What is the ruling on one who raises his hands when the khateebmakes
du'aa' for the Muslims during the second khutbah? Please quote the
evidence (daleel), may Allaah reward you.
Praise be to Allaah.
Raising the hands is not prescribed during the Friday khutbah or the
Eid khutbah, neither for the imaam nor for the members of the
congregation. Rather what is prescribed is to listen attentively to
the imaam and to say ameento his du'aa', saying that to oneself
without raising one's voice. But raising the hands is not prescribed,
because the Prophet (peace and blessings of Allaah be upon him) did
not raise his hands during the Friday khutbah or the Eid khutbah. When
one of the Sahaabah saw one of the governors raising his hands during
the Friday khutbah, he denounced him for that and said that the
Prophet (peace and blessings of Allaah be upon him) did not raise his
hands. Yes, if the imaam prays for rain during the Friday khutbah,
then he may raise his hands whilst praying for rain, because the
Prophet (peace and blessings of Allaah be upon him) used to raise his
hands in this case. So if he prays for rain during theFriday khutbah
or Eid khutbah, then it is prescribed for him to raise his hands,
following the example of the Prophet (peace and blessings of Allaah be
upon him).
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Islam is a religion of Mercy, Peace and Blessing. Its teachings emphasize kind hear tedness, help, sympathy, forgiveness, sacrifice, love and care.Qur’an, the Shari’ah and the life of our beloved Prophet (SAW) mirrors this attribute, and it should be reflected in the conduct of a Momin.Islam appreciates those who are kind to their fellow being,and dislikes them who are hard hearted, curt, and hypocrite.Recall that historical moment, when Prophet (SAW) entered Makkah as a conqueror. There was before him a multitude of surrendered enemies, former oppressors and persecutors, who had evicted the Muslims from their homes, deprived them of their belongings, humiliated and intimidated Prophet (SAW) hatched schemes for his murder and tortured and killed his companions. But Prophet (SAW) displayed his usual magnanimity, generosity, and kind heartedness by forgiving all of them and declaring general amnesty...Subhanallah. May Allah help us tailor our life according to the teachings of Islam. (Aameen)./-
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Friday, October 12, 2012
Jumma Prayers - - Raising one’s hands during the khateeb’s du’aa’ in the second khutbah
Jumma Prayers - - Khateeb reciting in Jumu’ah prayer verses that are appropriate to the topic of the khutbah
Some khateebs doe not recite Soorat al-A'la (87) and al-Ghaashiyah
(88) in Jumu'ah prayer, rather they choose passages from the Qur'aan
that are appropriate to the subject of the khutbah. What is the ruling
on that?.
Praise be to Allaah.
The Muslims in general should respect the Sunnah of the Prophet (peace
and blessings of Allaah be upon him) and strive to learn it and act
upon it, because this is a sign of their sincere lovefor Allaah and a
means of them attaining Allaah's love for them. Allaah, may He be
exalted, says (interpretation of the meaning):
"Say (O Muhammad صلى الله عليه وسلم to mankind): 'If you (really) love
Allaah, then follow me (i.e. accept Islamic Monotheism, follow the
Qur'aan and the Sunnah), Allaah will love you and forgive youyour
sins. And Allaah is Oft-Forgiving, Most Merciful'"
[Aal 'Imraan 3:31]
If the Muslim is sincere inhis love of Allaah, that will be manifested
in his following the Prophet (peace and blessings of Allaah be upon
him) in all things. The khateeb isthe first one who should be adhering
to the Sunnah of the Prophet (peace and blessings of Allaah be upon
him), because the people take him as an example, so hehas to present
the Sunnah of the Prophet (peace and blessings of Allaah be upon him)
to the people and teach them about it.
How can this khateeb enjoin the people to follow and venerate the
Sunnah of the Prophet (peace and blessings of Allaah be upon him),
then come down from the minbar and openly go against the Sunnah of the
Prophet (peace and blessings of Allaah be upon him)?!
The way of the Prophet (peace and blessings of Allaah be upon him)
wasto recite two soorahs in Jumu'ah prayer: Sabbih isma rabbika
al-A'la (Soorat al-A'laa 87) and al-Ghaashiyah (88), or hewould recite
al-Jumu'ah (62) and al-Munaafiqoon(63).
The Prophet (peace and blessings of Allaah be upon him) did not choose
verses from the Qur'aan that were appropriate to the topic of his
khutbah. The best of guidance is the guidance of Muhammad (peace and
blessings of Allaah be upon him).
Does this khateeb – or anyone else – think that he is more guided than
the Prophet (peace and blessings of Allaah be upon him) or that he
knows something that the Prophet (peace and blessings of Allaah be
upon him) did not?!
This action on the part of the khateeb is an innovation (bid'ah)
because the Prophet (peace and blessings of Allaah be upon him) did
not do it.
Shaykh Ibn 'Uthaymeen (may Allaah have mercy on him) said:
But there is something that some imams do: when they give a khutbah
then recite in the prayer verses that are appropriate to it. This may
be described asan innovation, because the Messenger (peace and
blessings of Allaah be upon him) always recited Soorat al-A'la (87)
and al-Ghaashiyah (88), or al-Jumu'ah (62) and al-Munaafiqoon (63),
and he did not pay any attention to the topic of the khutbah. End
quote.
Liqaa'aat al-Baab il-Maftooh (155/18).
Shaykh Bakr Abu Zayd said:
The Prophet (peace and blessings of Allaah be upon him) always did
three things in his recitation in Jumu'ah prayer: he recited
al-Jumu'ah (62) and al-Munaafiqoon (63), or al-Jumu'ah and
al-Ghaashiyah (88), or al-A'la (87) and al-Ghaashiyah.
Nowadays it has becomecommon for some of them to ignore that which is
prescribed and recite whatever verses the imam sees fit, or soorahs of
the Qur'aan that are appropriate to the subject of the khutbah.
This striving to recite something that was appropriate to the topic of
the khutbah was not narrated from the Prophet (peace and blessings of
Allaah be upon him) and was not known among the early generations of
this ummah, so adhering to that is an innovation. Similarly,
deliberately ignoring what is prescribed and doing something else
implies that one believes that there is something missing in what is
prescribed and it should be made up, and that may cause confusion to
ordinary Muslims. And Allaah knows best. End quote.
Tasheeh al-Du'aa' (p. 319).
--
- - -
Translate:
http://translate.google.com/
- - - -
(88) in Jumu'ah prayer, rather they choose passages from the Qur'aan
that are appropriate to the subject of the khutbah. What is the ruling
on that?.
Praise be to Allaah.
The Muslims in general should respect the Sunnah of the Prophet (peace
and blessings of Allaah be upon him) and strive to learn it and act
upon it, because this is a sign of their sincere lovefor Allaah and a
means of them attaining Allaah's love for them. Allaah, may He be
exalted, says (interpretation of the meaning):
"Say (O Muhammad صلى الله عليه وسلم to mankind): 'If you (really) love
Allaah, then follow me (i.e. accept Islamic Monotheism, follow the
Qur'aan and the Sunnah), Allaah will love you and forgive youyour
sins. And Allaah is Oft-Forgiving, Most Merciful'"
[Aal 'Imraan 3:31]
If the Muslim is sincere inhis love of Allaah, that will be manifested
in his following the Prophet (peace and blessings of Allaah be upon
him) in all things. The khateeb isthe first one who should be adhering
to the Sunnah of the Prophet (peace and blessings of Allaah be upon
him), because the people take him as an example, so hehas to present
the Sunnah of the Prophet (peace and blessings of Allaah be upon him)
to the people and teach them about it.
How can this khateeb enjoin the people to follow and venerate the
Sunnah of the Prophet (peace and blessings of Allaah be upon him),
then come down from the minbar and openly go against the Sunnah of the
Prophet (peace and blessings of Allaah be upon him)?!
The way of the Prophet (peace and blessings of Allaah be upon him)
wasto recite two soorahs in Jumu'ah prayer: Sabbih isma rabbika
al-A'la (Soorat al-A'laa 87) and al-Ghaashiyah (88), or hewould recite
al-Jumu'ah (62) and al-Munaafiqoon(63).
The Prophet (peace and blessings of Allaah be upon him) did not choose
verses from the Qur'aan that were appropriate to the topic of his
khutbah. The best of guidance is the guidance of Muhammad (peace and
blessings of Allaah be upon him).
Does this khateeb – or anyone else – think that he is more guided than
the Prophet (peace and blessings of Allaah be upon him) or that he
knows something that the Prophet (peace and blessings of Allaah be
upon him) did not?!
This action on the part of the khateeb is an innovation (bid'ah)
because the Prophet (peace and blessings of Allaah be upon him) did
not do it.
Shaykh Ibn 'Uthaymeen (may Allaah have mercy on him) said:
But there is something that some imams do: when they give a khutbah
then recite in the prayer verses that are appropriate to it. This may
be described asan innovation, because the Messenger (peace and
blessings of Allaah be upon him) always recited Soorat al-A'la (87)
and al-Ghaashiyah (88), or al-Jumu'ah (62) and al-Munaafiqoon (63),
and he did not pay any attention to the topic of the khutbah. End
quote.
Liqaa'aat al-Baab il-Maftooh (155/18).
Shaykh Bakr Abu Zayd said:
The Prophet (peace and blessings of Allaah be upon him) always did
three things in his recitation in Jumu'ah prayer: he recited
al-Jumu'ah (62) and al-Munaafiqoon (63), or al-Jumu'ah and
al-Ghaashiyah (88), or al-A'la (87) and al-Ghaashiyah.
Nowadays it has becomecommon for some of them to ignore that which is
prescribed and recite whatever verses the imam sees fit, or soorahs of
the Qur'aan that are appropriate to the subject of the khutbah.
This striving to recite something that was appropriate to the topic of
the khutbah was not narrated from the Prophet (peace and blessings of
Allaah be upon him) and was not known among the early generations of
this ummah, so adhering to that is an innovation. Similarly,
deliberately ignoring what is prescribed and doing something else
implies that one believes that there is something missing in what is
prescribed and it should be made up, and that may cause confusion to
ordinary Muslims. And Allaah knows best. End quote.
Tasheeh al-Du'aa' (p. 319).
--
- - -
Translate:
http://translate.google.com/
- - - -
The First Muslim Jinns
Allaah tells us that some of the jinn said (interpretation of the meaning):
" 'And some of us are Muslims, and of us some are al-qaasitoon
(disbelievers - those whohave deviated from the Right Path). And
whosoever has embraced Islam, then such have sought the Right Path.
And as for the qaasitoon, they shall be firewood for Hell.'" [al-Jinn
72:14-15]
The Muslims among the jinn are of different levels as regards
righteousness and taqwa. Allaah says (interpretation of the meaning):
"[Some jinn said:] 'There are among us some that are righteous, and
some the contrary; we are groups, each having a different way
(religious sects, etc.)'" [al-Jinn 72:11]
The story of how the first jinns of this ummah became Muslims was
narrated by 'Abd-Allaah ibn 'Abbaas, who said:"The Prophet (peace
andblessings of Allaah be upon him) went out with a group of his
Companions heading forthe marketplace of 'Ukaaz. This was when the
shayaateen were prevented from getting any news from heaven, and
shooting stars had been sent against them. The shayaateen went back to
their people, who said, 'What is the matter with you?' They said, 'We
cannot get news from heaven, and shooting stars were sent against us.'
Their people said, 'Nothing is stopping you from hearing news from
heaven except some new event that must have happened. Go and look in
the east and the west of the earth, and see if you can find out what
it is that is stopping you from hearing news from heaven.' Those who
went out in the direction of Tihaamah came upon the Prophet (peace and
blessings of Allaah be upon him) in Nakhlah, when he was on his way to
'Ukaaz, and found him leading his Companions in Fajr prayer. When they
heardthe Qur'aan, they listened to it and said, 'By Allaah, this is
what is stopping us from hearing news from heaven.' When they went
back to their people, they said, 'O our people, we have heard
awonderful Recital (the Qur'aan). It guides to theRight Path, and we
have believed therein, and weshall never join (in worship) anything
with our Lord (Allaah). [al-Jinn 72:2 - interpretation of the
meaning]. Then Allaah revealed to His Prophet peace and blessings of
Allaah be upon him) the words (interpretation of the meaning): "Say (O
Muhammad): 'It has been revealed to me that a group of jinns listened
(to this Qur'aan)...' [al-Jinn 72:1],and Allaah revealed to him what
the jinn had said." (reported by al-Bukhaari, 731).
--
- - -
Translate:
http://translate.google.com/
- - - -
" 'And some of us are Muslims, and of us some are al-qaasitoon
(disbelievers - those whohave deviated from the Right Path). And
whosoever has embraced Islam, then such have sought the Right Path.
And as for the qaasitoon, they shall be firewood for Hell.'" [al-Jinn
72:14-15]
The Muslims among the jinn are of different levels as regards
righteousness and taqwa. Allaah says (interpretation of the meaning):
"[Some jinn said:] 'There are among us some that are righteous, and
some the contrary; we are groups, each having a different way
(religious sects, etc.)'" [al-Jinn 72:11]
The story of how the first jinns of this ummah became Muslims was
narrated by 'Abd-Allaah ibn 'Abbaas, who said:"The Prophet (peace
andblessings of Allaah be upon him) went out with a group of his
Companions heading forthe marketplace of 'Ukaaz. This was when the
shayaateen were prevented from getting any news from heaven, and
shooting stars had been sent against them. The shayaateen went back to
their people, who said, 'What is the matter with you?' They said, 'We
cannot get news from heaven, and shooting stars were sent against us.'
Their people said, 'Nothing is stopping you from hearing news from
heaven except some new event that must have happened. Go and look in
the east and the west of the earth, and see if you can find out what
it is that is stopping you from hearing news from heaven.' Those who
went out in the direction of Tihaamah came upon the Prophet (peace and
blessings of Allaah be upon him) in Nakhlah, when he was on his way to
'Ukaaz, and found him leading his Companions in Fajr prayer. When they
heardthe Qur'aan, they listened to it and said, 'By Allaah, this is
what is stopping us from hearing news from heaven.' When they went
back to their people, they said, 'O our people, we have heard
awonderful Recital (the Qur'aan). It guides to theRight Path, and we
have believed therein, and weshall never join (in worship) anything
with our Lord (Allaah). [al-Jinn 72:2 - interpretation of the
meaning]. Then Allaah revealed to His Prophet peace and blessings of
Allaah be upon him) the words (interpretation of the meaning): "Say (O
Muhammad): 'It has been revealed to me that a group of jinns listened
(to this Qur'aan)...' [al-Jinn 72:1],and Allaah revealed to him what
the jinn had said." (reported by al-Bukhaari, 731).
--
- - -
Translate:
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- - - -
Abdullah ibn Masud- Biographies of the Companions (Sahabah)
Abdullah ibn Masud>
When he was still a youth, not yet past the age of puberty, he used to
roam the mountain trails of Makkah far away from people, tending the
flocks of a Quraysh chieftain, Uqbah ibn Muayt. People called him "Ibn
Umm Abd"--the son of the mother of a slave. His real name was Abdullah
and his father's name was Masud.
The youth had heard the news of the Prophet who had appeared among his
people but he did not attach any importance to it both because ofhis
age and because he was usually far away from Makkan society. It was
his custom to leave with the flock of Uqbah early in the morning and
not return until nightfall.
One day while tending the flocks, Abdullah saw two men, middle-aged
and of dignified bearing, coming towards him from a distance. They
were obviously very tired. They were also so thirsty that their lips
andthroat were quite dry. They came up to him, greeted him and said,
"Young man, milk one of these sheep for us that we may quench our
thirst and recover our strength."
"I cannot," replied the young man. "The sheep are not mine. I am only
responsible for looking after them."
The two men did not argue withhim. In fact, although they were so
thirsty, they were extremely pleased at the honest reply. The pleasure
showed on their faces .. .
The two men in fact were the blessed Prophet himself and his
companion, Abu Bakr Siddiq. They had gone out on that day to the
mountains of Makkah to escape the violent persecution of the Quraysh.
The young man in turn was impressed with the Prophet and his companion
and soon becamequite attached to them.
It was not long before Abdullah ibn Masud became a Muslim and offered
to be in the service of the Prophet. The Prophet agreedand from that
day the fortunate Abdullah ibn Masud gave up tending sheep in exchange
for looking after the needs of the blessed Prophet.
Abdullah ibn Masud remained closely attached to the Prophet. He would
attend to his needs both inside and outside the house. He would
accompany himon journeys and expeditions. He would wake him when he
slept. He would shield him when he washed. He would carry his staff
and his siwak (toothbrush) and attend to his other personal needs .
Abdullah ibn Masud received a unique training in the householdof the
Prophet. He was under the guidance of the Prophet, he adopted his
manner and followed his every trait until it was said of him, "He was
the closest to the Prophet in character."
Abdullah was taught in the 'school" of the Prophet. He was the best
reciter of the Quran among the companions and he understood it better
than them all. He was therefore the most knowledgeable on the Shariah.
Nothing can illustrate this betterthan the story of the man who came
to Umar ibn al-Khattab as he was standing on the plain of Arafat and
said:
"I have come, O Amir al-Mumineen, from Kufah where I left a man
filling copies of the Quran from memory." Umar became very angry and
paced upand down beside his camel, fuming. "Who is he?" he
asked."Abdullah ibn Masud," replied the man. Umar's anger subsided and
he regained his composure."Woe to you," he said to the man. "By God, I
don't know of any person left who is more qualified in this matter
than he is. Let me tell you about this." Umar continued: "One night
the Messenger of God, peace be upon him, was having a conversation
with Abu Bakr about the situation of Muslims. Iwas with them. When the
Prophet left, we left with him also and as we passed through the
mosque, there was a man standing in Prayer whom we didnot recognize.
The Prophet stood and listened to him, then turned to us and said,
'Whoever wants to read the Quran as freshas when it was revealed, then
lethim read according to the recitation of Ibn Umm Abd.'
After the Prayer, as Abdullah sat making supplications, the Prophet,
peace be on him, said,"Ask and it will be given to you. Ask and it
will be given to you." Umar continued: "I said to myself, I shall go
to Abdullah ibnMasud straight away and tell him the good news of the
Prophet's ensuring acceptance of his supplications. I went and did so
but found that Abu Bakr had gone before me and conveyed the good news
to him.By God, I have never yet beaten Abu Bakr in the doing of any
good."
Abdullah ibn Masud attained such a knowledge of the Quran that he
would say, "By Him besides Whom there is no god, no verse of the book
of God has been revealed without my knowing where it was revealed and
the circumstances of its revelation. By God, if I know there was
anyone who knew more of the Book of Allah, I will do whatever is in my
power to be with him."
Abdullah was not exaggerating in what he said about himself. Once Umar
ibn al-Khattab met a caravan on one of his journeys as caliph. It was
pitch dark and the caravan could not be seen properly. Umar ordered
someone to hail the caravan. It happened that Abdullah ibn Masud was
in it.
"From where do you come?" asked Umar.
"From a deep valley," came the reply. (The expression used fajj amiq
deep valley--is a Quranic one).
"And where are you going?" asked Umar.
"To the ancient house," came the reply. (The expression used al-bayt
al-atiq ancient house, is aQuranic one.)
"There is a learned person (alim)among them," said Umar and
hecommanded someone to ask theperson:
"Which part of the Quran is the greatest?"
"God. There is no god except Him, the Living, the Self-subsisting.
Neither slumber overtakes Him nor sleep," replied the person
answering, quoting the Ayat al-Kursi (the verse of the Throne).
"Which part of the Quran is the most clear on justice?"
"God commands what it just and fair the feeding of relatives..." came
the answer.
"What it the most comprehensive statement of theQuran?'
"Whoever does an atom's weight of good shall see it, and whoever does
an atom's weight of evil shall see it."
"Which part of the Quran gives risk to the greatest hope?'
"Say, O my servants who have wasted their resources, do not despair of
the mercy of God. Indeed, God forgives all sins. He is the Forgiving,
the Compassionate."
Thereupon Umar asked:
"Is Abdullah ibn Masud among you?'
"Yes, by God," the men in the caravan replied.
Abdullah ibn Masud was not onlya reciter of the Quran, a learned man
or a fervent worshipper. He was in addition a strong and courageous
fighter, one who became deadly serious when theoccasion demanded it.
The companions of the Prophet were together one day in Makkah. They
were still few in number, weak and oppressed. They said, "The Quraysh
have notyet heard the Quran being recited openly and loudly. Who is
the man who could recite it for them?'
"I shall recite it from them," volunteered Abdullah ibn Masud. "We are
afraid for you," they said. "We only want someone who has a clan who
would protect him from their evil . "
"Let me," Abdullah ibn Masud insisted, "Allah shall protect me and
keep me away from their evil." He then went out to the mosque until he
reached MaqamIbrahim (a few meters from the Kabah). It was dawn and
the Quraysh were sitting around the Kabah. Abdullah stopped at the
Maqam and began to recite:
"Bismillah irRahma nirRahim. Ar-Rahman. Allama-l Quran. Khalaqal
insan. Allamahul bayan... (In the name of God, theBeneficent, the
Merciful. The Merciful God. He has taught the Quran. He has created
man and taught him the clear truth...)"
He went on reciting. The Qurayshlooked at him intently and someof them
asked: "What is Ibn Umm Abd saying?" "Damn him! He is reciting some of
what Muhammad brought!" they realized.
They went up to him and began beating his face as he continued
reciting. When he went back to his companions the blood was flowing
from his face.
"This is what we feared for you,"they said. "By God," replied
Abdullah, "the enemies of God are not more comfortable than Iat this
moment. If you wish. I shall go out tomorrow and do the same." "You
have done enough," they said. "You have made them hear what they
dislike."
Abdullah ibn Masud lived to the time of Khalifah Uthman, may God be
pleased with him. When he was sick and on his death-bed, Uthman came
to visit him and said:
"What is your ailment?"
"My sins."
"And what do you desire?"
"The mercy of my Lord."
"Shall I not give you your stipendwhich you have refused to take for years now?"
"I have no need of it."
"Let it be for your daughters after you."
"Do you fear poverty for my children? I have commanded them to read
Surah al-Waqiah every night for I have heard the Prophet saying,
"Whoever reads Al-Waqiah every night shall not be afflicted by poverty
ever."
That night, Abdullah passed away to the company of his Lord, his
tongue moist with the remembrance of God and with the recitation of
the verses of HisBook.
--
- - -
Translate:
http://translate.google.com/
- - - -
When he was still a youth, not yet past the age of puberty, he used to
roam the mountain trails of Makkah far away from people, tending the
flocks of a Quraysh chieftain, Uqbah ibn Muayt. People called him "Ibn
Umm Abd"--the son of the mother of a slave. His real name was Abdullah
and his father's name was Masud.
The youth had heard the news of the Prophet who had appeared among his
people but he did not attach any importance to it both because ofhis
age and because he was usually far away from Makkan society. It was
his custom to leave with the flock of Uqbah early in the morning and
not return until nightfall.
One day while tending the flocks, Abdullah saw two men, middle-aged
and of dignified bearing, coming towards him from a distance. They
were obviously very tired. They were also so thirsty that their lips
andthroat were quite dry. They came up to him, greeted him and said,
"Young man, milk one of these sheep for us that we may quench our
thirst and recover our strength."
"I cannot," replied the young man. "The sheep are not mine. I am only
responsible for looking after them."
The two men did not argue withhim. In fact, although they were so
thirsty, they were extremely pleased at the honest reply. The pleasure
showed on their faces .. .
The two men in fact were the blessed Prophet himself and his
companion, Abu Bakr Siddiq. They had gone out on that day to the
mountains of Makkah to escape the violent persecution of the Quraysh.
The young man in turn was impressed with the Prophet and his companion
and soon becamequite attached to them.
It was not long before Abdullah ibn Masud became a Muslim and offered
to be in the service of the Prophet. The Prophet agreedand from that
day the fortunate Abdullah ibn Masud gave up tending sheep in exchange
for looking after the needs of the blessed Prophet.
Abdullah ibn Masud remained closely attached to the Prophet. He would
attend to his needs both inside and outside the house. He would
accompany himon journeys and expeditions. He would wake him when he
slept. He would shield him when he washed. He would carry his staff
and his siwak (toothbrush) and attend to his other personal needs .
Abdullah ibn Masud received a unique training in the householdof the
Prophet. He was under the guidance of the Prophet, he adopted his
manner and followed his every trait until it was said of him, "He was
the closest to the Prophet in character."
Abdullah was taught in the 'school" of the Prophet. He was the best
reciter of the Quran among the companions and he understood it better
than them all. He was therefore the most knowledgeable on the Shariah.
Nothing can illustrate this betterthan the story of the man who came
to Umar ibn al-Khattab as he was standing on the plain of Arafat and
said:
"I have come, O Amir al-Mumineen, from Kufah where I left a man
filling copies of the Quran from memory." Umar became very angry and
paced upand down beside his camel, fuming. "Who is he?" he
asked."Abdullah ibn Masud," replied the man. Umar's anger subsided and
he regained his composure."Woe to you," he said to the man. "By God, I
don't know of any person left who is more qualified in this matter
than he is. Let me tell you about this." Umar continued: "One night
the Messenger of God, peace be upon him, was having a conversation
with Abu Bakr about the situation of Muslims. Iwas with them. When the
Prophet left, we left with him also and as we passed through the
mosque, there was a man standing in Prayer whom we didnot recognize.
The Prophet stood and listened to him, then turned to us and said,
'Whoever wants to read the Quran as freshas when it was revealed, then
lethim read according to the recitation of Ibn Umm Abd.'
After the Prayer, as Abdullah sat making supplications, the Prophet,
peace be on him, said,"Ask and it will be given to you. Ask and it
will be given to you." Umar continued: "I said to myself, I shall go
to Abdullah ibnMasud straight away and tell him the good news of the
Prophet's ensuring acceptance of his supplications. I went and did so
but found that Abu Bakr had gone before me and conveyed the good news
to him.By God, I have never yet beaten Abu Bakr in the doing of any
good."
Abdullah ibn Masud attained such a knowledge of the Quran that he
would say, "By Him besides Whom there is no god, no verse of the book
of God has been revealed without my knowing where it was revealed and
the circumstances of its revelation. By God, if I know there was
anyone who knew more of the Book of Allah, I will do whatever is in my
power to be with him."
Abdullah was not exaggerating in what he said about himself. Once Umar
ibn al-Khattab met a caravan on one of his journeys as caliph. It was
pitch dark and the caravan could not be seen properly. Umar ordered
someone to hail the caravan. It happened that Abdullah ibn Masud was
in it.
"From where do you come?" asked Umar.
"From a deep valley," came the reply. (The expression used fajj amiq
deep valley--is a Quranic one).
"And where are you going?" asked Umar.
"To the ancient house," came the reply. (The expression used al-bayt
al-atiq ancient house, is aQuranic one.)
"There is a learned person (alim)among them," said Umar and
hecommanded someone to ask theperson:
"Which part of the Quran is the greatest?"
"God. There is no god except Him, the Living, the Self-subsisting.
Neither slumber overtakes Him nor sleep," replied the person
answering, quoting the Ayat al-Kursi (the verse of the Throne).
"Which part of the Quran is the most clear on justice?"
"God commands what it just and fair the feeding of relatives..." came
the answer.
"What it the most comprehensive statement of theQuran?'
"Whoever does an atom's weight of good shall see it, and whoever does
an atom's weight of evil shall see it."
"Which part of the Quran gives risk to the greatest hope?'
"Say, O my servants who have wasted their resources, do not despair of
the mercy of God. Indeed, God forgives all sins. He is the Forgiving,
the Compassionate."
Thereupon Umar asked:
"Is Abdullah ibn Masud among you?'
"Yes, by God," the men in the caravan replied.
Abdullah ibn Masud was not onlya reciter of the Quran, a learned man
or a fervent worshipper. He was in addition a strong and courageous
fighter, one who became deadly serious when theoccasion demanded it.
The companions of the Prophet were together one day in Makkah. They
were still few in number, weak and oppressed. They said, "The Quraysh
have notyet heard the Quran being recited openly and loudly. Who is
the man who could recite it for them?'
"I shall recite it from them," volunteered Abdullah ibn Masud. "We are
afraid for you," they said. "We only want someone who has a clan who
would protect him from their evil . "
"Let me," Abdullah ibn Masud insisted, "Allah shall protect me and
keep me away from their evil." He then went out to the mosque until he
reached MaqamIbrahim (a few meters from the Kabah). It was dawn and
the Quraysh were sitting around the Kabah. Abdullah stopped at the
Maqam and began to recite:
"Bismillah irRahma nirRahim. Ar-Rahman. Allama-l Quran. Khalaqal
insan. Allamahul bayan... (In the name of God, theBeneficent, the
Merciful. The Merciful God. He has taught the Quran. He has created
man and taught him the clear truth...)"
He went on reciting. The Qurayshlooked at him intently and someof them
asked: "What is Ibn Umm Abd saying?" "Damn him! He is reciting some of
what Muhammad brought!" they realized.
They went up to him and began beating his face as he continued
reciting. When he went back to his companions the blood was flowing
from his face.
"This is what we feared for you,"they said. "By God," replied
Abdullah, "the enemies of God are not more comfortable than Iat this
moment. If you wish. I shall go out tomorrow and do the same." "You
have done enough," they said. "You have made them hear what they
dislike."
Abdullah ibn Masud lived to the time of Khalifah Uthman, may God be
pleased with him. When he was sick and on his death-bed, Uthman came
to visit him and said:
"What is your ailment?"
"My sins."
"And what do you desire?"
"The mercy of my Lord."
"Shall I not give you your stipendwhich you have refused to take for years now?"
"I have no need of it."
"Let it be for your daughters after you."
"Do you fear poverty for my children? I have commanded them to read
Surah al-Waqiah every night for I have heard the Prophet saying,
"Whoever reads Al-Waqiah every night shall not be afflicted by poverty
ever."
That night, Abdullah passed away to the company of his Lord, his
tongue moist with the remembrance of God and with the recitation of
the verses of HisBook.
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