What is narrated in the Sunnah about the invasion of India

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I have a question about the invasion of India, and the claims made by some people that it will happen. They say that the one who is killed during that invasion will enter Paradise, and they quote as evidence this hadith: It was narrated by an-Nasaa’i (hadith no. 3124) that Thawbaan, the freed slave of the Messenger of Allah (blessings and peace of Allah be upon him), said: The Messenger of Allah (blessings and peace of Allah be upon him) said: “There are two groups of my ummah whom Allah will protect from the Fire: the group that invades India, and the group that will be with ‘Eesaa ibn Maryam (peace be upon him).”
In Sunan an-Nasaa’i (hadith no. 3123) it is also narrated that Abu Hurayrah said: The Messenger of Allah (blessings and peace of Allah be upon him) promised us that we would invade India. If I live to see that, I will offer myself and my wealth in that campaign. If I am killed, I will be one of the best of the martyrs, and if I come back I will be Abu Hurayrah the liberated (from Hellfire).”
First of all, are these hadiths saheeh? If they are, then do they really refer to a war in the subcontinent towards the end of the world?

Praise be to Allah.

Firstly: 

With regard to the first hadith, which is the hadith of Thawbaan, the freed slave of the Messenger of Allah (blessings and peace of Allah be upon him), it is a saheeh hadith. 

It was narrated by an-Nasaa’i in his Sunan (3175) and classed as saheeh by al-Albaani in Saheeh an-Nasaa’i. It was also narrated by Ahmad in his Musnad (37/81), and classed as hasan by the commentators. 

With regard to the second hadith, which is the hadith of Abu Hurayrah, it is a da‘eef (weak) hadith. 

It was narrated by an-Nasaa’i (3173) and classed as da‘eef by al-Albaani in Da‘eef an-Nasaa’i. it was also narrated by Ahmad in his Musnad (12/28 – ar-Risaalah edition), and classed as da‘eef by the commentators. There are other isnaads for the hadith of Abu Hurayrah, all of which are da‘eef, and there are other hadiths on this topic that are not free of problems. What has been proven and established to be saheeh is the hadith of Thawbaan. 

Secondly: 

India was indeed invaded and taken over by the Muslims, and they destroyed its idols, on several occasions. That began at the time of al-Waleed ibn ‘Abd al-Malik, under the leadership of al-Qaasim ibn Muhammad ath-Thaqafi. It was also invaded and taken over at the time of the ‘Abbasids, under the leadership of the commander Mahmoud ibn Sabuktigin (may Allah have mercy on him). He took it upon himself to invade India once every year. Shaykh Siddeeq Hasan Khan (d. 1307 AH – may Allah have mercy on him) said:

With regard to India, it was conquered during the reign of al-Waleed ibn ‘Abd al-Malik, at the hands of Muhammad ibn Qaasim ath-Thaqafi in 92 AH, and his banners reached from the borders of Sindh to Kannauj in 95 AH. After he returned, the rulers of India returned to their places and the rulers among the Marwanid and ‘Abbasid caliphs remained in Sindh. … The author of al-Mughni said: … At the end of the fourth century  AH, Sultan Mahmoud al-Ghaznawi set out to invade India, and he came several times; he was victorious and he captured war booty, and he wrested Sindh from the governors of the ‘Abbasid caliph al-Qaadir Billah ibn al-Muqtadir. But Sultan Mahmoud did not stay in India. His sons controlled a region stretching from Ghazneen to Lahore until the Sultan Mu‘izz ad-Deen Saam al-Ghuri took over Ghazneen, and came to Lahore and captured Khusrau Malik, who was the last ruler the Ghaznawi dynasty. He seized control of India and made Delhi the seat of government in 589 AH. From that date until the end of the twelfth century, the kingdoms of India were in the hands of Muslim Sultans.

Abjad al-‘Uloom (1/344-345). 

Ibn Katheer (may Allah have mercy on him) said concerning the events of the year 94 AH: In that year, al-Qaasim ibn Muhammad ath-Thaqafi conquered India and captured booty that cannot be enumerated or described. Al-Bidaayah wa’n-Nihaayah (9/113) 

Ibn Katheer (may Allah have mercy on him) said concerning the events of 96 AH: In that year, Yameen ad-Dawlah – Mahmoud ibn Sabuktigin – invaded India, conquering major cities and seizing a large amount of booty. He took captive one of their kings – namely the king of Karachi – who fled when he conquered it, and he broke their idols.

Al-Bidaayah wa’n-Nihaayah (11/358). 

He also (may Allah have mercy on him) said concerning the events of 149 AH: in that year, Mahmoud ibn Sabuktigin invaded India, and met the king of India in battle. There was a great deal of fighting among the people, then the fighting ended with a great defeat for India, and the Muslims killed many of them and captured a great deal of booty from them, including gemstones, gold and silver. They also took from them two hundred elephants and they tried to pursue those who fled the battlefield, and destroyed many temples. Al-Bidaayah wa’n-Nihaayah (12/8) 

What happened of the invasion of India is one of the signs of Prophethood, because the Prophet (blessings and peace of Allah be upon him) foretold its happening. This was knowledge of the unseen that Allah revealed to him. Ustadh Muhammad ‘Abd al-Wahhaab Buhayri (may Allah have mercy on him) said: It should be noted: the hadith mentioned – i.e., the hadith of Thawbaan – is one of the signs of Prophethood. The Muslims invaded India and Sindh at the time of the Umayyads – then he mentioned some incidents that occurred during the invasion and conquest of India. Buloogh al-Amaani min Asraar al-Fath ar-Rabbaani (22/411) 

There is nothing to indicate that there will be another invasion of India that will occur at the end of time, close to the onset of the Hour or during the time of ‘Eesaa (peace be upon him), as was suggested by some scholars. Rather what appears to be the case is that what is referred to in the hadith is what actually happened. The hadith of Thawbaan does not mention the connection between the two groups; rather each group has its own time, although both of them may share the same virtue. 

And Allah knows best.

Islam Q&A

The Language of the People of Paradise -By Shaykhul-Islaam Ibn Taymeeyah -Rahimullaah-

Shaykhul-Islaam Ibn Taymeeyah -Rahimullaah- was asked:

‘In what language will the people be spoken to on the Day of Resurrection? Will Allaah Ta’ala speak to the people in Arabic? Is it true that the language of the people of Hell-fire will be Persian and the language of the people of Paradise will be Arabic?’

He -Rahimullaah- answered:

‘All praise belongs to Allaah the Lord of all the worlds, it is not known in what language the people will be spoken to on that day, nor in which language they will hear the address of the Lord –Jala wa Ula’- because Allaah Ta’ala did not inform us of anything about this, nor did His Messenger-sallAllaahu alayhi wa sallam.

It is not authentic that Persian is the language of the people of the Hell-fire or that Arabic is the language of the people who will be in eternal blessing.

We do not know of a dispute between the Companions -Radi Allaahu anhum-, rather all of them refrained from this, because speaking about these types of things is from futile speech . . . However, there occurred a dispute between the people who came later so some of them said that: the people will converse in Arabic. Others said:

‘No, the people of Hell-fire will reply in Persian and it is their language in Hell-fire.’

Others said: ‘They will converse with Syriac (an Eastern Aramaic language) because it is the language of Adam and from it all other languages branched off.’

Others said: ‘No, the people of Paradise will speak Arabic.’

There is no basis any of these opinions by those who hold them, neither intellectual nor transmitted, rather it is a claim devoid of evidence and Allaah – Subhana wa Ta’ala – is most Knowledgeable and most Just.’

Taken from ‘Majmoo’ Fatawa’ 4/300-301

KALEMAH ISLAMIC CENTER PRESENTS ......

Welcome To Islam + kutbah (bottom)

WELCOME TO ISLAM
Educational Course for New Muslims with Ustadh Muhammad Tim Humble

Duration: 6 Weeks

Where: Kalemah Islamic Center, Muhainsah 3, Dubai

How much do I pay: Nothing!! Its absolutely FREE (Register Online Now as we have limited seats for each batch)

Second Batch : 31st July 2015 to 4th September 2015 from Asr time until Maghrib

Why this Course

New Muslims face significant challenges. One of these challenges is that despite an abundance of material in books and on the internet, information is of varying quality and accuracy, and is often spread across many places. This information is often mixed with content which is inappropriate, too detailed, or confusing for a new Muslim. There is also a lack of simple, structured material from which a new Muslim can learn that which they really need to know in the first few days and weeks. Welcome to Islam is a unique programme for new Muslims, dealing with the first few weeks of a person’s life as a new Muslim. We intend to cover only the things that it is essential for a new Muslim to know, in a way that is easily accessible to people who are new to Islam.

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About the Course

Meeting every Friday at Kalemah Islamic Centre, we will begin by taking new Muslim brothers to a mosque in which the sermon is delivered in English. During this time, new Muslim sisters will congregate at the centre. Food will then be provided (outside of Ramadan), for both brothers and sisters, in separate areas. We will then begin the class (sisters will be in a separate room with video/audio link and an assistant teacher). The course is based on short modules (1-2 per week) intended to give the new Muslim the essential tools that he/she needs to get started in their new religion. This will include matters of belief, common problems and how to solve them, the prayer, Islamic terminology, and some of the basic commands and prohibitions of Islam. The aim is that new Muslims will be able, after completing the course, to integrate with existing classes and facilities for Muslims, and be comfortable and confident in their new life. The course will conclude in time for th e ‘Asr prayer, and we will pray together before leaving. In the month of Ramadan the New Muslims will have Iftar together after the course at Kalemah.

About the Lecturer
Ustadh Muhammad Tim Humble reverted to Islam at the young age of 14 and later graduated from the Faculty of Hadeeth Studies at the Islamic University of Madinah. Notably he is certified in the six canonical books of hadeeth. He has recently joined Kalemah Center, Dubai as a full time teacher for the English Section. He travels the world lecturing & delivering courses on Islamic Sciences.

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Friday Khutbah: Good and bad is sent to test the believer

When one faces illness and health problems with patience and good conduct, it could be a reason to raise their status in the hereafter, Muslims will be told on Friday.

In this life, Allah tests people with many types of advantages and disadvantages, as the Quranic verse says: “And We try you with evil and with good, for ordeal. And unto Us ye will be returned.”

A true believer is one who maintains strong faith and patience during difficult and good times.

And the greater the crises a person is tested with, the greater is their reward and benefit by Allah.

A reason for testing people with such ordeals is because Allah wants to give them a higher status that they have not achieved with their knowledge and deeds, so they are challenged with crises in order to achieve that great status, the sermon continues.

“Islam has stresses on a sick one to be patient, and promised him forgiveness from sins.”

A hadith by Prophet Mohammed says: “No calamity befalls a Muslim but that Allah expiates some of his sins because of it, even though it were the prick he receives from a thorn.”

Moreover, Islam has entitled the diseased to rights and duties by society members, such as visiting them.

As another hadith says: “The rights of one Muslim over another are five: returning the greeting of salaam, visiting the sick, attending funerals, accepting invitations, and saying yarhamuk Allah (may Allah have mercy on you) to one who sneezes.”

Oppressing the Non-Muslims-Muhammad bin Salih al-Uthaymeen

The Shaykh mentions:

‘If a questioner asks: is the wealth of the non-Muslim who lives in the land of the Muslims permissible for us to take?

The answer is: that the wealth and blood of the non-Muslim who lives in the Muslim lands under contract, are not permissible for us to take, so much so that the Prophet -sallAllaahu alayhi wa sallam – said: ‘Whoever kills a non-Muslim who lives in the Muslim lands under contract will not smell the fragrance of Paradise.’ [Collected by Bukhari in Kitab al-Jizeeyah]
We ask Allaah for goodness.

By this we come to know the enmity, oppression and misguidance of those deceived ones, who transgress upon the wealth of the non-Muslims who have a contract with the Muslims. This is whether that non-Muslim is in your (Muslim country) or he has a contract with the Muslims, or that you are in his country.

Indeed we hear from some of those who live in the non-Muslims lands, who say: there is no problem with spoiling the wealth of these non-Muslims, so you find them destroying street lights, shops and cars, and this is impermissible for them – SubhanAllaah – these people have embraced you, you have a contract with them, they have not agreed to a contract with your laws, and with that you deceive them. This is the worst type of defamation of Islaam and criticism of Islaam.

In reality the criticism here and defamation is not for Islaam rather it is these people who attribute themselves to Islaam. This is why it is obligatory for us to know that the wealth of those who have contracts with the Muslims is forbidden. Whether they are those who have a contract with you or you have a contract with them, it is not permissible to transgress upon them because that is oppression.’

[Taken from ‘Sharh al-Arbaeen an-Nawawi’ – Shaykh Muhammad bin Salih al-Uthaymeen p.269-270 Hadeeth No.24]

Sparkles from the Pearls Of knowledge- By Shaykh ul-Islaam Ibn Qayyim al-Jawziyyah

Knowledge & Ignorance are not equal

Regarding the excellence of knowledge and the people of knowledge, Allaah – Subhana wa Ta’aala – negated equality between the people of knowledge and other than them.

Just like He negated equality between, the companions of Paradise and the companions of the Hell-fire.

Allaah Ta’aala said: << Say: “Are those who know equal to those who know not?” >> [ Zumar :9 ]

He also said: << Not equal are the dwellers of the Fire and the dwellers of the Paradise >> [ Hashr :20 ]

This indicates the elevated excellence of the people of knowledge and their distinguished nobility. Vol 1 /11/221

Wisdom is knowledge

Allaah Ta’aala testifies for the one who, has been given knowledge, that He has given him lots of good.

Allaah Ta’aala said: << He grants Hikmah to whom He pleases, and he, to whom Hikmah is granted, is indeed granted abundant good>> [ Baqarah :269 ]

Ibn Qootayba and the majority of the scholars said: Wisdom is to be on the truth and to act upon it, and that is beneficial knowledge and good actions. Vol 1/26/227

Knowledge is the Greatest Blessing

Allaah Ta’aala has given numerous blessings to His Messenger, and has given him excellence. Allaah Ta’aala has made the greatest blessing that He gave to him the Book and Hikmah (wisdom).

Allaah taught him that which he did not know.

Allaah Ta’aala said: << Allaah has sent down to you the Book and Al¬-Hikmah and taught you that which you did not know. And Ever Great is the Grace of Allaah unto you >> [Nisa: 113] Vol 1 / 27 / 227

The Blessing of knowledge obligates thankfulness to Allaah

Allaah Ta’aala reminded His believing slaves with this blessing, and He commanded them to be thankful for it, and that they should remember Him, for the blessings He bestowed to them.

Allaah Ta’aala said: << Similarly, We have sent among you a Messenger of your own, reciting to you Our Verses and sanctifying you, and teaching you the Book and the Hikmah and teaching you that which you did not used to know. Therefore remember Me, I will remember you, and be grateful to Me and never be ungrateful to Me. >> [ Baqarah : 151-152 ] Vol 1 / 28 / 227

Knowledge is Goodness in this World

Al-Hasan said regarding “the saying of Allaah Ta’aala << “Our Lord! Give us in this world that which is good!” >> [ Baqarah: 201]

It is knowledge and worship.

And regard Allaah’s saying <> [ Baqarah : 201 ]

It is Paradise.

This is from the best explanations of this Ayaah indeed the greatest of the goodness of this world, is beneficial knowledge and good actions. Vol 1/102/397

All Praise belongs to Allaah, may His peace and blessings be upon our final Prophet Muhammad, his family, his Companions and all those who follow his guidance.

Taken from ‘Miftah dar as-Sa’ada’ (Key to the land of happiness)

REVIVING THE SUNNAH WEEK 1-USTADHA QADRIA

Supplication to be said at the Time of Going to Bed

أنَّ رسولَ اللَّهِ صلَّى اللهُ علَيهِ وسلَّمَ كانَ إذا أخذَ مضجعَه منَ اللَّيلِ قالَ :

بسمِ اللهِ وضعتُ جنبي، اللَّهمَّ اغفر لي ذنبي، وأخْسِئ شيطاني ، وفُكَّ رِهاني وثقِّل ميزاني واجْعَلني في النَّديِّ الأعلَى

الراوي : +%D9%85%D9%88%D9%82%D8%B9+%D8%A7%D9%84%D8%AF%D8%B1%D8%B1+%D8%A7%D9%84%D8%B3%D9%86%D9%8A%D8%A9+-+%D8%A7%D9%84%D9%85%D9%88%D8%B3%D9%88%D8%B9%D8%A9+%D8%A7%D9%84%D8%AD%D8%AF%D9%8A%D8%AB%D9%8A%D8%A9+-+%D9%85%D9%86+%D8%AD%D8%AF%D9%8A%D8%AB+%D8%A3%D8%A8%D9%8A+%D8%A7%D9%84%D8%A3%D8%B2%D9%87%D8%B1+%D8%A7%D9%84%D8%A3%D9%86%D9%85%D8%A7%D8%B1%D9%8Aأبو الأزهر الأنماري |المحدث : الألباني|المصدر : تخريج مشكاة المصابيح

الصفحة أو الرقم: 2345 |خلاصة حكم المحدث : إسناده صحيح

Abul-Azhar al-Anmaari (Radia-Allaahu ‘anhu) narrated that whenever the Messenger of Allaah (Salla-Allaahu ‘alayhi wa sallam) goes to bed at night, he would supplicate:

Bismillaahi wada’tu janbi, Allaahummagh-firlee thanbee, wa akhsi’ shaytaanee, wa fukka rihaanee, wa thaqqil meezaanee, waj’alnee fin-naddiyyil-a’laa.

In the Name of Allaah I have laid my body to rest, O Allaah! Forgive me my sins, drive away my Shytaan (devil) from me, free me from my pledge (i.e. free my neck of all responsibilities and obligations), let my scale become heavy and include me amongest the exalted assembly (of angels).

[Authenticated by al-Albaani in Mishkaat al-Masaabeeh no. 2345 and graded it Saheeh]

What is the dress of the woman in the Prayer? By Shaykh Muhadith Muhammad Nasir- Deen Al-Albaani

Umm Ayyoob quotes some of the narrations which Shaykh al-Albani brings about the permissibility for the woman to pray wearing her house dress (regular home clothing) and a Khimar (head covering) and then he brings the narration that she should wear an outer garment type of covering (e.g. like a Abayyah).

Then the Shaykh says:

‘Then all of this is understood to be, that it is more complete and better for her to wear an outer garment type of covering and Allaah knows best.’
[Mentioned in ‘Tamaam al-Mina Fee Taleeq ala Fiqh-us-Sunnah’ p.161-162]

Umm Ayoob says: ‘So in summary: Shaykh Albani -Rahimullaah- holds the opinion that it is recommended for the woman to wear the Jilbaab (Abayyah) on top of her house dress and a head covering for the prayer. His sources for this are the following:

1– His understanding of the authentic Athaar (narrations) which show that it is sufficient for the woman to wear a house dress and head covering for the prayer.

2– The Shaykh affirms the Athaar which show that the dress of the woman in prayer should be a house dress and head covering along with a Jilbaab or wrapping sheet worn for prayer, or a wrapping garment.

3– Combining between these Athaar which are all authentic, Shaykh Albani concludes that it is recommended for the woman in the prayer to wear a Jilbaab and that it is better and more complete.

This is what the Shaykh established in his book ‘Tamaam al-Mina Fee Taleeq ala Fiqh-us-Sunnah’ however I want to point to an important point about this topic and that is exemplified in that the Shaykh ‘Allaama al-Albani -Rahimullaah- retracted from his saying that of recommendation of wearing the Jilbaab in the prayer to the opinion of it being obligatory to wear it in the prayer, as it occurs in his book ‘Hijaab al-Marrata al-Muslimah Fee al-Kitab wa Sunnah’ and in the book ‘Jilbaab’ in the last print.

This opinion of it being obligatory, is after his book ‘Tamaam al-Mina’ which affirms the Shaykh’s -Rahimullaah- retraction from the opinion of it being recommended to the opinion of it being obligatory.

The Shaykh -Rahimullaah- said while refuting the followers of Imaam Shafi’ee:

‘They say (the followers): that it is recommended for the woman to pray in a long and loose fitting shirt and head covering and to take a Jilbaab thick above her clothing to prevent her showing the size of her limbs.’

The opinion of recommendation negates the apparent order, which is that it is obligatory as has preceded.

The statement of Imaam Shafi’ee -Rahimullaah- in the book ‘al-Umm’ which we previously mentioned, where he said (1/78):

‘….and if a man prays in a shirt (garment) which is see through then it is not allowed for him to pray in that . . . and if he prays in one shirt (garment) which is tight and is not see through then it is disliked for him to pray in that, but it is not mentioned that he should repeat the prayer….. and there is more of a concern for the condition of the woman than the man if she prays in the house dress and head covering by which the house dress shows her size.’

Shaykh Albani continues:

‘Verily Aeysha -Radi Allaahu anha- said: ‘It is necessary for the woman to pray wearing three garments: a house dress, a Jilbaab and a head covering.’

‘Aeysha used to undo her waist wrapper and wear it as a Jilbaab.’

She used to do this so that nothing shown from her clothing.

Her statement: ‘It is necessary…’ is an evidence that it is obligatory to wear the Jilbaab.

Also, with the same meaning is the statement of Ibn Umar -Radi Allaahu anhu- :‘If a woman prays then she should pray in all her garments: house dress, head covering and a wrapping garment (i.e. like an Abayya or sheet).’ [‘Jilbaab al-Maraatul Muslimah Fee al-Kitaab wa Sunnah’ p.134-135]

Umm Ayyoob continues:

‘So the Shaykh has two opinions in this issue, the opinion that it is recommended, to which I previously indicated to, and the other opinion of it being obligatory, which he affirmed in the various prints of his book ‘Jilbaab al-Maraah’, and this is a strong proof of the Shaykh’s trustworthy responsibility of knowledge and how he retracted from what he viewed as a mistake, and how he was very careful with the truth and researching it, may Allaah have a lot of mercy upon him.’

[‘Various women’s issues from the Fiqh of ‘Allaama al-Albani –Rahimullaah’ – compiled by Umm Ayyoob p.57-58]

The Strongest of the Companions in Eemaan-Authored By Shaykh ul –Islaam Ibn Qayyim al-Jawziyyah

1- On the authority of Abu Huraira –Radi Allaahu anhu– who said the Messenger of Allaah –sallAllaahu alayhi wa sallam– prayed the morning prayer, then he faced the people and said: ‘While a man was leading a cow, he began to ride it and beat it.  So the cow said to him: ‘we were not created for this, rather we were created for ploughing.’

So the people said: ‘Subhana Allaah a cow spoke!’

The Messenger of Allaah –sallAllaahu alayhi wa sallam– said: ‘Indeed I believe this, me and Abu Bakr and Umar.’ Even though they were not present.

The Messenger –sallAllaahu alayhi wa sallam- continued: ‘While a man was with some sheep, suddenly a wolf attacked them and took away one sheep from amongst them.  The shepherd called the sheep as if trying to rescue it from the wolf.

The wolf said to him: ‘You want to rescue it from me, so who will protect it on the day when the predatory animal comes, the day when it has no shepherd other than me.’

So the people said: ‘Subhana Allaah, a wolf spoke.’

The Messenger of Allaah –sallAllaahu alayhi wa sallam– said: ‘Indeed I believe this, me and Abu Bakr and Umar.’ Even though they were not present.[1]

* Hafidh Ibn Hajr said: ‘It is possible that the Prophet –sallAllaahu alayhi wa sallam- said that due to what he knew of their overwhelming Eemaanand the strength of their certainty.[2]

2-  On the authority of Abu Huraira –Radi Allaahu anhu– who said the Messenger of Allaah –sallAllaahu alayhi wa sallam– said: There was a man walking wearing a garment whose appearance  impressed his own self.  Allaah made the ground swallow him up and he kept tumbling down into it until the Day of Judgement.’ Abu Bakr and Umar testified to it, while Abu Bakr and Umar were not present.[3]

3- On the authority of Ayyoob who said: that AbdurRahmaan bin Abu Bakr said to his father (Abu Bakr):

I saw you on the day of Uhud but I avoided you. So Abu Bakr said: ‘if I had seen you I would not have avoided you.’[4]

4- On the authority of Umar: ‘If the Eemaan of Abu Bakr was weighed against the Eemaan of the people of the earth, the Eemaan of Abu Bakr would outweigh the others.’[5]

5- On the authority of Aa’ishah who said: ‘I swear by Allaah that Abu Bakr left drinking alcohol in pre-Islaamic times and he did not doubt in Allaah after having accepted Islaam.’[6]

6- On the authority of Ibn Shihaab who said: ‘From the excellence of Abu Bakr is that he never ever doubted in Allaah – Azza wa Jal – even for an hour.’[7]

7- On the authority of Bakr bin Abdullaah who said: ‘Indeed the people did not prefer Abu Bakr because he would pray and fast more than them, rather they preferred him due to something his heart.’[8]

‘Aboo Bakr did not have excellence over the people ( lam yafdulin-naasa) on

account of praying and fasting more than them, but rather he had excellence over them on

account of something which was in his heart.’

-And I think the reference should be

Narrated by Imam Ahmad in ‘Fadail as-Sahabah’ with this wording (1:141) no. 118 .

[Taken from the book: ‘The Life of the Greatest Man After the Prophets & Messengers: Abu Bakr as-Siddeeq’ P.190-191]

---

[1] Narrated by Bukhari no.3285 and Muslim (15/156 Nawawee).

[2] Fath al-Bari 7/18

[3] Narrated by Imam Ahmad in ‘Fadail as-Sahabah’ with this wording (1:112) no. 92.  Its researcher WaseeAllaah bin Muhammad Abbas said: Its Isnaad is Saheeh.

Narrated by Bukhari no.5453 & Muslim (14/63 Nawawee). By AbdurRazzaq (11:82) no. 19983 but they did not mention ‘Abu Bakr and Umar testified to it.’ This extra wording was mentioned by Musadad as in ‘al-Mutalib al-‘Aaleeyah’ (4:35)

[4] Narrated by Ibn Abee Shaybah (14:408) no. 18642 and Ibn Hajr said in ‘Talkhees al-Habeer’ (4:101): its narrators are trustworthy along with Irsaal.

[5] Narrated by al-Bayhaqi in ‘al-Jamia’ lashu’ab al-Eemaan’ (1:18) and its narrators are trustworthy.

[6] Narrated by Abu Na’eem in ‘al-Ma’arifah’ 91;179) no. 108

[7] Narrated by Abdullaah in his Zawaid of al-Fadail (1:126) no. 96.  Its researcher WaseeAllaah bin Muhammad Abbas said: Its Isnaad is Saheeh till az-Zuhri.

[8] Narrated by Imam Ahmad in ‘Fadail as-Sahabah’ with this wording (1:114) no. 118 Its researcher WaseeAllaah bin Muhammad Abbas said: Its Isnaad is Saheeh.

Authored By Shaykh ul –Islaam Ibn Qayyim al-Jawziyyah as-Salafi -Rahimullaah-
Taken from the book ‘The Life of the Greatest Man After the Prophets & Messengers: Abu Bakr as-Siddeeq’
Compiled By Muhammad Uthmaan al-Anjaaree