De biografien van 60 Sahaba

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Re: De beknopte biografien van 60 Sahaba

door Abu Hamza » di _16-_jun-_2009ah, 16-6-2009ad, 5:07 pm

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AT-TUFAIL IBN `AMR AD-DAWSIY

The Rightly Guided Nature




In the land of Daws, he grew up in a noble, respected family. He was gifted with poetry, and his fame and excellence spread among the tribes. During the season of `Ukaadh, when Arab poets came from all directions and the people gathered and assembled to show off their poetry, At-Tufail used to take his place in the forefront.

He used to frequent Makkah at times other than Ukaadh. Once he visited Makkah when the Messenger had just started declaring his mission and the Quraish feared that At-Tufail would meet him and convert to Islam and then put his poetic gift at the service of Islam. That would be a curse upon the Quraish and their idols. On account of this, they circled around him and prepared for him a hospitality that included every kind of joy, comfort, and ease. Then they went on to warn him about meeting the Messenger of Allah. They said to him, "He has charming speech like magic and he makes division between a man and his son, and a man and his brother, and a man and his wife. I fear for you and your people from him. So do not talk to him nor listen to any talk from him."

Let us listen to At-Tufail himself telling the remainder of the story: So by Allah, they were still insisting on my not listening to anything from him and not meeting him. And when I went over to the Ka'bah, I filled my ears with cotton so as not to hear anything he had to say when he spoke. There I found him standing praying at the

Ka' bah, so I stood close to him. Allah refused nothing but He made me hear some portion of what he was reading. I heard a fine speech, and I said to myself, "Oh, may I lose my mother! Indeed I am an intelligent poet. I would not fail to recognize the good from the ugly. What is it that hinders me from listening to the man and what he says? If that which he brings is good, I should accept it, and if it is bad...."
I stayed until Muhammad departed to his house. I followed him until he entered his house, so I entered behind him and said to him, "O Muhammad, verily your people have told me such-and-such about you. By Allah, they kept making me afraid of you until I blocked my ears with cotton in order not to hear your words. But Allah willed that I hear, so I heard a fine speech. Set forth to me your message."

So the Messenger presented to me Islam and recited to me from the Qur'aan. By Allah, I had never heard a speech better than it, nor a matter more just than it. So, I surrendered and bore witness to the truth.

I said, "O Messenger of Allah, indeed I am a person of credibility among my people and I am returning to them to invite them to Islam, so call on Allah to make a sign for me that will be a help for me in that which I call them to." He said, "O Allah, make for him a sign."

* * *

Allah has spoken appreciatively in His book " Those who listen to the speech and follow the best part of it " (39:18).

We have met one of those great people and he is, indeed, a true picture of the image of the rightly guided nature.

So, no sooner had he heard it than he accepted the message of some of the blessed guiding verses which Allah had revealed to the heart of His Messenger until all his hearing was opened and all his heart, until he stretched out his right hand to swear the oath of allegiance. Not only that, but he immediately took upon himself the responsibility of inviting his people and kin to this religion of truth and the straight path.

For this reason, as soon as he reached his country and house in the land of Daws, he confronted his father about that which was in his heart concerning the principles of faith and perseverance. He called his father to Islam after speaking to him about the Messenger who calls to Allah. He spoke to him about his greatness, about his purity and honesty, and his father became a Muslim immediately. Then he went to his mother, and she became a Muslim. Then to his wife, and she became a Muslim. When he was sure that Islam had swept over his household, he moved on to his tribe and to all the inhabitants of Daws. However, no one from among them accepted Islam except Abu Hurairah (May Allah be pleased with him).

They went on disappointing him and turning away from him until he ran out of patience with them, so he rode his beast, cutting through the desert, returning to the Messenger of Allah to complain to him and to take more and more of his teachings. When he arrived in Makkah, he hastened to the house of the Messenger, driven by his yearning to see him. He said to the Prophet (PBUH), "O Messenger of Allah, indeed adultery and usury have beaten me in our fight over Daws. So, call on Allah to destroy Daws." Suddenly, At-Tufail was baffled when he saw the Messenger (PBUH) raise his hands to the sky while saying, "O Allah, guide Daws and bring them to Islam as Muslims." Then he turned to At-Tufail and said to him, "Return to your people, call them and be lenient with them."

This scene filled the soul of At-Tufail with awe and filled his spirit with peace. He thanked Allah with the deepest praise for making this human merciful Messenger his teacher and instructor, and for making Islam his religion and his joy. He returned to his land and people, and there he went on calling to Islam gradually and leniently, just as the Messenger had advised him.

During the period he spent among his people, the Messenger emigrated to Al-Madiinah and the battles of Badr, `Uhud and Khandaq took place. While the Messenger of Allah was in Khaibar, after Allah had given the Muslims victory over it, a full procession including 80 families from Daws approached the Messenger saying, "There is no god but Allah and Allah is the Greatest." They sat before him giving the oath of allegiance one after the other.

When this lavish spectacle of theirs and their blessed oath was over At-Tufail Ibn `Amr sat alone by himself reiterating his memories and contemplating his steps along the way. He remembered the day he came to the Messenger asking him to raise his hands to the sky saying, "O Allah, destroy Daws." Yet, the Prophet supplicated and humbly prayed to Allah on that day with another prayer which aroused his amazement. "O Allah, guide Daws and bring them to Islam as Muslims!" And Allah had guided Daws and brought them as Muslims. And here they were, 80 families of them, consisting of the majority of its inhabitants, taking their place in the pure ranks behind the trustworthy Messenger of Allah.

* * *

At-Tufail continued his work with the believing community, and on the day of the Conquest of Makkah, he entered it with tens of thousands of Muslims. They never withdrew in pride and strength but with their foreheads bowed in adoration, glorifying and thanking Allah Who rewarded them with victory and a clear help.

At-Tufail saw the Messenger of Allah destroying the idols of the Ka`bah and purifying it with his own hands from the impurity which had lingered for so long. Immediately afterwards, he remembered an idol belonging to Amr Ibn Humamah. Whenever he stayed over as his guest, he used to show it to him, so he became fearful in its presence and pleaded to it. Now the opportunity had come for At-Tufail to erase the sin of those days from his soul. He approached the Messenger, requesting permission to go burn the idol of Humamah called "The Two Palms", and the Prophet (PBUH) gave him permission.

At-Tufail went over and lit the fire on it and every time the flame went down, he stoked it again to a blazing fire. All the while he said,

O Idol of Two Palms,
I am not one of your worshipers.
Our origin is older than your origin.
I have filled fire in your heart.
Thus did At-Tufail live with the Prophet (PBUH), praying behind him, learning from him, and fighting with him. The Prophet (PBUH) was transported to the most exalted horizon. However, At-Tufail saw that his responsibility as a Muslim did not end with the death of the Messenger, but rather it was about to start. Therefore, no sooner had the apostasy wars erupted than At-Tufail prepared for them and embarked courageously on their hardships and terrors with a yearning for martyrdom. He participated in the apostasy wars, battle after battle.
In Battle of Al-Yamaamah, he went out with the Muslims accompanied by his son `Amr Ibn At-Tufail. At the beginning of the battle he advised his son to fight the army of Musailamah the Liar, like one who desires death and martyrdom.

He told him that he felt he would die in this battle, and thus his sword carried him. He plunged into the fight in a glorious performance. He did not defend his life with his sword but he defended his sword with his life. So, when he died his body fell down, but the sword remained sharp and intact so that another hand whose owner had not yet fallen could strike with it.

In the battle, At-Tufail Ad-Dawsiy was martyred. His body fell down under the flurry of stabs and strikes while he was waving to his son, who was unable to see him admist the crowd.

He was waving to him as if he were calling him to follow and join him. And he did actually follow him, but after a while. In the Battle of Yarmuuk in Syria, `Amr Ibn At-Tufail went out to fight and died as a martyr. At the time his spirit was coming out of his breast, he extended his right hand and opened his palm as if he would shake the hand of someone else. And who knows ? Perhaps at that time he was shaking the spirit of his father.[/align]

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Re: De beknopte biografien van 60 Sahaba

door Abu Hamza » di _16-_jun-_2009ah, 16-6-2009ad, 5:09 pm

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`AMR IBN AL -`AAS

Liberator of Egypt from Rome!



There were three from the Quraish who used to trouble the Messenger of Allah (PBUH) with the fierceness of their resistance to his call and their torture of his Companions.

The Messenger called them and pleaded to his glorious Lord to inflict them with His punishment, and while he was calling and inviting, he received the revelation of these noble verses: "The matter is not in your hands, whether GOD turns to them or chastises them, for surely they are evil doers" (3: 128).

The Messenger's understanding of the verse was that he was to stop calling Allah to punish them and to leave their affair to Allah alone. Either they would continue their wrongdoing and His punishment would be inflicted upon them, or He would accept their repentance.

They repented, so His mercy reached them. `Amr Ibn Al-'Aas was one of these three. Allah had chosen for them the path of repentance and mercy, so He guided them to Islam. He transformed `Amr Ibn Al-'Aas into a Muslim fighter and into one of the brave leaders of Islam.

In spite of some of `Amr's positions, his point of view of which we cannot be convinced, he played a role as a glorious Companion; he sacrificed and gave generously; he was a defender and combatant, and our eyes and our hearts shall continue to open on his countenance, especially here in Egypt. Those who see in Islam a glorious valuable religion and see in its Messenger a merciful gift and a blessed gift. Those who see the truthful Messenger who called to Allah according to clear vision and inspired life abundantly with its sensible conduct, forthrightness and devout piety. Those who carry this faith shall continue with enhanced allegiance to look to the man whom fate made the cause - for whatever reason - for the introduction of Islam to Egypt and the guidance of Egypt to Islam. So, blessed is the gift and blessed is the gift giver.

That is he, `Amr Ibn Al-'Aas. The historians were accustomed to describing `Amr as the conqueror of Egypt. However, I see in this description an underestimation and an overestimation. Perhaps a more truthful description of `Amr would be that which we call him, "Liberator of Egypt". For Islam did not conquer the country with the modern understanding of conquering, but it liberated it from the hegemony of two imperial powers, two modes of worship of two countries, and the worst punishment, the imperial power of Persia and the imperial power of Rome.

Egypt, in particular, on the day the advanced guard of Islam appeared, had been plundered by the Romans, and its inhabitants were resisting without result. When the shouts of believing armies reverberated over the frontiers of their country, "Allah akbaar! (Allah is the Greatest)" they hastened all together, in a glorious crowd, toward the coming dawn and embraced it, finding in it liberation from Caesar and from Rome.

So, `Amr and his men did not conquer Egypt but opened the way for Egypt to attach its destiny to the truth, tie its fate to justice, and find itself and its reality in the light of the words of Allah and the principles of Islam. He was careful to separate the inhabitants of Egypt and its Copts away from the army and keep the fighting restricted between himself and the Romans who occupied the land and robbed the wealth of its people.

On account of that, we find him talking to the Christian leaders of that day and their high priest. He said to them, "Indeed Allah sent Muhammad with the truth and ordered him to teach it. The Prophet carried out his mission, and he died after leaving us on that path, the clear straight path. Among the things he ordered us to do was to be responsible to the people, so we call you to Islam. Whoever responds is of us. He has what we have and he has the same rights and obligations as we do. And whoever does not respond to Islam, we enforce on him the payment of jizyah and we offer to him defense and protection. Our Prophet informed us that Egypt would open for us and advised us to be good to its people, saying, Egypt will be opened to you after me, so you are advised to treat its Copts well, for indeed, they have a covenant of protection and kinship relations,' so if you answer to what we call you to, you will have protection and security."

No sooner had `Amr finished his words, than some of the priests and rabbis shouted, saying, "Indeed the kinship of which your Prophet advised you is a remote kinship relationship, the like of which cannot be reached except by the prophets." This was a good start for the hoped for understanding between `Amr and the Copts of Egypt, in spite of what the Roman leader had tried to do to frustrate it.

* * *

Amr Ibn Al-'Aas was not among the earliest ones to embrace Islam. He embraced Islam with Khaalid Ibn Al-Waliid, just shortly before the Conquest of Makkah. It is surprising that his Islam began at the hands of An-Najaashiy in Abyssinia, and that is because An Nagaashiy knew `Amr and respected him because of his several visits to Abyssinia and abundant gifts which he used to carry to An Najaashiy. In his final visit to that country, mention was made of the Prophet who was calling to monotheism and to the nobility of morals in the Arabian Peninsula. The Abyssinian ruler asked `Amr, `How could you not believe in him and follow him, when he is truly a Messenger from Allah?" Amr then asked An-Najaashiy, "Is he thus?" An Najaashiy answered, "Yes, so obey me, O `Amr, and follow him, for indeed, by Allah, he is on the path of truth and he will surpass those who stood against him!"

`Amr traveled, taking the sea route, immediately returning to his country and turning his face in the direction of Al-Madiinah to surrender to Allah, Lord of the Worlds.

On the road leading to Al-Madiinah, he met Khaalid Ibn Al Wallid coming from Makkah, going also to the Messenger to swear allegiance to Islam. No sooner did the Messenger see the two of them coming than his face beamed with joy and he said to his Companions, "Makkah has gifted you with its most noble leaders." Khaliid approached and swore allegiance. Then `Amr approached and said, "Indeed, I swear allegiance to you provided that you ask Allah to forgive me my previous sins." So the Messenger answered him saying, "O `Amr, swear allegiance, for indeed Islam disregards whatever preceded it."

`Amr swore allegiance and placed his wits and bravery at the service of his new religion. When the Messenger passed on to Allah, Most Exalted, `Amr was appointed ruler over Oman and during the caliphate of `Umar he performed his famous deeds in the Syrian wars and then in the liberation of Egypt from the rule of Rome.

* * *

Oh, if only Amr Ibn Al-'Aas could have resisted the love of commanding and rule in his soul, then he would have greatly overcome some of the positions which this love entangled him in. Yet, `Amr's love for the authority of ruling, to a certain extent, was a direct expression of his nature, which was filled with talent. Moreover, his external appearance, his way of walking and conversing, indicated that he was created for commanding to the extent that it has been related that the Commander of the Faithful Umar Ibn Al-Khattaab saw `Amr once approaching, so he smiled at the way he was walking and said, "It should not be for Abu `Abd Allah to walk on the earth except as a commander."


The truth also is that Abu `Abd Allah did not forget the right. Even when dangerous events overwhelmed the Muslims, `Amr dealt with these events in a commanding manner, as one who possesses intelligence, wits, and a capability which made him self-confident and proud of his excellence. Moreover, he possessed such a portion of honesty that it made Umar lbn Al-Khattaab - even though he was strict in choosing his governor - choose Amr as governor over Palestine and Jordan, then over Egypt, throughout the life of `Umar. This even though the Commander of the Faithful knew that `Amr had exceeded a certain limit in the opulence of his life style, while the Commander of the Faithful demanded from his governors to set an example by staying always at the level or at least close to the general level of the people.
Even though the caliph knewabout the abundance of `Amr's wealth, he did not remove him but sent Muhammad Ibn Maslamah to him and ordered `Amr to split with him, all of his wealth and possessions. So, he left him one half of it and carried the other half to the treasury in Al-Madiinah. However, if the Commander of the Faithful had known that `Amr's love for wealth would lead him to carelessness in his responibility, it is conceivable that his reasonable conscience would not have allowed him to stay in power for even one moment.
* * *

`Amr (May Allah be pleased with him) was sharp-witted with strong intuitive understanding and deep vision, so much so that whenever the Commander of the Faithful saw a person incapable of artifice, he clapped his palms in astonishment and said, "Glory be to Allah Indeed, the Creator of this and the Creator of `Amr lbn

Al-Aas is one God."
`Amr was also very daring and unhesitant. He used to combine his daring with his wits in some instances so that he would be thought to be cowardly or hesitant. However, it was the capacity to trick which `Amr perfected with great skill to get himself out of a destructive crisis.

The Commander of the Faithful Umar knew these talents of his and appreciated their true value. For that reason, when he sent him to Syria, before his going to Egypt, it was said to the Commander of the Faithful, "At the head of the armies of Rome in Syria is Artubun; a shrewd and brave leader and a prince." `Umar's response was, "We have hurled at Artubun of Rome Artubun of the Arabs, so let us see how the matter unfolds."

Matters unfolded in a massive victory for the Artubun of the Arabs, their dangerous, sly old fox, `Amr Ibn Al-'Aas over the Artubun of Rome, who left his army to defeat and fled to Egypt. `Amr would catch him shortly thereafter to raise the standard of Islam above its secure lands.

* * *

What are the situations in which the intelligence and wits of `Amr excelled? We do not count among them his position with Abu Muusaa Al-Ash'ariy in the incident of arbitration when the two of them agreed to depose `Aliy and Mu'aawiyah to refer the matter back to consultation between the Muslims. Abu Muusaa implemented the agreement and `Amr relented from carrying out his part of the agreement.

If we want to witness a picture of his wits and the skill of his intuitive insight, we find it in his position with respect to the commander of the Citadel of Babylon (near present day Cairo) during his war with Rome in Egypt, and, in another historical narration, in the battle we shall mention which took place in Yarmuuk with Artubun of Rome.

When Artubun and the commander invited `Amr to talk, they gave an order to some of their men to throw a rock at him immediately upon his departure from the Citadel and to prepare everything so that the killing of `Amr would be an inevitable matter.

`Amr met the commander, not suspecting anything from him, and their meeting ended. While `Amr was on his way out of the Citadel, he glimpsed over the walls something suspicious that aroused in bun a strong sense of danger, and immediately he behaved in an outstanding manner. He returned back to the commander of the Citadel, in safe, secure, slow steps, with confident, happy feelings, as if nothing had scared him at all or had aroused his suspicion. He met the commander and said to him, "An idea came across my mind I wanted you to know. I have with me, where my companions are camped, a group from among the first Companions of the Messenger to enter into Islam. The Commander of the Faithful would not decide anything without consulting them and would not send an army unless he put them at the head of its fighters and soldiers. I will bring them to you so that they hear from you that which I heard, so they will become as clear in the matter as I am."

The Roman commander realized that `Amr, by his naiveté, had granted him the opportunity of a lifetime. Therefore, he thought, Let us agree with him, and when he returns with this number of Muslim commanders and the best of their men and their leaders, we will deliver the coup de grace and finish off all of them at once, instead of finishing off Amr alone.

Secretly he gave his order to put off the plan that was devised to assassinate `Amr, and he saw `Amr off cordially and shook his hand with enthusiasm and fervor. `Amr smiled the most intelligent of Arab smiles as he was leaving the Citadel.

In the morning Amr returned to the Citadel at the head of an army, mounted on his horse that whinnied in a loud burst of laughter, behaving proudly and haughtily and making fun. Yes, for it, too, knew a lot of things about the shrewdness of its owner.

In A.H. 43, death caught up with `Amr Ibn Al-'Aas in Egypt, where he was ruling. He recaptured his life in the moments of departure, saying, "In the first part of my life I was a disbeliever, and I was one of the fiercest people against the Messenger of Allah, so if I had died on that day, the fire would have been my fate. Then, I swore allegiance to the Messenger of Allah, and there was no person more dear to me than he and more glorious in my eyes than he. If I wanted to describe him, I could not, because I was not able to fill my eyes with him on account of being in awe of him. If I had died back then, I would have wished to be of the inhabitants of Paradise. Then after that I was tested with command and with material things. I do not know if they were for me or against me."

Then he raised his sight to the sky in awe, calling upon his Lord, the Merciful, the Magnificent, saying, "O Allah, I am not innocent, so forgive me. I am not mighty, so help me. And if Your mercy does not come to me, I will surely be of those destroyed."

And he continued in his yearning and his prayers until his spirit ascended to Allah and his last words were, "There is no god but Allah."

Under the ground of Egypt, which `Amr acquainted with the path of Islam, where his corpse was finally placed, and above its hard earth, his seat is still standing throughout the centuries. Here he used to teach, judge, and rule, beneath the ceiling of his ancient mosque, the Mosque of `Amr, the first mosque in Egypt, in which the name of Allah, the One and Only is mentioned and declared between its walls and from its pulpit, the words of Allah and the principles of Islam.[/align]

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Re: De beknopte biografien van 60 Sahaba

door Abu Hamza » di _16-_jun-_2009ah, 16-6-2009ad, 5:10 pm

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SAALIM MAWLAA ABIHUDHAIFAH

Blessed Be the Carrier of the Qur'aan




The Messenger of Allah (PBUH) advised his Companions one day, "Take the Qur'aan from four people: Abd Allah Ibn Mas'uud, Saalim Mawlaa Abi Hudhaifah Ubai lbn Ka'b and Mu'aadh lbn Jabal."

We have met before with Ibn Mas'uud and Ubai and Mu'aadh. So, who was this fourth Companion whom the Messenger made as an authority for the teaching of the Our'aan and a source of reference? Verily, he was Saalim Mawlaa Abi Hudhaifah. He was a kind servant. Islam was exalted on account of him until it made him a son of one of the great Muslims who, before his Islam, was honored to be one of the most noble of the Quraish and one of their leaders. When Islam cancelled the practice of adoption, he became a brother, a friend, a protector of those whom he had adopted. Such was the glorious Companion, Abu Hudhaifah Ibn `Utbah. By the grace of Allah and His favor upon Saalim, he reached an elevated lofty position which his spiritual virtues, along with his behavior and his piety, had prepared him for.

Saalim Mawlaa Abi Hudhaifah was known by that name because he had been a slave and emancipated. He believed in Allah and His Messenger early, and took his place among the first generation.

Abu Hudhaifah Ibn `Utbah became Muslim at an early age and hastened to Islam, leaving his father, `Utbah Ibn Rabii'ah, swallowing his anger and his concerns which disturbed the purity of his life, due to the Islam of his son, who was noble among his people. His father had been preparing him for leadership among the Quraish.

Abu Hudhaifah adopted Saalim and emancipated him, and he became known as Saalim Ibn Abi Hudhaifah. Both of them continuously worshiped their Lord in awe and fear and were extremely patient under the hardship of the Quraish and their schemes.

One day, verses of the Qur'aan were revealed which outlawed the practice of adoption and every adopted person returned to carrying the name of his real father who had begotten him. So, Zaid Ibn Haarithah, for example, whom the Prophet had adopted and who had been known among the Muslims as Zaid lbn Muhammad, returned to carrying the name of his father, Haarithah and became Zaid Ibn Uaarithah. But Saalim's father was not known to him, so Abu Hudhaifah became his guardian and be was called Saalim Mawlaa Abi Hudhaifah.

Perhaps when it cancelled the practice of adoption Islam wanted to say to the Muslims, Do not take kinship nor relationship, nor the bond by which you affirm your brotherhood as greater and stronger than Islam itself and the religious faith by which you are really made brothers. The early Muslims understood this very well. So, nothing was more loved to any one of them after Allah and His Messenger than their brethren in faith and in Islam.

We have seen how the Ansaar welcomed their brethren, the Muhaajiruun. They shared with them their wealth, their homes, and all they owned. This is what we saw happening between Abu Hudhaifah, the noble of the Quraish, and Saalim, who was an emancipated slave and did not know his father.

They remained more than brothers up to the last moment of their lives, even until death: they died together spirit with spirit and body close to body. This is the unique, incomparable greatnesses of Islam, but this is only one of its greatnesses and its superiorities.

* * *

Saalim believed with a sincere faith and took his path to Allah by adopting the behavior of the devout and pious. Neither his genealogy nor his position in society had any consideration for him. He was elevated by his piety and sincerity to the highest degree of the new society which Islam came to establish and caused to rise on a new, great and just foundation, a foundation summarized in the following glorious verse "Surely, the most honourable of you in the sight of GOD is the most pious of you" (49:13) and in the noble hadiiths: "Arabs have no superiority over non-Arabs except in piety" and "The son of a white woman has no superiority over the son of a black woman except in piety."

In this new, rightly-guided society, Abu Hudhaifah, who was only a slave yesterday, found for himself honor to be in charge, to have power and to govern. Moreover, he found honor for his family, to marry Saalim to his niece Faatimah Bint Al-Waliid Ibn `Utbah. And in this new, rightly-guided society, which destroyed the unjust class structure and outlawed false distinctions and privileges, Saalim found himself always in the first rank on account of his truthfulness, faith, and bravery.

Yes, he became an Imam for the Muhaajiruun of Makkah to Al Madiinah during their prayer in the Qubaa' Mosque. There is proof in the Book of Allah, when the Prophet ordered the Muslims to learn from him. There were with him men of goodness and excellence, which made the Messenger say to him, "Praise be to Allah, Who made in my nation the like of you." His Muslim brothers called him "Saalim from among the Righteous."

Indeed, the story of Saalim is like the story of Bilaal and the story of many tens of slaves and the poor from whom Islam shook off the factors of servitude and weakness and made them imams and commanders in a society of guidance, reason, integrity of conduct, and frankness.

Saalim was a receiver of all the rightly guided virtues of Islam. These virtues accumulated in him and around him, and his truthful, deep faith arranged them in proper order in the most beautiful disposition. Among his most prominent virtues was his overt, public frankness about what he perceived as the truth. Indeed, he did not keep silent when he perceived something which he felt it was his duty to speak about. He did not betray life by maintaining silence when mistakes were made.

After Makkah was liberated by the Muslims, the Messenger of Allah (PBUH) sent some detachments to villages and tribes around Makkah to inform them that whenever he sent someone to them, they were coming only as callers to the Faith, so not to harm them or kill them.

At the head of one of these companies was Khaalid Ibn Al Waliid. When Khaalid reached his distination, some incident led him to use the sword and shed blood. When the Prophet (PBUH) heard the news of these events, he apologized to his Lord a long time saying, "O Allah, indeed I absolve myself from all that Khaalid has done." The Commander of the Faithful `Umar ever remained to recollect and assess him saying, "In the sword of khaalid, indeed, is a heavy burden."

Saalim Mawlaa Abi Hudhaifah accompanied Khaalid on this expedition, along with other Companions. As soon as Saalim saw the actions of Khaalid, he confronted him with a sharp objection and went on enumerating to him the mistakes he had committed. Khaalid, the leader, the great hero in both jaahiliyah and Islam, listened the first time, defended himself the second time, and became more forceful in speech the third time while Saalim, holding on to his point of view, spoke without fear or evasion or circumvention in speech. Saalim at that time did not look at Khaalid as a nobleman from among the nobles of Makkah, while he was one who only yesterday was a slave. No, Islam had created equality between them. He did not look at him as a leader, venerating his errors, but as a partner in duty and responsibility. Moreover, his opposition to Khaalid did not originate from a selfish purpose or interest; it was advice, consecrated by Islam, which was his right. What he heard all the time from his Prophet was a foundation and essence of the entire religion when he said, "Religion is sincere advice. Religion is sincere advice. Religion is sincere advice."

When the action of Khaalid reached the Messenger (PBUH), he asked, "Did anyone stand up to him?" He did not delay to question, and he was not alarmed. His anger was pacified when they said to him, "Yes, Saalim critically examined him and opposed him."

Saalim lived with his Messenger (PBUH) and the believers. He did not stay behind from any battle, nor refrain from performing any worship, and his brotherliness with Abu Hudhaifah increased daily with mutual self-sacrifice and solidarity.

* * *

The Messsenger (PBUH) passed away to the Most Exalted Guardian and the caliphate Abu Bakr was confronted with the conspiracies of the apostates. Then the Day of Al-Yamaamah came and it was a terrible war. Islam had not gone through anything like it. The Muslims went out to fight and Saalim and his brother Abu Hudhaifah went out to fight in the cause of Allah. At the start of the battle, the Muslims did not withstand the attack. However, each believer there felt that the battle was his own and the responsibility was his own. Khaalid lbn Al-Waliid gathered them together again and reorganized the army with astonishing skill and genius.

The brothers Abu Hudhaifah and Saalim embraced and pledged martyrdom in the cause of the religion of truth which gave them the happiness of this world and the next. They threw themselves into the vast, terrible sea of battle. Abu Hudhaifah was calling, "`O people of the Qur'aan, decorate the Qur'aan with your actions," and his sword was like a violent hurricane in the army of Musailamah the Liar. And Saalim was shouting, `What a bad carrier of the Qur'aan I would be if the Muslims were attacked through me.

Drive into a trap, O Saalim, but yes, you are our best carrier of the Qur`aan.

And Saalim's sword was forceful on the necks of the apostates who embarked upon celebrating the jaahiliyah of the Quraish and extinguishing the light of Islam. The swords of apostasy fell upon his right hand and cut it off, while he was carrying with it the standard of the Muhaajiruun after its bearer, Zaid Ibn Al-Khattaab, had fallen. When his right hand was cut off, he picked up the standard with his left and kept on waving it high while shouting the following noble Qur'aanic verses: "And how many of the Prophets have fought, and with them large troops of godly people? But they never lost heart when adversity befell them in GOD's cause, nor did they weaken, nor did they fail. And GOD loves those who show fortitude" (3:146).

Is not that the most magnificent slogan? That is the one he chose on the day of death.

A group of apostates circled around him, so the hero fell, but his spirit kept on repeating in his purified body, until the battle ended with the killing of Musailamah the Liar, the defeat of his army, and the triumph of the Muslim army.

When the Muslims were examining their sacrificed and martyrs, they found Saalim in the last agony of death. He asked them, "What has Abu Hudhaifah done?" They said, "`He died a martyr." He said, "Lay me next to him." They said, "He is next to you, O Saalim." He had died a martyr in the same place.

He smiled his last smile and did not speak again. He and his companion had realized what they desired. Together they had become Muslims. Together they had lived and together they had died as martyrs.

Oh, the magnificence of fortune and beauty of destiny! And he went to Allah, that great believer about whom `Umar lbn Al Khattaab said while he was dying, "If Saalim were alive, I would have given him the command after me".[/align]

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Re: De beknopte biografien van 60 Sahaba

door Abu Hamza » di _16-_jun-_2009ah, 16-6-2009ad, 5:11 pm

1 Aadhaan The call to prayer, called for the minaret five times daily.
2 Ansaar Helpers. The Muslims who were resident in Al- Madiinah and helped those who emigrated from Makkah.
3 Dhuhr The noon prayer, one of the five daily prayers.
4 Duha An optional prayer, one of the five daily prayers.
5 Al-Faatihah The opening surah of the Qur'aan, recited in each raka`h of prayer.
6 Fajr The dawn prayer, one of the five daily prayers.
7 Fatwah (Anglicized plural used in text) Islamic legal opinion based on the Qur'aan and hadiiths
8 Fiqh Islamic jurisprudence.
9 Fitnah Sedition, disorder, trial, affliction, temptation.
10 Hadiith (Anglicized plural used here) a saying or action of the Prophet Muhammad (PBUH), the sum of them being the second basis of Islamic law after the Qur'aan.
11 Hajj Pilgrimage to Makkah.
12 Halaal Lawful according to Islamic law.
13 Al-Arqam The house of Al-Arqam which was used as a meeting place by the earliest Muslims in Makkah.
14 Haraam Unlawful according to Islamic law emigration. The first two Hijrahs were those of the Companions to Abyssinia. The Hijrah from which the Islamic calendar begins was that of Muhammad (PBUH) and his Companions from Makkah to Al Madiinah.
15 Al-Hijr A spot next to the Ka`bah.
16 Ijtihaad Islamic legal opinion based on analysis and analogy.
17 Iaaam Leader; prayer leader.
18 Jaahiliyah The Period of Ignorance, i.e. paganism, before the revelation of the Qur'aan.
19 Jibrill The Angel Gabriel.
20 Jihaad Fighting or struggle in the cause of Allah.
21 Jizyah A tax paid by non-Muslims living under a Muslim government.
22 Ka'bah The cube-shaped in Makkah which Muslims circumambulate during the Hajj rituals. It was first built by Prophet Ibraahiim (Abraham).
23 Khawaarij An early splinter group within Islam. Originally supporters of Imam `Aliy, they broke away from him when he agreed to arbitration in his dispute with Mu'aawiyah.
24 Muhaajiruun (sing-Muhaajir) Emigrants. The Muslims who emigrated from Makkah to Al Madiinah
25 Mujaahid One who fights or struggles in the cause of Allah.
26 PBUH Peace be upon him.
27 Quraish The ruling tribe of Makkah, to which the Prophet (PBUH) belonged.
28 Rak`ah (Anglicized plural used in text) a unit of prayer consisting of a series of motions: standing, bowing, prostrating, sitting and prostrating again.
29 Sunnah A practice of the Prophet Muhammad (PBUH) which is imitated by Muslims.
30 Surah/Surat A chapter of the Qur'aan.
31 `Umrah Nation; leader
32 Umrah Minor pilgrimage to Makkah.

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Re: De beknopte biografien van 60 Sahaba

door Abu Hamza » di _16-_jun-_2009ah, 16-6-2009ad, 5:11 pm

[align=center]FAREWELL




Now, while we bid farewell to the graceful company of the Companions of Muhammad the Messenger of Allah (May peace and blessings be upon him and upon them all), we may ask ourselves, have we given the matter what it deserves? Have we taken into account all such great men?

The answer is, No. We have been honored by their greatness through a close examination and have followed a blessed number of them during some bright moments, but we were not fortunate to accompany all of them.

Indeed, the sixty men introduced in this book stand for many thousands of others of their glorious brethren who saw the Messenger (PBUH), lived during his time, believed in him, and struggled with him. In the lives of these sixty righteous men we perceive the images of all the Companions. We see their faith, their steadfastness, their heroism, their sacrifices, and their loyalty. We see the effort they exerted and the victory they achieved. We also see the role they played in liberating all humanity from the paganism of conscience and the loss of destiny!

* * *

These sixty men, then, are a superb and magnificent example the significance of which we welcome and contemplate. We see in this example the heroes and soldiers of the greatest epoch of human struggle in general and of religious struggle in particular. It was an epoch when the ancient world was destroyed by the new force of truth which came to announce the oneness of Allah and the unity of creation. There were no idols or images in the new era, no worshiped emperors or czars. There is only One God Who is Allah, while all people are as equal as the teeth of a comb.

* * *

I desire not to repeat what I have already written about the causes that induced that amazing faith which filled the hearts of these men.

* * *

Muhammad (PBUH) with his truth, steadfastness, purity, and eminence could not but reflect faith of a rare quality on the people around him. It was the faith of people who had known him well and had seen him in all his perfection and grace, saw his humanity and his devotion to Allah, saw his loftiness and modesty, saw all his superb qualities and his simplicity, saw him in his strength and his compassion.

They saw him and perceived the nobility of his motives and his undeviating and straight method Therefore, doubt did not prevent them at all from believing in him. They did not even make use of their right to ask him for a miracle to ascertain his prophethood and his mission.

Every nation has asked its prophet for a miracle in order to believe in him, except Muhammad's Companions, the men round the Messenger. They never said, "Show us a miracle as proof of your truthfulness." This was because Muhammad himself was the miracle! Seeking another miracle outside of him, his personality, and his principles would have been a kind of naiveté such intelligent people could not be involved in, especially after their hearts had been filled with the guidance of Allah and their perceptions had been illuminated with His light.

Indeed, the faith of that first generation of Muslims bestowed upon the whole of humanity - with its different religions, different ages and races - a great trust that revived its youth and its determination. After all, they were human beings. They lived during certain circumstances. They appeared unable to do what they actually did afterwards. Collectively they had not yet achieved all the necessary characteristics to form a society. They were scattered, discordant, fighting tribes led by inflexible narrow-minded individuality. As a political power, they had not achieved anything that could be mentioned. As an economic power, they were the poorest of people. In number, they were less than other peoples.

What happened, then, to make these minorities the constructors of a new world having wonderful features? Was it due to the power of weapons and the plenitude of armies? But Alexander before them and Genghis Khan after them had plenty of weapons and a great number of soldiers. Where is Alexander today? Where is Genghis Khan? What is left of them and their waves of armies or their astounding victories? What is left of all that, in the conscience of life and the conscience of mankind? Nothing.

Therefore, materialistic power in all its aspects was not the reason that turned the Companions of the Messenger (PBUH) into what we have seen. It was but faith: faith in truth and in what is good. Above that, faith in the Lord of truth and good. This is the true lesson which was given and is still given to all mankind by Muhmmad, the Messenger of Allah, (May Allah be pleased with him and his Companions).

* * *

When people devote their lives to the cause of truth and benefaction, surely darkness turns into light, chaos turns into order, weakness turns into strength, property becomes protected, humiliation becomes greatness, ignorance becomes knowledge, privation becomes plenitude, and all thorns become flowers. That was what the Messenger (PBUH) and his Companions did, and that was what had been done before by all the messengers and their companions of believers. And it is the lesson they left us to learn from.

Since truthfulness and benefaction were the quintessence of the role of the Messenger (PBUH) and his Companions, and since true, pure, and brave faith was their means and principle, we saw them bequeathing the best heritage to humanity. They filled the human conscience with vigor, illumination, and integrity of behavior.

Today, most of the radios of the world openly broadcast verses from the Glorious Qur'aan which was to the Messenger (PBUH) and his Companions the guide and the light. Most of the radios of the world, even the states that have another religion and the states that have no religions, most of them start their program with verses from the Qur'aan in their broadcasts in Arabic. In all the spots of the earth, among Muslims and Christians, among Jews, Hindus, and Buddhists, and in the territories of states that have no religion, the lofty minarets are erected to repeat from their top the same words reverberated through the voice of the muezzin of the Messenger (PBUH) 1400 years ago!

Allah is the Greatest, Allah is the Greatest
I bear witness that there is no god but Allah
I bear witness that Muhammad is the Messenger of Allah
Come to the Prayer
Come to success
Everywhere on earth the Qur'aan of that religion is recited, everywhere on earth the mosques are filled, and everywhere on earth its principles are announced.
* * *

What power has given Islam such eternity? It is the same power we witnessed before that gave this religion and its men a superb and extraordinary power to change the world and to change the people, values, and destinies in it. It is the power of faith in truth and benefaction; Above all, it is the belief in the Lord of truth and benefaction, in the Messenger, and in all other messengers who came before and devoted their lives to truth and benefaction, who gave everything and took nothing for themselves.

* * *

There remains one word to be said in this conclusion. It is a question that inevitably occurs to the mind after witnessing such illuminating scenes such as we beheld in these 60 men of the Messenger's Companions. The question is, "How could dispute and disagreement ruin the strong ties between the rightly guided brothers, and how could the civil war that broke out between Aliy's supporters and those of Mu`aawiyah - some incidents of which we have witnessed throughout this book - overcome their splendid brotherhood?"

In order to give an answer to this question, we have to go back to the virtue of faith in these Companions, and then to other historical factors as well. Indeed, their true, clear, and decisive faith had made them follow the same path. To them, truth had but one face which they recognized and followed. It did not have multiple and assumed faces to let some waver among them according to their dispositions and interests. While the Messenger (PBUH) was living among them, guidance to what is true and right - a matter in which people differed - was an easy matter. Revelation or the Messenger, or both of them, usually clarified every obscure or unintelligible matter.

When the Messenger (PBUH) passed away, they never differed in what had been clarified and explained by Allah's revelation or through Muhammad's interpretation. However, when `Uthmaan (May Allah be pleased with him) was killed, his murder had been preceded and accompanied with pernicious commotion which shook all Islamic nations at that time. As a consequence of that terrible occurrence, the dispute widened. It was inevitable for each of the Companions according to his attitude to choose one of the multiple views.

Their way of choosing, like their way of believing, was characterized by clarity and decisiveness. There was no hesitation or hypocrisy. Those who were convinced of imam `Aliy's point of view chose his side, and those convinced that the two parties were wrong chose a third side in which they urged the two disputing parties to renounce their differences. When the die was cast, they chose to be neutral and abandoned the dispute.

The above concerns the Companions, the early believers in Islam who lived at the time of the Messenger (PBUH) and fought with him the forces of polytheism and darkness. However, these Companions did not represent by themselves the "center of gravity " in the Islamic state at the time of the dispute between `Aliy and Mu'aawiyah. This is because the state at that time had expanded tremendously, and a new power emerged and started to take part in the events and direct them. The best evidence for this is that the conspiracy to claim the life of Caliph Uthmaan and the agents assigned to carry it out came from outside Al-Madiinah, rather from outside the whole Arab Peninsula. They came from some distant Islamic countries.

This new power played a role which the first Companions could not repel. The role was serious and effective in turning the dispute between Aliy and Mu'aawiyah into warfare. This reached the extent that the people of Syria siding with Mu'aawiyah and the people of Iraq siding with `Aliy, become the real protagonists in that war. Even in the final analysis, the war was not between two Islamic camps as much as it was between two regional ones: the Syrians on one side and Iraqis on the other!

There was a third force which should not be ignored, an evil force which lay waiting for Islam since sovereignty was taken from its hand and leveled to the dust. That was the power represented in the remains of Persia and some few who continued to perpetuate their schemes against Islam through their many agents who infiltrated Islam, pretending to embrace it. Some of them were able to cause a lot of damage and destruction in the ranks of Muslims, which the two defeated empires could not do.

* * *

This is a rapid look at the circumstances of that critical situation which the Companions and Islam as a whole passed through. However, we should not ignore another fact, which is that each of the leaders of the two fighting camps did not think at all that the matter would develop to that terrible degree. Iman `Aliy and his followers saw their advance towards Syria as merely a scare tactic and thought that Mu'aawiyah would soon awaken to realize the power of the state and would respect and obey it.

On the other hand, Mu'aawiyah and his followers believed that Imam `Aliy was merely testing their strength and their readiness. lf he found they were strong and well equipped, he would seek a reconciliation through another means. Yet, the matter developed in a strange and unusual way. This sudden and strange development discloses the hidden forces working in each camp to turn the dispute into warfare.

* * *

Let us now end our talk about this war with this incident. Az Zubair (May Allah be pleased with him) was fighting in the ranks of Mu`aawiyah, but at the end of the battle he realized his mistake in joining the war, and so he withdraw. However, some fighters followed him and stabbed him to death while he was praying. The killer robbed Az-Zubair of his sword and ran to Imam `Aliy, desiring to tell him the good news of the murder of Az-Zubair and to lay in his hands the sword he had used in fighting with Mu'aawiyah against `Aliy. He came to the Imam's door asking for permission. When `Aliy learned of the matter he shouted a command to dismiss the killer, saying, "Give the good tidings to the killer of Ibn Sufiyah that he will be cast in hell-fire." By lbn Sufiyah, he meant Az-Zubair (May Allah be pleased with him). He ordered further to have Az-Zubair's sword taken from the killer and brought to him.

When `Aliy saw the sword, he kept kissing it. He was crying and saying, "A sword whose owner had so many times removed the distress from the Messenger of Allah."

* * *

This remarkable and great scene bestows upon the above mentioned disagreement and its painful development much calmness and tranquility. It fills us with much understanding and appreciation when we remember it.

* * *

Now we bid farewell to those men with whom we lived a happy and blissful time on the pages of this book. We thank Allah for His blessings, hoping to have more blessing, compassion, and good health from Almighty Allah.

With awe and reverence, we say to our eminent teacher, the last of the Messengers, "May peace and the mercy of Allah and His blessings be upon you. May Allah grant you the best reward for the teachings you gave and for your guidance." And with a renewed, overflowing yearning, we say to his blessed Companions, "Righteous men, farewell!"

But, when were they really absent from our lives to bid them farewell? Let our greeting to them be, "Peace". Peace we extended at the beginning with awe and reverence, and peace is extended at the end with awe and reverence.[/align]

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Re: De biografien van 60 Sahaba

door mu'mine » di _16-_jun-_2009ah, 16-6-2009ad, 6:39 pm

MashaAllah broeder, djazzak Allahoe ghayran voor het plaatsen
wa Salaam Aleikoem wa Rahmatoellah
Rahman ve Rahim olan Allah'in adi ile,

"Onlar ki, iman etmislerdir ve kalpleri Allah'in zikri ile huzura kavusur.
Bilmis olun ki, kalpler ancak Allah'i zikirle yatisir."


Ra'd suresi (13), 28ci ayet.

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Re: De biografien van 60 Sahaba

door Abu Hamza » di _16-_jun-_2009ah, 16-6-2009ad, 8:17 pm

wa iyaak :D

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Re: De biografien van 60 Sahaba

door r4mz1 » di _16-_jun-_2009ah, 16-6-2009ad, 8:20 pm

Heb je hier nu een dikke 400 bladzijden geplaatst?

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Re: De biografien van 60 Sahaba

door Abu Hamza » di _16-_jun-_2009ah, 16-6-2009ad, 8:31 pm

r4mz1 schreef:Heb je hier nu een dikke 400 bladzijden geplaatst?


nee broeder.

dit is een andere bestand :p


zijn wel bijna dezelfde metgezellen alsin dat boek SAHABA .

maar dit is uit een bestand genaamd ' men around the messenger '

en die heb ik dus hier geplaatst . en dit sou ook wel soveel blz zijn denk ik :p
kostte een uurtje haha

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Re: De biografien van 60 Sahaba

door r4mz1 » di _16-_jun-_2009ah, 16-6-2009ad, 8:33 pm

Respect broeder. Als er ooit iemand een spreekbeurt moet geven over één van de sahaba's en hij gebruikt de zoekfunctie, zal hij op jouw topic terecht komen inch'allah.

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Re: De biografien van 60 Sahaba

door Abu Hamza » di _16-_jun-_2009ah, 16-6-2009ad, 8:34 pm

r4mz1 schreef:Respect broeder. Als er ooit iemand een spreekbeurt moet geven over één van de sahaba's en hij gebruikt de zoekfunctie, zal hij op jouw topic terecht komen inch'allah.


i hope so inshAllah :D . alleen is het wel engels helaas.
alleen ik wil niet het hele boek overtypen haha

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Re: De biografien van 60 Sahaba

door Aaliyah01 » di _16-_jun-_2009ah, 16-6-2009ad, 10:02 pm

Barak allalhu feek .. soow ja lijkt mijn ook veel werk .. Well done .. ik zal er inshallah snel naar kijken ..

Oehppie!!

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Re: De biografien van 60 Sahaba

door Abu Hamza » di _16-_jun-_2009ah, 16-6-2009ad, 10:05 pm

Aaliyah01 schreef:Barak allalhu feek .. soow ja lijkt mijn ook veel werk .. Well done .. ik zal er inshallah snel naar kijken ..

Oehppie!!


wa feeki barakAllah .
en dankjuhh
inshAllah :D

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Re: De biografien van 60 Sahaba

door Abu Hamza » di _23-_jun-_2009ah, 23-6-2009ad, 9:53 pm

ups

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Re: De biografien van 60 Sahaba

door essafouad » wo _12-_aug-_2009ah, 12-8-2009ad, 2:28 am

Baraka Allahu feek akhi voor het plaatsen, moge Allah je voor elke letter in overvloed belonen!
[6:162]قُلْ إِنَّ صَلَاتِي وَنُسُكِي وَمَحْيَايَ وَمَمَاتِي لِلَّهِ رَبِّ الْعَالَمِينَ

Zeg: "Mijn gebed en mijn offer, mijn leven en mijn dood zijn gewijd aan Allah, de Heer der Werelden."(Qur'an 6:162)


Nederlandstalige Islamitische Gedichten:

http://islamgedichten.web-log.nl/


سبحانك اللهم وبحمدك اشهد ان لا اله الا انت استغفرك واتوب اليك

subhanaka allahumma wa bihamdika ash-hadoe an la ilaha illa anta astaghfiruka wa atoeboe ilayk

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Re: De biografien van 60 Sahaba

door Abu_Musa » wo _12-_aug-_2009ah, 12-8-2009ad, 9:00 am

essafouad schreef:Baraka Allahu feek akhi voor het plaatsen, moge Allah je voor elke letter in overvloed belonen!


wa feek barakAllah broeder, en Ameen op je mooie dua .

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Re: De biografien van 60 Sahaba

door Yume! » wo _12-_aug-_2009ah, 12-8-2009ad, 1:51 pm

Oeeee wat veeeel :babygirl:

Hier ben ik wel een tijdje zoet mee insha Allah.


Jazakallahoe gairan!
Our Lord! Forgive us our sins and expiate from us our evil deeds and make us die (in the state of righteousness) along with Al-Abrâr.

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Re: De biografien van 60 Sahaba

door essafouad » wo _12-_aug-_2009ah, 12-8-2009ad, 2:35 pm

Assalaamalaykum Warahmatullaahi wabarakatuhu,

ik weet niet of onze broeder dit al geplaatst heeft, maar je kunt het bestandje (E-Book 333 pagina's) waar onze broeder het over heeft 'Men around the Messenger' hier downloaden incha Allah:

http://www.4shared.com/get/63209064/c78 ... ENGER.html
[6:162]قُلْ إِنَّ صَلَاتِي وَنُسُكِي وَمَحْيَايَ وَمَمَاتِي لِلَّهِ رَبِّ الْعَالَمِينَ

Zeg: "Mijn gebed en mijn offer, mijn leven en mijn dood zijn gewijd aan Allah, de Heer der Werelden."(Qur'an 6:162)


Nederlandstalige Islamitische Gedichten:

http://islamgedichten.web-log.nl/


سبحانك اللهم وبحمدك اشهد ان لا اله الا انت استغفرك واتوب اليك

subhanaka allahumma wa bihamdika ash-hadoe an la ilaha illa anta astaghfiruka wa atoeboe ilayk

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Re: De biografien van 60 Sahaba

door Abu Hamza » za _5-_sep-_2009ah, 5-9-2009ad, 1:26 pm

essafouad schreef:Assalaamalaykum Warahmatullaahi wabarakatuhu,

ik weet niet of onze broeder dit al geplaatst heeft, maar je kunt het bestandje (E-Book 333 pagina's) waar onze broeder het over heeft 'Men around the Messenger' hier downloaden incha Allah:

http://www.4shared.com/get/63209064/c78 ... ENGER.html


barakAllahu feek ik heb het idd niet geplaatst ik was de download link kwijt :D :uitstekend:

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Re: De biografien van 60 Sahaba

door essafouad » za _5-_sep-_2009ah, 5-9-2009ad, 5:56 pm

Wa feek barak Allaah ag al kareem :)
[6:162]قُلْ إِنَّ صَلَاتِي وَنُسُكِي وَمَحْيَايَ وَمَمَاتِي لِلَّهِ رَبِّ الْعَالَمِينَ

Zeg: "Mijn gebed en mijn offer, mijn leven en mijn dood zijn gewijd aan Allah, de Heer der Werelden."(Qur'an 6:162)


Nederlandstalige Islamitische Gedichten:

http://islamgedichten.web-log.nl/


سبحانك اللهم وبحمدك اشهد ان لا اله الا انت استغفرك واتوب اليك

subhanaka allahumma wa bihamdika ash-hadoe an la ilaha illa anta astaghfiruka wa atoeboe ilayk

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