directs her complaint to Allah.[89][90]

 

NEXT⇒ General Virtues

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[1] Al Hakim narrated it in al Mustadrak, Kitab Ma’rifat al Sahabah, dhikr Manaqib ‘Abdullah ibn ‘Amr ibn Haram vol. 3 pg. 223 hadith no. 4911 and declared it sahih. Al Fayd ibn Wathiq appears in this sanad who is muttaham (accused of lying). However, the hadith has a shahid from the narration of his son Jabir radiya Llahu ‘anhu by al Tirmidhi in Kitab al Tafsir, bab tafsir Surah Al ‘Imran vol. 5 pg. 23 hadith 3010. Al Albani said, “Hassan.” Ibn Majah narrated it vol. 1 pg. 68 hadith 190.

[2] Abu Hudhaifah: he is Abu Hudhaifah ibn ‘Utbah ibn Rabi’ah. His name is Hisham. It is said: His name is Hushaym which is more common. It is also said to be Muhsham. Usd al Ghabah vol. 1 pg. 1092.

[3] Al Hakim narrated it in al Mustadrak, Kitab Ma’rifat al Sahabah, bab dhikr Manaqib Abi Hudhaifah who is Hushaym ibn ‘Utbah vol. 3 pg. 247 hadith 4988 and stated, “Sahih according to the standards of Muslim but they have not recorded it.” The narrator, ‘Abbas ibn ‘Abdullah ibn Ma’bad ibn ‘Abbas from his father is reliable and his father is reliable. Muhammad ibn Ishaq clearly stated in al Tabaqat al Kubra of Ibn Sa’d vol. 4 pg. 10.

[4] Sahih al Bukhari, Kitab al Manaqib, bab qisat islam Abi Dhar al Ghifari radiya Llahu ‘anhu no. 3522 and in Manaqib al Ansar no. 3861; Sahih Muslim, Fada’il al Sahabah, bab min fada’il Abi Dhar al Ghiffari no. 2474.

[5] Sahih Muslim, Kitab al Jana’iz, bab ma yuqal ‘ind al musibah hadith no. 918.

[6] Sahih Muslim, Kitab al Jana’iz, bab fi ighmad al mayyit wa al du’a’ lahu hadith no. 920.

[7] He is Abu al ’As ibn al Rabi’ ibn ‘Abdul ’Uzza ibn ‘Abdul Shams ibn ‘Abd Manaf al ’Abshami. His mother is Halah bint Khuwaylid. Rasulullah salla Llahu ‘alayhi wa sallam married his daughter Zainab radiya Llahu ‘anha to him.

[8] Sahih al Bukhari, Kitab Fard al Khums, bab ma dhukira min dir’ al Nabi salla Llahu ‘alayhi wa sallam hadith no. 3110; Sahih Muslim, Fada’il al Sahabah, bab min fada’il Fatimah bint al Nabi salla Llahu ‘alayhi wa sallam hadith 2449.

[9] Al Hakim narrated it in al Mustadrak, Kitab Ma’rifat al Sahabah, bab dhikr Manaqib Abi al ’As ibn al Rabi’ vol. 3 pg. 262 hadith no. 5038 and declared it sahih. Imam Ahmed recorded a portion of it in al Musnad hadith 26405; Abu Dawood in al Jihad no. 2692, al Albani declared it Hassan.

[10] Surah al Baqarah: 106

[11] Sahih al Bukhari, Kitab al Tafsir, bab Surah al Baqarah hadith no. 4481.

[12] Regarding his statement, “I will marry Umm Habibah to you,” it refers to a renewal of the contract of marriage since Rasulullah salla Llahu ‘alayhi wa sallam married her while she was in Abyssinia without permission from Abu Sufyan radiya Llahu ‘anhu.

[13] Sahih Muslim, Fada’il al Sahabah, bab min fada’il Abi Sufyan ibn Harb radiya Llahu ‘anhu no. 168, 2501.

[14] Sahih Muslim, Fada’il al Sahabah, bab min fada’il Abi Bakr al Siddiq radiya Llahu ‘anhu hadith 2385.

[15] Imam Ahmed narrated it in al Musnad hadith 24143, 25382; Sheikh Shu’ayb al Arna’ut said, “Hadith Sahih.” Al Nasa’i narrated it vol. 2 pg. 180, 181 hadith 1020, 1021; al Albani said, “Isnad is sahih.” Ibn Sa’d in Al Tabaqat vol. 4 pg. 107; Ibn Hibban in his sahih, Kitab Manaqib al Sahabah hadith 7195. It has a shahid in Sahih al Bukhari from the narration of Abu Musa al Ash’ari radiya Llahu ‘anhu 5048; Kitab fada’il al Qur’an, bab husn al sawt bi al Qur’an and in Muslim 793; Kitab Salat al Musafirin, bab istihbab tahsin al sawt bi al Qur’an.

[16] Sahih al Bukhari, Kitab al Hudud, bab karahiyyat al shafa’ah fi al hadd idha rufi’a ila al sultan hadith 6788; Sahih Muslim, Kitab al Hudud, bab qat’ al sariq al sharif wa ghayrihi hadith 1688.

[17] Al Tirmidhi narrated it in al Manaqib, bab manaqib Usamah ibn Zaid radiya Llahu ‘anhuma hadith no. 3818 and commented, “Hassan gharib.” Sheikh al Albani declared it Hassan. Ibn Hibban narrated it hadith 7058; al Arna’ut said, “His isnad is qawi according to the standards of Muslim.”

[18] Mujazziz al Mudallaji was a Qa’if i.e. one who recognises resemblance and distinguishes marks.

[19] Sahih al Bukhari, Kitab al Fara’id, bab al qa’if hadith 6770; Sahih Muslim, Kitab al Rida’, bab al ’amal bi ilhaq al qa’if al walad hadith 1459.

[20] Ibn Hajar rahimahu Llah said in al Fath (vol. 3 pg. 990): “Abu Dawood said, ‘Ahmed ibn Salih reports from the Ahl al nasab that they would criticise the lineage of Sayyidina Usamah radiya Llahu ‘anhu in the era of jahiliyyah since he was extremely black while his father Zaid was whiter than cotton wool. When the Qa’if said what he said notwithstanding the diversity in colour, Rasulullah salla Llahu ‘alayhi wa sallam became elated since this would stop them from criticising him due to their faith in the Qa’if.”

[21] Imam Ahmed narrated it in al Musnad hadith 25273 and in al Fada’il hadith 1527. Al Haythami mentioned it in Majma’ al Zawa’id vol. 9 pg. 286 and said, “Ahmed narrated it and his narrators are the narrators of al Sahih.” Al Arna’ut said, “His isnad is sahih li ghayrihi.”

[22] Sahih al Bukhari, Kitab al Tafsir, bab qawlihi thani ithnayn idh huma fi al ghar from Surah al Tawbah hadith no. 4665. The narrator who is clarifying the names is Ibn Abi Mulaykah who is narrating from Ibn ‘Abbas radiya Llahu ‘anhuma.

[23] Sahih al Bukhari, Kitab Manaqib al Ansar, bab hijrat al Nabi salla Llahu ‘alayhi wa sallam wa Ashabuhu hadith no. 3905.

[24] Abu Ya’la narrated it in his Musnad vol. 7 pg. 351 no. 4389; Hussain Salim Asad stated, “His isnad is sahih.” al Tabarani in al Awsat vol. 1 pg. 275 hadith no. 896. al Hakim narrated it in al Mustadrak, Kitab Ma’rifat al Sahabah, bab dhikr Manaqib ‘Abbad ibn Bishr vol. 3 pg. 254 hadith 5016 and stated, “Sahih according to the standards of Muslim but they have not recorded it.” Al Dhahabi agreed with him. Ibn Ishaq has clearly mentioned listening as appears in al Isabah vol. 1 pg. 83. Hafiz ibn Hajar declared it sahih in al Isabah in the biography of ‘Abbad ibn Bishr vol. 3 pg. 611.

[25] Al Hakim narrated it in al Mustadrak, Kitab Ma’rifat al Sahabah, bab wa minhum al Bara’ ibn Ma’rur vol. 3 pg. 199 no. 4833 and stated, “Hadith’s isnad is sahih but they have not recorded it.” Al Dhahabi agreed with him. the hadith has a shahid from the narration of Sayyidina Ka’b ibn Malik radiya Llahu ‘anhu by Ahmed vol. 3 pg. 460 hadith no. 15836 and al Tabarani in al Kabir vol. 19 pg. 87 hadith no. 174. Al Arna’ut said, “The hadith is qawi and this isnad is Hassan.” Al Haythami mentioned it in al Majma’ vol. 6 pg. 45 and stated, “Ahmed and al Tabarani narrated it and Ahmed’s narrators are the narrators of al Sahih besides ibn Ishaq who has clearly stated listening.”

[26] Imam Ahmed narrated it in al Musnad hadith no. 25223, 25376; in Fada’il al Sahabah no. 1507; al Hakim vol. 4 pg. 167 hadith no. 7247; him and al Dhahabi declared it sahih; ‘Abdul Razzaq in al Musannaf vol. 11 pg. 132 hadith no. 20119; Abu Ya’la in his Musnad vol. 7 pg. 399 hadith no. 4425; Abu Nuaim in al Hilyat vol. 1 pg. 356. al Arna’ut, Wasi Allah ‘Abbas and Hussain Salim Asad declared it sahih. Al Haythami mentioned it in al Majma’ vol. 9 pg. 313 and stated, “Ahmed and Abu Ya’la narrated it and his narrators are the narrators of al Sahih.”

[27] Al Tabarani narrated it in al Kabir vol. 3 pg. 227 hadith no. 3225. Al Haythami mentioned it in al Majma’ vol. 9 pg. 314 and then said, “Narrated by al Tabarani and al Bazzar with similar wording and his isnad is Hassan. Their narrators have been deemed reliable and there exists difference of opinion in some.”

[28] Sahih al Bukhari, Kitab Manaqib al Ansar, bab dhikr Hudhaifah ibn al Yaman no. 3824.

[29] Allegorical verses.

[30] Al Tabarani narrated it in al Kabir vol. 6 pg. 213 hadith no. 6041. Al Haythami mentioned it in al Majma’ vol. 9 pg. 80 and said, “Al Tabarani narrated it. ‘Ali ibn ‘Abis is therein who is da’if.” Al Tabarani recorded the hadith in al Mujam al Kabir vol. 6 pg. 213 hadith no. 6032 on the authority of Zadhan al Kindi from ‘Ali radiya Llahu ‘anhu. Al Haythami mentioned it in al Majma’ vol. 9 pg. 158 and stated, “Al Tabarani narrated it with two tariqs. The best of them has Hibban ibn ‘Ali who is mukhtalaf fih. The rest of his narrators are the narrators of al Sahih.” Al Hakim narrated it in al Mustadrak, Kitab fada’il al Sahabah, bab dhikr Hudhaifah ibn al Yaman radiya Llahu ‘anhu vol. 3 pg. 429 hadith no. 5631.

[31] Sahih Muslim, Kitab fada’il al Sahabah, bab fada’il Hassan ibn Thabit radiya Llahu ‘anhu hadith no. 2490.

[32] Sahih al Bukhari, al Manaqib, bab man ahabba an la yasubba nasabah no. 3531; in al Maghazi hadith 4145; al Adab al Mufrad no. 6150; Sahih Muslim, Fada’il al Sahabah no. 145, 2487. The wording is Muslim’s.

[33] Imam Ahmed narrated it in al Musnad , hadith ‘Abdullah ibn Jafar ibn Abi Talib radiya Llahu ‘anhu 1750 extended; al Tabarani in al Kabir 1461 extended; al Hakim in al Mustadrak, Kitab Ma’rifat al Sahabah, dhikr Manaqib Khalid ibn al Walid radiya Llahu ‘anhu vol. 3 pg. 337 no. 5295 and stated, “Isnad is sahih but they have not recorded it.” Al Dhahabi agreed with him. Al Haythami mentioned it in al Majma’ vol. 6 pg. 157 and said, “Ahmed and al Tabarani narrated it and their narrators are the narrators of al Sahih.” Al Arna’ut says, “His isnad is sahih according to the standards of Muslim 1750. The hadith appears in Sahih al Bukhari from Anas radiya Llahu ‘anhu, Kitab al Maghazi, bab ghazwat Mu’tah.

[34] He is ‘Umairah ibn Jurmuz who killed Zubair radiya Llahu ‘anhu deceptively. (Al Isti’ab vol. 1 pg. 585)

[35] Al Tirmidhi narrated it in al Manaqib, Manaqib Zubair ibn al ’Awwam radiya Llahu ‘anhu hadith 3744 from ‘Ali radiya Llahu ‘anhu and commented, “Hassan sahih.” Al Albani declared it sahih; Imam Ahmed in his Musnad hadith no. 680, 681, 799; in al Fada’il hadith 1272, 1273; ibn Abi ‘Asim in al Sunnah 1388; Tayalisi 163; Ibn Sa’d in al Tabaqat vol. 3 pg. 105; al Hakim, Kitab Ma’rifat al Sahabah, bab dhikr maqtal Zubair ibn al ’Awwam radiya Llahu ‘anhu vol. 4 pg. 414 hadith 5579 and he declared it sahih.

[36] Surah Al ‘Imran: 172

[37] Referring to Abu Bakr and Zubair radiya Llahu ‘anhuma, since ‘Urwah’s mother is Asma’ bint Abi Bakr. This also shows that referring to the grandfather as father is permissible.

[38] Sahih al Bukhari, al Maghazi, bab alladhin istajabu lillah wa al rasul no. 4077; Sahih Muslim, Fada’il al Sahabah no. 2418.

[39] Al Hakim narrated it in al Mustadrak, Kitab Ma’rifat al Sahabah, bab fada’il Zaid ibn Thabit radiya Llahu ‘anhu vol. 3 pg. 484 no. 5810; al Tabarani in al Kabir vol. 5 pg. 108 hadith no. 4749; Ibn Sa’d in al Tabaqat vol. 2 pg. 361. The isnad of the hadith is sahih.

[40] Al Tabarani narrated it in al Kabir 4746; Ibn Sa’d in al Tabaqat al Kubra vol. 2 pg. 360. Al Haythami mentioned it in al Majma’ vol. 9 pg. 345 and stated, “Al Tabarani narrated it and his narrators are the narrators of al Sahih besides Ruzayq al Rammani who is reliable.” Al Hakim narrated it in al Mustadrak from another chain, Kitab Ma’rifat al Sahabah, bab yalhaq bi fada’il Zaid ibn Thabit vol. 3 pg. 484 hadith no. 5808

[41] Sahih al Bukhari, Fada’il al Sahabah, bab manaqib Zaid ibn Harithah radiya Llahu ‘anhu hadith no. 3731; Sahih Muslim, al Rida’, bab al ’amal bi ilhaq al qa’if al walad hadith 40, 1459.

[42] Imam Ahmed narrated it in al Musnad , hadith Sayyidah Aisha radiya Llahu ‘anha hadith no. 25940, 26217; al Hakim in al Mustadrak vol. 3 pg. 238 hadith no. 4953 and declared it sahih; Ibn Abi Shaybah in al Musannaf, Kitab al Maghazi, bab ma hufizat fi ghazwat Mu’tah 36978; Ibn Sa’d in al Tabaqat vol. 3 pg. 46. Al Arna’ut declared the isnad as Hassan.

[43] It appears in al Mustadrak

كنت نسمع قراءة رجل من أصحابك في المسجد لم أسمع مثل صوته و لا قراءة من أحد من أصحابك الخ

We were listening to the recitation of one of your companions in the Masjid. I have never heard such a voice nor such a recitation from anyone of your companions. (until the end)

[44] Ibn Majah narrated it; Kitab al salah wa al Sunnah, bab fi husn al sawt bi al Qur’an hadith 1338; al Albani declared it sahih; Imam Ahmed in al Musnad hadith no. 25359; Abu Nuaim in al Hilyat vol. 1 pg. 371; al Hakim in al Mustadrak vol. 3 pg. 250 hadith no. 5001 and declared it sahih. al Dhahabi agreed with him.

[45] Muslim narrated it in Kitab al Rida’, bab rada’at al Kabir hadith no. 1454

[46] Sahih al Bukhari, al Jihad wa al Siyar, bab al hirasah fi al ghazw fi sabil Allah no. 2885; in al Tamanni, bab qawl al Nabi layt kadha wa kadha no. 7231; Sahih Muslim, Fada’il al Sahabah, bab fi fadl Sa’d ibn Abi Waqqas 39, 2410 and the wording is his.

[47] Sahih al Bukhari, al Jihad wa al Siyar, bab al mijann wa man yatatarras bi turs sahibih 2905; in al Maghazi, bab idh hammat ta’ifatan minkum an tafshala no. 4058, 4059; Sahih Muslim, Fada’il al Sahabah 41, 2411 and the wording is his.

[48] Sahih al Bukhari, Kitab al Tafsir hadith no. 4750. This sentence is a portion of hadith al ifk. It is mentioned therein:

فقال رسول الله صلى الله عليه و آله و سلم و هو على المنبر يا معشر المسلمين من يعذرني من رجل قد بلغني أذاه في أهل بيتي فو الله ما علمت على أهلي إلا خيرا و لقد ذكروا رجلا ما علمت عليه إلا خيرا و ما كان يدخل على أهلي إلا معي فقام سعد بن معاذ الأنصاري فقال يا رسول الله أنا أعذرك منه إن كان من الأوس ضربت عنقه و إن كان من إخواننا من الخزرج أمرتنا ففعلنا أمرك قالت فقام سعد بن عبادة و هو سيد الخزرج و كان قبل ذلك رجلا صالحا و لكن احتملته الحمية قال لسعد كذبت لعمر الله لا تقتله و لا تقدر على قتله إلخ الحديث

Rasulullah salla Llahu ‘alayhi wa sallam declared while on the pulpit, “O gathering of Muslims! Who will rid me of a man who has harmed me with regards to my family? By Allah, I know nothing but good of my family. And they have mentioned a man regarding whom I know nothing but good and he only entered my house with me.”

Sa’d ibn Muaz al Ansari radiya Llahu ‘anhu stood up and said, “O Messenger of Allah! I will rid you of him. If he be of the Aws, I will behead him. And if he is from our brothers, the Khazraj, then command us and we will comply.”

Upon this, Sa’d ibn ‘Ubadah radiya Llahu ‘anhu stood up—and he was the leader of the Khazraj—and he was prior to this a noble man, however, tribalism got the better of him and he told Sa’d, “You lied. By Allah, you will not kill him, nor will you be able to kill him…”

 

The purport of Sayyidah Aisha’s radiya Llahu ‘anha statement, “He was prior to this a noble man,” i.e. before making this statement of his. However, this does not necessitate him abandoning this beautiful attribute of his since there is no indication in the hadith to any occurrence after this statement. Moreover, his statement has been explained, hence the author recorded it amongst his Manaqib as stated by Ibn Hajar. No action prior to this statement did he commit for which he can be criticised. The excuse of Sa’d in this instance is quite clear since he thought that the man from Aws desired to subtly hint to the Khazraj tribe due to the previous enmity between the two tribes and so he answered him. Thereafter, Sa’d did not commit anything wrong for which he may be reproached. (Fath al Bari vol. 2 pg. 1702)

[49] Imam Ahmed narrated it in Fada’il al Sahabah hadith 1493; Ibn Sa’d in al Tabaqat vol. 3 pg. 433. The isnad of the hadith is Hassan as Wasi Allah ‘Abbas stated.

[50] Sahih al Bukhari, al Maghazi, bab marji’ al Nabi min al Ahzab wa makhrajuh ila Bani Qurayzah, hadith no. 4122; Sahih Muslim in al Jihad wa al Siyar, bab jawaz qital man naqada al ’ahd hadith 1769.

[51] Imam Ahmed narrated it in al Musnad, hadith Usayd ibn Hudayr radiya Llahu ‘anhu, hadith no. 19118; al Hakim in al Mustadrak, Kitab Ma’rifat al Sahabah, dhikr Usayd ibn Hudayr radiya Llahu ‘anhu vol. 3 pg. 327 no. 5265 and said, “Sahih according to the standards of Muslim but they have not recorded it.” Al Tabarani in al Kabir vol. 1 pg. 553. Al Haythami mentioned it in al Majma’ vol. 9 pg. 308, 309 and stated, “Imam Ahmed and al Tabarani narrated and all the isnads are Hassan.” Al Arna’ut said, “Its isnad is sahih li ghayrihi.”

[52] Abu Ya’la narrated it in his Musnad vol. 7 pg. 351 no. 4389; Hussain Salim Asad stated, “His isnad is sahih.” Al Tabarani in al Awsat vol. 1 pg. 275 hadith no. 896. Al Hakim narrated it in al Mustadrak, Kitab Ma’rifat al Sahabah, bab dhikr Manaqib ‘Abbad ibn Bishr vol. 3 pg. 254 hadith 5016 and stated, “Sahih according to the standards of Muslim but they have not recorded it.” Al Dhahabi agreed with him. Ibn Ishaq has clearly mentioned listening as appears in al Isabah (vol. 3 pg. 611) in the biography of ‘Abbad ibn Bishr.

[53] Imam Ahmed narrated it in al Musnad, hadith Rifa’ah ibn Shaddad radiya Llahu ‘anhu no. 23788; Ibn Sa’d in al Tabaqat vol. 4 pg. 75; al Tabarani in al Kabir vol. 6 pg. 222 hadith 6065. Al Haythami mentioned it in Majma’ al Zawa’id vol. 9 pg. 332–336 and then stated, “Ahmed narrated the entire narration and al Tabarani in al Kabir with similar wording through many isnads. The first narration’s isnad in Ahmed and al Tabarani, its narrators are the narrators of al Sahih besides Muhammad ibn Ishaq who has mentioned listening. The second narration’s narrators, Ahmed only records them and his narrators are the narrators of al Sahih besides ‘Amr ibn Abi Qurrah al Kindi who is reliable. Al Bazzar also narrates it.” Sheikh al Albani declared it Hassan in al Silsilah al Sahihah 894. Al Arna’ut said, “Isnad is Hassan.”

[54] Al Tabarani narrated it in al Kabir vol. 11 pg. 251 hadith no. 11644; al Hakim in al Mustadrak, Kitab Ma’rifat al Sahabah, dhikr Manaqib Sahl ibn Hunayf al Ansari vol. 3 pg. 463 hadith no. 5737 and stated, “Sahih according to the standards of al Bukhari but they have not recorded it.” The wording is his. Ibn Abi Shaybah narrated it from ‘Ikrimah mursal in Kitab al Maghazi, bab fi Uhud wa ma Ja’ fiha 32511. Al Haythami mentioned it in al Majma’ vol. 6 pg. 23 and said, “Al Tabarani narrated it and his narrators are the narrators of al Sahih.”

[55] Al Tabarani narrated it in al Kabir vol. 11 pg. 251 hadith no. 11644; al Hakim in al Mustadrak, Kitab Ma’rifat al Sahabah, dhikr Manaqib Sahl ibn Hunayf al Ansari vol. 3 pg. 463 hadith no. 5737 and stated, “Sahih according to the standards of al Bukhari but they have not recorded it.” The wording is his. Ibn Abi Shaybah narrated it from ‘Ikrimah mursal in Kitab al Maghazi, bab fi Uhud wa ma Ja’ fiha 32511. Al Haythami mentioned it in al Majma’ vol. 6 pg. 23 and said, “Al Tabarani narrated it and his narrators are the narrators of al Sahih.”

[56] Surah al Hijr: 47

[57] Al Tabarani narrated it in al Awsat vol. 1 pg. 252 hadith 827. Al Haythami mentioned it in Majma’ al Zawa’id vol. 9 pg. 149 and stated, “Al Tabarani narrated it in al Awsat. Al Harith has been classified da’if by the majority and classified reliable by a few. The rest of his narrators are reliable.” The upcoming hadith is its shahid.

[58] Surah al Hijr: 47

[59] Imam Ahmed narrated it in Fada’il al Sahabah hadith no. 1300; Ibn Jarir in his Tafsir vol. 14 pg. 25; Ibn Sa’d in al Tabaqat vol. 3 pg. 225; al Hakim in Kitab al Tafsir, bab tafsir Surah al Hijr vol. 2 pg. 385 hadith no. 3348 with an addition; Ibn Abi Shaybah in al Musannaf vol. 7 pg. 544 hadith 37821. The first half of the hadith and the athar, their isnad is sahih as stated by Wasi Allah ‘Abbas.

[60] Imam Ahmed narrated it in Fada’il al Sahabah hadith 1258; in al Musnad no. 24529; al Hakim in al Mustadrak vol. 3 pg. 352 hadith no. 5360; al Tirmidhi in al Manaqib 3749; ibn Abi ‘Asim in al Sunnah 139; Ibn Hibban in al Manaqib hadith 6995. Al Tirmidhi commented on the hadith, “Hassan Sahih gharib.” Al Albani declared it Hassan and al Arna’ut and Wasi Allah ‘Abbas declared it sahih.

[61] Al Hakim narrated it in al Mustadrak, Kitab Ma’rifat al Sahabah, bab dhikr Manaqib ‘Abdur Rahman ibn ‘Awf vol. 3 pg. 351 hadith 5357 and stated, “The hadith is sahih from Aisha and Umm Salamah radiya Llahu ‘anhuma.”

[62] Imam Ahmed narrated it in Fada’il al Sahabah hadith 1255, 1257; al Bukhari in al Kabir vol. 1 pg. 312; al Hakim in al Mustadrak, Kitab Ma’rifat al Sahabah, bab dhikr Manaqib ‘Abdur Rahman ibn ‘Awf radiya Llahu ‘anhu hadith no. 5334, 5347; al Tabarani in al Kabir, fi al ’asharah al mubashsharin bi al Jannat regarding ‘Abdur Rahman ibn ‘Awf radiya Llahu ‘anhu vol. 1 pg. 128 hadith no. 263; Ibn Sa’d in al Tabaqat vol. 3 pg. 135; Abu Nuaim in al Hilyat vol. 1 pg. 100. The isnad of the athar is sahih as stated by Wasi Allah ‘Abbas.

[63] Due to the bay’ah when Ibn al Zubair was given the bay’ah of Caliphate and the people of al Hijaz, Egypt, Iraq, Khurasan, and majority of the people of Sham obeyed him. He called ‘Abdullah ibn ‘Abbas and Muhammad ibn ‘Ali ibn Abi Talib radiya Llahu ‘anhum known as Ibn al Hanafiyyah who were residing in Makkah at the time to give bay’ah but they refused and said, “We will not give our bay’ah until the people unite on one khalifah.” A group of people followed them. Ibn al Zubair dealt harshly towards them and detained them. When this news reached Mukhtar, he prepared an army and despatched them. They took both of them out and Mukhtar asked their permission to wage war against Ibn al Zubair but they refused. They left for Ta’if and settled there until Ibn ‘Abbas radiya Llahu ‘anhu passed away in the year 68 A.H. Ibn al Hanafiyyah thereafter went towards Ridwi, a mountain with plantation, and settled there. He then intended to enter Sham and travelled towards Aylah and passed away at the end of year 73 A.H. or the beginning of year 74 A.H. This is after the martyrdom of Sayyidina Ibn al Zubair radiya Llahu ‘anhu took place according to the authentic narration. It is said: he lived up to 80 A.H. or after that. (Fath al Bari vol. 7 pg. 280)

[64] i.e. Qital (waging war/killing) in the haram.

[65] Muhillin: They would allow war in the haram. Ibn al Zubair is associated with this because after Allah returned them from him, he detained the Banu Hashim so that they take bay’ah at his hands. So it began to be publicised that he allows killing in the haram. Some people named Ibn al Zubair al muhill due to this. (Fath al Bari vol. 8 pg. 328)

[66] In other words, Caliphate is nothing far-fetched for him due to his nobility and due to his predecessors whom he mentioned, and his quality to which he indicated with his statement: Chaste in Islam … (Fath al Bari vol. 8 pg. 328)

[67] Sahih al Bukhari, Kitab al Tafsir, bab Surah Bara’at al Tawbah hadith 4664, 4665, 4666.

[68] Sahih al Bukhari, Kitab Manaqib al Ansar, bab hijrat al Nabi wa Ashabih ila al Madinah no. 3910.

[69] Sahih al Bukhari, Fada’il al Sahabah, bab manaqib ‘Abdullah ibn ‘Umar radiya Llahu ‘anhuma no. 3740, 3741; Sahih Muslim, Fada’il al Sahabah no. 139, 2478.

[70] Al Tabarani narrated it in al Kabir vol. 6 pg. 213 hadith no. 6041; al Hakim in al Mustadrak, Kitab Ma’rifat al Sahabah, bab dhikr Hudhaifah ibn al Yaman vol. 3 pg. 429 hadith no. 5631. The hadith has passed.

[71] Imam Ahmed narrated it in al Musnad hadith no. 920; Abu Ya’la vol. pg. 409 hadith no. 539; al Tabarani in al Kabir vol. 9 pg. 95 hadith no. 8516. Al Haythami mentioned it in Majma’ al Zawa’id vol. 9 pg. 288, 289 and then stated, “Ahmed, Abu Ya’la, and al Tabarani narrated it and their narrators are the narrators of al Sahih besides Umm Musa who is reliable.” Al Arna’ut said, “Sahih li ghayrihi and this is a Hassan isnad.” Al Albani expressed the same in al Adab al Mufrad 237.

[72] Al Hakim narrated it in al Mustadrak, Kitab Ma’rifat al Sahabah, bab dhikr Manaqib ‘Abdullah ibn Mas’ud radiya Llahu ‘anhu vol. 3 pg. 360 hadith 5392 and said, “Sahih according to the standards of Sheikhayn but they have not recorded it.” Al Dhahabi agreed with him. Abu Nuaim in al Hilyat vol. 1 pg. 129. The hadith has passed.

[73] Al Hakim narrated it in al Mustadrak vol. 3 pg. 358 hadith no. 5386. He and al Dhahabi declared it sahih.

[74] Imam Ahmed narrated it in al Musnad hadith no. 3422; al Nasa’i in al Sunan al Kubra vol. 5 pg. 7 hadith no. 7994 and vol. 5 pg. 71 hadith no. 8258; Tahawi in Mushkil al Athar. Al Arna’ut declared it sahih in Takhrij al Musnad and Mushkil al Athar. Hafiz ibn Hajar declared it sahih in al Fath vol. 9 pg. 45.

[75] Imam Ahmed narrated it in al Musnad hadith no. 4294 and 3001; al Hakim in al Mustadrak vol. 2 pg. 250 hadith no. 2903, he and al Dhahabi declared it sahih. Al Haythami mentioned it in al Majma’ vol. 9 pg. 288 and then said, “Some part of it appears in al Sahih. Ahmed and al Bazzar narrated it and Ahmed’s narrators are the narrators of al Sahih.” Al Arna’ut declared it sahih.

[76] Al Tirmidhi recorded it in al Jana’iz, bab taqbil al mayyit hadith 989 and commented, “Hassan sahih.” Ibn Majah in al Sunan hadith 1456; Abu Dawood in al Sunan 3163; Imam Ahmed in al Musnad hadith no. 24211, 24331; al Hakim, Kitab al Jana’iz vol. 1 pg. 514 hadith no. 1334 and in al Manaqib vol. 3 pg. 209 hadith no. 4868 and declared it sahih. Ibn al Qayyim said in ‘Iddat al Sabirin, “It is authentically reported that Rasulullah salla Llahu ‘alayhi wa sallam kissed Sayyidina ‘Uthman ibn Maz’un until his tears flowed.” Sheikh al Albani declared it sahih.

[77] Sahih al Bukhari, Kitab al Tibb, bab man iktawa aw kawa ghairah hadith 5705; Sahih Muslim, Kitab al Iman, bab al dalil ‘ala dukhul tawa’if al muslimin hadith 220. The wording is al Bukhari’s.

[78] Sahih Muslim, Kitab al Fitan, bab la taqum al sa’ah hatta yamurr al rajul bi qabr al rajul fa yatamanna an yakun makan al mayyit min al bala’ hadith 2916.

[79] Al Tirmidhi narrated it in al Manaqib, bab manaqib ‘Ammar ibn Yasir radiya Llahu ‘anhuma hadith 3799 and commented, “Hassan gharib.” Ibn Majah in his muqaddamah 148; Imam Ahmed, hadith Sayyidah Aisha radiya Llahu ‘anha vol. 6 pg. 113 hadith no. 24864; al Nasa’i in al Sunan al Kubra vol. 5 pg. 75 hadith no. 8276; al Hakim in al Mustadrak vol. 3 pg. 438 hadith no. 5665. Al Albani declared it sahih in al Silsilah al Sahihah 835 and in his notes on Al Sunan. Al Arna’ut said, “Isnad is sahih according to the standards of Muslim.”

[80] Al Haythami mentioned it in Majma’ al Zawa’id vol. 9 pg. 295 and stated, “Al Bazzar narrated it and his narrators are the narrators of al Sahih.” Imam Ahmed narrated it in Fada’il al Sahabah hadith no. 1603 with the words:

لعمار مليء من كعبيه إلى قرنه إيمانا

‘Ammar is filled with iman from head to toe.

 

Wasi Allah ‘Abbas declared it sahih. Hafiz ibn Hajar attributed it to al Bazzar in al Fath vol. 7 pg. 92 and said, “His isnad is sahih.” Sheikh al Albani declared it sahih in al Silsilah al Sahihah hadith no. 807 with the combination of its chains. The hadith has a shahid narrated by Ibn Majah from ‘Ali radiya Llahu ‘anhu, fadl ‘Ammar ibn Yasir radiya Llahu ‘anhuma 147. Al Albani declared it sahih. Ibn Hibban narrated it 7076 and al Arna’ut declared it Hassan. Ibn Abi Shaybah also narrated it vol. 6 pg. 386 hadith no. 32255.

[81] Al Hakim narrated it in al Mustadrak, Kitab Ma’rifat al Sahabah, bab dhikr Manaqib ‘Ammar ibn Yasir radiya Llahu ‘anhuma vol. 3 pg. 444 hadith 5685 and stated, “Isnad is sahih.” Al Dhahabi agreed with him.

[82] Imam Ahmed narrated it in al Musnad, Musnad ‘Ali ibn Abi Talib radiya Llahu ‘anhu – hadith 1033, 1079, 1160, 779, 999; in Fada’il al Sahabah hadith 1599, 1605; al Bukhari in al Tarikh al Kabir vol. 4/2 pg. 229; al Tirmidhi in al Manaqib, Manaqib ‘Ammar ibn Yasir radiya Llahu ‘anhuma vol. 5 pg. 668 hadith 3798 and said, “Hassan Sahih;” Ibn Majah in his muqaddamah fadl ‘Ammar 146; Abu Nuaim in al Hilyat vol. 1 pg. 140 and vol. 7 pg. 135; al Hakim in al Mustadrak, Kitab Ma’rifat al Sahabah, bab dhikr ‘Ammar ibn Yasir radiya Llahu ‘anhuma and declared it sahih vol. 3 pg. 437 hadith no. 5662; Ibn Hibban in al Manaqib hadith 7075; Abu Dawood al Tayalisi 117. Al Albani declared it sahih in Sunan al Tirmidhi 3798. Al Arna’ut declared it Hassan in Sahih Ibn Hibban 7075.

[83] Al Tabarani narrated it in al Kabir vol. 6 pg. 213 hadith 6041; al Hakim narrated it in al Mustadrak, Kitab fada’il al Sahabah, bab dhikr Hudhaifah ibn al Yaman radiya Llahu ‘anhu vol. 3 pg. 429 hadith no. 5631. The hadith has passed.

[84] Imam Ahmed narrated it in al Musnad, Musnad ‘Abdullah ibn ‘Abbas radiya Llahu ‘anhuma, hadith no. 2392. Shu’ayb al Arna’ut said, “His isnad is Hassan;” Al Hakim in al Mustadrak with slight variation; Kitab Ma’rifat al Sahabah, bab dhikr Abi Ruhm al Ghifari radiya Llahu ‘anhu; al Dhahabi declared it sahih vol. 3 pg. 685 hadith no. 7517; al Tabarani in al Kabir vol. 8 pg. 9 hadith no. 7264 extended and vol. 19 pg. 182 hadith no. 414 condensed; Ibn Hisham vol. 4 pg. 17. Al Haythami mentioned it in al Majma’ vol. 6 pg. 164 and said, “Ahmed narrated it and his narrators are the narrators of al Sahih besides Ibn Ishaq who has clearly mentioned listening.”

[85] Imam Ahmed narrated it in Fada’il al Sahabah vol. 2 pg. 1249 hadith no. 1950; al Bayhaqi in his Sunan vol. 3 pg. 26. The isnad is sahih as declared by Wasi Allah ‘Abbas. Sahih al Bukhari, Fada’il al Sahabah, bab dhikr Muawiyah radiya Llahu ‘anhu hadith no. 3764 from Ibn Abi Mulaykah who said:

أوتر معاوية بعد العشاء بركعة و عنده مولى لابن عباس فأتى ابن عباس فقال دعه فإنه قد صحب النبي صلى الله عليه و سلم

Muawiyah made witr after ‘isha’ by performing one rak’ah. A freed slave of Ibn ‘Abbas was present. He approached Ibn ‘Abbas who defended him saying, “Leave him for he is a Companion of Nabi salla Llahu ‘alayhi wa sallam.”

In this same bab hadith no. 3765 from ibn Abi Mulaykah it appears:

قيل لابن عباس هل لك في أمير المؤمنين معاوية فإنه ما أوتر إلا بواحدة قال أصاب إنه فقيه

Ibn ‘Abbas was asked, “What do you say about Amir al Mu’minin Muawiyah. He performs witr with only one rak’ah.” Ibn ‘Abbas said, “He is correct. Indeed his is a faqih.”

[86] Imam Ahmed narrated it in al Musnad no. 1023, 1161; and in Fada’il al Sahabah hadith 1686. Ibn Khuzaimah declared it sahih 899. Sheikh Shu’ayb said, “Its isnad is sahih.”

[87] Sahih al Bukhari, Kitab Manaqib al Ansar, bab dhikr Hind ibn ‘Utbah radiya Llahu ‘anha hadith no. 3825; Sahih Muslim, al Aqdiyah, bab qadiyyah Hind hadith no. 8, 1714.

[88] Zihar: Pre-Islamic form of divorce, consisting in the words of repudiation: You are to me like my mother’s back.

[89] Surah Mujadalah: 1

[90] Imam Ahmed narrated it in al Musnad no. 24241; al Nasa’i in al Sughra 3460; in al Kubra 5654, 11570; ibn Majah hadith 188, 2063 and the wording is his; Abu Ya’la hadith no. 4780; al Hakim hadith no. 3791 and said, “Isnad is sahih.” al Dhahabi agreed with him. al Albani, al Arna’ut and Hussain Salim Asad declared it sahih.