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#BooksOfTheSalaf This is [Al-Istī'āb fī Ma'rifati Al-Aṣḥāb] by the great Imam, the Hāfidh of Morocco, Abū 'Umar Yūsuf ibn 'Abdillāh ibn Muhammad ibn 'Abdil-Barr, famously known is Ibn Abdil-Barr, Al-Mālikī Al-Qurtubī رحمه الله تعالى . (423 H.) In this great compendium, the Imām does his best to gather all the names of the Sahābah that he could find; mentioning their names, lineage and a small portion of what they narrated or what was narrated on them. There are approximately 4225 names in the book. Of course, there were many Scholars who added and subtracted from his work - as Ibn Hajar (رحمه الله) commented.

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For brother @idrees97 Abū Yahyā As-Sūmālī (حفظه الله)

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#Quran #SoftHearts #TearsForAllah Al-Imām 'Abdur-Razzāq As-San'ānī (221 H.) relates in his "Mussannaf" (2703) from the way of Ibn Abī Mulaykah that he says: Àlqamah ibn Abī Waqqās said: 'Umar ibn Al-Khattāb (رضي الله عنه) used recite in Al-'Ishā the Chapter of Yūsuf (عليه السلام) while I was in the far back rows of the prayer. Even with that, if he reached the mention of Yūsuf (عليه السلام) I could hear his sever sobbing, whilst I am in the far back rows of the prayer. (end quote) And in a narration mention also by 'Abdur-Razzāq also (2716) from the way of Ismā'īl Ibn Muhammad ibn Sa'd that he said: I heard 'Abdullāh ibn Shaddād, he said: I heard the severe sobbing of 'Umar while I was in the row behind him in prayer and he was reciting the chapter of Yūsuf (عليه السلام). Up until he reached the Āyah: (... I only complain of my grief and sorrow to Allah ...) (12:86) _____ [Both narrations graded Sahīh by Shaykh 'Arafāt ibn Hasan Al-Muhammadī] Also narrated in: Sa'īd ibn Mansūr (227 H.) in his "Sunan" (1138), Ibn Sa'd (230 H.) in his "Tabaqāt" (6/126) and Ibn Abī Shaybah (235 H.) in his "Mussannaf" (3565) - among others. It is also narrated in Al-Bukhārī as a "supporting narration" (تعليقاً/ta'līqan) under the chapter heading: The Book of Prayer in Congregation and Leading in Prayer. And Allāh knows best. Reference: taken from the Telegram channel of Shaykh 'Arafāt Ibn Hasan Al-Muhammadī (حفظه الله).

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#ItsAllTemporary #PureMercy #Pain #Sadness #Loneliness #Perspective The Imām, the Hāfidh Ibnul-Qayyim (رحمه الله) said: So all pain and strife is either; compassion and mercy, or fairness and wisdom, or rectification and preparing you for the good that is to come, or it is a means of repelling and protecting you from a pain that would have been far greater. Reference: Shifāul-'Alīl [1/250]

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#SimpleDeeds On the authority of Abū Hurairah (رضي الله عنه) that the Prophet (صلى الله عليه وسلم) said: Indeed I saw a man abiding in Paradise because of a tree he cut which was in the middle of a path and it would cause trouble to the Muslims. Reference: narrated by Imām Muslim in his Sahīh.

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#KnowYourSalaf #FemaleScholars Karīmah bint 'Abdil-Wahhāb The daughter of the Muhaddith, the Upright and Righteous, Abū Muhammad Abdul-Wahhāb ibn 'Alī ibn Al-Khadhr. She was the Shaykhah, the Pious, the one with long life, the one with a connecting chain in Hadīth (Musnidah/مسندة) of Shām, Ummul-Fadhl Al-Qurashiyyah, Al-Asadiyyah, Az-Zubayriyyah, Ad-Damishqiyyah - and she was known by "Bint Al-Hubuqbuq". She was born in the year 546 after the Prophetic Hijrah. She was a pious and majestic woman, spent extremely generously upon the seekers of knowledge. And she never became bored of the narrations or narrating. Reference: Siyar 'Alām An-Nubalā, if Imām Adh-Dhahabī.

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#BeautifulPatience #RoleModel #Aspirations Āsiyah bint Muzāhim (رضي الله عهنا) - the Wife of Pharaoh _____ It has been narrated in Abū Ya'lā Al-Mūsilī (307 H.) in his "Musnad", by way of Abū Rāfi': On the authority of Abū Hurairah (رضي الله عنه): That Pharaoh had tied up his wife with four clamps on her hands and feet. (i.e. to torture her) So when they would depart from her the angels would cover and surround her. So she said: "... My Lord! Build for me a home with You in Paradise, and save me from Fir'aun (Pharaoh) and his work, and save me from the people who are Zalimun (polytheists, wrong-doers and disbelievers in Allah). (66:11) And so her home in Paradise was shown to her. _____ Also, a similar narration has also been narrated from Salmān Al-Fārisī (رضي الله عنه) as Ibn Abī Shaybah (235 H.) relates it in his "Mussannif" (34656) - and in it is: The wife Pharaoh would be tortured through out the length of the day. So when they would leave her, the Angles would cover her with their wings. And she would be made to see her home in Paradise. _____ Reference: The narration of Salmān Al-Fārisī is in Tafsīr At-Tabarī, Al-Hākim in his "Mustadrak" (3834) and others. Both hadīth are Sahīh narrations from both Abū Hurairah and Salmān Al-Fārisī (رضي الله عنهما), graded as such by Al-'Allāmah Al-Muhaddith Al-Albānī in his Sahīhah (2508).

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#YourSoul #Poetry The poet said: Focus on the soul and perfect its virtues, For indeed it is by the soul, not the body, that you are a human. O' servant of the body how much sadness serving it brings, Do you seek profit in that which there is only loss? _____ These lines of poetry are attributed to Abul-Fatḥ Al-Bustī.

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#PropheticMedicine Cure Is Only In Two Things It has come in "Al-Mu'Jum al-Kabīr" (9810l of Abul-Qāsim At-Tabarānī (360 H.) from the narration of Abū Ishāq from Abū Al-Ahwass; That a man came to 'Abdullāh (Ibn Mas'ūd, the Sahābī, رضي الله عنه) and said: My brother is sick, he complains of his stomach. He was prescribed with alcohol, should I give it to him to drink? So 'Abdullāh said: Subhāna Allāh! Allāh has not placed a cure in impurity. Cure is only in two things; Honey is a cure for people and the Qur'ān is a cure for the hearts. [graded Sahīh by Ash-Shaykh 'Arafāt Al-Muhammadī] Taken from the Shaykh's Telegram channel ________ [ إِنَّمَا الشِّفَاءُ فِي شَيْئَيْنِ ] جاء عند أبي القاسم الطبرانيّ (ت: 360 هـ) في مُعجمه الكبير (9810) من طريق أَبِي إِسْحَاقَ، عَنْ أَبِي الْأَحْوَصِ، أَنَّ رَجُلًا أَتَى عَبْدَ اللهِ (بن مسعود الصحابيّ رضي الله عنه) فَقَالَ: إِنَّ أَخِي مَرِيضٌ اشْتَكَى بَطْنَهُ وَإِنَّهُ نُعِتَ لَهُ الْخَمْرُ أَفَأَسْقِيهِ؟ قَالَ عَبْدُ اللهِ: " سُبْحَانَ اللهِ ! مَا جَعَلَ اللهُ شِفَاءً فِي رِجْسٍ، إِنَّمَا الشِّفَاءُ فِي شَيْئَيْنِ: الْعَسَلُ شِفَاءٌ لِلنَّاسِ، وَالْقُرْآنُ شِفَاءٌ لِمَا فِي الصُّدُورِ ". [ إسناده صحيح ]

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#KnowYourSalaf Al-Junayd Al-Baghdādī He was Al-Junayd ibn Muhammad ibn Al-Junayd An-Nahāwandī, then Al-Baghdādī Al-Qawārīrī. His kunyah was Abul-Qāsim He is the Shaykh of the Sūfiyyah, born between 223-229 H. and he sought his foundational knowledge at the hands of Abū Thawr. Abū Nu'aym said: 'Alī ibn Hārūn and another narrated to us, they said: we heard Al-Junayd say: our knowledge is drawn from the Book and the Sunnah; whomsoever does not memorize the Book, he does not write down Hadīth and does not attain knowledge - then he is not followed. Abdul-Wāhid ibn 'Ulwān heard Al-Junayd say: our knowledge - meaning At-Tasawwuf - is interlaced and joined with the hadīth of the Messenger of Allāh ﷺ‎ . Abū Muhammad Al-Jarīrī said: I hear Al-Junayd say: we did not take At-Tasawwuf from "he said" and "she said", rather we attained through hunger, leaving off the worldly and cutting off from attachments. I said (Imām Adh-Dhahabī): this is something good. And what he meant was; cutting of most attachments, leaving off the access and unnecessary worldly things and hunger with out going to extremes. Reference: Siyar 'Alām An-Nubalā, of Imām Adh-Dhahabī. _________ Shaykhul-Islām Ahmed ibn 'Abdil-Halīm Ibn Taymiyyah (رحمه الله) said: Al-Junayd was from the Shuyūkh of the people of Spiritual Understanding (al-ma'rifah المعرفة), from those who were followers of the Book and the Sunnah. Reference: Majmū' Al-Fatāwā (5/126) ________ NOTE: This is NOT a praise of the modern day Sūfī groups and their various innovated practices, who have fallen light years from where the Salaf were in there practice of Spiritual cleansing and purification of the heart. As for what we see of those who claim At-Tasawwuf today, from innovations in practices and beliefs - then "lā hawla wa lā quwwata illā billāh" (لا حول ولا قوة إلا بالله). Not only have some groups adopted innovations in belief and practice, others have reached the boundaries of disbelief, while others have left those boundaries behind their backs and even fallen into acts of disbelief. WaAllāhul-Musta'ān. As for the Salaf and their spiritual journey, their 'Aqīdah and Manhaj; it was all taken from the book of Allāh

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#KnowYourSalaf Masrūq ibn Al-Ajda' (ع) (He was a narrator agreed upon by all 6 foundational books of Ḥadīth. (Al-Bukhārī, Muslim, Abū Dāwūd, An-Nisāī, At-Tirmidhī and Ibn Mājah - alluded to by the Arabic letter ع beside his name)) The Imām, the Example, the Scholar, Abū 'Ā'isha Al-Wādi'ī, Al-Hamdānī, Al-Kūfī. Abū Bakr Al-Khatīb said: it is said that he was stolen when he was little, and then he was late found, and for this reason he was named Masrūq (مسروق meaning; stolen). He was from Major Tābi'īn and was from the "Mukhadhramīn" - those who accepted Islām during the life time of the Prophet ﷺ‎ (but never saw him while he was alive). Abū Dāwūd said: the father of Al-Ajda' was a Persian who lived in Yemen. Ash-Sha'bī narrated from Masrūq that he said: I met 'Umar (رضي الله عنه) and so he said: What is your name? So I said: Masrūq ibn Al-Ajda'. So he said: I heard the Prophet ﷺ‎ say: "Al-Ajda' is a devil." So you are Masrūq ibn 'Abdir-Rahmān. Ash-Sha'bī said: and so I saw his name in the collections as Masrūq ibn Abdir-Rahmān. Ash-Sha'bī also said: I have not known any one who was more zealous in seeking Knowledge - in any horizon from the horizons - than Masrūq. Anas ibn Sīrīn narrates from the wife of Masrūq that she said: Masrūq used to pray until his feet would become swollen, and there times I would sit and cry from what I would see him doing to himself. Abdullāh Ibn Al-Madīnī said: I do not put anyone from the Companions of Abdullāh (ibn Mas'ūd) ahead of Masrūq. He prayed behind Abū Bakr, and he met 'Umar and 'Alī (رضي الله عنهم). Yahya ibn Ma'īn said: Masrūq is trustworthy and reliable, the likes of him are not asked about. Masrūq said: That I give Fatwa for a day upon Truth and with fairness, is more beloved to me than to be in combative Jihād for a year. Reference: Siyar 'Alām An-Nubalā, of Al-Imām Al-Hāfidh Adh-Dhahabī. _________ NOTE: everything between () is from myself.

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#Isbaal #Waajib #AboveTheAnkles For my brothers. If you have this doubt, or perhaps are confronted with the doubt, that Isbāl (lowering garments beyond the ankle for men) is permissible as long as it is not done with pride - here is what happens when you put all the ahādīth together, instead of running with one. ____________ On the authority of Jābir ibn Sulaym رضي الله عنه that the Messenger of Allāh صلى الله عليه وسلم said: And elevate your garments to the middle of the shin, if not then till your ankles. And beware of lowering your garments beyond your ankles, for indeed lowering your garments beyond your ankles is FROM PRIDE and Allāh does not love it. (end quote) __________ Narrated by Imam Ahmed in his Musnad, At-Tirmidhī, Abu Dāwūd At-Tayālasī in his Musnad, Ibn Abī Shaybah in his Musannaf and many others. Al-Hākim, An-Nawawī and Al-Albānī declared the hadīth to be sahīh. So the action itself is from pride, debunking those who try and legitmize this evil practice with the narration of Abū Bakr As-Siddīq رضي الله عنه which, even that, they fail to comprehend in its proper context. And Allāh knows best.

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...so do not be discouraged...

Ja’far ibn Burqan reported: I said to a man from Basra, 

“How can one of us continue to kneel before his Lord seeking his forgiveness for a sin, then he returns to it, then again he seeks forgiveness, then again he returns to it?” 

It was mentioned to Al-Hasan Al-Basiri and he said, “Satan wishes for you to think like this, so do not be discouraged from seeking forgiveness.”

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[At-Tawbah Ibn Abi Dunya 140]

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This hadīth was used by a Khārijī supporter of ISIS to justify their deplorable act of burning alive a MUSLIM. (an apostate according to their beliefs) The isnād of the hadīth is as follows; (عَنْ بِشْرِ بْنِ حَازِمٍ ، عَنْ عِمْرَانَ بْنِ يَزِيدَ بْنِ الْبَرَاء ، عَنْ أَبِيهِ عَنْ جَدِّه) (On the authority of Bishr ibn Hāzim, on 'Imrān ibn Yazīd ibn Al-Barā', on his father, on his grandfather ...) But according to Imam Al-Bayhaqī - who himself narrates the hadīth in his book "Sunan Al-Kubrā" and "Al-Ma'rifah" - he mentions that this hadīth is weak. He says in "Al-Ma'rifah" after mentioning this hadīth: "The author of "At-Tanqīh" (Ibn Abdil-Barr) said: "In the isnād (chain of narration) are those who are unknown, like Bishr and other than him"." Also 'Imrān ibn Yazīd ibn Al-Barā' is unknown. Along side Al-Bayhaqī declaring this hadīth weak (da'īf/ ٌضَعِيْف), we also have: Imām Ibn Al-Jawzī, Imām Ibn 'Abdil-Hādī (contemporary and student of Shaykhul-Islām Ibn Taymiyyah), Imām Ibn Abdil-Barr, Imām Al-Hāfidh Adh-Dhahabī, Imām Al-Albānī from our time and many others - رحم الله الجميع. As for 'Alī (رضي الله عنه) burning those who ascribed godhood to him, then he was was also rebuked in this action by the Sahābah, from them Ibn 'Abbas. Also, his action here is in confliction with a clear hadīth. So due to these reasons it is not acceptable to use his actions as a proof, according to Traditional Sunnī Principles. As for using the claim that the the Salaf "differed" in this issue, then difference of opinion is NOT a proof as clarified by Ash-Shaattibī (ر��مه الله) in his compendium "Al-Muwāfaqāt" - and I have translated it for those who are interested. (https://mishkaatannubuwwah.wordpress.com/category/methodology-manhaj/) And let's say they did; then we return the issue back to Allāh and His Messenger (صلى الله عليه وسلم) as Allāh orders us to do so. And the ahādīth of our Beloved are clear and unambiguous. And to Allāh belongs all forms of gratitude and praise. And Allāh knows best. #UISIS

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For my brothers. If you have this doubt, or perhaps are confronted with the doubt, that Isbāl (lowering garments beyond the ankle for men) is permissible as long as it is not done with pride - here is what happens when you put all the ahādīth together, instead of running with one. On the authority of Jābir ibn Sulaym رضي الله عنه that the Messenger of Allāh صلى الله عليه وسلم said: And elevate your garments to the middle of the shin, if not then till your ankles. And beware of lowering your garments beyond your ankles, for indeed lowering your garments beyond your ankles is FROM PRIDE and Allāh does not love it. (end quote) Narrated by Imam Ahmed in his Musnad, At-Tirmidhī, Abu Dāwūd At-Tayālasī in his Musnad, Ibn Abī Shaybah in his Musannaf and many others. Al-Hākim, An-Nawawī and Al-Albānī declared the hadīth to be sahīh. So the action itself is from pride, debunking those who try and legitmize this evil practice with the narration of Abū Bakr As-Siddīq رضي الله عنه which, even that, they fail to comprehend in its proper context. And Allāh knows best.

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@_hxnsx @fsajeda @yaseenyacub hope you guys benefit, in shā Allāh. Uqūdu Al-Jawāhiri Al-Manīfati fī Adillati Madhhabi Imāmi Abī Hanīfah mimmā wāfaqa fīhi Al-A'immata As-Sittata Auw Ahadahum / عقود الجواهر المنيفة في أدلة مذهب إمام أبي حنيفة ممّا وافق فيه الأئمة الستة أو أحدهم By: Muhammad Murtadhā Al-Husainī Az-Zubaidī Al-Wāsitī Al-Hanafī (1205 H.) رحمه الله Regarding the issue of a woman marrying with out the permission of her father/ gaurdian, he says: It is the opinion of Abū Hanīfah رحمه الله تعالى EXCEPT indeed he would say that if a woman married herself to someone who is unsuitable (Kuf'u / كفؤ)* then it is the right of the father or gaurdian to annul the marriage. Also if she marries with out a dowry that is relatively standard and appropriate to her then her father or gaurdian has the right to protest against that until the dowry equals that of other women like her. Abū Yūsuf used to say that it is not the right of a woman's father to say anything to her regarding however much she decided to lessen the dowry from what is standard - but then he went back on all of this and adopted the opinion that there is no marriage for a women except with the permission of a father or gaurdian. And this second opinion of his was also the opinion of Muhammad ibn Hassan [Ash-Shaybānī] رحمه الله تعالى. And Allāh knows best. (end quote) Note: * "Suitability" or "Competence" (Al-Kuf'u / الكفؤ) is based on 5 things with the Hanafiyyah: 1- Religion الدين 2- Freedom الحرية (he isn't a slave) 3- Lineage النسب 4- Trade الصناعة (how he earns money) 5- Wealth اليسار بالمال (savings) And the Shāfi'iyyah place the 5th one as: 5- Free of physical deformations السلامة من العيوب So Abū Hanīfah's opinion wasn't so broad and inequivacle as later Hanafīs made it out to be. And there were many Hanafī Scholars who adopted an opposite opinion from Imām Abū Hanīfah رحمه الله like the two most famous and knowledgeable of his students; Qādhī Abū Yūsuf Ya'qūb ibn Ibrāhīm Al-Ansārī and Abū'Abdillāh Muhammad ibn Hassan Ash-Shaybānī رحمة الله على الجميع. And Allāh knows best.

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@_hxnsx @fsajeda @yaseenyacub hope you guys benefit, in shā Allāh. Uqūdu Al-Jawāhiri Al-Manīfati fī Adillati Madhhabi Imāmi Abī Hanīfah mimmā wāfaqa fīhi Al-A'immata As-Sittata Auw Ahadahum / عقود الجواهر المنيفة في أدلة مذهب إمام أبي حنيفة ممّا وافق فيه الأئمة الستة أو أحدهم By: Muhammad Murtadhā Al-Husainī Az-Zubaidī Al-Wāsitī Al-Hanafī (1205 H.) رحمه الله Regarding the issue of a woman marrying with out the permission of her father/ gaurdian, he says: It is the opinion of Abū Hanīfah رحمه الله تعالى EXCEPT indeed he would say that if a woman married herself to someone who is unsuitable (Kuf'u / كفؤ)* then it is the right of the father or gaurdian to annul the marriage. Also if she marries with out a dowry that is relatively standard and appropriate to her then her father or gaurdian has the right to protest against that until the dowry equals that of other women like her. Abū Yūsuf used to say that it is not the right of a woman's father to say anything to her regarding however much she decided to lessen the dowry from what is standard - but then he went back on all of this and adopted the opinion that there is no marriage for a women except with the permission of a father or gaurdian. And this second opinion of his was also the opinion of Muhammad ibn Hassan [Ash-Shaybānī] رحمه الله تعالى. And Allāh knows best. (end quote) Note: * "Suitability" or "Competence" (Al-Kuf'u / الكفؤ) is based on 5 things with the Hanafiyyah: 1- Religion الدين 2- Freedom الحرية (he isn't a slave) 3- Lineage النسب 4- Trade الصناعة (how he earns money) 5- Wealth اليسار بالمال (savings) And the Shāfi'iyyah place the 5th one as: 5- Free of physical deformations السلامة من العيوب So Abū Hanīfah's opinion wasn't so broad and inequivacle as later Hanafīs made it out to be. And there were many Hanafī Scholars who adopted an opposite opinion from Imām Abū Hanīfah رحمه الله like the two most famous and knowledgeable of his students; Qādhī Abū Yūsuf Ya'qūb ibn Ibrāhīm Al-Ansārī and Abū'Abdillāh Muhammad ibn Hassan Ash-Shaybānī رحمة الله على الجميع. And Allāh knows best.