Sunday, 27 October 2024

The Prophet's Hajj, Umrah, and His Military Expedition


1.3 The Pilgrimage and Umrah of the Prophet (peace be upon him) in Islam

The Prophet Muhammad (peace be upon him) undertook both Hajj and Umrah on various occasions, both prior to and subsequent to his Prophethood, and prior to his migration to Madinah, although the exact number remains unknown. After migrating to Madinah, however, he performed only one Hajj: The Farewell Pilgrimage, in the year 10 AH.

    Following his migration, he performed two distinct Umrahs:

  1. The Umrah of Qada: Performed in the year 7 AH, having set out from Madinah and completed the rites in Dhul-Qa'dah.
  2. The Umrah from al-Ji'ranah: Performed in the year 8 AH, immediately after the Battle of Hunayn, also in the month of Dhul-Qa'dah.
  3. Additionally, he performed a third Umrah in conjunction with his Farewell Pilgrimage, departing from Madinah in Dhul-Qa'dah and completing both the Umrah and Hajj in Dhul-Hijjah. On one occasion, he set out with the intent to perform Umrah, but was prevented by the Quraysh at Hudaybiyyah, where he (peace be upon him) offered a sacrificial animal and returned to Madinah alongside his Companions.


1.4 The Military Expeditions of the Prophet (peace be upon him)

Throughout his Prophethood, the Prophet Muhammad (peace be upon him) led twenty-five military expeditions, detailed chronologically as follows:

  1. The expedition to Waddan (also known as Al-Abwa’)
  2. The expedition to Buwat, near Mount Radwa 
  3. The expedition of al-‘Ushayrah in the valley of Yanbu’
  4. The first expedition to Badr in pursuit of Kurz ibn Jabir
  5. The second Battle of Badr, in which Allah Almighty glorified Islam and vanquished the leaders of disbelief
  6. The expedition against Banu Sulaym at Qarqarat al-Kudr
  7. The expedition of Sawiq, in pursuit of Abu Sufyan ibn Harb
  8. The expedition to Ghatafan, also known as Dhu Amr
  9. The expedition to Najran
  10. The Battle of Uhud
  11. The expedition to Hamra’ al-Asad
  12. The expedition of Dhat al-Riqa’
  13. The second battle of Badr
  14. The expedition to Dumat al-Jandal
  15. The Battle of the Trench, marking the last offensive by the Quraysh against the Muslims
  16. The expedition against Banu Qurayzah
  17. The expedition against Banu Lahyan of Hudhayl
  18. The expedition to Dhu Qarad
  19. The expedition against Banu Mustaliq from Khuza’ah
  20. The Treaty of Hudaybiyyah
  21. The conquest of Khaybar
  22. The conquest of Makkah
  23. The Battle of Hunayn against the Hawazin
  24. The siege of Ta'if
  25. The expedition to Tabuk

    The Prophet (peace be upon him) actively engaged in combat during nine of these expeditions: the decisive Battle of Badr, as well as the Battle of Uhud, the Trench, Qurayzah, Banu Mustaliq, Khaybar, the Conquest of Makkah, Hunayn, and Ta'if. Some sources also report his participation in Wadi al-Qura and Al-Ghabah, although he did not engage in direct combat in the remaining expeditions. Indeed, ultimate success lies with Allah alone.

Saturday, 26 October 2024

The Miraculous Signs of the Prophet ﷺ

 


1.2 The Miraculous Signs of the Prophet

1.   The Qur'an stands foremost among the Prophet’s signs, a divine text that, since its revelation, has consistently challenged the Arabs and all others, urging those who doubted its veracity to produce anything comparable. This challenge has persisted from the dawn of Islam to our present day and will continue to the end of time. Allah has rendered even the most eloquent orators incapable of meeting this challenge, and not even the jinn were permitted to attempt it. Allah says, "And if you are in doubt about what We have sent down upon Our Servant [Muhammad], then produce a surah the like thereof and call upon your witnesses other than Allah, if you should be truthful" (Al-Baqarah 2:23), and further, "Or do they say, 'He invented it'? Say, 'Then bring forth a surah like it and call upon whomever you can besides Allah, if you should be truthful'" (Yunus 10:38).

2.    When the Quraysh requested a miracle, Allah split the moon in Makkah, revealing, "The Hour has drawn near, and the moon has split. And if they see a sign, they turn away and say, 'Passing magic'" (Al-Qamar 54:1-2).

3.    The Prophet displayed weighty miracles of provision, once feeding eighty men with just a few handfuls of barley and a small goat at Jabir’s house, and on another occasion feeding an even larger number from barley bread carried by Anas ibn Malik in his hand. At the battle trench, he miraculously fed nine hundred men from a few dates provided by the daughter of Bashir ibn Sa'd, all of whom ate to fullness, leaving leftovers.

4.    Water gushed from between his fingers, quenching the thirst of the entire army and providing for ablutions from a bowl so small it could not even fit his blessed hand. He poured his ablution water into the spring at Tabuk and the well at Hudaybiyyah, causing them both to overflow. At Tabuk, thousands drank until they were sated, while at Hudaybiyyah, fourteen hundred drank from what had been a dry well.

5.   During a journey, he instructed Umar ibn al-Khattab to feed four hundred riders from a mound of dates, the size of a camel’s hump, which provided enough for all while the supply remained undiminished.

6.   During a battle, he threw a handful of dust at the enemy, causing them to go blind. Allah records this moment in the Qur'an: "And you threw not when you threw, but it was Allah who threw" (Al-Anfal 8:17).

7.   With his arrival, Allah abolished fortune-telling, a practice previously widespread, which ceased altogether.

8.   A palm trunk the Prophet used for sermons groaned in longing when he began using a pulpit, a sound audible to all present until he embraced it, whereupon it calmed. This spot remains known.

9.  The Prophet challenged the Jews to wish for death, assuring them they would be unable to, which they indeed could not attempt, as Allah noted in the Qur'an.

10. He prophesied future events. Among these, he foretold that ‘Ammar would be killed by a rebellious faction, that ‘Uthman would face hardship but attain Paradise, and that his grandson al-Hasan would bring peace between two great Muslim groups—all of which occurred.

11. When pursued by Suraqah ibn Malik, the ground swallowed Suraqah’s horse hooves in smoke. Upon the Prophet’s prayer, they were released, and Suraqah was granted safety.

12. He prophesied that he would one day wear the bracelets of Chosroes, which was indeed fulfilled.

13.  On the night of al-Aswad al-Ansi’s, a false prophet, killing in Yemen, the Prophet announced his death, naming his assassin.

14. He informed his companions of the Negus' death, a devout follower of Islam across the salt sea, who was separated from them by days of travel by land. On the day of his passing, the Prophet, together with his companions, went to the Baqi’ cemetery to offer the funeral prayer for him, only for confirmation of his death to arrive shortly afterward.

15. On the night of his migration, he passed unseen through Quraysh men lying in wait, dusting their heads as he departed safely.

16.  A camel complained and bowed to him in submission, a gesture observed by his companions.

17.  The Prophet told a group of companions, "One of you will enter Hell with a molar the size of Mount Uhud." All died in Islam, except one, al-Rahhal al-Hanafi, who fought alongside Musaylima the liar and perished as an apostate.

18.  He informed another group that the last of them to die would perish in Hell, which came true when that man later fell into a fire and died.

19.  At his command, two trees united and then separated, in obedience to his word.

20.  Though of average height, he appeared taller when walking beside tall men.

21.  He invited Christians to a mutual prayer of cursing against falsehood, yet they declined, fearing the consequences, recognizing the truth of his words.

22. When ‘Amir ibn al-Tufayl and Arbad ibn Qays sought to assassinate him, Allah interceded, and both men perished afterward, 'Amir was afflicted with plague and Arbad was struck by lightning.

23. He foretold the death of Ubayy ibn Khalaf, later inflicting a light scratch upon him in the battle of ‘Uhud, which proved fatal.

24.  Having been poisoned, he survived for four years, while his companions died immediately, the meat speaking to warn him.

25. At Badr, he indicated where each Quraysh leader would fall, and each died precisely as foretold.

26. He prophesied that a group of his followers would undertake sea voyages, naming Umm Haram bint Milhan among them, who later joined a naval expedition.

27. The world was revealed to him, east and west, predicting the extent of Muslim dominion, which stretched across Sind and the Berber lands, which was realized as Muslim lands extended from Sind and the Turks to the eastern coasts of Andalusia and the Berber lands in the west.

28. To his daughter Fatima, he foretold that she would be the first of his family to rejoin him in death, which proved true.

29.  He predicted that the wife with the longest arm would join him in death first, referring to her charity; it was indeed Zaynab bint Jahsh.

30.  On multiple occasions, he blessed food, such as when he filled the udder of a sheep, leading to Ibn Mas’ud’s conversion.

31.  When Qatada’s eye was injured, the Prophet restored it, and it became his most functional eye.

32.  Ali’s sore eye was cured at Khaybar, and he later returned victorious without further ailment.

33.  His companions heard food glorifying Allah in his presence.

34.  He healed a companion’s injured leg with a touch.

35.  In a military campaign, he multiplied provisions, filling every container.

36. When al-Hakam mocked him, al-Hakam trembled until his death, fulfilling the Prophet’s curse.

37.  Rejecting a marriage proposal, he cursed a girl’s father, who implied she had a defect. She then became afflicted, fulfilling his word.

These events represent but a portion of his countless miracles, firmly attested and widely transmitted.

Friday, 25 October 2024

The Prophet’s Birth, Age, and Passing



1.1: The Prophet’s Birth, Age, and Passing

The Prophet Muhammad , was born in Mecca and was orphaned at an early age. His father passed away when he was, but three years old, followed by his mother’s death before he reached the age of seven. His grandfather, ‘Abd al-Muttalib, subsequently assumed his guardianship, yet he too departed when the Prophet was merely eight. Thereafter, the Prophet’s uncle, Abu Talib, took him under his care, treating him with great compassion, a kindness for which Allah granted Abu Talib leniency in the Hereafter, making him the least punished among the inhabitants of the Fire.

At the age of forty, Allah conferred prophethood upon him while he was in the cave of Hira. For thirteen years following his initial revelation, he remained in Mecca, where several companions and close relatives, including women of his household, embraced Islam. Later, he migrated to Medina, where the Ansar (Allah be pleased with them) accepted him as their leader and supporter. He resided in Medina for ten years until his passing, and his burial took place in the chamber of his wife, ‘Aisha (Allah be pleased with her), where his blessed grave lies to this day.

The Prophet’s final illness began in the home of ‘Aisha and worsened during his stay in the house of Maymunah, Mother of the Believers (Allah be pleased with her). Upon his wives’ permission, he returned to ‘Aisha’s care, where he was lovingly attended to in his final days. Following his passing, his followers prayed over him individually, and he was shrouded in three white cotton garments from Sahul, without a shirt, trousers, or turban. His grave was dug as a lahd (a niche in the grave’s side) and prepared by ‘Ali, his uncle al-‘Abbas, al-Fadl, and Qutham (the sons of al-‘Abbas), along with his servants, Usama ibn Zayd and Shuqran (Allah be pleased with them).

Those who entered his grave were ‘Ali ibn Abi Talib, al-Fadl, Qutham, and Shuqran (Allah be pleased with them). Some narrations mention that Aws ibn Khawli al-Ansari was also present, while it is said that al-Mughira ibn Shu‘bah entered by clever means. He was enshrouded in a striped garment and covered with a cloak he had often used himself.

The Prophet passed away at sixty-three years of age. Born on a Monday, eight days before the close of Rabi‘ al-Awwal, he received prophethood on a Monday, migrated to Medina on a Monday, a few days after the start of Rabi‘ al-Awwal, and passed away on a Monday, eight days before the end of Rabi‘ al-Awwal. There are some variations in dates, but there is consensus on his passing on a Monday and his burial on the night of Wednesday, with some sources mentioning Tuesday. His illness lasted twelve days, or as some say, fourteen, beginning with a headache that progressively intensified. In his final moments, he was given by Allah a choice between remaining in this world and meeting his Lord, and he chose the latter.

Monday, 21 October 2024

The Noble Lineage of Prophet Muhammad ﷺ: A Genealogical Insight into His Ancestry

 


The Lineage of the Prophet MuÍammad[1]

The Prophet Muhammad , also known as AbË al-QÉsim, traces his noble lineage as follows: he is MuÍammad, the son of ‘Abdullah, the son of ‘Abd al-MuÏÏalib (whose original name was Shaybah al-Hamd), the son of Hashim (originally named ‘Amr), the son of ‘Abd Manaf (whose true name was al-Mughira), the son of Qusay (also known as Zayd), the son of Kilab, the son of Murrah, the son of Ka‘b, the son of Lu'ayy, the son of Ghalib, the son of Fihr, the son of Malik, the son of al-Nadr, the son of Kinana, the son of Khuzayma, the son of Mudrika, the son of Ilyas, the son of Mudar, the son of Nizar, the son of Ma‘ad, the son of Adnan.

At this juncture, the Prophet's lineage is irrefutably verified, leaving no room for speculation. Adnan, without question, is a direct descendant of Isma‘il (known as the "sacrificed one"[2]), the son of Ibrahim, the intimate friend of Allah and His Messenger. May the peace and blessings of Allah be upon our master Muhammad, upon both Ibrahim and Isma‘il, and upon all of Allah's Prophets and Messengers.

The Prophet’s lineage intersects with various significant families. At ‘Abd al-Muttalib, his descent converges with the descendants of ‘Ali, Ja‘far, and ‘Aqil—these being the sons of Abu Talib—as well as the offspring of al-‘Abbas, al-Harith, and Abu Lahab. Through ‘Abd Manaf, his ancestry merges with the descendants of Umayyah, encompassing the entirety of the progeny of ‘Abd Shams, along with the descendants of al-Muttalib and Naufal. At Qusayy, his lineage links with the descendants of ‘Abd al-‘Uzza and ‘Abd al-Dar, the latter being the custodians of the Ka‘bah.

Furthermore, at Kilab, the Prophet’s lineage connects with the descendants of Zuhra, from whom his mother, Amina bint Wahb emerged—Amina being the daughter of ‘Abd Manaf ibn Zuhra. At Murra, the Prophet’s ancestry merges with Banu Tamim and Banu Makhzum, the sons of Yaqaza ibn Murra. At Ka‘b, his lineage intersects with Banu ‘Adi, Banu Jumah, and Banu Sahm. At Lu'ayy, his ancestry intersects with the descendants of Banu ‘Amir ibn Lu'ayy. At Ghalib, his lineage connects with the offspring of Banu Taym al-Adram. Through Fihr, his descent converges with Banu Harith and Banu Muharib. It is Fihr who serves as the progenitor of all of Quraysh; anyone not descended from Fihr holds no recognized lineage within the tribe of Quraysh, while those descended from him are considered Qurayshi.

At Kinana, the Prophet’s lineage intersects with all the descendants of Kinana, including the offspring of ‘Abd Manaf, Malik, Malkan, Huddal, and ‘Amr ibn Kinana. At Khuzayma, his lineage converges with the descendants of Banu Asad and Banu Qarah, the children of al-Hun ibn Khuzayma. At Mudrika, his ancestry intersects with Banu Hudhayl. At Ilyas, his lineage intersects with the descendants of Banu Tamim, their brethren, and the tribes of Banu Dabba, Muzaynah, Rabi‘ah, Khuza‘ah, and Aslam. Among the Rabi‘ah tribes, we find Taym, ‘Adi, Thawr, and ‘Ukil.

At Mudar, the Prophet’s lineage intersects with all the tribes of Qays: including Sulaim, Mazin, Fazarah, ‘Abs, Ashja‘, Murrah, and the rest of Banu Dhubyan, Ghatafan, ‘Uqayl, Qushayr, Harish, Jadilah, ‘Ajlan, Kilab, Bakka’, Hilal, Suwa’ah, Banu Jashm, Banu Nasr, Thaqif, Sa‘d, the remaining Hawazin tribes, Muharib, ‘Adwan, Fahm, Bahilah, Ghanim, Tufawah, and the remaining clans of Qays. At Nizar, his lineage converges with the tribes of Rabi‘ah, such as Bakr, Taghlib, ‘Anazah, Banu Wa’il, ‘Abd al-Qays and their branches, and Namir ibn Qasit. At Ma‘ad, his ancestry intersects with Iyyad, beyond any doubt. At Adnan, his lineage converges with the tribes of ‘Ak and Ghaffaq.

Furthermore, through the lineage of Ibrahim, peace be upon him, the Prophet’s ancestry converges with the Israelites and those descended from ‘Isad, the son of Ishaq and brother of Ya‘qub, although such lineages are not traceable today. As for the tribes of Quda‘ah and Qahtan, the people of Yemen, Allah alone knows the specific details of their genealogies. However, it is certain that their lineage converges with that of the Prophet at the Prophet Noah. Allah is indeed the best of guides.



[1] For a detailed account of his lineage, refer to Zad al-Ma‘ad (vol. 1) and the works of Ibn Kathir.

[2] The term "al-Dhabih" (the sacrificed one) refers to Isma‘il, as affirmed in Surat al-Saffat (37:102): "O my son, I have seen in a dream that I am sacrificing you..."

Saturday, 19 October 2024

The Book of Faith (Imam) - Chapter One

 


كِتَابُ الإِيمَانِ

بَابُ سُؤَالِ جِبْرِيلَ النَّبِيَّ ﷺ عَنِ الْإِيمَانِ وَالْإِسْلَامِ وَالْإِحْسَانِ

 

عَنْ أَبِي هُرَيْرَةَ لله: أَنَّ رَسُولَ اللهِ ﷺ كَانَ يَوْمًا بَارِزًا[1] لِلنَّاسِ إِذْ أَتَاهُ رَجُلٌ يَمْشِي[2]، فَقَالَ: يَا رَسُولَ اللهِ، مَا الْإِيمَانُ؟ قَالَ: الْإِيمَانُ أَنْ تُؤْمِنَ بِاللَّهِ، وَمَلَائِكَتِهِ، وَكُتُبِهِ، وَرُسُلِهِ، وَلِقَائِهِ، وَتُؤْمِنَ بِالْبَعْثِ الْآخِرِ[3]. قَالَ: يَا رَسُولَ اللَّهِ، مَا الْإِسْلَامُ؟ قَالَ: الْإِسْلَامُ أَنْ تَعْبُدَ اللَّهَ وَلَا تُشْرِكَ بِهِ شَيْئًا، وَتُقِيمَ الصَّلَاةَ[4]، وَتُؤْتِيَ الزَّكَاةَ الْمَفْرُوضَةَ، وَتَصُومَ رَمَضَانَ[5]. قَالَ: يَا رَسُولَ اللَّهِ، مَا الْإِحْسَانُ؟ قَالَ: الْإِحْسَانُ أَنْ تَعْبُدَ[6] اللَّهَ كَأَنَّكَ تَرَاهُ، فَإِنْ لَمْ تَكُنْ تَرَاهُ فَإِنَّهُ يَرَاكَ. قَالَ: يَا رَسُولَ اللهِ، مَتَى السَّاعَةُ؟ قَالَ: مَا الْمَسْؤُولُ عَنْهَا بِأَعْلَمَ مِنَ السَّائِلِ، وَلَكِنْ سَأُحَدِّثُكَ عَنْ أَشْرَاطِهَا: إِذَا وَلَدَتِ الْمَرْأَةُ (رَبَّتَهَا)[7] وَفِي رِوَايَةِ: رَبَّها[8]- فَذَاكَ مِنْ أَشْرَاطِهَا، وَإِذَا كَانَ الْحُفَاةُ الْعُرَاةُ رُؤُوسَ النَّاسِ- وَفِي رِوَايَةِ: إِذَا تَطَاوَلَ رُعاةُ الإِبِلِ البُهُم فِي البُنْيَانِ. وَفِي رِوَايَةٍ (مُعَلَّقَةِ): رِعَاءُ الْبَهْمِ- فَذَاكَ مِنْ أَشْرَاطِهَا، فِي خَمْسٍ لَا يَعْلَمُهُنَّ إِلَّا اللَّهُ: إِنَّ اللَّهَ عِندَهُ عِلْمُ السَّاعَةِ وَيُنَزِّلُ الْغَيْثَ وَيَعْلَمُ مَا فِي الْأَرْحَامِ. ثُمَّ انْصَرَفَ الرَّجُلُ، فَقَالَ: رُدُّوا عَلَيَّ. فَأَخَذُوا لِيَرُدُّوا فَلَمْ يَرَوْا شَيْئًا، فَقَالَ: هَذَا جِبْرِيلُ جَاءَ لِيُعَلِّمَ النَّاسَ دِينَهُمْ[9]. وَفِي رِوَايَةِ: لَا تَقُومُ السَّاعَةُ حَتَّى يَتَطَاوَلَ النَّاسُ فِي الْبُنْيَانِ. (وَفِي حَدِيثِ ابْنِ عُمَرَ مَا قَالَ: قَالَ النَّبِيُّ ﷺ: مَفَاتِيحُ الْغَيْبِ خَمْسٌ ثُمَّ قَرَأَ: ﴿إِنَّ اللَّهَ عِندَهُ عِلْمُ السَّاعَةِ).


[1] وَلِمُسْلِم فِي رِوَايَةٍ: قَالَ رَسُولُ اللهِ ﷺ: سَلُونِي، فَهَابُوهُ أَنْ يَسْأَلُوهُ.
[2] وَلِمُسْلِمٍ مِنْ حَدِيثِ عُمَرُ الله: إِذْ طَلَعَ عَلَيْنَا رَجُلٌ، شَدِيدُ بَيَاضِ الثَّيَابِ، شَدِيدُ سَوَادِ الشعَرِ، لَا يُرَى عَلَيْهِ أَثَرُ السَّفَرِ، وَلَا يَعْرِفُهُ مِنَّا أَحَدٌ، حَتَّى جَلَسَ إِلَى النَّبِيِّ ﷺ، فَأَسْنَدَ رُكْبَتَيْهِ إِلَى رُكْبَتَيْهِ، وَوَضَعَ كَفَّيْهِ عَلَى فَخِذَيْهِ.
[3] وَلِمُسْلِمٍ فِي رِوَايَةِ: وَتُؤْمِنَ بِالْقَدَرِ كُلِّهِ، قَالَ: صَدَقْتَ. وَفِي حَدِيثِ عُمَرَ: وَتُؤْمِنَ بِالْقَدَرِ خَيْرِهِ وَشَرِّهِ.
[4] وَلِمُسْلِم الْمَكْتُوبَةَ.
[5] وَلِمُسْلِمٍ مِنْ حَدِيثِ عُمَرُ رضي الله عنه: وَتَحُجَّ الْبَيْتَ إِنِ اسْتَطَعْتَ إِلَيْهِ سَبِيلًا. قَالَ: صَدَقْتَ. قَالَ: فَعَجِبْنَا لَهُ؛ يَسْأَلُهُ وَيُصَدِّقُهُ.
[6] وَلِمُسْلِم فِي رِوَايَةٍ: تَخْشَى.
[7] أَمَّا مُسْلِمٌ فَرَوَاهَا مِنْ حَدِيثِ عُمَرَ رضي الله عنه.
[8] وَلِمُسْلِمٍ فِي رِوَايَةِ: بَعْلَهَا. يَعْنِي السَّرَارِي.
[9] وَلِمُسلِم مِنْ حَدِيثٍ يَحْيَى بْنِ يَعْمَرَ قَالَ: كَانَ أَوَّلَ مَنْ قَالَ فِي الْقَدَرِ بِالْبَصْرَةِ مَعْبَدُ الْجُهَنِيُّ، فَانْطَلَقْتُ أَنَا وَحُمَيْدُ بْنُ عَبْدِ الرَّحْمَنِ الْحِمْيَرِيُّ حَاجَّيْنِ أَوْ مُعْتَمِرَيْنِ، فَقُلْنَا: لَوْ لَقِينَا أَحَدًا مِنْ أَصْحَابِ رَسُولِ اللهِ ﷺ فَسَأَلْنَاهُ عَمَّا يَقُولُ هَؤُلَاءِ فِي الْقَدَرِ فَوُفِّقَ لَنَا عَبْدُ اللهِ بْنُ عُمَرَ بْنِ الْخَطَابِ لا دَاخِلًا الْمَسْجِدَ، فَاكْتَنَفْتُهُ أَنَا وَصَاحِبِي، أَحَدُنَا عَنْ يَمِينِهِ، وَالْآخَرُ عَنْ شِمَالِهِ، فَظَنَنْتُ أَنَّ صَاحِبِي سَيَكِلُ الْكَلَامَ إِلَيَّ فَقُلْتُ: أَبَا عَبْدِ الرَّحْمَنِ إِنَّهُ قَدْ ظَهَرَ قِبْلَنَا نَاسٌ يَقْرَءُونَ الْقُرْآنَ وَيَتَقَفَّرُونَ الْعِلْمَ وَذَكَرَ مِنْ شَأْنِهِمْ، وَأَنَّهُمْ يَزْعُمُونَ أَنْ لَا قَدَرَ، وَأَنَّ الْأَمْرَ أَنْفَ! قَالَ: فَإِذَا لَقِيتَ أُولَئِكَ فَأَخْبِرْهُمْ أَنِّي بَرِيءٌ مِنْهُمْ، وَأَنَّهُمْ بُرَاء مِنِّي، وَالَّذِي يَحْلِفُ بِهِ عَبْدُ اللَّهِ بْنُ عُمَرَ: لَوْ أَنَّ لِأَحَدِهِمْ مِثْلَ أَحَدٍ ذَهَبًا فَأَنْفَقَهُ مَا قَبِلَ اللهُ مِنْهُ حَتَّى يُؤْمِنَ بِالْقَدَرِ ثُمَّ قَالَ: حَدَّثَنِي أَبِي عُمَرُ بْنُ الْخَطَابِ قَالَ: بَيْنَمَا نَحْنُ عِنْدَ رَسُولِ اللَّهِ ﷺ ذَاتَ يوم...

Friday, 4 June 2021

ÌTUMỌ̀ TÍRÀ ÁHLÀRÍ (Ẹ̀kọ́ Kẹrìnlá)

 وَمَنْ جَهَرَ فِي الْقُنُوتِ فَلَا سُجُودَ عَلَيْهِ وَلَكِنَّهُ يُكْرَهُ عَمْدُهُ. وَمَنْ زَادَ السُّورَةَ فِي الرَّكْعَتَيْنِ الْأَخِيرَتَيْنِ فَلَا سُجُودَ عَلَيْهِ.

 

Ẹni tí ó bá ka àdúà (Kunuutu) sókè lẹ́yìn ìrun àsúnbà (Àlùfájàrí), kò níí mú ìforíkanlẹ̀ ìgbàgbé wá, bóti lẹ̀ jẹ́ wípé a kórira mímọ̀ọ́mọ̀ se bẹ́ẹ̀. Bẹ́ẹ̀ni ẹni tí ó bá ké Súúrà míràn lé Faatiha níbi àwọn ọ̀pá méjì ìgbẹ̀hìn náà, kò níí mú ìforíkanlẹ̀ ìgbàgbé wá.

 

وَمَنْ سَمِعَ ذِكْرَ مُحَمَّدٍ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ وَهُوَ فِي الصَّلَاةِ فَصَلَّى عَلَيْهِ فَلَا شَيْءَ عَلَيْهِ، سَوَاءٌ كَانَ سَاهِيًا أَوْ عَامِدًا أَوْ قَائِمًا أَوْ جَالِسًا.

 

Ẹni tí ó bá gbọ́ orúkọ Ànábì lórí ìrun, tí ó wáá tọrọ ìkẹ́ àti ìgẹ̀ (Asalatu) fún un, kò ní itanran kan tí yóò san, yálà ó gbàgbé sé ni tàbí ó mọ̀ọ́mọ̀, yálà orí ìjòkó ni ó ti sé ni tàbí ìnàró.

Friday, 21 May 2021

ÌTUMỌ̀ TÍRÀ ÁHLÀRÍ (Ẹ̀kọ́ Kẹtàla)

 فَمَنْ شَكَّ فِي رَكْعَةٍ أَوْ سَجْدَةٍ أَتَى بِهَا وَسَجَدَ بَعْدَ السَّلَامِ. وَإِنْ شَكَّ فِي السَّلَامِ سَلَّمَ إِنْ كَانَ قَرِيبًا وَلَا سُجُودَ عَلَيْهِ، وَإِنْ طَالَ بَطَلَتْ صَلَاتُهُ. وَالْمُوَسْوَسُ يَتْرُكُ الْوَسْوَسَةَ مِنْ قَلْبِهِ، وَلَا يَأْتِي بِمَا شَكَّ فِيهِ وَلَكِنْ يَسْجُدُ بَعْدَ السَّلَامِ سَوَاءٌ شَكَّ فِي زِيَادَةٍ أَوْ نُقْصَانٍ.


Ẹni tí ó ba se iyè méjì lórí ọ̀pá kan tàbí ìforíkanlẹ̀ kan, yóò mú ọ̀pá tàbí ìforíkanlẹ̀ náà wá, yóó sì se ìforíkanlẹ̀ ìgbàgbé méjì lẹ́yìn sálámọ̀. Tí ó bá wáá jẹ́ sálámọ̀ ni ó ń se iyèméjì lé lórí, yóò mu un wá tí kò bá pẹ́ jù tí ó fi rántí, kò sì níí se ìforíkanlẹ̀ ìgbàgbé. Tí ó bá wáá ti pẹ́jù kí ó tóó rántí, ìrun rẹ̀ ti bàjẹ́. Ẹni tí àìsàn iyèméjì bá sì ń báá fínra yóò gbé iyèméjì jù sí ẹ̀gbẹ́ kan, kò sì níí san gbèsè oun tí ó ń se iyèméjì lórí rẹ̀, sùgbọ́n yóò se ìforíkanlẹ̀ méjì ìgbàgbé lẹ́yìn sálámọ̀, yálà àlékún ni iyè méjì rẹ̀ dá lé lórí tàbí adínkù.

The timeless lessons from Abū Bakr’s companionship with the Prophet ﷺ during the migration to Madinah

  كِتَابُ فَضَائِلِ الصَّحَابَةِ مَنَاقِبُ أَبِي بَكْرٍ رَضِي عَنْهُ بَابُ قَوْلِهِ تَعَالَى: ﴿إِذْ يَقُولُ لِصَاحِبِهِ لَا تَحْزَنْ إِنَّ ا...