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Ali on the Status of Abu Bakr and Umar

Muhammad b. Al-Hanafyah Allh have mercy on him reports, I asked my father (Al), Who is the best person after Allhs Messenger Allhs peace and blessings be upon him? He replied, Ab Bakr. I said, And then who? He replied, Then Umar. I feared he would say Uthmn; I said, And then you. He said, I am just a man amongst the Muslims. Al-Bukhr and others. Commenting on Alis response I am just a man amongst the Muslims, Ibn Hajr states in Fath Al-Br, He said this out of modesty and humbleness, despite knowing that at the time of asking he was the best of people at the time, for this was after the killing of Uthmn. May Allh be pleased with them all. January 3, 2009 | 'Aqdah, Biographical Leave a Comment

When to Bath
A man once asked Al Allh be pleased with him about taking a full bath (ghusl). He replied, Wash every day if you want. The man said, No, what I mean is the ghusl. Ali replied, AlJumuah (Friday), the Day of Arafah, the Day of Al -Nahr (sacrificial slaughter, Eid al-Adh) and the Day of Al-Fitr (the Eid following Ramadn). Al-Bayhaq, Al-Sunan Al-Kubr, hadth #6343. In Irw Al-Ghall, under hadth #146, Shaykh AlAlbn graded its chain of transmission sahh and said this is the best evidence for the recommendation to bath on the two Eid celebrations. September 27, 2008 | 'Eid, Hajj, fasting, fiqh Leave a Comment

The Takbr for Eid

Ibn Masd Allh be pleased with him - used to say the takbr during the Days of Tashrq thus:

Allh is Greatest, Allh is Greatest, none deserves worship but Allh. Allh is Greatest, Allh is Greatest, and to Him is all praise. Ibn Ab Shaybah, Al-Musannaf Vol.2 p74. Shaykh Al-Albn said its chain of narration is Sahh. Al Allh be pleased with him - used to say the takbr following the Fajr prayer on the Day of Arafah until the Asr prayer of the last day of Tashrq he used to say it after Asr prayer (then stop). Ibn Ab Shaybah, Al-Musannaf Vol.2 p72. Shaykh Al-Albn said its chain of narration is good. See Irw Al-Ghall Vol.3 p125. December 13, 2007 | 'Eid, remembering Allah, worship 4 Comments

Save yourselves and your families

Some narrations reported from the Salaf in explanation of what it means to protect oneself and ones family as mentioned in Al-Tahrm verse 6: O you who believe! Protect yourselves and your families against a Fire (Hell) whose fuel is men and stones, over which are (appointed) angels, stern and severe, and who disobey not the commands they receive from Allh, but do that which they are commanded. [66:6] Al b. Ab Tlib Allah be pleased with him: Discipline them, teach them. Ibn Abbs Allah be pleased with them: Stay obedient to Allh, stay away from disobeying Allh and command your families to remember Allh, and He will save you from the Fire.

Mujhid Allh have mercy on him: Fear Allh and obey him (practice taqw) and tell your families to practice taqw. Qatdah Allh have mercy on him: A person protects his family by telling them to obey Allh and forbidding them from disobeying Him. He upholds Allhs commandments and helps his family to uphold them. So if you see some disobedience of Allh you stop them from doing it, and you reprimand them. Al-Tabar, Al-Tafsr, Srah Al-Tahrm. December 6, 2007 | Quran, family, fear, tafsir, taqw Leave a Comment

Responsibility in Knowledge and Dawah

Al b. Ab Tlib Allah be pleased with him said: Narrate to people what they can understand; do you want Allah and His Messenger to be disbelieved? Quoted by Al-Bukhr, Al-Sahh, Chapter about a person preferring some people with certain knowledge to the exclusion of others. Ibn Hajr said in Fath Al-Br, *In this narration+ there is evidence that ambiguous knowledge should not be mentioned amongst the general public. Shaykh Muhammad b. Slih Al-Uthaymn Allah have mercy on him explained this very important and often misunderstood point beautifully. After mentioning the narration of Al, he states: It is therefore an aspect of wisdom in dawah (calling others to Allah) that you should not surprise people with things they are not able to comprehend. Rather, you should call them in stages, bit by bit until their minds settle He goes on to say: *The statement of Al+ Do you want Allah and His Messenger to be disbelieved? is a rhetorical question, posed as a criticism of such behavior. It means: by narrating to people things they cannot understand do you want Allah and His Messenger to be disbelieved? This is because in such cases when you say, Allah said, and His Messenger said they will say you have lied if their minds cannot comprehend what you are saying. Here, they are not disbelieving Allah and

His Messenger, but they are disbelieving you because of this speech that you have attributed to Allah and His Messenger. Thus they will end up disbelieving Allah and His Messenger not directly but by way of the one who transmits this knowledge (i.e. you). Now if it is said: Should we stop telling people things they cannot understand even if they need to know? The answer is: no, we do not leave this knowledge altogether, but we should tell them in a way that they will be able to understand. This is done by telling them stage by stage, bit by bit until they can accept the speech we want them to know and they can feel comfortable with it. We do not abandon knowledge that people cannot understand and just say this is something they will reject or dislike so we will not speak about it. The same is the case with acting upon a Sunnah that people are not used to and which they might find objectionable. We should act by this Sunnah, but only after informing people about it, such that they will be able to accept it and feel comfortable about it. We learn from this narration (of Al) that it is important to employ wisdom in calling to Allah, and that it is incumbent upon anyone who calls to Allah to consider the level of understanding of those he is inviting, and that he should put everyone in their proper place. Majm Fatw Ibn Uthaymn Vol.10 p140. November 19, 2007 | da'wah, knowledge Leave a Comment

Children of the Hereafter

It is reported from Al b. Ab Tlib Allah be pleased with him that he said: The thing I fear for you most is following desires and having extensive hopes (about this worldly life). Following ones desires blocks you from the truth, and having extensive hopes makes you forget the hereafter. Verily, this worldly life is departing and the hereafter is approaching and each of them has its children. So be children of the hereafter, not children of this world, for today there are (opportunities to do) deeds and there is no reckoning, but tomorrow there will be reckoning and no deeds. Quoted by Al-Bukhr, Al-Sahh, The Book of Raq`iq without the first sentence. Reported in its entirety by Ab Nuaym, Hilyah Al-Awliy` Vol.1 p40, and others. Al-Hfidh Ibn Hajr states in Fath Al-Br: Extensive hopes (about this worldly life) give rise to lethargy when it comes to acts of obedience, procrastinating with repentance, desire for worldly things, forgetfulness of the hereafter and hardness of the heart; because the softness of the heart and its purity only

comes about by remembering death, the grave, reward and punishment, and the horrors of the hereafterfor if one remembers death, he strives to do acts of obedience, his worries decrease and he is satisfied with less. October 18, 2007 | death, duny, the heart, the hereafter Leave a Comment

Al, the Armor and the Christian

During his Caliphate, Al b. Ab Tlib Allah be pleased with him - saw some armor of his with a Christian. He decided to take the matter up legally, so he took the dispute to Shurayh (the Judge). Al said, This is my armor, and I have not sold it nor given it away. Shuray h said to the Christian, What have you to say about what the Amr of the Believers claims? The Christian replied, It is my armor, although I do not regard the Amr of the Believers to be a liar. Shuray h then turned to Al, O Amr of the Believers, do you have any proof (of ownership)? Al laughed and said, Shurayh is correct, I have no proof. So Shurayh judged that the armor was the Christians. The Christian took it and began to walk away but then returned. He proclaimed, As for me, I testify that this is the judgment of the Prophets the Amr of the Believers himself takes me to his judge and the judge rules against him! I bear witness that there is no deity deserving worship but Allh and I bear witness that Muhammad is the Messenger of Allh. By Allh, the armor is yours o Amr of the Believers. I followed the army when you were on your way to the Battle of Siffn and the armor came out of your equipment. Al said, If you have accepted Islm the armor is yours. And then he put him on his horse. Al-Shab (the reporter of this incident) said, I was later informed by those who saw this man that he fought the Khawrij (alongside Al) at the battle of Nahrawn. Ibn Kathr, Al-Bidyah wa Al-Nihyah Vol.8 p5.

The Real Faqh

Al b. Ab Tlib Allah be pleased with him said: Shall I not tell you who the real faqh is? He is one who does not make people despair of Allahs mercy, yet he does not give them concessions to disobey Allah. He does not make them feel safe from Allahs plan and he does not leave the Quran. There is no good in worship that involves no efforts to gain fiqh, and there is no good in seeking fiqh without seeking a thorough understanding. And there is no good in reading without contemplating.

Al-jurr in Akhlq Al-Ulam no. 45, Al-Khatb in Al-Faqh wa Al-Mutafaqqih Vol. 2 pp338-339.