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Bismillaahir rahmaanir Raheem.

This story is a very important one, because it speaks about the akaabireen upon whom deoband in built, and up to who the latter hanafis loook up to. they are from that very deoband who now today turn against Jihaad and water down the deen in order to please the kuffaar.

 

This story also contains some very important information, it speaks of the `Ulamaa inciting the ordinary muslims in the street to riise up and kill the one who insults Rasoolullaah Sallallaahu `Alayhi Wa Sallam, while today people who claim to follow the legacy of these `Ulamaa can say you must be tolerant and not react like a barbarian.

 

This story tells us of `Ulamaa who roused ordinary Muslims to kill the insulters, there was none of the senseless arguments that people today bring about it not being permissible in a kaafir country, or that they call such people vigilanties or terrorists, and whoever does as these `Ulamaa did then he is accused of inciting murder.

 

But let us now move on and read the actual story.

 

Martyrdom in the honour of Nabi (sallallahu alaihi wasallam)

 

A Hindu organisation in India published several heartbreaking and insulting books to incite and stir up the passionate feelings Muslims have for Islam. Towards the end of 1923, Raajpaal, an active supporter of this organization, again published an abusive book in which the honour of Nabi (sallallahu alaihi wasallam) was openly attacked. This publication caused a huge cry in the entire country. The Muslims held large meetings and gatherings to object and protest against it. A case was opened against Raajpaal who was given a six month sentence and a thousand rupee fine!! Thereafter the high court freed him and also pardoned the fine. This abusive book continued to be published as well.

 

On the night of the first of April 1929, a youngster by the name of Alamud Deen, together with his brother, attended a meeting in Lahore in a garden near the Delhi Gate. Hadhrat Moulana Sayyid Ataa-Ullaah Shah Bukhaari (rahmatullahi alaih) delivered an emotional and touching talk. Though clause 144 of the Indian constitution had been invoked, thus barring any type of meeting or gathering, yet the Muslims held a unique gathering. This lover of Nabi (sallallahu alaihi wasallam) delivered such a heart-rending talk on the noble reputation of Nabi (sallallahu alaihi wasallam) that it reduced the entire crowd to tears. People cried aloud uncontrollably. In his address to the Muslims he said, “Today you have gathered here to protect the honour and respect of Nabi (sallallahu alaihi wasallam). Today, the honour of that very personality who has brought honour to mankind is in danger. The honour of this great personality is be ing attacked, honour that all creation is justly proud of.”
Hadhrat Mufti Kifaayatullah Saahib (rahmatullahi alaih) and Hadhrat Moulana Ahmad Sa’eed Dehlawi (rahmatullahi alaih) were present in that meeting. Moulana Ataa-Ullaah Bukhaari (rahmatullahi alaih) addressing them said, “Today the mother of the believers, Hadhrat A’ishah (radiyallahu anha) and Hadhrat Khadijah (radiyallahu anha), are calling out at the doors of Mufti Kifaayatullah and Moulana Ahmad Sa’eed, ‘We are your mothers. Do you not know that the disbelievers are abusing us?’ O people check! Is Hadhrat A’ishah (radiyallahu anha) not standing at your door?” These words pierced into the deep recesses of the hearts with such passion and fervour that the gazes of the listeners instantly shifted towards the door. From all directions the echoes of sighs and cries could be heard.
He continued, “The condition of your love is such that in normal circumstances it will fight till the bitter end, but do you not know that today Nabi (sallallahu alaihi wasallam) is uneasy beneath the Green Dome! Today Hadhrat Khadijah (radiyallahu anha) and Hadhrat A’ishah (radiyallahu anha) are restless! Do you have any place for the mothers of the believers in your hearts? Today the mother of the believers, Hadhrat A’ishah (radiyallahu anha) is seeking her right from you, that very A’ishah (radiyallahu anha) whom Nabi (sallallahu alaihi wasallam) used to call “Humayra” and who softened the miswaak for Nabi (sallallahu alaihi wasallam) at the time of his death. Remember, if you give your lives for Hadhrat Khadijah (radiyallahu anha) and Hadhrat A’ishah (radiyallahu anha) then this is not something insignificant!”
Hadhrat Moulana Ataa-Ullaah Saheb (rahmatullahi alaih) further said: “As long as there is even one Muslim alive, then those who are attacking the honour of the Prophethood of Nabi (sallallahu alaihi wasallam) cannot be at ease. The police are full of lies, the government is corrupt and the deputy commissioner is helpless. They do not stop the absurd talks of the Hindu newspapers but they stop the lectures of the honourable Ulama. The time has come for this clause 144 to be broken. I am going to show you that with the bottom end of my shoe I will crush this clause.
It was as if his lecture had set the entire city on fire. In Lahore, meetings were now being held at every corner against this disgusting book, its author and its publisher.
On the sixth of April 1929, at exactly one o’ clock, the hero Alamud Deen went to the shop of Raajpaal and asked, “Where is Raajpaal?” Raajpaal himself replied, “It is me. What work do you have?” Our hero immediately took out his knife and attacked him and he continued stabbing him until he delivered him to Jahannam forever. He then said, “This is the work I had with you.”
Our beloved hero was then arrested. On 10 April 1929, the hearing commenced. On 22 May 1929 Alamud Deen was sentenced to death. On 30 May, an appeal was made in the high court. On 15 July, Muhammad Ali Jinaah, acting as the attorney, presented the case in the high court. The high court rejected the appeal.
On 31 October 1929, as was his daily practice, Alamud Deen performed his Tahajjud Salaah and was engaged in dua, supplicating in the court of Allah Ta’ala, when he heard some heavy footsteps. He heard the sound of the footsteps stop at his room door and when he looked in that direction, he saw the executioners waiting for him. At that moment the superintendent’s eyes began to profusely flow with tears. Alamud Deen looked towards him and said, “You must stand witness as to what my last desire was and why I terminated my Salaah so quickly? (He had performed his salaah shorter than his normal practice). It is possible that the Magistrate may think that I am causing a delay with the intention of trying to lengthen the last moments of my life.”
The superintendent of the jail opened the door and Alamud Deen advanced towards the door smiling. Placing his right foot out of the room he told the magistrate, “Come! Let us not delay.” They then hurried him towards the execution room. Whilst passing a prison cell, he raised his hand wishing the inmate farewell. In reply the inmate raised the slogans in praise of Nabi (sallallahu alaihi wasallam) and his prophethood. The jail authorities and the Magistrate realised that all the prisoners had stayed awake the entire night bidding Alamud Deen farewell. The prison echoed with the repeated recitation of the Kalimah Shahaadah. Alamud Deen stopped for a moment. He looked towards the Magistrate and the police, his lips moved and he then proceeded. At the execution area, besides the authorities, there were armed policemen. Their gazes were fixed on this hero of Islam. Prior to this they had seen many people approach t he execution area, but never before had they seen anyone move with such determination. They realised that the “life” Alamud Deen was to be blessed with, is something every Muslim was desirous of.

 

Alamud Deen (rahmatullahi alaih) was then made to wear black clothes and his eyes were covered with a strip of black cloth. When the Magistrate asked him what his last desire was, he said, “I wish to kiss the noose and place it around my neck myself.” Thereafter his feet were tied. On this occasion Alamud Deen, addressing those around him, said, “You be witness that I have killed Raajpaal in the honour of Nabi (sallallahu alaihi wasallam) and be witness that I am giving my life reciting the Kalimah Shahaadah with deep love of my Nabi (sallallahu alaihi wasallam).” Alamud Deen recited the Kalimah Shahaadah aloud and then kissed the noose. He understood everything that was to become the means of delivering him to the court of the beloved, to be blessed. Alamud Deen (rahmatullahi alaih) then placed the rope around his neck himself.
The Magistrate lifted his hand and with a mere indication the plank beneath the feet of Alamud Deen (rahmatullahi alaih) was pulled. Within seconds the soul of Alamud Deen (rahmatullahi alaih) took flight from his earthly body, not allowing the body to even feel a twitch or tremble of pain. It was as though Izraaeel (alaihis Salaam) had taken his life even before his body was hung, to save him the pain and suffering. The doctor confirmed his death and his blessed body was lowered from the execution platform.
Besides the father of Alamud Deen (rahmatullahi alaih), hundreds of Muslims were sitting, waiting for the authorities to hand over his dead body. The senior authorities decided that the body of Alamud Deen (rahmatullahi alaih) will not be handed over to the Muslims. They feared that the conditions will only worsen.
Upon the martyrdom of Alamud Deen (rahmatullahi alaih), forceful protest meetings were held against the English Rule in Miyaanwaali. There was a closure of all shops in the market area. The death of the martyr was mourned and anger and grief was expressed. In the janaazah of Alamud Deen (rahmatullahi alaih), besides the prisoners, a few local resident Muslims took part. The government of the time arrested many individuals of Miyaanwaali. Cases were opened up against them. They were eventually sentenced to six months imprisonment and given fines as punishment. After the martyrdom of Alamud Deen (rahmatullahi alaih), his blessed body was buried in the prisoner’s graveyard in Miyaanwaali. This was done in conformance to the instructions of the governor. He understood Alamud Deen (rahmatullahi alaih) to be one without any friends and helpers, a dead and weak individual of the community.

 

When this news reached Lahore and other parts of the country, objections were raised from all sides. On 4 November 1929, a delegation of Muslims met with the governor of Punjaab and presented their request. Eventually the request of the Muslims was accepted with a few conditions attached. On 13 November 1929 a delegation of Muslims came to Miyaanwaali under the leadership of Sayyid Maraatib Ali Shah and Magistrate Mirza Mahdi Hasan. The deputy commissioner of Miyaanwaali, Raajah Mahdi Zamaan, hosted them.

 

A box was made by one of the builders of Miyaanwaali and the next day, the district authorities together with Noorud-Deen, with utmost respect, removed the body of Alamud Deen (rahmatullahi alaih) from the prisoner’s graveyard and brought it to the bungalow of the deputy commissioner of Miyaanwaali. Noorud-Deen showed them that although two weeks have passed, there was no offensive odour coming from the body and in fact it was emitting an amazing fragrance. They kept the body in a box in the home of the deputy commissioner of Miyaanwaali. From there the body was taken to the Miyaanwaali station. A special coach transported the body to Lahore.
Finally the body of Alamud Deen (rahmatullahi alaih) was buried in the graveyard of Miyaani Sahib. The crowds of Muslims that attended the Janaazah were like the waves of the ocean striking against the shore. Hundreds of thousands of people took part in this Janaazah. The Janaazah Salaah had to be performed four times. Moulana Muhammad Shamsud-Deen performed the janaazah the first time, Sayyid Deedaar Ali Shah the second time, Sayyid Ahmad Shah the third time and Ali Shah Sahib the fourth time, and on this occasion he held his blessed beard and he addressed himself crying, “You are a descendent of Nabi (sallallahu alaihi wasallam) and you have thousands of followers, but the son of a person having lower standing in society has surpassed you.”

 

The funeral procession was five and a half miles long. Moulana Sayyid Deedaar, Ali Shah and Allaamah Iqbaal placed the body in the grave with their own hands. Allaamah Iqbaal on this occasion kissed the forehead of Alamud Deen (rahmatullahi alaih) and recited a couplet in praise of him having surpassed everybody.

(Adapted from: An Noor Monthly Journal – India)

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الغرر في فضائل عمر

 

Al-Ghurar Fee Fadhaa’ili `Umar (Radhiallaahu `Anhu)

 

 

The Shining Narrations Concerning the Virtues of Hadhrat `Umar (Radhiallaahu `Anhu)

 

By: Imaam Jalaaluddeen As-Suyooti Rahimahullaah

 

Translated by: Ubaidullah Ibn Adam Aal-Ebrahim

This is a short but wonderful Kitaab containing 40 Ahaadeeth that touches on the loftiness of Hadhrat `Umar Radhiallaahu `Anhu.

 

I must say Jazaakallaahu Khayr to the_middle_road for his help and suggestions in the translation of this Kitaab.

 

Download as Doc

 

Download as PDF

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Narrations on the Piety of Imam Abu Hanifah

By Zameelur Rahman

 

Imam Abu Hanifah, despite his mastery in the Islamic sciences, was recognised for his piety (taqwa), scrupulousness (wara’) and worship (‘ibadah). In the following I will quote a few excerpts from Imam al-Khatib al-Baghdadi’s biographical dictionary Tarikh Baghdad, omitting the chains and relaying the editor’s, Dr Bashshar ‘Awwad Ma’ruf’s, gradings of the chains, as he graciously included his expert analysis on most of the narrations from Abu Hanifah’s biography in the footnotes.

 

1. Yazid ibn Harun (118 – 206) said: “I comprehended the people and I have not seen anyone more intelligent, nor more virtuous, nor more scrupulous than Abu Hanifah.”(Tarikh Baghdad 15:498) Dr. Bashshar ‘Awwad Ma‘ruf comments, “Its isnad is sahih.”

 

Yazid ibn Harun is a narrator of hadith found in the six famous collections, and is one of the greatest huffaz of hadith, said to have memorised over twenty thousand hadiths. He was one of the most reliable transmitters of hadith, and was also recognised for his devotion and piety. (Tahdhib al-Tahdhib 11:366-9)

 

2. Sulayman ibn Abi Shaykh (151 – 246) said: “Abu Hanifah was scrupulous and generous.” (Tarikh Baghdad 15:462-3) Dr. Bashshar ‘Awwad Ma‘ruf comments on this narration, “Its narrators are trustworthy (thiqat).”

 

3. Yahya ibn Ma‘in said: I heard Yahya al-Qattan say: “We have sat in the company of Abu Hanifah, by Allah, and we heard from him. By Allah, when I would look at him, I recognised in his face that he feared Allah!” (Tarikh Baghdad 15:482) Dr. Bashshar ‘Awwad Ma‘ruf comments: “Its isnad is hasan.”

 

Yahya ibn Sa’id al-Qattan (120 – 198) was also a follower of the opinions of Abu Hanifah in fiqh, as shown in an earlier post. His standing in hadith was unmatched. (see: Tahdhib al-Tahdhib 216-20)

 

4. Muhammad ibn Ishaq al-Balkhi narrated to us: I heard al-Hasan ibn Muhammad al-Laythi say: “I came to Kufa and inquired about the most devout (a’bad) of its inhabitants and I was directed to Abu Hanifah. Then I came when I was an old man and inquired about the best faqih amongst its inhabitants and I was directed to Abu Hanifah.” (Tarikh Baghdad 15:482) Dr. Bashshar ‘Awwad Ma‘ruf comments, “Its isnad is good (jayyid).”

 

Al-Hasan ibn Muhammad al-Laythi was the Qadi of Marw and ‘Abd Allah ibn al-Mubarak was favourably disposed to him. (Ibn Hibban, Kitab al-Thiqat 8:168) This narration, therefore, shows Abu Hanifah from an early period was known to the people of Kufa as the one who performed the most worship amongst them. Kufa was at that time a large city containing many learned and pious inhabitants.

 

5. Sufyan ibn ‘Uyaynah (107 – 98) said: “Allah have mercy on Abu Hanifah. He was from the worshippers (musallin), that is, he was one of many Salahs.” (Tarikh Baghdad 15:482) Dr. Bashshar ‘Awwad Ma‘ruf comments, “A sahih report.”

 

‘Ali ibn al-Madini narrated: I heard Sufyan ibn ‘Uyaynah say: “Abu Hanifah was an honourable person, and he would perform [much] Salah from early in his life.” (Tarikh Baghdad 15:483) Dr. Bashshar ‘Awwad Ma‘ruf comments, “Its isnad is good.”

 

Sufyan ibn ‘Uyaynah is the most prominent hadith-teacher of Imam al-Shafi’i, and is a prolific narrator found in the six famous collections of hadith.

 

6. Abu Muti‘ said: “I was at Makkah, and I did not enter into Tawaf in a moment from the moments of the night except I saw Abu Hanifah and Sufyan (al-Thawri) in Tawaf.” (Tarikh Baghdad 15:483) Dr. Bashshar ‘Awwad Ma‘ruf comments, “Its isnad is hasan.”

 

7. Yahya ibn Ayyub al-Zahid (d. 168) said: “Abu Hanifah would not sleep at night [i.e. he would stay awake in worship].” (Tarikh Baghdad 15:483) Dr. Bashshar ‘Awwad Ma‘ruf comments, “Its isnad is hasan.”

 

Yahya ibn Ayyub al-Ghafiqi is also a narrator of hadith found in the six famous collections.

 

8. Abu ‘Asim al-Nabil (122-214) said: “Abu Hanifah would be called ‘the peg’ (al-watad) because of the abundance of his Salah.” (Tarikh Baghdad 15:484) Dr. Bashshar ‘Awwad Ma‘ruf comments, “Its isnad is sahih. Its narrators are trustworthy.”

 

Abu ‘Asim al-Dahhak ibn Makhlad is a narrator of the six famous collections of hadith, and he is the greatest and eldest of al-Bukhari’s shaykhs. Some of al-Bukhari’s thulathiyyat (three-narrator chains) which are the shortest of al-Bukhari’s chains go through him. (Tahdhib al-Tahdhib 4:450-3)

 

9. It is narrated from Imam Abu Yusuf: “While I was walking with Abu Hanifah, I heard a man say to another man: ‘This is Abu Hanifah, he does not sleep at night.’ Abu Hanifah said: ‘By Allah: It is not said of me what I do not do.’ He would revive the night in prayer, supplication and devotion.” (Tarikh Baghdad 485-6) Dr Bashshar comments that its chain is acceptable (salih).

 

10. It is narrated from Mis’ar ibn Kidam (d. 155): “One night I entered the masjid and I saw a man praying, and I found his recitation pleasing. He recited a seventh (of the Qur’an) and I thought he would bow down. Then he recited a third and then half and he continued to recite until he completed it all in one rak‘ah. I looked, and behold, it was Abu Hanifah.” (Tarikh Baghdad 487-8) Dr Bashshar comments that it has a hasan chain with all the narrators being trustworthy (thiqah) except Hafs ibn Abd al-Rahman who is reliable (saduq).

 

Mis’ar ibn Kidam was a contemporary of Abu Hanifah, and he is a narrator found in the six famous collections of hadith, and was known for his worship and piety.

————————————-

Imam al-Dhahabi wrote in a volume dedicated to the merits of Imam Abu Hanifah and his two companions: “Abu Hanifah’s standing in the night in prayer, his night-vigilance, and his devotion have been mass-transmitted (tawatarat).” (Manaqib al-Imam Abu Hanifah, al-Dhahabi, Lajnatu Ihya’ al-Ma’arif al-Nu’maniyyah, pp. 20-1)

 

Many pious men of the generation of the Atba’ al-Tabi’in kept the company of Imam Abu Hanifah, such as Dawud al-Ta’i, Fudayl ibn ‘Iyad and Shaqiq al-Balkhi, whose virtues are endless and can be read in the biographical literature. This is also a great testament to the profound spiritual station reached by Imam Abu Hanifah.

 

 [Taken from http://notesonalimamalazam.wordpress.com]

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Descriptions of the Sahaabah Radhiallaahu ‘Anhum

1 – Hadhrat Abu Bakr Radhiallaahu ‘Anhu:

 

“He was white-skinned, skinny, with thin cheeks. He had a wrinkly face, deep-set eyes, a protruding forehead, and he would dye his beard with henna and oil it.”

 

“He was white or yellow-skinned, handsome, with thin legs. His izar (lower garment) would not stay firmly tied around his waist.”

 

Imaam As-Suyooti relates through Ibn Sa`d’s report from Hadhrat `Aa’isha Radhiallaahu `Anhaa her description of Hadhrat Abu Bakr Radhiallaahu `Anhu: “He was a man with fair skin, thin, emaciated, with a sparse beard, a slightly hunched frame, sunken eyes and protruding forehead, and the bases of his fingers were hairless.”

 

2 – Hadhrat ‘Umar ibn al-Khattaab Radhiallaahu ‘Anhu:

 

“He was white-skinned, leaning towards redness. He was tall, balding, and had white hair around his head.”

 

“He was very tall, and extremely bald. He had reddened skin, thin cheeks, and the edges of his mustache were long and dark red.”

 

“He would walk so fast that it was as if he was riding a horse while those around him were walking.”

 

“He used to dye his hair with henna.”

 

Ibn Sa’d and al-Haakim have recorded a description of Hadhrat ‘Umar Radhiallaahu ‘Anhu as Abu Miriam Zir, a native of Kufa described him. Zir said:

 

“I went forth with the people of Madinah on a festival day, and I saw ‘Umar walking barefoot. He was advanced in years, bald, of a tawny colour, a left handed man, tall, and towering above the people.”

 

Hadhrat Ibn ‘Umar Radhiallaahu ‘Anhumaa described the physical appearance of Hadhrat ‘Umar Radhiallaahu ‘Anhu as follows:

 

“He was a man of fair complexion, a ruddy tint prevailing, tall, bald and grey.”

 

‘Ubayd bin ‘Umayr described Hadhrat ‘Umar Radhiallaahu ‘Anhu as follows:

 

” ‘Umar (Radhiallaahu ‘Anhu) used to overtop the people in height.”

 

Hadhrat Salamah ibn al-Akwa’ Radhiallaahu ‘Anhu said about him:

 

” ‘Umar Radhiallaahu ‘Anhu was ambidextrous; he could use both his hands equally well.”

 

Ibn ‘Asaakir records on the authority of Abu Raja al-U’taridi that:

 

“’Umar (Radhiallaahu ‘Anhu) was a man tall, stout, very bald, very ruddy with scanty hair on the cheeks, his moustaches large, and the ends thereof reddish.”

 

3 – Hadhrat ‘Uthmaan ibn ‘Affaan Radhiallaahu ‘Anhu:

 

“He was not tall or short. He had a handsome face, a long beard, dark skin, wide shoulders, and he would dye his hair with saffron. He would cap teeth with gold.”

 

‘Abdullaah ibn Hazm said: “I saw ‘Uthmaan (Radhiallaahu ‘Anhu), and I never saw a man or woman more beautiful than him.”

`Uthmaan (Radhiallaahu ‘Anhu) was neither tall nor short, extremely handsome, brown hair, large-jointed, wide-shouldered, with a large beard which he dyed yellow and long hair which reached to his shoulders.

 

`Abdullaah ibn Hazm said: “I saw `Uthmaan Radhiallaahu ‘Anhu, and I never saw man nor woman handsomer of face than him.”

 

As-Sa’ib said: “I saw him dying his beard yellow, and I never saw an old man more handsome than him.”

 

4 – Hadhrat ‘Ali ibn Abi Taalib Radhiallahu ‘Anhu:

 

“He was balding, but had much hair left, as if he was wearing a sheepskin. He was of medium height, with a large belly and a large beard.”

 

“He had a yellow beard.”

 

“He dyed his beard with henna once, then he never used it again.”

 

“His hair and beard were white, like cotton.”

 

Ash-Sha’bi said: “I saw (Hadhrat) ‘Ali Radhiallaahu ‘Anhu with a white beard, and I never saw anyone with a larger beard then he.”

 

“He had heavyset, large eyes, and he was closer to being short.”

 

5 – Hadhrat Abu ‘Ubaydah ibn al-Jarraah Radhiallaahu ‘Anhu:

 

“He was a skinny man, with a wrinkly face and a light beard. He was tall.”

 

”A handsome, pleasant, well-spoken man with a tall, slim physique and bright sharp eyes, he was an image of grace” He was the Ameen of this Ummah

 

“He was thin, skinny faced, with a thin beard; he was tall and slightly stooped, and missing two front teeth”

 

Ibn S’ad narrates that it was said: There was not a person who was missing front teeth that was more handsome than (Hadhrat) Abu ‘Ubaydah (Radhiallaahu ‘Anhu).

 

6 – Hadhrat Mu’aadh ibn Jabal Radhiallaahu ‘Anhu:

 

“He was tall, with large eyes, white-skinned, with wrinkled skin.”

 

7 – Hadhrat ‘Abdullaah ibn Mas’ood Radhiallaahu ‘Anhu:

 

“He was thin, short, and did not dye his hair.”

 

“He was handsome and wise.”

 

8 – Hadhrat ‘Aa’ishah Radhiallaahu ‘Anhaa:

 

“She was white-skinned and beautiful.”

 

9 – Hadhrat Abu Hurayrah Radhiallaahu ‘Anhu:

 

“He was fair-skinned, had wide shoulders, wide teeth, and he had braids in his hair.”

 

“He was white-skinned, thin, and had a red beard.”

 

10 – Hadhrat Mu’aawiyah Radhiallaahu ‘Anhu:

 

“He was tall, white-skinned, and handsome. When he laughed, his upper lip would move, and he would dye his hair.”

 

“He would dye his hair with saffron, and his beard was golden.”

 

11 – Hadhrat ‘Abdullaah ibn ‘Umar Radhiallaahu ‘Anhumaa:

 

“He would dye his beard yellow.”

 

“He would dye his beard yellow until his clothing became wet with the dye. It was said to him: “You dye with yellow?” He replied: “I saw the Messenger of Allaah (Sallallaahu ‘Alayhi Wa Sallam) doing so!””

 

12 – Hadhrat Al-Husayn ibn ‘Ali Radhiallaahu ‘Anhumaa:

 

“His hair and beard were extremely black.”

 

13 – Hadhrat ‘Abdullaah ibn ‘Abbaas Radhiallaahu ‘Anhumaa:

 

“He was white-skinned, leaning towards yellow, tall, handsome, bright-faced, and he would dye his hair with henna.”

 

‘Ataa’ said: “I never see the full Moon of the 14th night of the month except that I remember the face of (Hadhrat) Ibn ‘Abbaas (Radhiallaahu ‘Anhu).”

 

14 – Hadhrat Anas ibn Maalik Radhiallaahu ‘Anhu:

 

“He would wear a black turban that he would leave trailing behind him.”

 

15 – Hadhrat Al-Baraa Ibn Maalik Al-Ansaari Radhiallaahu ‘Anhu:

He was described as: ”His hair looked disheveled and his whole appearance was unkempt. He was thin and wiry with so little flesh on his bones that it was painful to look at him. Yet in single- handed combat he defeated and killed many opponents and in the thick of battle he was an outstanding fighter against the mushrikeen. He was so courageous and daring” This was the Warrior of the Ansaar, Al-Baraa (Radhiallaahu ‘Anhu)

 

16 – Hadhrat  Jareer ibn ‘Abdillaah Radhiallaahu ‘Anhu:

 

”He was tall, handsome and attractive man and had a radiant face” It’s enough to know that he was known as ”The Yusuf of this Ummah” or ”The Second Yusuf”

 

17 – Hadhrat Khaalid ibn al-Waleed Radhiallaahu ‘Anhu:

 

”A strong and sturdy physique, tall stature, broad shoulders, dignified bearing and eagle-eyed” This was the Sword of Allah

 

18 – Hadhrat Sa’d ibn Abi Waqqaas Radhiallaahu ‘Anhu:

 

Description: ”A tall tanned sturdily built youth with broad shoulders and curly hair”

 

19 – Hadhrat ‘Abdur-Rahmaan ibn ‘Awf Radhiallaahu ‘Anhu:

 

”He was tall, fair, good-looking with rosy cheeks, curly hair, a bright face and a strong and spry physique”

 

20 – Hadhrat ‘Amr ibn al-‘Aas Radhiallaahu ‘Anhu:

 

”He was short, stocky but well built and shrewd”

 

21 – Hadhrat Al-Qa’Qaa’ ibn ‘Amr at-Tameemi Radhiallaahu ‘Anhu:

 

”A well built, handsome and attractive man. A brave, daring soldier and swift horse rider”

 

22 – Hadhrat ‘Utbah ibn Ghazwaan Radhiallaahu ‘Anhu:

 

”Tall and well-built with a shining face and attractive personality”

 

23 – Hadhrat Hudhayfah ibn al-Yamaan Radhiallaahu ‘Anhu:

 

”He was of medium height and was sturdily built. He had shining white teeth that seemed to glitter at all times like diamonds. His eyes were as sharp and keen as those of a hawk.

 

24 –Hadhrat Talhah Ibn ‘Ubaydillaah Radhiallaahu ‘Anhu:

 

“He was tan-skinned, with lots of hair that was neither curly nor straight, handsome,  and would walk fast”

 

Moosa ibn Talhah said: My father used to change his white hair red, he was of medium height but closer to being short, and he had a large chest, broad shoulders and large feet”

 

25 – Hadhrat Zubayr Ibn al-‘Awwaam Radhiallaahu ‘Anhu:

 

“He was very tall, so much so that when he would ride his mount his feet would reach the ground; he had a thin beard on his chin and cheeks”

 

26 – Hadhrat Sa’eed Ibn Zayd Radhiallaahu ‘Anhu:

 

“He was tan-skinned, tall and hairy”

 

27 – Hadhrat Al-Hasan Ibn ‘Ali Radhiallaahu ‘Anhu:

 

“He was fair, handsome, intelligent, calm, generous, modest, and would marry and divorce a lot, he married about seventy women.”

 

28 – Hadhrat Abu Dharr Al-Ghifaari Radhiallaahu ‘Anhu:

 

“He was tall, skinny faced, tan-skinned, with white hair and beard”

 

29 – Hadhrat ‘Abbaas Radhiallaahu ‘Anhu:

 

“He was noble, dignified, intelligent, and handsome, he had tender white-skin, and he had two braids, he had a loud voice, was tall and of a medium build.”

 

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Imām Muĥammad ibn Muĥammad ibn Muĥammad ibn Ábd ar-Razzāq al-Ĥusayni az-Zabīdī, Abu’l Fayđ and is widely known as Murtađā az-Zabīdi. [1145-1205 AH/ 1732-1790 CE]

He was a Ĥanafī scholar, lexicographer, linguist, a grandmaster in ĥadīth, genealogy, biographies and personal histories [ĥadith, ansāb, rijāl]. He was a prolific writer. Apart from Arabic, he was proficient in Turkish, Persian and a language of Karaj.

Originally from Wāsiţ in Iraq, he was born in Belgram in India and migrated to Zabid in Yemen; hence his title, Zabīdī. He traveled to Hijāz [Jiddah, Makkah and Madinah] and then to Egypt and was renowned in the Islamic world. Kings from Hijāz, India, Yemen, Levant [Shām], Iraq, Morocco, Turkey, Sudan and Algiers corresponded with him; people sent him presents and gifts from everywhere.

He was admired and venerated so much that some people in Western Africa believed that their Hajj was incomplete if they did not visit and honor Murtađa Zabīdī!

Al-Kattānī notes in his Fahris al-Fahāris: ‘Zabīdī was peerless in his time and age. None after Ibn al-Ĥajar al-Ásqalāni and his students can match Az-
Zabīdī in terms of his encyclopaedic knowledge of traditions and its associated sciences; nor in fame or list of students.’

He passed away in Egypt during an epidemic plague in the year 1205AH / 1790CE. May Allah be pleased with him and grant him an extensive paradise and make us benefit from his knowledge.

Among his works are small booklets and encyclopedias spanning volumes. Inspite of his mastery in the sciences, he was a self-effacing man, a glimpse of which is visible from his introduction to his masterpiece, It’ĥāf – An Exegesis of Iĥyā’a.

Sharīf Murtađā Zabīdī says:

‘I sought the help of Allāh in naming this book: Presents of the Pious Leaders, an Exposition of the Secrets of the Book: ‘Revival of Religious Sciences’. Having written this book, I do not absolve myself or my book that it is without mistakes or misgivings; nor do i sell my [fare] with the condition that it has no flaw in it. Rather with a profound acknowledgement of my shortcomings, I ask Allāh táālā to erase the slips that occurred, by the pen that erred, in these lines that are lettered. And I tell the reader who looks at my compilation: do not hold back if you find something unconvincing, because everyone has their own way of thinking and a writer has his own viewpoint towards a thing.

O, the unbiased and just reader! I ask you to forgive me my mistakes and slips, for the finest of horses can stumble and falter; and the young are childish – and cannot see beyond the lapses of a learned man. Even the expert money-changer will [sometimes] be hoodwinked by counterfeiters. It is obvious that criticizing a book is easier than writing one; particularly for a lengthy book, it is easy to comment and nitpick than conceive and compose one. As it is observed from surveying ancient buildings and structures of yore – people comment on their strength and quality, those who are unable to match a stone with another! This is my answer in defence to those who voice objections to my book.’

The erudite and eloquent master Qađī Ábdu’r Raĥm Al-Bīsānī wrote to Ímād al-Aşbahānī, the scribe apologetically: ‘A thing occurred and I don’t know if I should fight with you [for that] or not, and here I tell you why: I have seen that nobody has written a book except they say on the morrow: ‘perhaps, if I change this passage it would look more elegant; or if I add something it may look more beautiful; If I change the order it looks better; and if I remove a thing it looks grander.’ This is a great admonition, on the fallibility of humans and that they are prone to error. I hope, my readers will forgive me, and they are worthy of such kindness. I count on the beautiful ones among them, and they are the magnificent ones.’

In Tāj al-Árūs, under the listing q- m – s:

al-qams [القمس]: to dive into the sea; it is read with both đamm and kasr, thereby: yaqmusu, yaqmisu [يقمس يقمس] similarly, qamisa fīhi qamsan [he dived into it]; qamūsan: to be absorbed and then rise; every thing that is immersed in water and then taken out is termed, ‘qamis’;

many related entries later:
al-qawmas [القومس]: the ocean, as reported by Ibn Darīd; it is said that [qawmas] is the great body of water [múžamu mā’a al-baĥr]: al-qāmūs. In the Ĥadīth of Ibn Ábbās rađiyAllāhu ánhumā, where he was asked about the flood and ebb of the tide [madd wa’l jazr]: ‘an angel is appointed upon the deeps of the ocean [bi qāmūsi’l baĥr] – whenever he puts his foot down it rises and when he lifts it is subsides.’

further down he writes:
al-qāmūs is the ocean [as reported by Ibn Darīd], the author – may Allāh have mercy on him – named this book of his and it was discussed in its introduction. It [al-qāmūs] also means that it is the deepest spot [in the ocean], the abyss [ab-ádu mawđiýin fīhi ghawrā].

The preface of the book in ten sections should be counted as a separate work in itself; wherein he describes the reason for compiling his extended lexicon and history of Arabic lexicography and Arabic lexicons; a linguist’s discussion of the Arabic language and its beauty; and a fairly detailed biography of the author Al-Fayrūzābādi and a review of his exceptional dictionary. And an explanation of the preface of Al-Qāmūs, which is considered as a literary masterpiece and exemplary in its eloquence.

—-
His works:

1.Tāj al-Árūs min Jawāhari’l Qāmūs [The Crown of the Bride made from the Gems of the Ocean]: Even though qāmūs means a ‘dictionary’ in usage, its literal meaning is ‘ocean’.

Majduddīn Al-Fayrūzābādī [d.818AH/1415CE] compiled a specialist philological dictionary, Al-Qāmūs al-Muĥīţ [The Encompassing Ocean]. In this dictionary, he ordered root words alphabetically by the last letter of the word, instead of the first; somewhat like a rhyming dictionary. . Therefore qāmūs and árūs are both listed under the letter sīn, whereas tāj is listed under jīm . Some have noted, it was meant to be a reference for scholars.

Zabīdī expanded this into a multi-volume dictionary and is considered as his magnum opus. It has been published by Dār al-Fikr in 20 volumes.

2.It’ĥāf as-Sādah al-Muttaqīn [Presents from Pious Chieftains] is an exegesis of an already detailed Iĥyā’a, of Imām Al-Ghazālī. It was published in 14 volumes recently and is the second of Zabīdī’s two masterpieces.

3.Asānīd al-Kutub as-Sittah [The Authentication Chains of the Six Books]: Bukhari, Muslim, Tirmidhi, Nasayi, Abū Dawud, Ibn Majah are the six motherbooks of Ĥadīth and termed as sittah or ‘The Six’. Zabidi collected the narrators and their chains in this book as is apparent from the title.

4.Úqūd al-Jawāhir al-Munīfah fī Adillati Madh’hab al-Imām Abū Ĥanīfah [Stringing the Blessed Pearls on the Evidences used in the Madh’hab of Abū Ĥanīfah]

5.Kashf al-Lithām an Ādāb al-Īmān wa’l Islām [Raising the Curtain on Etiquette in Faith and Islām]

6.Raf’á ash-Shakwā wa Tarwīĥ al-Qulūb fī Dhikr Mulūki Banī Ayyūb [Removing the Grievance and Comforting the Hearts in the mention of the Kings of Bani Ayyub]

7.Mújam ash-Shuyūkh [A Dictionary of Zabīdī’s Teachers]

8.Alfiyyah as-Sanad, [A Thousand Liner on Chains of Authentication] in Ĥadīth; which is a poem of more than 1500 lines and its explanation.

9.Mukhtaşar al-Áyn: An abridgement of the book Al-Áyn attributed to Khalil Ibn Aĥmed, the grammarian [d.175AH]. It is also said that it is written by Layth ibn Naşr al-Khurāsānī, his student. Al-Áyn could mean ‘a wellspring’ but it is also said that Khalīl could complete only until the letter áyn, Layth wrote the rest; hence the name. Therefore the first part is not in the same style as the rest. Ibn Rāhwiyyah said that he wrote only for the letter áyn and Layth wrote the rest.

The reason for such a disagreement is because the book contains mistakes which even the most amateur among his students would not commit, let alone the master, Khalīl. Az-Zirkily lists this book in Al-Aálām but it could be an erroneous ascription to Murtađā Zabīdī too, since Hājī Khalīfah writes under the entry Al-Áyn in Kashf az-Žunūn that Abū Bakr Muĥammad ibn Al-Ĥasan Az-Zabīdī, the linguist-lexicologist who passed away in 379AH/989CE, wrote an abridgement of the book named Al-Istidrāk álā Kitāb al-Áyn and he said in it: ‘It is not correct that it was written by Khalīl nor is there any evidence; probably, he attested it but died before it was completed..’

10.At-Takmalah wa’s Şilah wa’dh Dhayl li’l Qāmūs [Completion, Supplement and Appendix to the dictionary Al-Qāmūs] in two hefty volumes.

11.Īđāh al-Madārik bi’l Ifşaĥ áni’l Áwātik [Shedding Light on the Senses about Noble Women]; a monograph.

12.Íqd al-Jumān fī Bayāni Shuáb al-Īmān [String of Pearls: A Description of the book ‘Branches of Faith’]

13.Tuĥfatu’l Qamāýīl fī Mad’ĥi Shaykh al-Árab Ismāýīl [Present of Chieftains in Praise of the Grandfather of Arabs Sayyidunā Ismāýīl álayhi’s salām]

14.Taĥqīq al-Wasāyil li Márifati’l Makātabāt wa’r Rasāyil [An Analysis of the Means for Knowledge of Letters and Epistles]

15.Jadhwatu’l Iqtibās fī Nasabi Banī al-Ábbās [An Extracted Ember on the Genealogy of Bani Abbas]

16.Ĥikmatu’l Ishrāq ilā Kuttāb al-Āfāq [Sparkling Wisdom for Writers of the World] : A book on calligraphy.

17.Ar-Rawđ al-Miýţār fī Nasabi’s Sādati Āli Jáfar at-Ţayyār [A Fragrant Garden: On the Genealogy of the Descendants of Jáfar at-Ţayyār]

18.Muzīl an-Niqāb al-Khafā’a án Kunā Sādātinā Banī Al-Wafā’a [Removing the Concealing Veil on the Apellation of our Lords from Bani Wafa] which was probably also named as: Rafá an-Niqāb al-Khafā’a ámman Intamā ilā Wafā wa Abi’l Wafā [Raising the Hiding Veil from those who are related to Abi’l Wafā]

19.Bulghātu’l Gharīb fī Muştalaĥi Āthār al-Ĥabīb: [The Necessary Provision for the Stranger: in Understanding the Terminology of the Beloveds Tradition şallAllāhu álayhi wa sallam]

20.Tanbīh al-Áārif al-Başīr álā Asrāri’l Ĥizb al-Kabīr [A Warning to the Discerning Knower on the Secrets of the ‘The Great Collection’] on the Hizb of Imām Shādhilī.

21.Safīnatu’n Najāh Al-Muĥtawiyah álā Biđāátin Muzjāh mina’l Fawāyidi’l Muntaqāh [The Rescue Ship Carrying Rare Provisions from the ‘Distinguished Benefits’] probably a commentary on the book Al-Fawāyid al-Muntaqāh by Shaykh Abū Ábdullāh Al-Qāsim Ibn Fađl ath-Thaqafī al-Aşbahāni [d.489AH/1095CE] – a book on Ĥadīth.

22.Ghāyatu’l Ibtihāj li Muqtafī Asānīdi Muslim ibn Al-Ĥajjāj [Intense Joy for the Follower of the Chains of Muslim ibn Al-Hajjaj]

23.Íqd al-La’ālī al-Mutanāthirah fi’l Aĥādīth al-Mutawātirah [A Necklace of Scattered Pearls: A Collection of Massively Transmitted Ĥadīth]

24.Nishwatu’l Irtiyāĥ fī Bayāni Ĥaqīqati’l Maysiri wa’l Aqdāĥ [Exulting in Gratification: An Exposition on the Reality of Gambling and Drinking]

25.Al-Árāyis al-Majluwwah fi Dhikri Awliyā’yi Fuwwah [Presenting the Resplendent Grooms – Chronicles of the Awliya of Fuwwah]: Fuwwah is a well-known place in Yemen.


26. It’ĥāf al-Ikhwān fī Ĥukmi’d Dukhān [Presents to Bretheren on the Ruling of Smoking]

27. Irshādu’l Ikhwān ila’l Akhlāq al-Ĥisān [Guide to Bretheren towards Lofty Character and Morals]

28. Al-Ishghāf bi’l Ĥadīth al-Musalsal bi’l Ashrāf [Fondness : about those Ĥadīth transmitted only through the Noble Progeny]

29. Iklīl al-Jawāhir al-Ghāliyah fī Riwāyati’l Aĥādīth al-Áāliyah [A Crown of Precious Gems concerning the Transmission of Lofty Traditions]

30. Tuĥfatu’l Mawdūd fī Khatmi Sunan Abū Dāwūd [Present of the Beloved in the Conclusion of Sunan Abū Dāwūd]

31. Ĥusn al-Muĥāđarah fī Ādābi’l Baĥthi wa’l Muĥāđarah [A Beautiful Sermon on the Etiquette of Debate and Discussion]

32. Badhl al-Maj’hūd fī Takhrīji Ĥadīth ‘Shayyabatnī Hūd’ [Expending Efforts in the Analysis of the Ĥadīth: ‘The Sūrah Hūd has Greyed Me’]

33. It’ĥāf al-Aşfiyā bi Silāki’l Awliyā’a [Presents of the Pure on the Chains of Awliya]

34. It’ĥāf Ahl al-Islām bimā Yatállaqu bi’l Muşţafā wa Āli Baytihi’l Kirām [Presents of Muslims Concerning Muşţafā and His Noble Household]

35. It’ĥāf Sayyidu’l Ĥayy bi Salāsili Banī Ţayy [Presents of the Living Masters on the Chains of Banu Tayy]

36. Al-Iĥtifāl bi Şawmi’s Sitti min Shawwāl [The Rejoicing in the Additional Six Fasts of Shawwal]

37. Al-Arbaúūn al-Mutakhallafah fīmā Warada fi’l Aĥādīth fī Dhikri Árafah [The Forty Inherited Ĥadīth that have been reported mentioning Arafah]

38. Isáāf al-Ashrāf [The Aid of The Progeny]

39. Isáāf ar-Rāghibīn fī Sīrati’l Muşţafā wa Āli Baytihi’t Tāhirīn [Salvation of the Aspirants on the Path of Muşţafā and his Pure Household]

40. Iýlām al-Aálām bi Manāsiki Bayti’llāhi’l Ĥarām [Declaration of the Knowledgeable on the Rituals of the Sacred House of Allāh]

41. Manāqib Aş’ĥāb al-Ĥadīth [Merits and Praise of the Scholars of Ĥadīth]

42. Al-Intişār Li Wālidi’n Nabiyyi’l Mukhtār [In Advocacy the Father of the Chosen Prophet şallAllāhu álayhi wa sallam]

43. At-Tálīqah álā Musalsalāti Ibn Álīqah [A Commentary on the Chains of Ibn Aliqah]

44. At-Taftīsh fī Mánā Lafž ‘Durwīsh’ [An Investigation in the meaning of the word ‘Durwish’ or the ‘Mendicant’]

45. Tansīq Qalāyid al-Matan fī Taĥqīqi Kalāmi’sh Shādhilī Abi’l Ĥasan [Organizing the Sturdy Necklaces in the Study of the Sayings of Abū’l Ĥasan Shadhili]

46. Ĥadīqatu’s Şafā fī Wāliday al-Muşţafā şallAllāhu álayhi wa sallam [The Immaculate Gardens : Concerning the Parents of Muşţafā şallAllāhu álayhi wa sallam]

47. Rashfu Zulāl ar-Raĥīq fi Nasabi Hađrati’s Şiddīq rađiyAllāhu ánhu [Imbibing the Pure Nectar : concerning the Ancestry of Abū Bakr as-Siddiq rađiyAllāhu ánhu]

48. Rashqatu’l Mudām al-Makhtūm al-Bikri min Şafwati Zulāli Şibghi’l Quţub al-Bakrī [Sealed Wine from the Cleanliness of a Pure Flavored Drink of the Spiritual Pole Al-Bakri]

49. Rafú’sh Shakwā Li Áālimi’s Sirri wa’n Najwā [Raising a Complaint towards the Knower of the Open and Hidden]

50. Rafú’l Kalal áni’l Ílal [Removing the Exhaustion in the matter of Justification] assuming that ílal is not ‘disease.’

51. Zahr al-Akmām al-Munshaq án Juyūbi’l Ilhām bi Sharĥi Şayghati Ábd as-Salām [A Lone Flower from the Pockets of Inspiration in the Explanation of Ábd as-Salām’s Formula]

52. Sharĥ as-Şadr fī Sharĥ Asmāyi Ahli Badr [Expanding of the Chest concerning the names of those who participated in the expedition of Badr]

53. Al-Arūş al-Mujliyyah fī Ţuruqi Ĥadīth al-Awwaliyyah [Shining Brides concerning the Chains of the ‘First Ĥadīth’]

54. Al-Íqd ath-Thamīn fī Ţuruqi’l Ilbāsi wa’t Talqīn [ A Precious String concerning the Paths of Wearing Cloaks and Instruction]

55. Áqīlatu’l Atrāb fī Sanadi’t Ţarīqati wa’l Aĥzāb [Lords of the Same Age: Concerning the ‘Path’ and the ‘Groups’] *

56. Qalansuwatu’t Tāj [A Diadem]

55. Al-Qawl al-Mathbūt fī Taĥqīqi Lafži’t Tābūt [Veritable Statement researching the etymology of the word ‘Ark’ ]

56. Kashf al-Ghiţā án Şalāti’l Wustā [Lifting the Curtain to reveal the ‘Middle Prayer’]

57. Luqat al-La’ālī mina’l Jawhar al-Ghāli [Gleaning of Pearls from a Treasure of Priceless Gems]

58. Al-Murabbī al-Kābili fīman Rawā án Shams al-Bābilī [The Short Master concerning that which has been narrated from Shams al-Babeli]

59. Al-Mirqāt al-Áliyyah bi Sharĥi’l Ĥadīth al-Musalsal bi’l Awwaliyyah [The Lofty Steps in Explanation of the Continuously Narrated First Ĥadīth]

60. Al-Maqām al-Índiyyah fi’l Mashāhid an-Naqshbandiyyah [The Station of ‘Nearness’ near the Stations of the Naqshbandis]

61. Al-Minaĥ al-Áliyyah fi’t Ţarīqati’n Naqshbandiyyah [Lofty Presents Concerning the Naqshbandi Path]

62. Minaĥ al-Fuyūđāt al-Wafiyyah fīmā min Sūrati’r Raĥmān min Asrāri’ş Şifati’l Ilāhiyyah [Exuberant and Lavish Gifts : concerning the Secrets of the Attributes of the Lord Almighty in the Chapter Ar-Raĥmān]

63. Al-Mawāhib al-Jalīlīyyah fīmā Yatállaqu bi Ĥadīth al-Awwaliyyah [Prominent Presents : concerning the First Hadith]

64. Mawāhibu Rabb al-Bariyyah Bi’l Imlāyi’sh Shaykhūniyyah [Presents of the Lord of the Universe concerning the Dictation of Shaykhuniyyah]

65. An-Nafĥatu’l Qudsiyyah fī Wāsitati’l Biđáti’l īýd ar-Rūsiyyah [Ethereal Breeze : concerning the Innovation of the Russian Festival ]

66. An-Nawāfiĥ al-Miskiyyah ála’l Fawāyiĥ al-Kishkiyyah [Fragrance of Musk on the Perfume of Kishk]

67. Hadiyyatu’l Ikhwān fī Shajarati’d Dukhān [A Gift to the Bretheren: Concerning the Tobacco Weed]

Note: Some names have been translated by mere guessing as the translator does not have access to most of these books. These are merely taken from the lists in the sources mentioned. Because having knowledge of the subject matter equips one better in making a more accurate translation. Some translations may sound amusing or apalling; the translator apologizes for the same.

—–
Sources:
Az-Zirkily, Al-Aálām Vol.7
Hāji Khalīfah, Kashf az-Žunūn
Ismāýīl Pāshā Appendix of Kashf az-Žunūn, vol.6/pg.271 Entry under Muĥammad/Az-Zabīdī

Al-Zabīdī, It’ĥāf as-Sādah Vol.1
Al-Zabīdī, Tāj al-Árūs, Vol.1

The foreword of Badhl al-Maj’hūd published by Dār as-Şaĥābah, Tanta, Egypt; quoting from Fahris al-Fahāris of Ábd al-Ĥayy al-Kattāni, Vol.1/pg.526.

From: attahawi.com

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Abu Dujana Radhiallaahu ‘Anhu

The Red Banded Warrior

By Br. Muhammad Omar

Amongst the Lions of Allah was a companion by the name of Abu Dujana Simaak bin Kharasha (r.a.a). He was from the Ansar and accepted Islam early in the Prophet’s (s.a.w) mission. He was known for his piety and strength and bravery in Jihad. Wherever we find his name in the books of Sunnah, he can be found fighting for the Deen of Allah.

During the battle of Uhud, the second most significant battle (after the victory of Badr), the Prophet (s.a.w) urged his Companions to fight and spurred them to show stamina and steadfastness in the Jihad. He started to implant the spirit of boldness and bravery in them. To wage and inflame them and maintain their zeal in the fight, he (s.a.w) drew his sword, held it in his hand and called out to his Sahaba and said, “Who is ready to take this sword and fulfill it’s right?” Many notable Sahaba set out to take it. Amongst them were ‘Ali bin Abi Talib, Az-Zubair bin Al-‘Awwam and ‘Umar bin Al-Khattab. But it was granted to none of them. Abu Dujana stood and inquired, “O Messenger of Allah, what is its price?” The Prophet (s.a.w) said, “It is to strike the enemy’s faces with it until it breaks!” So Abu Dujana said, “O Messenger of Allah, I will take it for that price.” and he was given the sword.

Abu Dujana was a man of courage who used to stand proud and brave in war. He had a red headband that he wore round his head. Whenever he was head-banded everybody knew that he was determined to fight to death. Therefore as soon as Abu Dujana took the Prophet’s (s.a.w) sword, he banded his head and started strutting proudly amongst the Mujahideen. Upon seeing this, the Messenger of Allah (s.a.w) said, “This is a sort of walking that Allah detests except in such a situation (Jihad).”

Then the fighting began. In this battle, countless acts of courage can be noted from several of the Sahaba. Abu Dujana, recognized by the red band worn round his head, came forth, fighting with the sword of the Prophet (s.a.w). He was determined to pay its price at all costs. He slaughtered all the idolaters that stood on his way splitting and dispersing their ranks. Az-Zubair bin Al-‘Awwam said, “I felt angry and discouraged when the Messenger of Allah (s.a.w) refused to give me the sword but instead gave it to Abu Dujana. I said to myself, ‘I am his paternal cousin. I am the cousin of his aunt Safiya. Also, I am from his tribe (Quraish). Besides, I was the first who demanded it and yet he favoured him to me. By Allah, I will watch how he will use it.’ So I followed him and saw him take out his red band and wear it round his head. Seeing him like that, the Ansar said, ‘Abu Dujana has worn the red band of death.’ Then he (Abu Dujana) set out saying loudly (in the form of poetry), ‘I am the one whom my intimate friend [the Prophet (s.a.w)] made covenant with, when we were under the palm-trees on the mountain side. The covenant was that I would not fight at the rear, but fight at the front heroically with the sword of Allah and His Messenger.’ During this battle no one stood the way of Abu Dujana and remained alive. There was a man among the idolaters whose only objective was to finish off the wounded Muslims. During the fight, Abu Dujana approached that man; so I (Az-Zubair bin Al-‘Awwam) implored Allah that they might engage in combat. They did start fighting and exchanged two sword-strokes. The idolater swung at Abu Dujana, but he escaped it and the sword pierced into his (Abu Dujana’s) leather shield. The idolater’s sword now stuck to his shield, Abu Dujana lunged at that Kafir with his sword and killed him. Then into the thick of the battle, he rushed to kill a person who was inciting the enemy to fight the Muslims. Upon this the person shrieked and lo! it was a woman. Abu Dujana spared her saying, ‘I respect the Prophet’s (s.a.w) sword too much to use it on a woman.’ The woman was Hind bint ‘Utbah (the wife of Abu Sufyan who was leading the Quraish army against the Muslims, who later became Muslim).” [Ibn Hisham Vol. 2 pg.68-69]

Describing the same incident, Az-Zubair bin Al-‘Awwam said, “I saw Abu Dujana raising a sword over the parting of Hind bint ‘Utba’s hair but then he moved it away. I said to myself, ‘Allah and His Messenger know best.’ (i.e. why he didn’t kill her).” [Ibn Hisham Vol. 2 pg. 69]

Before the battle of Uhud began, the Prophet (s.a.w) had ordered a group of archers to remain on one side of a mountain to offer protection to the rear of the Muslim army. However, when the Muslims started to defeat their enemies, forty of the archers raced down the mountain in order to receive their share of the war booty. The Quraish used this opportunity to circle back and attack the rear of the Muslim army. They even got close enough to attack to Holy Prophet (s.a.w) himself, injuring him severely.

During those awkward moments of the Messenger of Allah’s (s.a.w) life, a group of Muslim heroes gathered around the Prophet (s.a.w) forming a shield to protect him from the Kuffar. Among them was Abu Dujana. He stood before the Messenger of Allah (s.a.w), shielding him from the arrows with his back.

While these assaults on the Prophet’s (s.a.w) life continued, Uthman ibn Abdullah ibn Al-Mugheerah (one of the enemy) approached him and tried to kill him. But Al-Harith bin As-Simma came to his defense and sliced into Uthman’s leg making him fall to the ground. Then Al-Harith killed him. But another Makkan horseman, called ‘Abdullah bin Jabir, attacked Al-Harith bin As-Simma, and cut deeply into his shoulder with his sword and he (al-Harith) was carried to the camp of the Muslims suffering from serious wounds. Soon afterwards, Abu Dujana, with his red headband and the Prophet’s (s.a.w) sword, came upon ‘Abdullah bin Jabir and cut his head off with a single stroke.

During the confusion caused by the archers’ mistake of abandoning their post, many Sahaba were martyred. So Quraish started to mutilate their bodies to appease their pride over their defeat at Badr. Ka’b bin Masaid, “I was one of those Muslims who fought in Uhud and witnessed the Kuffar’s act of barbarity in mutilating the dead bodies, but I left this sight because I couldn’t stand it. Then I saw an armed stout mushrik pass through the Muslims and say, ‘Gather them up like sheep are gathered and slaughtered!’ Similarly I saw an armed Muslim waiting for him. I walked towards them till I stood behind him (the Muslim). Comparing both of them, I considered that the Kafir was superior to the other in arms and size. I kept on watching them while they engaged in man-to-man combat. The Muslim raised his sword up and swung it down hard on the Kafir, so forcefully that the blade went down his hip and split him in half. When the Muslim unveiled his face, he looked at me and said, “What do you think of that, Ka’b? I am Abu Dujana.”

After the battle concluded, in the evening of that day (i.e. Saturday, the seventh of Shawwal, 3rd year A.H.), the Messenger of Allah (s.a.w) arrived in Madinah. As soon as he reached his house, he handed his sword to his daughter Fatimah and said, “O daughter, wash the blood off this sword. By Allah, it has been helpful to me today.” ‘Ali bin Abi Talib also handed her his sword and said, “And wash the blood of this sword too. By Allah, it has been helpful to me today.” So the Messenger of Allah (s.a.w) said, “Sahl bin Haneef and Abu Dujana have been as courageous as you are in the Jihad.”

After the death of the Holy Prophet (s.a.w), during the Khalifah of Abu Bakr (r.a.a), Abu Dujana fought until he was Shaheed (martyred) against the army of Musailima al-Kathab [the Liar who claimed Prophethood in the lifetime of the Prophet (s.a.w) and made war against his Sahaba when Abu Bakr was Khalifah.] To us, his life is a legacy of sacrifice and lessons of bravery and fierceness against Kufr. And to the soldiers of Allah who wear the “red band of death” in our time, he is the epitome of a true Mujahid. May the mercy of Allah be upon Abu Dujana and may He guide our Muslim youth towards the example he left behind. Ameen.

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Imam ‘Abdul Hayy Lucknawi [1264 – 1304 A.H.]

He was born in Banda, India, on Tuesday 26 Zul Qada 1264 A.H, author of many famous works and a great scholar of his time. He was a descendant of Sayyidina Abu Ayyub Ansari (R.A).

Maulana Abdul Hayy began memorising the Noble Qur’an at the age of five. He was endowed with an outstanding memory from childhood to the extent that in his own words, he remembers the time when he was beaten at the age of three.

He completed memorising the Quran at the age of ten. During the period of his hifz, he also studied some Persian books under his learned father. When he turned eleven, he began his Islamic studies under his father who was at that time teaching in Jaunpur. He learnt all the books from Mizanus Sarf (Arabic Morphology) till Tafsir Baydawi, qualifying at the age of seventeen. After the demise of his father, he studied some books in mathematics under his fathers tutor, Maulana Muhammad Ni’matullah. (1290 A.H)

Allah Ta’ala endowed Maulana Abdul Hayy from childhood with the love of teaching and writing. Any book that he learnt, he taught it thereafter. As a consequence, he developed uncanny ability in every subject. No textbook on any subject remained difficult for him to the extent that he was able to teach books he had not previously studied by any tutor. He taught for a while in Hyderabad. Subsequently he left for Lucknow where he remained for the rest of his life serving Deen.

His students were completely satisfied with his methodology. Maulana Ni’matullah, his teacher, used to extol his praises generously. Due to intense love for writing, he wrote more than a hundred books on many subjects like Arabic grammar, morphology, logic, Jurisprudence and Hadith etc. He was offered the post of Justice after his father’s demise but refused, considering the dangers of the occupation and being content with the little possessions he had.

Allah Ta’ala also granted him the ability to see true dreams in which he would be given some indications. He saw Sayyidina Abu Bakr, Umar, ibn Abbas and Muawiyah Radiyallahu Anhum Ajmaeen. In his dreams and he also met Imam Malik Rahmatullah Alaihi, Shamasud Deen Sakhawi, Imam Suyuti and other scholars, from whom he benefited as mentioned in a separate book on this on this topic. The Mufti of Makkah, Sheikh Ahmad Ibn Zain Dahlan granted him permission for all Isnad (chain of narration) from Al Hidayah of Marghinanai as well as what he had learnt from all his teachers. Mufti Muhammad Ibn Abdullah Hanbali of Makkah, Sheikh Muhammad Ibn Muhammad Al- Gharbi and Sheikh Abdul Ghani Dehlwi also granted him permission for various Isnad.

He passed away in Rabi ul Awwal 1304 A.H. at the young age of 39 and was buried in the graveyard of his ancestors.

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