Valuable Lessons from the Story of Prophet Hud aih Alaihissalam

Allah Ta’ala sent Prophet Hud aih peace be upon him to the nation ad Aad, the first generation who lived in the Ahqaf region in the Hadhramaut region (Yemen), when their crimes and arbitrariness increased against the servants of Allah Ta’ala. They say, as in verse,

“Who is more powerful than us?” (Fushshilat: 15)

In addition, the people of ‘Aad also made a show of Allah Ta’ala and a lie against the apostles. So, Allah Ta’ala sent the Prophet Hud (peace be upon him) in the midst of them to invite them to give up all worship only for Allah Ta’ala the only one and forbid from the act of shirk and arbitrariness towards the servants of Allah Ta’ala.

He invites his people in all ways and reminds them of the various blessings that Allah Ta’ala has given in the form of world goodness, excess fortune, and physical strength. But they refused the appeal and showed an arrogant attitude, unwilling to welcome the call of Prophet Hud ‘alaihissalam. They even say, as Allah Ta’ala said,

“O Hud, you did not bring us real evidence.” (Hud: 53)

They have made a lie with this statement. Because there is no single prophet, Allah Ta’ala has given the verses, which is supposed to be with that verse, everyone will believe. If there were no such verses (signs of truth) of the apostles except the teachings of the religion they brought themselves, that would be enough to become the most important argument or proof that this religious teaching originated from the side of Allah Ta’ala.

Besides being sturdy and systematic for the benefit of mankind, when and anywhere, according to the situation and condition, the truth of the news in this religion in the form of an order to all goodness and prohibition of all evil, also becomes evidence of the truth of the apostles. Also each of the apostles justified the apostle who had come before and witnessed the truth of his mission. At the same time justify and be a witness for the apostles who will come afterwards.

Prophet Hud aih alaihissalam alone in preaching. He considers the dreams of his people as foolishness and declares them astray, and denounces their worshipers. While the people of Prophet Hud aih alaihissalam are people whose bodies are very strong and like to act arbitrarily. They scare Hud ‘alaihissalam with their worshipers. If you do not stop preaching, Prophet Hud, peace be upon him, according to their threat, will be afflicted with madness and ugliness. But Prophet Hud aih alaihissalam actually blatantly cast a challenge on them and said,

“Indeed, I made God as my witness and witnessed to you that in fact I am free from what you associate, from other than Him. For this reason, exert all your tricks against me, and do not give me respite. In fact, I put my trust in Allah, my Rabb and your Rabb. There is no creeping thing but He is the one who holds his head. Truly my Rabb is on the right path. “(Hud: 54-56)

So, which verse is greater than the challenge of Prophet Hud aih alaihissalam to his enemies who strongly opposed his call in various ways. When their crimes had exceeded the limit, Hud aih alaihissalam left and threatened them with the descent of Allah Ta’ala. Then came the doom spread throughout the horizon. They were hit by a severe drought that badly needed rain water.

As they were delighted to see a thick cloud above them and say,

“This is the cloud that will bring down rain.” (Al-Ahqaf: 24)

Allah Ta’ala also said,

“(Not)! Even that is the punishment that you ask to come immediately. “(Al-Ahqaf: 24)

That is, you ask to be hastened by your words, “Bring what you promised us if you are the right person.”

Allah Ta’ala said,

“(That is) a wind which contains a painful punishment, which destroys everything.” (Al-Ahqaf: 24-25)

Namely, destroying everything in its path. Allah Ta’ala said,

“God sent the wind on them for seven nights and eight days continually. Then you see the people of ad Aad at that time dead in a circle as if they were stumps of palm trees that were empty (decayed). “(Al-Haqqah: 7)

“So they have nothing to see except (traces) of their residence. Thus We reward the sinners. (Al-Ahqaf: 25)

All of that happened when they were always laughing happily, in perfect glory, the luxury of the world abounding, all the tribes and the surrounding areas submitted to them. Then suddenly Ta’ala sent them very strong winds in a few days continuously so that they felt humiliating torment in the life of the world. Even though the end of the punishment is more humiliating, while they are not given help.

“And they are always followed by a curse in this world and (so too) on the Day of Judgment. Remember, truly the people of ad Aad are disbelievers to their Rabb. Remember, destruction to the people of ad Aad (ie) his people Hud. “(Hud: 60)

Allah Ta’ala saves Prophet Hud aih Peace be upon him and those who believe with him. Indeed, in this story there really is a verse (evidence) that shows the perfection of the power of Allah Ta’ala and His glorification of the apostles and their followers, the help of Allah Ta’ala to them in the life of the world and on the day of the witness- witness (doomsday).

Also the verse (sign) about vanity is shed, and the end is very bad and terrible. In it there is evidence of life after death and the gathering of all humans.

Important Lessons from the Story of Prophet Hud aih Alaihissalam

As also in the story of Noah aih alaihissalam, in this story there are several similar lessons to all the apostles, including:

1. Allah Ta’ala with His wisdom tells the story of the people who are neighbors with us in the Arabian Peninsula and its surroundings. The Qur’an has mentioned the highest method of giving lessons or warnings. Allah Ta’ala has also explained various lessons with truthful information. Surely there is no doubt that in other regions farther away from us, in the east or in the west, Allah Ta’ala sent an apostle to them.

Likewise, it has been explained how welcome, rejection, or glorification and the consequences they receive. There is not one people but Allah Ta’ala sent to them an apostle.

2. It is very useful for us to remember the condition of the area around us and what we receive from generation to generation. Also what can be witnessed from their relics whenever we pass their former settlement. We can also understand the language and their character closer, comparing with our character. Of course this benefit is very large and more appropriate for us to remember than describing the state of the people we have never heard of them, who do not know their language, and do not reach us their situation as God Ta’ala told us.

From this it can be concluded that reminding people with something that is closer to their understanding, more in accordance with their circumstances and easier to get, will be more beneficial to them than others. Certainly it is more appropriate to be mentioned in another way even though it also contains the truth. But the truth is multilevel. A teacher or educator, if he goes through this method, and strives hard to spread knowledge and goodness to humans with the roads they know, does not make the people run away from da’wah. Or with a more appropriate method for enforcing evidence against them, it will certainly be useful.

Allah Ta’ala has hinted at this at the end of the nation’s story ‘Aad. The Word of God Ta’ala,

“And indeed We have destroyed the lands around you, and We have made signs of Our greatness over and over.” (Al-Ahqaf: 27)

Namely We have mentioned various kinds of verses or signs of our power,

“So that they will come back (repent).” (Al-Ahqaf: 28)

That is to make it easier to get lessons.

3. Making large and magnificent buildings as a matter of pride, arrogance, and jewelry and oppressing Allah Ta’ala’s servants arbitrarily is a very despicable act and is a legacy of generations that transgresses. As explained by Allah Ta’ala in the story of the nation ‘Aad which was denied by Prophet Hud aih alaihissalam,

“Do you build buildings on each high ground to play with?” (Ash-Syu’ara: 128)

In general, buildings for palaces, forts, houses and other buildings; may be used as a place to live because it is really needed. Needs are themselves diverse and vary in degree. All of this is a moor (permissible) case and it becomes a wasilah (means) to the good when accompanied by a right intention.

Or it can also be used as a stronghold from enemy attacks and maintaining the security of an area, or other benefits for the Muslims. This also includes a series of jihad in the way of Allah Ta’ala, relating to the command to be careful of the enemy.

However, it could all be utilized for the sake of arrogance and cruelty towards the servants of Allah Ta’ala, or the waste of property that can actually be used on a beneficial path. This, of course, is something that is highly criticized by Allah Ta’ala for the nation ‘Aad or others.

4. Another lesson that the mind or intelligence and that supports all of that and the results or influences that are caused, however large and broad, will still not be beneficial to the owner unless he balances with the faith in Allah Ta’ala and His apostles .

Whereas people who oppose the verses of Allah Ta’ala, deny the messengers of Allah Ta’ala, even though they have the opportunity or are given a respite to enjoy the life of the world, the end that he will face later is very bad. Hearing, sighting, and reason will not be able to defend it in the slightest if Allah Ta’ala’s decision comes. As Allah Ta’ala mentions in the story of ‘Aad,

“And verily We have confirmed their position in matters which We have never confirmed your position in that matter and We give them hearing, sight, and heart; but their hearing, sight, and heart are of no use to them, because they always deny the verses of Allah and they have been overwhelmed by the torment that they always mocked. “(al-Ahqaf: 26)

In another verse,

“Therefore, there is not the slightest benefit to them a offering which they exclaim besides Allah, in the time of the punishment of your Rabb coming. And the worship does not add to them except destruction. “(Hud: 101)

Wallahu A’lam.

Ansar Man with Three Arrows

Narrated from Jabir bin Abdullah al-Ansari, he said, “In a war we went out with the Prophet sallallaahu‘ alaihi wa sallam to one of the idolaters. We succeeded in capturing the wife of one of them, then the Prophet sallallaahu ‘alaihi wa sallam returned.

Not long after, the woman’s husband came, then told him about the situation that had happened. Her husband swore, that he would not go home so that he could injure the companions of the Prophet.

When the Messenger of Allah was on a journey, he stopped in a village and asked, ‘Who are the two of you who are willing to keep us from the attack of the night tonight?’ guard you, O Messenger of Allah. ‘

The two men left for the village alley’s mouth without any guards.

Ansar’s man asked the Muhajirin’s men, “Who will guard you first or me or me then?”

Men Muhajir replied, ‘You just go. I’m late. ‘

Then the Muhajirin man slept, while the Ansar man began to stand up to qiyamullail, he read the verses of the Koran.

In the midst of reading the Qur’anic verses in the qiyamullail, the husband of the polytheist came. When he saw a man standing (not sleeping), he thought he must be their leader. Then, he quickly took the arrow and let go towards the man who was praying until he hit him. The Ansar man revoked it and he did not shift in the slightest, because he did not want to break the Koran reading.

Then the polytheist husband took another arrow and aimed it at the Anhsar man, but he again pulled it out without breaking his prayer and reciting the Koran. The polytheist husband repeated, for the third time, released an arrow towards the man who was standing carrying out the qiyamullail. He again pulled out the arrow, put it down and continued with bowing and prostration. After the prayer, the Ansar man woke up the sleeping Muhajirin man while saying, “Wake up! Now it’s your turn.” Then the Muhajirin men got up and sat down.

When the polytheist husband saw two people on guard, one helped his friend, he learned that his mark had been fulfilled.

Apparently, from the Ansar man’s body blood flowed because of being hit by the arrow of the polytheist husband.

Man Muhajirin said to his friend, “May Allah Subhanahu wa Ta’ala forgive your sins, why did you not tell me when the first arrow hit your body?”

Ansar’s man answered, itu At that time, I was reading one of the Al-Quran letters in my qiyamullail. I’m reluctant to stop my reading. And for the sake of Allah, if I shifted, trying to leave the fortress that the Prophet ordered to be guarded, surely I would perish before I stopped reading the Qur’an. ” (Shifatush Shofwah, 1/773)

Sufyan Ats-Tsauri and Water Zamzam

Narrated from Abdur Rahman bin Abi Ibad Al-Makki, he said, “A sheikh who was nicknamed‘ Abu Abdillah ‘came to us. He said, ‘At sahur, I went to the Zamzam well. In this place I met a sheikh who let the cloth cover his face. He came to the well and asked for water. Then I got water for the sheikh. I also drank some of that water. It turns out that the taste of water is like I’ve never felt. When I turned around, the sheikh had left.

At the dawn of the second day, I went to the Zamzam well again. I saw a sheikh enter from the direction of the mosque door by covering the cloth on his face too. He went to the well and asked for water. After drinking, he left. I drink the remaining water, it tastes better than before.

On the third night, he came to the well again and asked for water. Then I grabbed the edge of the thick blanket, he caught my hand. I also drink the rest of the water, feels like sweet milk, which I have never tasted such a sweet drink.

I asked the sheikh, “For the sake of the owner of this house, actually who are you?” He asked, “Can you keep it a secret?” I replied, “Yes!” He said, “I’m Sufyan Ats-Tsauri.”

A Woman Advises the Saints

In a saheeh hadith, the Prophet sallallaahu ‘alaihi wa sallam said, “Religion is advice.” Then it was said, “For whom, O Messenger of Allah?” He replied, “For Allah, His Book, His Messenger, the Imams of the Muslims, and all the Muslims. “

It is true, a lot of advice will bring benefits if the advice comes from the knowledge drawn from the Qur’an and as-Sunnah. However, a piece of advice that is not based on knowledge will actually bring disaster and destruction, because in essence it is not advice, but Satan’s whispers and anxieties. The problem is, can only a piece of advice be done by men and is impossible for women?

The following story shows that even the Eve could contribute to giving advice and advice to their parents according to their abilities. May be useful. Allahul-Muwaffiq.

Once upon a time

Imam Malik rahimahullah narrated a story in the book al-Muwaththa ‘, from Yahya bin Sa’id from al-Qasim bin Muhammad, that he said, “One of my wives passed away, then Muhammad bin Ka’ab al-Qurazhi came to me to revere (death) of my wife, then he said,

‘Indeed, in the days of the Children of Israel there was a man who faqih,‘ alim, abid, and mujtahid. He has a wife he admires and loves very much. Then the wife died, making her heart very sad. He felt very reluctant to accept this fact, to the point that he locked the door, locked himself in the house, and cut off all relations with humans, so that no one could meet him.

Then there was a clever woman who heard the news, so she came to Sang Alim’s house while telling people, “Really, I really need a fatwa from him and I don’t want to express my problem, but have to meet him in person.” However, all humans don’t care about it. However, he remained standing at the door waiting for the release of Sang Alim. He said, ungguh Really, I really want to listen to his fatwa. Then, one of them called, ‘(O Sang Alim) really here there is a woman who really wants your fatwa.’ And the woman added, ‘And I do not want to say it but must meet face to face with him without any intermediary.’ still ignore it. However, he still stood at the door and did not want to leave.

Finally, Sang Alim replied, ‘Allow him to come in.’ Then the woman entered and said, “Really, I came to you because of an issue.” Sang Alim replied, “What is your problem?” The woman explained, “Really, I have borrowed jewelry to one of my neighbors and I always wear it for some time, then one day they send someone to me to take it back to him? ‘So, Sang Alim replied,’ Yes, for the sake of Allah, you must give to them. ‘ the woman denies, ‘But, I have used it for a long time.’ Sang Alim replied, ‘But they have the right to take back the goods that have been lent to you even after a long time.’ Then the woman said, ‘O Sang Alim, may Allah Subhanahu wa Ta’ala merahmatimu. Why do you also feel heavy heart to return something that has been entrusted by Allah Subhanahu wa Ta’ala to you, then Allah Subhanahu wa Ta’ala wants to take back His deposit, while He has more right to take it from you? ‘ Alim for the events that are happening to him and Allah Subhanahu wa Ta’ala has made the woman’s words can be useful and inspiring.

The story above is narrated by Imam Malik in al-Muwaththa ‘in the book al-Jana’iz Bab Jami’ul-Hasabah fil-Mushibah (163).

Shaykh Syu’aib al-Arna’uth in his tahqiq against the book Jami’ul-Ushul (6/339) said, “The story above arrived at Muhammad bin Ka’ab al-Qurazhi with saheeh sanad.”

Ibrah

Calamity is a test from Allah Subhanahu wa Ta’ala, as a measure of the faith of the servant. Allah Subhanahu wa Ta’ala said,

وَلَنَبْلُوَنَّكُمْ حَتَّى نَعْلَمَ الْمُجَاهِدِينَ مِنكُمْ وَالصَّابِرِينَ وَنَبْلُوَا أَخْبَارِكُمْ

“And indeed, We will truly test you so that We know those who strive and be patient among you, and that We declare (the good and bad) things about you.” (Surat Muhammad: 31).

Patience is needed when we are hit by disaster. The obligation of every Muslim when he gets a disaster is to hope to Allah Subhanahu wa Ta’ala reward and change better. The Prophet sallallaahu ‘alaihi wa sallam taught us to read prayers when a disaster struck. He said,

ما من مسلم تصيبه مصيبة فيقول ما أمره الله إنا لله وإنا إليه راجعون اللهم أجرني مصيبتي وأخلف لي خيرا منها إلا أخلف الله له خيرا منها

“It is not a Muslim who is struck by a disaster and then reads as instructed by Allah (ie),” Indeed we belong to Allah Subhanahu wa Ta’ala and to Him, we will be returned. O Allah, give a reward for the disaster that befell me and give a substitute that is better than him ‘but Allah Subhanahu wa Ta’ala will give him a better substitute than the one before.’ “(HR. Season, 4/475, at-Tirmidzi, 11 / 417, Ahmad, 33/82).

Thus, it is truly beautiful things that happen to a Muslim. Because all the things that happened to him – such as pleasure and hardship, spaciousness and calamity – all of them were good for him, as the Prophet sallallaahu ‘alaihi wa sallam characterized in his words,

عجبا لأمر المؤمن إن أمره كله خير وليس ذاك لأحد للمؤمن إن أصابته سراء شكر فكان خيرا له وإن أصابته ضراء صبر فكان خيرا له

“It is surprising the case (affair) of Muslims, all the cases (affairs) are good and that does not happen except in the case of a Muslim. When he is given pleasure he is grateful that it is good for him. And if it is overwritten by difficulties, he is patient, so it is also good for him. “(Narrated by Muslim. 14/280).

The severity of the trials often makes people forget the destiny of Allah Subhanahu wa Ta’ala. We all belong to Allah Subhanahu wa Ta’ala with whom we will also be returned. However, most people are not aware of this, so they do actions that are prohibited by the Shari’a. They drag on in sadness, so they neglect themselves. In fact, sometimes they shouted hysterically, beat their faces, tore their clothes, and issued utterances that were forbidden by the Shari’a, even though the Prophet sallallaahu ‘alaihi wa sallam said,

لَيْسَ مِنَّا مَنْ لَطَمَ الْخُدُودَ وَشَقَّ الْجُيُوبَ وَدَعَا بِدَعْوَى الْجَاهِلِيَّةِ

“Not including our group, someone who slapped his cheeks, tore up his clothes, and called out with calls of ignorance.” (Narrated by Bukhari, 5/41, at-Tirmidzi, 4/119, an-Nasa’i, 6 / 408).

Grieving is a natural thing especially because it is left behind by loved ones. However, let the sadness not exceed the limit of what is allowed. The Prophet sallallaahu ‘alaihi wa sallam said,

إِنَّ الْعَيْنَ تَدْمَعَ وَالْقَلْبَ يَحْزَنُ وَلاَ نَقُولُ إِلاَّ مَا يُرْضِي رَبَّنَا

“The eyes may cry, the heart may be sad, but we are not speaking except only (in words) that is blessed by our Rabb (God-ed.)” (Narrated by al-Bukhari: 5/57).

Indeed, the handlebars are very astute in finding gaps to plunge Adam’s child. This is where the importance of counseling each other in truth and patience. Allah Subhanahu wa Ta’ala said,

وَذَكِّرْ فَإِنَّ الذِّكْرَى تَنفَعُ الْمُؤْمِنِينَ

“And keep warning, because the warning is truly beneficial for those who believe.” (Surat adz-Dhariyat: 55).

It’s just that, the way we give advice must be really considered. The way to advise a waliyul-amri (ruler) is different from how to advise the people. Advising parents is different from how to advise our own children. Likewise, the method of advising a pious person who has influence and speech heard by the community should be different from the way we advise a layman. Let us advise in a gentle manner, with subtle words, and not done in front of the public, as the woman did. Hopefully with that they will wake up and return to the right path. Because, a pious person is not someone who is free from mistakes. They are also ordinary people who make mistakes. The Prophet sallallaahu ‘alaihi wa sallam said,

كُلُّ بَنِي آدَمَ خَطَّاؤٌ وَخَيْرُ الْخَطَّائِيْنَ التَّوَّابُونَ

“Every child of Adam made a lot of mistakes, and the best people who made mistakes were those who repented of him.” (HR at-Tirmidzi, 9/59, Ibn Majah, 12/302, Ahmad, 26/123).

Pearl of the Story

Some important links that we can summarize from the story above are:

1. Sometimes an ahlul ilmi can forget and neglect the knowledge he has been teaching so far. As the story of Sang Alim, the faqih above, he had forgotten what he had always taught about the obligation of a person to remain patient when he was struck by a disaster.

2. Obligations for ahlu ra’yi and those who have understanding, should remind other siblings of things that are sometimes neglected. And this is not limited to only men, but also women if they have the ability to do so. Of course this is done if it is safe from slander and does not violate the prohibition and prohibition of Allah Subhanahu wa Ta’ala, as has been done by the woman in the story above who can revive an alim who is negligent of the big event that happened to him.

3. Science and understanding are the meeting points that become the equality between men and women, because science is not a right that is monopolized by men only. Women also have the right to gain knowledge and understanding. In fact, the events that happened to a woman demanded that they be more knowledgeable about Shari’a laws. Thaharoh (purification), educating children, and others are problems that really need the right knowledge and understanding.

4. The importance of making an example in explaining a problem, because an example can describe a problem more clearly. And this is also the Qur’an method in explaining a problem. Pay attention to the verse of Allah Subhanahu wa Ta’ala which explains the tauhid sentence and kufr sentences. Allah Subhanahu wa Ta’ala said,

ألم تر كيف ضرب الله مثلا كلمة طيبة كشجرة طيبة أصلها ثابت وفرعها في السمآء {24} تؤتي أكلها كل حين بإذن ربها ويضرب الله الأمثال للناس لعلهم يتذكرون {25} ومثل كلمة خبيثة كشجرة خبيثة اجتثت من فوق الأرض مالها من قرار

“Do you not see how God has made a parable that is as good as a good tree, its roots are firm and its branches (towering) into the sky, the tree gives its fruit every season with the permission of its Rabb. God made the parables for humans so that they always remembered: And the parable of a bad sentence like a bad tree, which had been removed with its roots from the surface of the earth; can not remain (upright) in the slightest. “(Surat Ibrahim: 24-26).

5. Enjoy entertaining people by mentioning the news of previous people and valuable stories that are loaded with lessons. Especially if the stories are in accordance with the circumstances of the person being given advice, because such methods will be more arousing and aware of his negligence so that he can be entertained and take lessons from these stories.

Wallahu Allam.

Exemplary Mother Anas bin Malik

Who among us knows Anas bin Malik radhiallahu ‘anhu, a loyal aide of the Prophet sallallaahu‘ alaihi wa sallam and one of his close friends?

Anas is one of the seven friends who most narrated the hadith of the Prophet sallallaahu ‘alaihi wa sallam. He is the last friend who died in Basra after more than a hundred years.

Like a college, Anas bin Malik has “graduated” great scholars in history. For example, Hasan Al-Basri, Ibn Sirin, Ash-Sya’bi, Abu Qilabah, Makhul, Umar bin Abdul Aziz, Thabit Al-Bunani, Ibn Shihab Az-Zuhri, Qatadah As-Sadusi, and others.

Since his first meeting with the Prophet sallallaahu ‘alaihi wa sallam, Anas immediately became his closest person. He was not merely a loyal servant of the Prophet sallallaahu ‘alaihi wa sallam. More than that, he seemed to be his “personal assistant”. As a personal assistant, surely the Prophet sallallaahu ‘alaihi wa sallam specialized Anas in certain problems unknown to other friends.

Anas is a lucky friend thanks to the prayer of the Prophet sallallaahu ‘alaihi wa sallam. He prayed, “O God, multiply the wealth and offspring, and extend his age.” Armed with the Prophet’s prayer, he gathered several features: longevity, many children, abundant wealth, and extensive knowledge.

That said, he reached 103 years old. His descendants reach hundreds of people. In fact, according to the narrative of one of his daughters named Umainah, since his father had descended until he arrived at Hajjaj bin Yusuf in Basrah, 129 of his grandchildren had been buried.

Regarding his wealth, it is narrated that Anas had a garden that produced fruit twice a year, even though other gardens were only once. In addition, the garden also gives off a fragrant scent of musk.

One of his closest students, Tsabit Al-Bunani, said, “There is someone who wants to assess Anas’s land. So the person asked, “Did your land experience drought?” But without saying much, Anas immediately stepped into a field. He then prayed then raised his hands while praying to Allah. Then immediately a giant cloud appeared that covered the ground. A moment later the rain fell so hard that Anas’s oasis was filled with water, even though it was the dry season. Anas then sent a portion of his family to check to what extent the area affected by the rain. It turned out that the rain barely exceeded his own land. “

Obviously, this is God’s word for Anas, and this story is true because it is narrated from two different paths and both are authentic. As stated by Adz-Dzahabi in his Siyar.

Behind him is Ummu Sulaim, his mother

Children are not born from a hemisphere. His intelligence does not just appear. There was a big role from Ummu Sulaim, the mother of Anas bin Malik, who colored the character’s life. In his Siyar, Adz-Dzahabi narrates with his sanad from Anas.

He said, “Once the Prophet visited Umm Sulaim’s house. As soon as my mother found out about the visit of the Prophet sallallaahu ‘alaihi wa sallam, he immediately presented him dates and samin oil. ‘Just return your dates and samin oil to where they were, because I was fasting, ‘said the Prophet sallallaahu‘ alaihi wa sallam to my mother. After that, the Prophet sallallaahu ‘alaihi wa sallam rose to one side of my house, then prayed the two rak’ah sunnah and prayed for the good of Umm Sulaim and his family.

So, the mother said to her, ai O Messenger of Allah, I have a special gift for you. ‘What is that?’ Asked the Prophet sallallaahu ‘alaihi wa sallam. ‘People who are ready to help you, Anas, ‘answered the mother.

Immediately it was the Prophet sallallaahu aih alaihi wa sallam offering prayers for me, so that there was not a single one left from the kebab world and the hereafter but he prayed for me. ‘O Allah, gift him wealth and offspring, and bless both of them for him, ‘said the Prophet sallallaahu‘ alaihi wa sallam in his prayer. Thanks to this prayer, I became the most wealthy Ansar, “Anas said, ending his story.

In another narrative, Anas bin Malik recounts, “When the Prophet sallallaahu‘ alaihi wa sallam arrived in Medina I was only eight years old. At that time, the mother led me to face the Prophet sallallaahu ‘alaihi wa sallam while saying,‘ O Messenger of Allah, there is no remaining Ansar unless it comes to you with a special gift. However, I can’t give you a present except my son, so take him and have him help you whenever you want. ‘

It was also told that at that time, Umm Sulaim had covered Anas with half his headscarf, and had partially wrapped it in his gown, then presented it to the Messenger of Allah.

Allah is the Greatest!! How great his love for the Prophet sallallaahu ‘alaihi wa sallam was that he was willing to present his baby who was only eight years old. Really, his attitude is a valuable lesson for everyone who preaches “love the Apostle”, but is reluctant to sacrifice for him. May Allah bless you, O Ummul Sulaim.

Get to know Umm Sulaim

Ibn Abdil Barr said that historians differed on the actual name of Um Sulaim, whether his name was Sahlah, Rumailah, Rumaitsah, Unaifah, or Mulaikah? However, what is clear is that the nickname is Rumaisha or Ghumaisha.

He is one of the inhabitants of Jannah, as implied in the following hadith,

عن جابر بن عبد الله رضي الله عنهما قال قال النبي صلى الله عليه وسلم رأيتني دخلت الجنة فإذا أنا بالرميصاء امرأة أبي طلحة

From Jabir, that the Prophet sallallaahu ‘alaihi wa sallam said,” When I entered jannah, I suddenly saw there was Rumaisha ‘, wife of Abu Talha. “(Narrated by Al-Bukhari).

وعن ثابت عن أنس عن النبي صلى الله عليه وسلم قال دخلت الجنة فسمعت خشفة فقلت من هذا قالوا هذه الغميصاء بنت ملحان أم أنس بن مالك

In the hadith of Anas it is said, that when entering jannah, the Prophet sallallaahu ‘alaihi wa sallam heard the sound of someone’s uncomplicated. “Whose voice is this?” He asked. The angels said, “That’s the voice of Ghumaisha ‘binti Milhan, mother of Anas bin Malik.” (Narrated by Muslim).

Umm Sulaim is a brilliant woman. Besides being smart, he is also patient and courageous. These three noble qualities declined to Anas and colored his temperament later on. Yes, intelligence usually produces intelligence, patience gives birth to patience, and courage gives birth to courage.

Before marrying Abu Talha, her husband was Malik bin Nadhar, Anas’s father. When Islamic da’wah was heard by Ummul Sulaim, he and his people immediately declared their Islam. Umm Sulaim then offered Islam to her husband who was still idolatrous. But unexpectedly, Malik was angry with him and left him. Malik finally went to the land of Syria and died there.

Intelligence of Umm Sulaim

After his first husband died, Umm Sulaim married Abu Talha. When asking for his hand, Abu Talha was still in a state of idolatry. So that Ummul Sulaim refused his proposal until Abu Talha wanted to convert to Islam. Anas tells this story from his mother.

“It’s really inappropriate for a polytheist to marry me. Do you not know, O Abu Talha, that your idols are carved by slaves from my tribe, “Ummul Sulaim sneered. “Even if you flare with fire, he will burn,” he continued again.

So Abu Talha turned to his house. However, the words of Ummul Sulaim were deeply imprinted on his heart. “That’s true,” he murmured. Shortly thereafter, Abu Talha declared his Islam. “I have accepted the religion that you offer,” Abu Talha said to Umm Sulaim. Then their marriage took place. “And Um Sulaim did not ask for anything dowry besides the Islamic nature of Abu Talha,” said Anas.

The fortitude of Um Sulaim

From his marriage to Ummul Sulaim, Abu Talha was blessed with two children. One of them he admired very much, his name was Abu ‘Umair. But unfortunately, Abu ‘Umair did not live long. He was called by God when he was a child.

Anas said, “Once, Abu‘ Umair was seriously ill. When the call to prayer reverberates, Abu Talha usually goes to the mosque. On the way to the mosque, his son (Abu ‘Umair) was called by Allah.

Ummul Sulaim quickly dressed the body of his son, then laid him on the bed. He advised Anas not to tell Abu Talha about the death of his favorite child. Then, he prepared a dinner meal for her husband.

After returning from the mosque, as usual Abu Talha ate his dinner and then married his wife. At the end of the night, Ummul Sulaim said to her husband, “What do you think about the Fulan family, they borrow something from other people, but when asked, they do not want to return it, object to the withdrawal of the loan.”

“They have acted unfairly,” Abu Talha said.

“Know, in fact your son is a loan from God, and now God has taken it back,” Umul Sulaim said softly.

“Inna lillahi wa inna ilaihi raji’un … All praise be to you, O God, “Abu Talha said with resignation.

Blessed descendants

After delivering the departure of his baby, the next day Abu Talhah faced the Messenger of Allah sallallaahu ‘alaihi wa sallam. When he met him face to face, he said, “May Allah bless you both tonight.” So, that night Umm Sulaim was pregnant again, containing Abdullah bin Abu Talha.

After giving birth to her baby, Umm Sulaim told Anas to meet the Prophet by carrying the tiny baby while carrying a few dates ma ajwah. Anas said, “When I arrived at the house of the Prophet sallallaahu aih alaihi wa sallam, I found that he was giving the camel a stamp.”

“O Messenger of Allah, last night Um Sulaim gave birth to his child,” I said. So he picked up the dates that I brought and chewed with his saliva, then fed the baby. The little baby suck the date with the tip of her tongue. So the Prophet smiled while saying, “Indeed, the favorite food of the Ansar is dates.”

“Name him, O Messenger of God,” I told him.

“His name is Abdullah,” replied the Prophet sallallaahu ‘alaihi wa sallam.

The Prophet’s prayer to Abu Talha turned out to not only make him have children. However, the child (Abdullah) later grew into a righteous child who was blessed with seven descendants who were righteous. According to the narrator of one narrator named ‘Abayah, the seven sons of Abdullah bin Abi Talhah had observed the Koran when they were little.

Courage of Ms. Sulaim

The figure of a woman like Umm Sulaim is difficult to match. Besides being intelligent and patient, he is also a brave man. Anas relates that one day Abu Talha passed Umm Sulaim during the Hunain war. He saw that there was a knife in his hand, then Abu Talha immediately reported to the Prophet about Ummul Sulaim, “O Messenger of Allah, see Ummul Sulaim out of the house carrying a knife,” Abu Talha said.

“O Messenger of Allah, I prepared this knife to tear the idolaters who dare to approach me,” replied Um Sulaim.

According to Adz-Dhahabi, Umm Sulaim also took part in the battle of Uhud with the Prophet. At that time he was also found carrying a knife.

The love of Umm Sulaim towards the Prophet sallallaahu ‘alaihi wa sallam

As mentioned earlier, Ummul Sulaim presented his son Anas to the Prophet sallallaahu aih alaihi wa sallam, even though he was only eight or ten years old. This was clearly encouraged by his great love for the Prophet sallallaahu ‘alaihi wa sallam.

On another occasion, once upon a time, the Messenger of Allaah alaihi wa sallam took a nap at the home of Ummul Sulaim. Because Umm Sulaim is a modest woman, she only has a leather mat as the bedspread of the Prophet. Because of the heat, the Prophet sallallaahu aih alaihi wa sallam sweated to wet the mat, then he woke up. Seeing the sweaty mat earlier, immediately Umm Sulaim took a bottle and then painstakingly squeezed the mat and collected the Nabawi sweat in the bottle.

Seeing his actions, the Prophet sallallaahu ‘alaihi wa sallam asked in amazement,” What are you doing? “

“I am taking blessings that come out of your body,” replied Um Sulaim.

It is reported that Umm Sulaim then mixed the Prophet’s sweat in his fragrance.

Anas said that the Prophet sallallaahu ‘alaihi wa sallam had never entered the house of another woman besides Umm Sulaim. When asked, he said that he was sorry for Umm Sulaim, because his siblings were killed in a war with him.

Adz-Dzahabi mentioned that his sibling was named Haram bin Milhan who was martyred in the Bi’r Ma’unah tragedy. He was the one who said, “By God, I’m lucky!” When he was stabbed by the spear from behind to penetrate his chest.

One time, the Prophet sallallaahu ‘alaihi wa sallam entered the home of Umm Sulaim. There, he saw a flurry of water hanging on the wall, then he drank it while standing. So immediately Umm Sulaim took the flurry and cut the geriba’s mouth in contact with the mouth of the Prophet sallallaahu ‘alaihi wa sallam, then saved it.

Look at how his love for the Prophet sallallaahu ‘alaihi wa sallam, until he did not waste anything related to his noble body.

The same thing happened to his son, Anas. Once upon a time, Anas said, “I never missed one night, but I dreamed of meeting my beloved (the Prophet sallallaahu aih alaihi wa sallam).” Then, tears widened.

It is also reported that Anas wears a ring engraved on him, ‘Muhammadun Rasulullah’. So every time I want to defecate, the ring is released.

Ummul Sulaim’s Scientific Heritage

According to Adz-Dhahabi, Um Sulaim narrated fourteen hadith from the Prophet sallallaahu ‘alaihi wa sallam. One of them is muttafaq ‘alaih, one special hadith narrated by al-Bukhari, and two hadiths by Muslims.

Umm Sulaim died at the time of the Caliphate of Uthman ibn Affan. May Allah bless him and place him in the highest paradise, along with the Prophets, Siddiqin, martyrdom, and piety.

From Hindu Adherents To Being Islamic University Hadith Professor of Medina

The legendary work of Prof. Dhiyaurrahman Azmi in the field of hadith will include it at the same level as the classical scholars.

Today, we hear a lot of stories of people returning to their nature, embracing Islam. We should be grateful for this. But there are only a few people who come from the darkness of their ancestral religion after accepting the light of Islam succeeding in bringing tremendous influence and contribution to the progress of Islamic knowledge. If we see the great legacy left by converts such as Muhammad Asad, Maryam Jamilah, Dr. Maurice Bucaille, Muhammad Pickthall, Michael Wolfe, and Pamela Taylor, their achievements were truly amazing. At present, there are extraordinary figures who might surpass their predecessors. He is Prof. Muhammad Dhiya ur-Rahman Azmi. He contributed greatly to the study of the science of hadith. An achievement that is worth remembering and a part of the history of Islamic civilization.

Islam Does Not Know the Social Caste

Muhammad Dhiya ur-Rahman Azmi used to be called Banke Laal. Born in 1943 in a Hindu family in the village of Bilarya Ganj. A village located in Azamgarh District, India. When he converted to Islam he was 18 years old. The concept of equality and justice offered by Islam impressed him. According to him, this is a feature and humanism that only exists in Islam. This reason also caused many people in the Indian subcontinent to embrace Islam. They want to escape the caste boundaries. And get the freedom to act in accordance with their ideals and desires.

In India there are several organizations that facilitate conversion. The activity of this organization is known as Ghar Wapsi. An activity facilitated by Hindu Indian organizations to facilitate the conversion of a non-Hindu to Hindu religion. In Indian Islamic society, no such activity is found. There were no donations or material assistance obtained for those who had just embraced Islam. On the bright side, someone who embraces Islam truly welcomes God’s commands and is born of sincere intentions. If you want to be a Muslim, the thing you have to do is understand the essential message of Islam itself.

Shunned the Family and Migrated to Explore Islam

After embracing Islam, both his parents and close family boycotted Sheikh Muhammad Dhiyaurrahman Azmi. He also moved to Pakistan to study religion. He studied religion in Madrasas that worked with Jamiah Islamiyah. Then continued his undergraduate studies at the Islamic University of Medina (Jamiah Islamiyah Madinah), Saudi Arabia. In this place, he became the first graduate ever Hindu.

Not only at the undergraduate level, Syaikh Dhiyaurrahman continued his post-graduate studies (S2) to King Abdul Aziz University in Mecca, which became known as Ummul Qura University. He received his doctorate from al-Azhar University, Cairo.

His expertise in the field of hadith is something that is recognized by the public. The Islamic University of Medina acknowledged it by appointing him as a professor (professor) at the campus Hadith Faculty. Even the Kingdom of Saudi Arabia itself rewarded the citizenship of Saudi Arabia as a form of gratitude for the contribution he made in the study of the science of hadith.

Syaikh Dhiyaurrahman does not limit his activities only in the academic field. He also actively takes part in the administrative field. Like joining the World Muslim League (Muslim World League) in Mecca. And also became the dean of the Faculty of Hadith of the Islamic University of Medina until retirement. After retiring, he was appointed as a lecturer at the Nabawi Mosque by the Department of Affairs of the Nabawi Mosque in 2013.

Contribution to Islamic Civilization

Many papers have been made by Professor Dhiyaurrahman Azmi. He wrote dozens of books on various important topics in Islam. But the most special is its monumental work in the form of an hadith encyclopedia. He gave the title of his work with al-Jami ‘al-Kamil fi al-Hadits ash-Shahih ash-Shamil. This special work is a collection of authentic hadiths scattered in various classical books.

The book al-Jami ‘al-Kamil fi al-Hadith ash-Shahih ash-Shamil consists of 20 volumes more thick books. Which contains about 16,000 Hadiths. Contains various problems: aqeedah, law, worship, biography of the Prophet, fiqh, interpretation of the Koran, and much more. People will remember Shaykh Prof. Muhammad Dhiyaurrahman Azmi and thank him for his efforts to examine the hadith. Gather it so that it is easy to learn and read for the hadith lovers of the Prophet sallallaahu aih alaihi wa sallam. This effort was proof of how he emulated the efforts of Imam al-Bukhari, Muslim, Abu Dawud, at-Turmudzi, an-Nasai, and Imam Malik in researching and collecting hadith.

Another legendary work which is the sincerity of Prof. Azmi is the “Encyclopedia of the Qur’an Glorious” in Hindi. Muslims have been in power for around 800 years in India, unfortunately not many books are available in their native language that explain the meaning of the Koran. Enlighten the values of humanity preached by the Qur’an.

Unique encyclopedia written by Prof. Azmi, explores more than 600 topics of discussion. This book is the first book (pioneer) written about this theme in Hindi. In a very short time, this book has been printed eight times in India. Because of the good response of the people to this book, the Urdu and Indian editions were immediately printed. That said, this book is one of the best books in the study of the Koran. The discussion is sorted by alphabetical order. It also contains photos and maps of famous places.

His research in taking education is also an interesting research. The Master’s thesis is entitled Abu Hurairah fi Dhau-i Marwiyatihi: Dirasatun Muqaranatun fi Miati Haditsin min Marwiyatihi is a form of defense against the Prophet’s best friend, Abu Hurairah radhiallahu ‘anhu. He denied the allegations made by some who questioned the authenticity of the hadith narrated by Abu Hurairah. While his dissertation was a study of the book Aqdhiyatu the Prophet sallallaahu ‘alaihi wa sallam.

In his book From Ganga to Zamzam in Urdu, Prof. Azmi told his Islamic story and the many difficulties he had to face. Of course this book is also interesting to read. Then his special work on comparative studies of religion, Dirasat al-Jewsyah wa al-Masihiyah wa al-Adyan al-Hind also received high appreciation. This book is used as a reference for higher level learning material at universities in Saudi Arabia. At present, Prof. Azmi was involved in the project to write a comparative study of Hinduism, Buddhism, Jainism and Sikhism which will soon be published as well.

Cover

No one thought, a boy who was born in a Hindu family later became a hadith teacher at the Islamic University of Medina and a teacher at the Nabawi Mosque. Professor Azmi is a special person. His life journey taught us that life is like a spinning wheel. Someone can be in the lower round facing difficulties. Then at the top enjoy success. One must try to complete the round of difficulties he faced until he succeeded in proving to the world – with Allah’s permission -, he was able to contribute to civilization.

Simplicity has an important role in character building. Because simplicity is able to hold a person to do things that he should not do. Simplicity also becomes a shield that prevents arrogance. Simplicity is the key to godliness and good deeds. Simplicity, manners, and humility were visible in his figure.

Prof. Azmi is a figure that makes us remember the truth of the words of the Prophet sallallaahu ‘alaihi wa sallam,

الناس معادن كمعادن الذهب والفضة خيارهم في الجاهلية خيارهم في الإسلام إذا فقهوا والأرواح جنود مجندة فما تعارف منها ائتلف وما تناكر منها اختلف

“Humans are like valuable mining items such as gold and silver mines. A person who is noble in times of ignorance, will also be a noble person in Islam if he understands religion. The spirit is like a troop that is gathered, it will unite if it is harmonious and will be disputed if it is not in harmony (Muslim).

Aban bin Uthman ibn Affan, a Muslim cleric who was the son of the Caliph

At present, it is difficult for us to imagine the son of a head of state becoming a scholar. The president’s son became a big kiyai in his country, for example. Or if you are a governor, mayor, etc. become scholars who are deeply knowledgeable.

But in the golden age of Islam, we find that way. Umar bin al-Khattab had children and grandchildren of a great scholar among friends and tabi’in. namely Abdullah bin Umar. And his grandson named Salim ibn Abdullah bin Umar. Uthman bin Affan with his son Aban bin Uthman. Ali bin Abi Talib with two sons who became the chiefs of heavenly youth, Hasan and Hussein.

On this occasion, we will talk about Aban ibn Uthman ibn Affan radhallahu uma anhuma.

His childhood

Aban is a devout priest. The name and nasab are, Aban bin Uthman ibn Affan bin Abi al-Ash bin Umayyad ibn Abdusy Syam al-Qurasyi al-Umawi. Born in the holy city of Medina. Around the year 20 H. His mother was Ummu Amr binti Jundub bin Amr bin Humimah bin al-Harits ad-Dausi

Chew Abu Said. Ibn Saad said, “He was born happy. Because it was given kun-yah Abu Said (Father of Happiness). “

Aban grew up in the best environment. His father, al-Khalifah ar-Rashid, Uthman ibn Affan radhiallahu ‘anhu. The father is very concerned with him. Under the care of the father, who was the first person to embrace Islam, a person called the Prophet ﷺ as a resident of heaven, Angel was ashamed of him, of course Aban had a father and a very special life mentor. Making it grow in one of the best houses in the city of Medina. And the environment of the village, is no less special, the city of Medina. The place where the majority of friends live. And the prophetic aroma was still sniffed in the blowing wind of Medina.

Become a Ulama

The special environment in the city of Medina had a great influence on Aban thought and science. Until he became a prominent figure of ulama tabi’in and a prominent Islamic scholar. Amr bin Syu’aib said, “I do not see anyone who is more knowledgeable of him in matters of hadith and fiqh.” (Al-Bidayah wa an-Nihayah, Juz: 3, p. 18).

Bilal bin Abi Muslim said, “I saw Aban bin Uthman, between his eyes there was a vague former prostration.” (Thabaqat al-Kubra li Ibni Saad, No: 5912).

Ali bin al-Madini said that Yahya bin Said bin Qahthan said about Aban, “He was among the 10 Jurists of Medina.” Ali asked, “Who are they?” “Said bin al-Musayyib, Abu Salamah bin Abdurrahman, al-Qasim bin Muhammad, Salim ibn Abdullah (ibn Umar ibn al-Khattab), Aurah ibn az-Zubair, Sulayman ibn Yasar, Ubaidullah bin Abdullah bin Utbah, Qabishah bin Dzuaib, Khairjah bin Zaid bin Thabit, and Aban bin Uthman, “answered Yahya bin Said. (al-Madkhal ila as-Sunan al-Kubra, Juz: 1, p. 154).

Aban is a trusted hadith narrator. He narrated the hadith from his father and other companions of the Prophet. Like: Zaid bin Tsabit, Usamah bin Zaid, etc. Imam Muslim, at-Turmudzi, Abu Dawud, Ibn Majah, narrated the hadith from him.

Like the hadith narrated at at-Turmudzi:

عن عبد الرحمن بن أبي الزناد عن أبيه عن أبان بن عثمان قال: سمعت عثمان بن عفان رضي الله عنه يقول: قال رسول الله صلى الله عليه وسلم: ما من عبد يقول فى صباح كل يوم ومساء كل ليلة بسم الله الذى لا يضر مع اسمه شىء فِى الأَرْضِ وَلاَ فِى السَّمَاءِ وَهُوَ السَّمِيعُ الْعَلِيمُ ثَلاَثَ مَرَّاتٍ فَيَضُرُّهُ شَىْءٌ

From Abdurrahman bin Abi az-Zinad, from his father, from Aban bin Uthman said, “I heard Uthman ibn Affan radahiallahu ‘anhu said,” Rasulullah ﷺ said,’ There is no one uttering every morning and every evening evening reading ‘bismillahilladzi laa yadhurrru ma’asmihi sya-un fil ardhi wa laa fis samaa ‘wa huwas samii’ul’ alim ‘(By mentioning the name of Allah that no one can give harm to His name on earth or in the sky, He is the Hearer again Knowing) three times, then no one can harm it. ‘”(Narrated by Tirmidhi No: 3388, Ibn Majah No: 3869. Abu Dawu No: 5088, Al Hafizh Abu Thohir said that this hadith sanad hasan).

وروى ابن سعد عن الحجاج بن فرافصة عن رجل قال: دخلت على أبان بن عثمان, فقال أبان: “من قال حين يصبح: لا إله إلا الله العظيم, سبحان الله العظيم وبحمده, لا حول ولا قوة إلا بالله, عوفي من كل بلاء يومئذ” . قَالَ: وَبِأَبَانَ يَوْمَئِذٍ الْفَالِجُ ، فَقَالَ: “إِنَّ الْحَدِيثَ كَمَا حَدَّثْتُكَ ، الا أَنَّهُ يَوْمَ أَصَابَنِي هَذَا

Narrated from Ibn Saad from al-Hajjaj bin Furafishah from a man, he said, “I met Aban bin Uthman. Aban said, “Who in the morning said: Laa ilaaha illallaah al-Azhim. Subhanallahi al-Azhimi wa bihamdihi. Laa hawla wa laa quwwata illaa billaah (There is no righteous deity except Allah the Most Great. Exalted be glory to Allah the Great and all praise be to you), he was released from any disaster that day. “The narrator said,” At that time Aban was paralyzed . He said, ‘This hadith is like I told you, namu when the day this paralysis hit me, at that time I didn’t read this dhikr. ‘

Many figures of hadith experts and jurists learned from Aban bin Uthman. Among them: Muhammad bin Muslim bin Shihab az-Zuhri. Muhammad bin Ishaq al-Muthlibi. Amir bin Saad bin Abi Waqqash, his student and colleague. Abu az-Zinad Abdullah bin Dzakwan. Umar bin Abdul Aziz. Amr bin Dinar al-Makki. His own son, Abdurrahman bin Aban bin Uthman. Maimun bin Mihran. Nabih bin Wahb. And Yazid son of Hurmuz al-Madini.

And the students born of the madrasa were Abdullah bin Abi Bakr bin Muhammad bin Amr bin Hazm. Narrated by Ibn Asakir, Imam Malik said, “Abdullah bin Abi Bakr told me that his father studied with Aban bin Uthman.” Imam Malik said, “Aban learned many things about religious laws from his father, Uthman.” (Tarikh al-Kabir by Imam al-Bukhari).

In addition to an ulama, Aban also served as governor of Medina for 7 years. Abdul Malik bin Marwan raised it from 75 H to 83 H.

Expert of the Prophet’s Sirah

In the second generation of Islam, the Prophet Muhammad’s ailah was recorded. The tabi’in took the role. They become the main reference. Narrate the news from their parents, friends of the Messenger of Allah ﷺ. Their period is so with prophetic times. In fact, some of them have kinship with the Prophet. Like: Aurah ibn az-Zubair ibn al-Awwam, his mother was Asma bint Abu Bakr ash-Siddiq. Her aunt is the First Faithful Mother Ayesha. His father is a cousin of the Prophet ﷺ. The paternal grandmother was Shafiyah binti Abdul Muthallib, the aunt of the Prophet ﷺ. And his paternal grandfather was al-Awwam bin Khuwailid, the brother of the First Believers Khadijah bint Khuwailid radhiallahu ‘anha.

The other Nabawiyah Sirah expert was Aban bin Uthman. Aban’s expertise in the study of Sirah is better known than his publicity in the field of hadith and fiqh. Until he became a figure of the Sirah clerics who were trusted in the eyes of the scholars.

Mughirah bin Abdurrahman tells the story of his death, al-Waqidi, “It is narrated the hadith from him. He is a trusted scholar. But the history of the hadith is small. Except about the war of the Messenger of Allah ﷺ which he narrated from Aban bin Uthman. He often reads history from Aban. And ordered us to study it. “

This shows that Aban bin Uthman was used as a reference in the study of Maghazi and Sirah. To the extent that the scholars ordered their students to study the history of Aban.

Death of the Expert Sirah

At the end of his life, Aban suffered from leprosy to make him paralyzed. But he still went to the mosque by being carried on a cart.

This son of the Caliph Uthman ibn Affan died during the reign of the Umayyads. Precisely in the reign of Yazid bin Abdul Malik (101-105 H).

Shaykh Syu’aib al-Arnauth, A Hadith Researcher and Expert

Recently, the Islamic world has grieved, losing one of its best sons in this age, Shaykh Syu’aib al-Arnauth. He is a productive hadith researcher. At least, there are 240 books that he has known (review and examine his history). On the 26th of Muharam 1438 H to coincide with October 27, 2016, the scholars of this hadith expert died. Rahimahullah rahmatan wasi’atan. Rasulullah ﷺ said:

إن الله لا يقبض العلم انتزاعا ينتزعه من العباد, ولكن يقبض العلم بقبض العلماء حتى إذا لم يبق عالما اتخذ الناس رءوسا جهالا فسئلوا, فأفتوا بغير علم فضلوا وأضلوا.

“Surely Allah does not uproot the knowledge at once from the servants, but Allah revokes the knowledge by referring to the scholars. When there is no more knowledgeable person, people will make people not knowledgeable as leaders. Then they were asked, they would give fatwas without knowledge. They are astray again misleading others. “(Narrated by al-Bukhari and Muslim).

Get to know Shaykh Syu’aib al-Arnauth

His name is Syu’aib bin Muharram al-Arnauth. Al-Arnauth is a term for one of the tribes in Albania. His family migrated from Albani to Damascus in 1926. Since then, they have lived in the Syam region. They chose the land of Sham, because his father knew the primacy of Sham and its inhabitants. Sheikh Syu’aib’s father was a person who loved scholars. He was also very happy to be friends with scientists.

Syaikh Syu’aib al-Arnauth was born in Damascus in 1928. He grew up under the guidance of his father. His father taught him Islamic foundations. And guide him memorize a number of juz of the Koran. His familiarity with the Qur’an from childhood made him excited to understand the meanings of the Koran in depth. His curiosity was the main reason that motivated him to learn Arabic at a young age. He busied himself in the mosque. Look for Arabic language assemblies and scientific branches. Such as: Sharf, literature, Balaghah, etc.

Some scholars, such as Imam Malik, ash-Syafi’i, etc. their mothers had so much influence in the growth of their keshalehan and science. There are also those who are recorded in their biographies as influential people in their knowledge.

Learning from the Ulama

Young Syaikh al-Arnauth began to seriously pursue Arabic. He visited Muslim clerics and scholars in the city of Damascus. Among them: Shaykh Shaleh al-Farfur, Syaikh Arif ad-Duwaiji – who is a student of Shaykh Badruddin al-Husna-, etc. Together with his teachers, Syaikh al-Arnauth studied the main reference books of Arabic and balaghah. Such as: Syarah Ibn Aqil, Kifayah by Ibn Hajib, al-Mufashshal by Zamakhsyary, Syudzur adz-Dzahab by Ibn Hisham, Asrar al-Balaghah, and Dala-il al-I’jaz by Jurnany.

The other teachers were Syaikh Sulaiman al-Ghawaji al-Albani, a scholar who gave al-amilAwamil the work of al-Baruky, al-Izh-har by al-Athahly, etc.

After equipping themselves with capable skills in Arabic, Syu’aib al-Arnauth began to study the science of Jurisprudence, especially the fiqh study of the Hanafi School of Religion. In this fan, he also has many teachers who teach him many books. The books of the Hanafi Madhab he studied were Muraqi al-Falah by Ash-Syarnabilaly, al-Ikhtiyar by al-Maushuly, al-Kitab by al-Qadury, and the Hasyid of Ibn Abidin.

For 7 years, he immersed himself in fiqh studies. Then he studied the Uthul Fiqh, the Interpretation of the Qur’an, Musthalah al-Hadith, and moral books. At that time he was more than 30 years old.

Become a Researcher of Hadith (Muhaqqiq)

When studying fiqh, Syaikh al-Arnauth rahimahullah came into contact with the status of a hadith, saheeh or not. This motivated him to research fiqh books whose material content was hadith. He focused on the research. Until finally, he became a specialist in this study. The scientific branch that he has just cultivated is not a minor problem. It takes extensive time and extraordinary focus. Therefore, since 1955, he left the study of Arabic. He began to spend his time researching the Islamic heritage.

In 1982, Syaikh al-Arnauth moved to Omman. In this new place, he collaborated with the printing of Muassasah ar-Risalah. In this printing press, his expertise is increasingly honed. He issued the best effort to devote to Islam and the Muslims by examining the legacy of Islamic civilization.

Refer to the Aqeedah Salaf

In a recording, Syaikh Syu’aib al-Arnauth relates a little phase to his religious life. Shaykh was asked, “O Shaykh, all praise be to Allah – you have the salaf faith.” “God willing,” replied Shaykh Syu’aib. The questioner continued, “But, at our place there are Ash’ariyah Madrasas who say you are an Ash’ari. And hadith experts from Asyari circles. We want to hear directly from you. “

Shaykh Syu’aib replied, “No, for the sake of Allah. At the beginning of my journey of life, my teachers came from Maturidiyah. However, when I started writing, I found a book called Aqawil ats-Tsiqat fi Itsbati al-Asma wa ash-Shifat by Mar’i bin Yusuf al-Karmi. In the book there is a defense against Madzha as-Salaf, and this is what I believe now. As-Salaf School of Madhhab is safer and more knowledgeable. In the matter of the nature of God, we must determine what God has set for Himself. Without tasybih (likeness) and also ta’thil (deny). We must not equate God (with something) and deny His character. And I believe that the attributes of God cannot be reached by reason. Every night, Allah Rabbul amin alamin descends to the sky of the world. This is found in the hadith of al-Bukhari’s history in the Saheeh. We must believe that God descends, but we do not know how His ordinances come down. “

His students

Shaykh Syu’aib al-Arnauth has many students. Among them: Muhammad Na’im al-rArqasusi, Ibrahim az-Zaibeq, Adil Mursyid, Umar Hasan al-Qayyam, Abdul Lathif Hirazullah, Ahmad Barhum, Ridwan al-rArqasusi, and Kamil Qurah Bilali.

Syaikh al-Arnauth has great attention to the scientific abilities of his students. He immediately gave the burden of research to those whom he had recognized his credibility. The Tahqiq method and style of hadith performed by the students of Syaikh al-Arnauth is very similar to that of his teacher. Thus indeed, one’s scientific tradition will be maintained by the many students. Like the four schools of thought, it is maintained until now because the four priests’ students recorded, recorded and preached the methodology of their fiqh study. While the other Jurisprudence schools are missing, because there is no inheritance.

Syaikh Na’im al-rArqasusi said in the introduction to tahqiq the book of Taudhih al-Musytabah by Ibn Nashiruddin, “I say a big thank you especially to him, which is not because of his attention and guidance, I am not able to examine Islamic heritage. To him who deserves respect. A noble, honorable teacher, Shaykh Syu’aib al-Arnauth hafizhahullah. “

Syaikh Ibrahim az-Zaibeq also expressed his gratitude to the teacher who was so influential in his knowledge. He thanked him in the introduction to tahqiq of Ibn Abdul Hadi’s Thabaqat Ulama al-Hadith, “Furthermore … is it enough that my sentence of gratitude is given to my teacher, my shaykh, Syu’aib al-Arnauth? Is it enough of a compliment from me that I wrote for him with sincere love? Indeed, his services to me are broader than gratitude and more noble than praise. In fact, he opened my eyes to the nature of life. I experienced my journey with a bowed mind and a low heart, he made my days a meaningful and valuable year. Then he took my hand into the world of tahqiq … … for you, O my teacher, a broader thank you from the gratitude itself, greater praise from the praise itself. And Allah who is my helper avenges you with the best reply. “

How wonderful is the student’s respect for this teacher.

Shaykh Umar Hasan al-Qayyam said in his introduction to the tahqiq to the Treatise of Ibn Rajab al-Hanbali, “He motivated me to take this path, guruku al-muhaddits al-‘alamah Syu’aib al-Arnauth, one of the scholars of hadith in the present this.”

Syaikh Syu’aib al-Arnauth’s relationship with his students is like a friendship. He is close to his students. Have great enthusiasm so that his students get good. He did not force his opinion on his students. He is happy if his students have independent knowledge. Not infrequently he invites his students to discuss and exchange ideas. This is what has a tremendous influence in the development of the scholarship of his students.

His Research Works

The books examined by Shaykh Syu’aib al-Arnauth were no less than 240 titles. Consists of hadith books, fiqh, interpretation of the Koran, tarajim, akidah, mushthalah al-hadith, adab, etc.

Among the books he examined were:

Published by Maktab al-Islami:

Syarhu as-Sunnah by al-Baghawi totaling 16 volumes,
Raudhatu ath-Thalibin by an-Nawawi. Research collaborated with Syaikh Abdul Qadir al-Arnauth. The book consists of 12 volumes.
Muhadzdzab al-Aghani by Ibnu Manzhur numbered 12 volumes.
Al-Mubdi ‘fi Syarhi al-Muqni’ by 10 Ibn Muflih al-Hanbali.
Zad al-Masir fi Ilmi at-Tafsir by Ibn al-Jauzi. This research collaborated with Syaikh Abdul Qadir al-Arnauth. The book consists of 6 volumes.
Mathalib Ulin Nuha fi Syarhi Ghayatu al-Muntaha by ar-Ruhaibani. This research collaborated with Syaikh Abdul Qadir al-Arnauth. Consists of 6 volumes.
Al-Kafi fi Fiqhi al-Imam al-Mubajjal Ahmad bin Hanbal by Ibn Qudamah. This research collaborated with Syaikh Abdul Qadir al-Arnauth. Consists of 3 volumes.
Manaru as-Sabil fi Syarhi ad-Dalil by Ibnu Dhuyan. Teridir of 2 volumes.
Al-Manazil wa ad-Diyar by Usamah bin Munqidz. Consists of two volumes.
Musnad Abu Bakar by al-Marwazi. Consists of two volumes.

Published by Muassasah ar-Risalah:

Siyar A’lam an-Nubala by adz-Dhahabi. Consists of 20 volumes.
Al-Ihsan fi Tarqrib Saheeh Ibn Hibban compiled by al-Amir Alaunddin al-Farisi. Consisting of 18 volumes.
Sunan an-Nasai al-Kubra. This research collaborated with Hasan Syalbi. From 12 volumes.
Al-wAwashim wa al-Qawashim fi adz-Dzabbi ‘an Sunnati Abi al-Qasim by Ibn al-Wazir.
Sunan at-Turmudzi. Consists of 6 volumes.
Sunan ad-Daruquthni. This research collaborated with Hasan Syalbi. Consists of 5 volumes.
Zaad al-Ma’ad fi Hadyi Khoiri al-badIbad by Ibnul Qayyim. This research collaborated with Syaikh Abdul Qadir al-Arnauth. Consists of 5 volumes.
Date of al-Islam by adz-Dhahabi. This research collaborated with Dr. Bechar ‘Iwadh Maufuf. Syaikh al-Arnauth examined 4 volumes.
At-Ta’liq al-Mumajjad Syarh Muwaththa Muhammad by Abu al-Hasanat al-Lakuni. Consists of 4 volumes.
Musnad al-Imam Ahmad consists of 5 volumes.
Al-Adab ash-Syar’iyah wa al-Minah al-Mar’iyah by Ibn Muflih al-Hanbali. This research collaborated with Umar Hasan al-Qayyam. Consists of 4 volumes.
Thabaqat al-Qurra ‘. This research collaborated with Dr. Basyar Maufuf. Consists of 2 volumes.
Mawarid azh-Zham-an bi Zawa-id Shahih Ibn Hibban by al-Hasyimi. This research collaborated with Ridhwan al-rArqasusi. Consists of 2 volumes.
Syarh al-Aqidah ath-Thahawiyah by Ibn Abi al-Iz. This research collaborated with Dr. Abdullah at-Turki. Consists of 2 volumes.
Riyadhush Shalihin works by an-Nawawi. Teridir of 2 volumes.
Al-Marasil by Abu Dawud. Consists of 2 volumes.
Two Ulama al-Aranauth

In addition to Shaykh Shu’aib, there is another ulaqob al-Arnauth, namely Shaykh Abdul Qadir al-Arnauth. But both of them are not siblings. Both have similarities in terms of sides:

First: have laqob al-Arnauth. Al-Arnauth himself was laqob given to the Balkans who came from al-Albani. Syaikh Abdul Qadir was born in the Kosovo region, while Syaikh Su’aib came from Albania.

Second: both are scholars of tahqiq experts who work together with al-Maktab al-Islami. There are books that they research together.

The portion of da’wah Abdul Qadir al-Arnauth was greater in lectures and teaching. Whereas Shaykh Syu’aib al-Arnauth focuses more on researching Islamic heritage.

The Death of the Expert Tahqiq

Syaikh Syu’aib al-Arnauth died on Thursday 26 Muharram 1438 H to coincide with October 27, 2016. He died in the Jordanian region at the age of 88. Rahimahullah rahmatan wasi’atan.

Life Story of Syaikh al-Albani, Expert of Hadith of the Century

This time, we open a story about a hadith expert. A person who revives the Sunnah of the Prophet, defends him, and gives age to him. He spends days to defend the Sunnah from the followers of the passions and the makers of new teachings. The figure of the hadith cleric in the sense that is actually stuck by him. He is Syaikh al-Imam al-Muhaddits Muhammad Nashiruddin al-Albani rahimahullah. What we are more familiar with is Shaykh Nashiruddin al-Albani.

Nasab Syaikh al-Albani

His name is Muhammad bin Nuh bin Adam bin Najati al-Albani. He was born in 1332 AH / 1914 in the city of Shkodër, the capital of Albania at that time. Allah bestows on him a blessing born in a family that is obedient and familiar with the science of religion. His father, Nuh bin Adam, was an alumni of al-Ma’had asy-Syar’iyah in the capital city of the Ottoman Daula, Istanbul. After completing his education there, the father returned to Albania. Devote to the people by teaching them religion. Until finally he was known as the great Albanian scholar and the reference of the Muslims in the Balkans (Hayatu al-Albani wa Atsaruhu wa Tsana-u al-Ulama aih Alaihi by Muhammad Ibrahim asy-Syaibani, p. 44).

Moved to the Land of Sham

In 1922-1939, Albania was led by a secular king who idolized European-style modernity. His name is Ahmad Mukhtar Zogoli or Zog I or Zogu. In the first two years of his rule, he began to transform Albanian Islam into more secular western scents. He imitated Kemal Ataturk’s steps in westernizing Turkey and removing the Ottoman Empire in 1343 H / 1924 M. Zogu compiled secular laws for the Albanian community. He set rules that forced Muslim women to give up their hijab. Require the military to wear European caps and trousers. And everything that smells of Arabic is replaced by western culture.

Interestingly, the steps of secularization in various countries are similar, not even so different that they are easy to read. Everything that smells of Arabic is replaced in the name of nationalism and preserves local culture. Shari’a is considered customary, then prohibited from practicing it.

The secularization carried out by Zogu made Syaikh al-Albani’s father take a stand. He was worried that his religion and family members would be damaged because of the secular corosit. He said he wanted to move to an Islamic country that won more hearts. He brought his family members to Sham. Precisely in the Syrian capital, Damascus. At that time al-Alabani was only 9 years old.

Assessing Science

Little Al-Albani just arrived in one of the Arab countries. This European child did not know the language of the desert community at all. He also began to study this language in the Madrasah al-Is’af al-Khoriyah. Then he moved to another school in Sarujah Market, Damascus, because his first school had a fire. In this place, al-Albani completed his elementary school education in 4 years. His love for the language of the Koran is sparkling in the heart. His proficiency is recognized and defeats his friends, native Syrian children.

From here we can take lessons, al-Albani from Albania did not know anything about Arabic. But he can master the language. Even later it became a hadith expert. You who want to learn Arabic don’t get discouraged and back down. No less than 1,495 Indonesian words are absorbed from Arabic. That is, we are ‘not very blind’ Indonesian about Arabic.

Little Al-Albani has grown up as a teenager. He began to find another fondness for him. That is reading. But the taste for reading is still so common. He likes to read Antharah bin Syaddad. Detective story Arsene Lupine. And other detective stories (Ahdats Mutsirah fi Hayati ash-Syaikh al-Alamah al-Albani by Muhammad Shalih al-Munajjid, p. 9). This is the initial journey of al-Albani’s life in the world of reading and studying.

Over time, the al-Albani reading content changed. From the reading of the general public, they have deepened their knowledge of religion. It began when the father saw something bad – from the religious side – in a public school. Father al-Albani cut off his son’s school. He provided a special time to educate his children with learning the Koran, Tawheed, Sharf, and Jurisprudence of the Hanafi Madhhab (Hayatu al-Albani wa Atsaruhu wa Tsana-u al-Ulama ‘Alaihi by Muhammad Ibrahim Ash-Syaibani, p. 9).

There is only a way that God irkan destined for those whom He wants good. Turning them away from the unwholesome leads to the benefits. And the best kindness is understanding and practicing this religion.

مَنْ يُرِدِ اللهُ بِهِ خَيْـرًا يُـفَـقِـهْهُ فِي الدِّيْنِ.

“Whoever desires his goodness by Allah, He will make him understand about his (business) religion.” (Sahih Hadith, narrated by Bukhari (no. 71, 3116, 7312), Muslim (no. 1037), Ahmad (IV / 92, 95, 96), etc.).

In addition to studying with his father, al-Albani also learned from many teachers and scholars who were his father’s colleagues. Such as: reviewing the Hanafi fiqh book, Muraqi al-Falah Syarh Nur al-Idhah with Shaykh Muhammad Said al-Burhani. Studying Arabic rules, especially with Syaikh Izuddin at-Tanukhi (Shafahat Baidha min Hayati al-Albani by Athiyah Audah, Hal: 22, 71-72).

Ulema Pun Works to Make a living

While busy with the science of religion, al-Albani spent some of his time supporting himself. Of course this is a wise step. So that later on, when he plunged into the world of da’wah, he did not make da’wah the source of his livelihood.

Carpenter

The first job carried out by al-Albani was to become a carpenter. He worked with his uncle and a Syrian citizen known as Abu Muhammad. He worked for two years. Then because it felt tiring, spent a lot of time and energy, al-Albani left this job.

Clock Repair

In summer, carpenters don’t get jobs. At that time, al-Albani passed in front of his father’s shop. The father is repairing the clock. His father advised him to take advantage of time by repairing the clock. He also accepted his father’s advice. He took the new profession seriously, until he was known as a reliable clock repairman.

This new profession does not take a lot of energy and time. So that his time can be busy with studying religion (Hayatu al-Albani wa Atsaruhu wa Tsana-u al-Ulama ‘Alaihi by Muhammad Ibrahim asy-Syaibani, p. 48).

Studying the Science of Hadith

At the age of 20 years, al-Albani began to like the science of hadith. He was inspired by the study of hadith in al-Manar Magazine, which was raised by Syaikh Muhammad Rasyid Ridha rahimahullah.

Syaikh al-Albani said that he was interested in reading historical histories. One day, he saw in a pile of books a book trader, one speaker from al-Manar Magazine. He read the comments of Shaykh Rashid Ridha on the book Ihya Ulmuddin written by Imam al-Ghazali rahimahullah. In the discussion Syaikh Rasyid Ridha quoted al-Hafizh al-Iraqi’s comments on Ihya Ulumuddin. Al-Iraqi commented on and sort out which hadiths are authentic and which ones are devoted. Then collect it in al-Mughni ‘an Hamli al-Asfar fi al-Asfar fi Takhrij ma Fi al-Ihya mi al-Akhbar.

Al-Iraqi’s work attracted the attention of al-Albani. He also conducted a hadith study of the book. A study that gave him a way to deepen other sciences. Such as: linguistics, balaghah, gharib al-hadith, etc. That is the first scientific study in the field of hadith. This study is like opium which keeps al-Albani enthusiastic in researching other hadiths.

For al-Albani, the science of hadith became a way to open other scientific branches. And he continued to remember Syaikh Rashid Ridha as his wasilah in studying the science of hadith.

In the Azh-Zhahirah Library

Az-Zhahirah library witnessed the love of Syaikh al-Albani to read and tweet the hadith. The library, which is one of the centers of knowledge of the city of Damascus, stores thousands of archives, writings, and classic books. For Syaikh al-Albani, this library is a paradise of the world, his fondness to read can he spill out there in the midst of his inability to buy books.

Syaikh Al-Albani continued to concern himself with the knowledge of the hadith that he loved. Busyness that makes him have no other activities. For someone who is in love, there is no boredom sitting all day with his girlfriend. The rising and setting of the sun are seconds that don’t feel. The party is the state of Syaikh al-Albani with the science of hadith. He sat 18 hours a day in the Az-Zhahirah library studying, researching, commenting, and tahqiq (scientific research on a) hadith narrations. The rest time is only the hours of prayer. Because of his seriousness and seriousness, the library employee gave him a special room. In order for him to be more concentrated in his scientific activities (Hayatu al-Albani wa Atsaruhu wa Tsana-u al-Ulama ‘Alaihi by Muhammad Ibrahim ash-Syaibani, Hal: 51-52).

If you see successful people or experts in a particular field, don’t just be amazed by their achievements. Look at how their business gets it. They get it with sincerity and effort. Syaikh al-Albani sat reading 18 hours a day even more. So that he reaches his current position. How long do you spend reading in a day? Or practice doing a field that you pursue?

Al-Mutanabbi said,

لَوْلا المَشَقّةُ سَادَ النّاسُ كُلُّهُمُ ؛ ألجُودُ يُفْقِرُ وَالإقدامُ قَتّالُ

If it wasn’t for obstacles, everyone would be a successful figure.
Generosity can cause poverty. And advancing to the battlefield invites death.

The same prison as Ibn Taimiyah

On the sidelines of his busy reviewing books and writing, Syaikh al-Albani rahimahullah also took the time to preach. In one of his da’wah trips, there was dialogue and discussion between himself and the clerics and the imam of the mosque. Until finally he was labeled a perverted Wahabi. Mosque priests voiced denial of al-Albani in mosque pulpits. Until he was boycotted from delivering lessons in Damascus mosques, Aleppo, Latakia, and other Syrian cities.

Rumors about Syaikh al-Albani getting wilder, until he was accused of treason against the government. Kontan, the Syrian government that is very sensitive to this issue immediately detained him. Al-Albani was in Damascus prison in 1967. The same prison as Ibn Taimiyah rahimahullah. While in prison, he re-established prayers in congregation and Friday which had been lost there. Some say, no longer enforced congregational prayers and Friday after the time of Ibn Taymiyyah until al-Albani entered prison (Hayatu al-Albani wa Atsaruhu wa Tsana-u al-Ulama ‘Alaihi by Muhammad Ibrahim ash-Syaibani, p. 51-52) .

The Ulama’s Da’wah Trip

Syaikh al-Albani almost visited all the cities in Syria in the context of da’wah visits. Aleppo, Idlib, Latakia, Hama, Homs, etc. have come to him. He also came to areas in Jordan, Lebanon, Kuwait, United Arab Emirates, Qatar, Saudi Arabia, Palestine, Egypt, Morocco, Spain, etc.

During each visit Syaikh al-Albani always gave lectures, answered questions, and gave fatwas. Usually these activities are documented in the form of tapes. In addition to lectures on a non-formal basis, Syaikh al-Albani also has formal teaching experience. Like being a teaching staff of the Islamic University of Medina from the beginning of 1381 H / 1961 AD until the end of 1383 H / 1964 AD

His preaching method is not only done face to face, he also often answers questions by mail and telephone.

He had prayed at the Al-Aqsa Mosque. And visiting Granada attended the Al-Muslimin Congress.

There are a number of sunnah which in his lifetime felt so foreign, but he re-popularized those sunnah. Like working on two Id prayers (Eid al-Adha and Eid al-Fitr) in the field. He popularized it in Damascus and Beirut. Then the aqiqah sunnah, tarawih prayers on the night of Ramadan with 11 rak’ahs, reading hajah sermons on Friday sermons, syar’i headscarves, reminded the people not to build mosques above the graves and pray in such mosques. In the 60s, of course the sunnah were not known as they are now. Even now, some of the sunnah still feels strange.

He also motivated the youth to give great attention to the study of the Sunnah. Then creating modern means to make it easier for people to study the hadiths of the Prophet ﷺ (Islam ad-Da’wah Muhammad Nashiruddin al-Albani Muhaddits al-‘Ashr Nashir as-Sunnah by Abdullah al-Aqil, p. 1063-1064) .

The principle we can learn is that even though the Sunnah of the Prophet asing is considered foreign, start doing it first. Over time, people will know him.

Making Relationships Near Fellow Ulama

Syaikh al-Albani met with many scholars and claimants of knowledge. He learned from them and vice versa. Al-Albani met and gave the certificate of sanad to the historian and muhadits of Aleppo, Shaykh Raghib ath-Thabbakh (Islam ad-Da’wah Muhammad Nashiruddin al-Albani Muhaddits al-‘Ashr Nashir as-Sunnah by Abdullah al-Aqil, Hal: 1062).

He also met Shaykh Hamid al-Faqi the chairman of Jam’iyah Ansar as-Sunnah al-Muhammadiyah in Egypt and al-Muadditsh al-Muhaqqiq Ahmad Syakir.

Syaikh al-Albani has a special relationship with Syaikh Ibn Baz rahimahullah. Both of them sometimes discuss and write to each other.

And many other scholars have met and had close relations with him. Not only from the Arabian Peninsula, but also from India, Turkey, Syria, Egypt, Morocco, etc. (Hayatu al-Albani wa Atsaruhu wa Tsana-u al-Ulama ‘Alaihi by Muhammad Ibrahim asy-Syaibani, p. 64 -73).

Expertise in the Field of Hadith

Someone is said to be an expert, expert or maestro in a field seen from his work in the field he is engaged in. Syaikh al-Albani rahimahullah has many scientific works and research in the field of hadith. His works are spread all over the world and have been translated into various languages. Many da’i and religious students take the principles from their works. He also became the main reference, especially in the field of hadith.

His expertise is recognized by various groups. Among them:

First: The Faculty of Sharia University of Damascus chose him as the person who checked the status of a hadith in Mausu’ah al-Fiqh al-Islami (Encyclopedia of Islamic Law), specifically the trading chapter. The University made the results of its research as a standardization of the status of a hadith in 1955.

Second: As-Salafiyah University in the City of Varnasi, India, asked him to be a university shaykh mentor in the field of hadith. But Syaikh al-Albani did not agree to the request.

Third: In 1395 H / 1975 M to 1398 H / 1978 M, through the request of King Khalid bin Abdul Aziz (King of Saudi Arabia at the time) asked Syaikh al-Albani to become a member of the council of professors (senate council) Islamic University of Medina.

Fifth: The Fatwa Council in Riyadh, Saudi Arabia, assigns them to Egypt, Morocco and the United Kingdom to hold lectures on the belief in the monotheism and the correct method of Muslim religion.

And there are many more scientific activities of Syaikh al-Albani. All of them are recognition of their expertise from major Islamic institutions to the international level (Hayatu al-Albani wa Atsaruhu wa Tsana-u al-Ulama ‘Alaihi by Muhammad Ibrahim ash-Syaibani, Hal: 75-76).

Scientific work

Syaikh al-Albani is a productive scholar. Many of his works were born in order to develop the struggle for the Book of Allah and the Sunnah of the Prophet ﷺ. The works we can still enjoy today. He produced more than 100 scientific works. There are purely writings, some of which are tahqiq (careful scientific research on the status of a hadith: saheeh, hasan, dhaif, or maudhu), ta’liq (commentary), and takhrij (attribute the hadith at the source).

Among his works are:

Adabu az-Zifaf fi Sunnati al-Mutahharah.
Ahadith al-Isra wa al-Mi’raj.
Ahkam al-Jana-iz.
Irwa-u al-Ghalil fi Takhrij Ahadits Manar as-Sabil.
Al-As-ilatu wa al-Ajwibah.
Shifatu Shalat the Prophet sallallaahu ‘Alaihi wa Sallam min at-Takbir ila at-Taslim Ka-annaka Taraha.
Shahih wa Dha’if al-Jami ‘ash-Shaghir wa Ziyadatuhu.
Shahih as-Sirah an-Nabawiyah.
Shahih wa Dha’if at-Targhib wa at-Tarhib.
Hijab al-Mar-ah al-Muslimah.
Silsilatu al-Ahadits ash-Shahihah wa Syaiun min Fiqhiha wa Fawa-iduha.
Silsilatu al-Ahadits adh-Dha’ifah wa al-Maudhu’ah wa Atsaruha as-Sayyi ‘fi al-Ummah.
Manzilatu as-Sunnah fi al-Islam.

Here are some scientific works. For those of you who have read one of them, you will find a methodology that is different from other writers. Because we will enjoy the study of the hadith narrators in his footnotes. That’s where the writing style of a hadith expert feels.

Praise of the cleric against him

Shaykh Abdul Aziz bin Baz said, “Al-Albani is a reformist of this century in the science of hadith.”

Shaykh Muhammad bin Salih al-Uthaymeen praised him by saying, “Indeed al-Albani has extensive knowledge in the field of hadith, narrated and his history. He is the expert of the hadith of this century. “

Al-Muhaqqiq Muhibuddin al-Khatib said, “Indeed al-Albani is a person who calls on the Sunnah. He donated his life to charity and reviving the sunnah (hadith of the Prophet ﷺ).

Syaikh Ali ath-Thanthawi said, “Syaikh Nashiruddin al-Albani is more knowledgeable than me in the matter of hadith. I respect him because of his sincerity, enthusiasm, and the amount of writing written by my brother and my parents (greeting) Zuhair ash-Syawisy. I refer to Shaykh Nashir in the matter of hadith and I do not question him because he knows his virtues (in the matter of hadith) (Islam ad-Da’wah Muhammad Nashiruddin al-Albani Muhaddits al-‘Ashr Nashir as-Sunnah by Abdullah al-Aqil, Hal : 1068).

Combining Science and Charity

Syaikh al-Albani is a person who is very eager to harmonize the practice of worship with the sunnah of the Prophet ﷺ. Both in the procedure of worship, the amount, and the time. Shaykh Muhammad bin Shaleh al-Uthaymeen said, “What I know from Syaikh al-Albani from my encounter with him, he is a very passionate person in harmonizing charity with the sunnah and criticizing bid’ah. Whether in terms of aqidah or deeds “.

Not infrequently when hearing the recitation of the Qur’an or the hadith of the Prophet ﷺ about the promises and threats of Allah, Syaikh al-Albani cried. The Qur’an and hadith are so easy to touch his heart.

Among Syaikh al-Albani’s habits is routinely fasting Monday and Thursday. During winter and in summer. Unless he is sick or is on a safari. When he entered Friday, he always prayed two rak’ahs, two rak’ahs, until the sermon rose to the pulpit. He pilgrims and recites every year, if nothing hinders him. Sometimes he gives out twice a year. He had a pilgrimage of 30 times (al-Imam al-Albani Durus wa Mawaqif wa ‘Ibar by Abdul Aziz bin Muhammad as-Sadhan, p. 88).

Of course pilgrimage when it’s not like now. So it is more possible to do it repeatedly.

His students

Syaikh al-Albani’s students are widespread in the Islamic world. Some of the famous ones among them are:

Syaikh Muqbin bin Hadi al-Wadi’i,
Syaikh Muhammad bin Jamil Zainu,
Shaykh Husein al-Awaisyah,
Syaikh Ali Hasan al-Halaby,
Syaikh Masyhur Hasan Salman,
Shaykh Salim ibn Id al-Hilay,
Syaikh Muhammad Ibrahim ash-Syaibani,
Shaykh Hamdi bin Abdul Majid as-Salafy, etc. (Hayatu al-Albani wa Atsaruhu wa Tsana-u al-Ulama ‘Alaihi by Muhammad Ibrahim ash-Syaibani, p. 94-106).
The death of the Mujaddid

At the end of his life, Syaikh al-Albani suffered from several diseases. With that condition, he remained patient and hoped for reward from Allah ﷻ. Among the illnesses that he suffered were Anemia, liver and kidney disorders. This condition does not make him rest. He continued to research and study the hadith. To the extent that when he sleeps, people hear him delirious, “Give me the book al-Jarh wa at-Ta’dil, so many juz and pages” and he mentions the names of other books.

That is because of his enthusiasm in reading and researching. Until in the books it was carried into dreams (Shafahat Baidha min Hayati al-Albani by Athiyah Audah, p. 93-94).

After filling his life with knowledge, charity and da’wah, he also suffered from several diseases, Syaikh al-Albani died. He died on Saturday 22 Jumadil Akhir 1420 H / 2 October 1999 M. On that day the procession of his body was completed. This is his will to hasten his funeral. Because that is the best according to the guidance (sunnah) of the Prophet ﷺ. His student, Muhammad bin Ibrahim Syaqrah became a priest in his prayer. He was buried after the evening prayer (al-Imam al-Albani Durus wa Mawaqif wa ‘Ibar by Abdul Aziz bin Muhammad as-Sadhan, p. 292).

May Allah bless Syaikh al-Albani with extensive grace. Place it in His highest heaven. Replying to his services with devotion to the Sunnah of the Prophet ﷺ.

Harun al-Rasyid, the Best Caliph of the Abbasid Dynasty

One of the great figures of this people who succeeded in making the Romans bow their heads because his authority was al-Khalifah al-Mujahid Harun al-Rashid rahimahullah. A noble man whose history is obscured and killed by his character by people who hate Islam and the Muslims. He is described as a crazy drunkard. Masher man with many concubines. Cruel and tyrannical leader. Though he is the best caliph in the Abbasid Daula. He is a mujahid. Leaders who are concerned with science and scholars. And other virtues. Maybe this is what caused the slander to be exhaled. He is described as an irresponsible leader. Next to him there was only khamr and drunk. False stories and false stories were made to support the slander.

Ibn Khalkan said, “Harun al-Rashid included the most noble and great caliph who served the most. He is hajj, jihad, war, brave, and intelligent. “(Siyar A’lam Nubala, Juz: 7 al-Rasyid).

Nasab and Birth

The reason is Abu Ja’far. While the name and nasab are Harun bin al-Mahdi Muhammad bin al-Manshur Abu Ja’far Abdullah bin Muhammad ibn Ali ibn Abdullah bin Abbas al-Qurasyi al-Hasyimi al-Abbasi. So, he was a Quraysh of one tribe with the Prophet Muhammad ﷺ. And the descendants of the Prophet’s uncle, Abbas bin Abdul Muthalib radhiallahu ‘anhu.

Harun al-Rasyid was born in 148 AH in the City of Ray. At that time, his father became the leader of the Ray and Khurasan region. His mother is al-Khayziran (Arabic: الخيزران), the ummah of Ummul Hadi.

Since childhood, Harun al-Rasyid has had special qualities such as courage and strength. This trait made him very worthy of being his father’s successor when he was in his 20s.

Serve the Caliph

Harun al-Rashid served as caliph of the Abbasid Daula to replace his father, Mahdi. His appointment took place on Saturday night 16 Rabiul Awal 170 H. He occupied the highest position in the Abbasid Daula until the end of the month of Jumadil 194 H.

When he served as caliph, he was only 25 years old. He gathered with Abu Musa, but people worshiped him with Abu Ja’far.

Caliph the Salih

Al-Khatib al-Baghdadi mentions in the Baghdad Date, “Some of Aaron’s companions told him that he prayed 100 times a day. He did this with istiqomah until he died. Unless there is a reason that prevents it. He gives charity by donating 1000 dirhams every day. If he performs the Hajj, participates with him 100 Muslim jurists (ulama) and their children. If he does not perform Hajj, then he presents 300 people with supplies of armor, kiswah, and others. “(Baghdad Date Bab al-Ha-u)

Al-Mas’udi noted the years in which Harun al-Rasyid performed the Hajj. From his notes Harun al-Rasyid Hajj in the years 170, 173, 174, 175, 176, 177, 178, 179, 181, 186, and 188 H.

Adz-Dzahabi said in his article, “In 179, Harun al-Rasyid passed away in the month of Ramadan. He is always in his ihram until the Hajj season arrives. He walked from his house to Arafat. “(Siyar A’lam Nubala, Juz: 7 al-Rasyid).

The practice of Harun al-Rasyid denies those who are not pilgrimage for reasons of social care. Both of these services can be done without sacrificing one of them. Harun al-Rasyid had pilgrimage and also had great attention in social relations.

His life is a model

Al-Manshur bin Ammar said, “I do not see people who are more easily shed tears when dhikr exceeds three people: al-Fudhail bin Iyad, (Harun) al-Rashid, and others.” (Mukhtashar Tarikh Dimasyq, Juz: 27 , P. 19).

It was reported, one day Ibn as-Samak met al-Rasyid. At that time Harun al-Rasyid asked for a drink. Give him a bowl of drink. Ibn as-Samak said, “O Amir al-mu’minin, if you are prevented from drinking this drink – you don’t even have one of these water bowls – what are you going to buy it for?” “With half my kingdom,” replied al-Rasyid. “Drink it, may Allah give you peace,” said Ibn as-Samak.

After al-Rashid finished drinking the water, Ibn as-Samak again said, “If this water is blocked from coming out of your body, with what would you redeem it so he could come out?” “With all my kingdom,” replied al-Rasyid. Ibn as-Samak continued, “Actually the price of a kingdom is only with a sip of water and urine. It’s really inappropriate for someone to compete for it. “Harun al-Rasyid burst into tears. (Tarikh al-Khulafa, Juz: 1, p. 216).

Ibnul Jauzi recounts, “al-Rashid said to Syibyan, ‘Nashiatilah aku’. Syibyan said, “Befriend people who make you afraid, but with that you feel safe. This is better for you than making friends with people who make you feel safe, but you become scared. “

“Explain the purpose of the statement to me,” said al-Rasyid.

“The person who told you,” You are responsible for your people, so fear Allah. ” Such people are better for you. Instead of those who say, au You are ahlul bait (apostle’s family). Your sins are forgiven. You are a relative of the Prophet ’’. “Harun al-Rashid cried, to the point that people around him felt sorry for him (Tarikh al-Khulafa, Juz: 1, p. 216).

Loving the Sunnah and the Ulama

Al-Rasyid is a leader who loves the scholars. He glorifies and glorifies religion. Hate debate and talk a lot. Al-Qadhi al-Fadhil in some of his letters said, “I did not know that there was a King who had never rested for knowledge, except al-Rashid. He went with his two sons, al-Amin and al-Makmun, to hear al-Muwatha read by Imam Malik rahimahullah. “(Tarikh al-Khulafa, Juz: 1, p. 217)

When the news came to him a figure of tabiut tabi’in, Abdullah bin al-Mubarak rahimahullah, died, Harun al-Rasyid sat sad. And the characters tried to cheer him up.

Abu Muawiyah adh-Dharir said, “It is not for me to call the Prophet-before al-Rashid unless he says sallallaahu‘ ala sayyidi (prayer of Allah upon my master). Then I narrated to him his hadith,

وددت أني أقاتل في سبيل الله فأقتل ثم أحيى ثم أقتل

“If only I had fought in the way of Allah, then killed. After that I came back to life and was killed again. “(Narrated by al-Bukhari 6799).

He sobbed until he sobbed.

From Khurzadz al-Abid, he said, “Abu Muawiyah delivered a hadith – Nabi ﷺ – to al-Rasyid. Namely the hadith about the story of Prophet Adam defeating the prophet Moses. Then someone asked, “Where did the two meet?” Al-Rasyid was angry and said, “Lay the skin and pull the sword. A zindiq has insulted the hadith “. Abu Muawiyah also harassed Harun al-Rashid to extinguish his anger. (al-Fawa-id adz-dzahabiyah min Siyar A’lam Nubala, Juz: 1, p. 10)

The hadith are:

عن طاوس قال سمعت أبا هريرة يقولا قال رسول الله صلى الله عليه وسلم احتج آدم وموسى فقال موسى يا آدم أنت أبونا خيبتنا وأخرجتنا من الجنة فقال له آدم أنت موسى اصطفاك الله بكلامه وخط لك بيده أتلومني على أمر قدره الله علي قبل أن يخلقني بأربعين سنة فقال النَّبِيُّ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ فَحَجَّ آدَمُ مُوسَى فَحَجَّ آدَمُ مُوسَى

Adam and Musa aih alaihimasslam debated each other. Moses said, “O Adam, you are our father. You have disappointed us and brought us out of heaven because of your sins. “

Adam replied, “O Moses, God has chosen you with His word and wrote the Torah to you with His hand. Do you condemn the things God has determined for me forty years before He created me? “

The Prophet said, “Adam’s argument defeated Moses. Adam’s argument defeated Moses. “(Narrated by Muslim No.4793).

Hearing this hadith, spontaneously one of the assemblies in Harun al-Rasyid joked, “Where did the two meet?” But Harun al-Rasyid captured this statement as a response to refute. So that he immediately responded seriously to someone he considered daring to belie the hadith of the Prophet ﷺ. An-nuth’u wa as-saif (sword), said al-Rasyid. An-nuth’u is a skin that is spread out to execute someone so that the blood does not wet the floor.

Denied the hadith is not a small matter in the eyes of Harun al-Rasyid. He came to call the person with zindiq, that is, a person who denied and denied the Shari’a. While the Muslims today easily reject the hadith, without feeling the slightest guilty. They said, “This hadith is no longer relevant to the present”, “This hadith is such an interpretation and thus – means to reject the hadith-“, etc.

Al-Fudhail bin Iyadh rahimahullah said, “No one died, it felt heavier than the Amir al-mu’minin Harun. I wonder if God added his age from my age. “He continued,” It feels heavy to us. When Harun died, slander arose. Al-Makmun (Aaron’s son) called on the people to believe that the Qur’an was a creature. “(At-Tafsir min Sunan Said bin Manshur, p. 25)

Harun al-Rasyid and Roman Emperor Nikephoros I

In 187 AH, Harun al-Rasyid received a letter from the Roman Emperor Nikephoros I. The letter contained the cancellation of the peace agreement between the Romans and the Abbasids which had been agreed upon by the previous Roman Reverend. The contents of the letter Nikephoros are as follows:

From Nikephoros, Roman Emperor, to Aaron, King of Arabia. Amma ba’du ..

Actually, the emperor before me gave you the position of the fort (in the chess pen game). And he positioned himself as a pawn. He brings to you his assets. Actually I can give an amount many times from him. But it was because of his weakness and stupidity as a woman. If you read my letter, return what you have before me! If not, then the sword (who speaks) between me and you!

When al-Rasyid read this letter, he was furious. No one dared to look at his face. Moreover, issued a word to him. The people who were sitting with him stepped aside out of fear. The minister was silent. Al-Rasyid wrote a reply letter:

Bismillahir rahmanir Rahim.

From Aaron Amir al-mu’minin, to Nikephoros the Roman dog. I have read your letter O infidel girl. The answer is something you will see before you hear.

That day Harun al-Rasyid led his own troops to Rome. Until finally al-Rashid succeeded in conquering the City of Hercules – a city near Constantinople -, Nikephoros was frightened. He again called for a peace treaty and was willing to pay tribute (Tabari’s chapter on the Sanah Sab’u wa Tsamanin wa Mi-ah).

Prosperity in the Era of His Government

There is a piece of sentence uttered by Harun al-Rasyid describing the extent and prosperity of his territory. One day al-Rasyid saw a cloud, then he said,

أمطري حيث شئت ؛ فسيأتيني خراجك

“It’s raining wherever you want. The produce will come to me. “(Mausu’ah Akhlak wa Zuhd wa Raqa-iq Juz 1 p. 198).

The rain will be beneficial to the Muslims, both descending in the Dintasti Abbasid Islamic jurisdiction or outside the region. If he goes down in the Islamic region, the Muslims will use the water to drink and irrigate their fields. And if it comes down in addition to the territory of the Muslims, the results of the earth will come to Muslims in the form of jizyah.

This is a picture of the glory, prosperity, and power of the Muslims in the era of Harun al-Rashid Rahimahullah.

Al-Rasyid’s death

Harun al-Rashid had dreamed of his death. In his dream he saw himself holding a red land. That’s where he died.

The dream came true. When al-Rasyid traveled to Khurasan, upon arrival in Thousand City, he fell ill. Al-Rasyid ordered his servants, “Bring me a container of land from this place.” Then he gave the red land in the diversity. Seeing that, al-Rashid said, “By Allah, this is the palm of the hand that I see. And the land in his hand. “

He ordered the excavation of his tomb while he was still alive. Then he asked to read the Koran in its entirety. After that, he asked to be taken to his tomb. “Heading to this place is the journey (life), O son of Adam,” said al-Rasyid. He also cried. Three days later, he died.