Thereafter, by moving aside at an arms length pay Salam to Hazrat Abu-Bakr Siddique :-
“Peace be with you, O Caliph of the Messenger of Allah, his Companion in the cave, his co-traveller in his journeys and the trustee of his secrets Abu-Bakr Siddique !
May Allah grant you a good reward on behalf of the people of Muhammad.”
Hadrat Aishah (Radi Allaahu Ta’ala Anha) narrated: When the Holy Prophet (Sallallahu Alaihi Wa Sallam) was lying critically ill, Abdur Rahman son of Abu Bakr (Radi Allaahu Ta’ala Anhu) came to see him. He had fresh miswak. The Holy Prophet (Sallallahu Alaihi Wa Sallam) stared at him and I made out that he wanted it. So I took it out of Abdur Rehman’s hand, chewed it and after cleaning gave it to the Holy Prophet (Sallallahu Alaihi Wa Sallam). He used the miswâk (as was his wont) and then advanced it towards me. It fell down from his hand.” The tradition continues. Then he raised his eyes towards heavenwards and prayed, “O Allaah! With the Companion on High.”(i.e. in the company of pure souls and angels). Some extra righteous persons regard keeping away from family life as essential for attainment of nearness to ALLAH. This tradition refutes this view. There can be no better occasion of being near to ALLAH (than breathing one’s last) but even at this critical moment, he had so much consideration for his wife that he was sitting with the support of her breast. In fact such persons did not quite follow the conception of nearness to ALLAH. It is constant remembrance and complete submission to the will of ALLAH and if a wife is helpful in such devotion then this relationship is conducive to nearness to ALLAH. [Adopted from Kasratul Azwaj-li-Sahib-il-Miraj]
Allah the Almighty has said,
{And those who annoy believing men and women undeservedly, bear (on themselves) a calumny and a glaring sin.} (Al-Ahzahb: 58)
Allah also said,
{And lower thy wing to the believers who follow thee.} (Ash-Shu’ara’: 216)
Abu Hurairah (may Allah be pleased with him) said, “The Messenger of Allah (pbuh) said,
“Allah said (in a Qudsi hadith), “He who is hostile to a friend of Mine, I declare war against. In another narration, “Then I apprise him with a war.” (Bukhari)
In another hadith, it is reported that,
Know that the interpretation of dreams falls into various categories. Dreams may be interpreted in the light of the Qur’aan or in the light of the Sunnah, or by means of the proverbs that are current among people, or by names and metaphors, or in terms of opposites. (Sharh al-Sunnah, 12/220)
He gave examples of this, such as:
Interpretation in the light of the Qur’aan: such as a rope meaning a covenant, because Allaah says (interpretation of the meaning):
“And hold fast, all of you together, to the Rope of Allaah…” [Aal ‘Imraan 3:103]
A few Ahadith have been mentioned to serve as an example. We will now mention
the sayings of the companions of Rasulullah sallallahu alayhi wa sallam in order
to illustrate the importance they attached to the offering of salaat with
jama’at, and how they regarded the abandoning of jama’at. Why should they not
regard it like this? Who can be more cautious in obeying and seeking the
pleasure of Rasulullah sallallahu alayhi wa sallam than them?
The Hanafi position on this issue is crystal clear. All musical instruments including the duff which is used to create music are haraam.
(1) “Verily all musical instruments are haraam.” (Hidaayah)
(2) “The sound of musical instruments, e.g. playing the flute, etc. is haraam.” (Bazaaziyah and Ad-Durrul Mukhtaar)
(3) “Listening to the beating of the duff, the flute, etc. is haraam.” (Shaami)
(4) “Listening to the beating of the duff, flute, singing, etc. are haraam.” (Sharhun Niqaayah)
(5) “Lahw such as beating the duff and flute, is Makrooh Tahrimi.” (Abu Makaarim)
We present here a list of hadith works written by the Tabi’in in the first and second centuries. In the first century the following books of hadith were compiled by the Tabi’in.
1. Book of Khalid ibn Ma’dan (d.104 AH)
2. Books of Abu Qilabah (d.104). He bequeathed his books to his pupil, Ayyub Saktiyani (68-131 A.H.), who paid nore than ten Dirhams as a fare for them being loaded on a camel.
3. The script of Hammam ibn Munabbih, already referred to.
4. Books of Hasan al Basri(21-110 A.H.)
In 10 A.H. when Najran was conquered by the Muslims, the Holy Prophet (SAWS) appointed his companion ‘Amr ibn Hazm as governor of the province of Yemen. At this time the Holy Prophet (SAWS) dictated a detailed book to Ubayy ibn Ka’b and handed it over to ‘Amr ibn Hazm.
This book, besides some general advices, contained the rules of Shari’ah about purification, Salah, Zakah, Ushr, Hajj, Umrah, Jihad (battle), spoils, taxes, Diyah (blood money), administration, education etc.
1. The Holy Prophet (SAWS) has dictated detailed documents containing rules of Shari’ah about the levy of Zakah, and specifying the quantum and the rate of Zakah in respect of different zakatable assets. This document was named “Kitab al Sadaqah” (The Book of Sadaqah). Abdullah ibn ‘Umar says:
“The Holy Prophet (SAWS) dictated the Book of Sadaqah and was yet to send it to his governors when he passed away. He had attached it to his sword. When he passed away, Abu-Bakr acted according to it till he passed away, then Umar acted according to it till he passed away. It was mentioned in his book that one goat
is leviable on five camels” (Tirmidhi).
Taqleed For The Mujtahid in His Mazhab
He is a mujtahid who abides by the method of deduction of the absolute mujtahid, and is also qualified to deduce specified issues under that method directly from the Qur’an and sunnah and aathar. Thus, many such mujtahids do differ from their absolute mujtahid on many branch commands or their details, but continue to be their muqallid. Examples are: Abu Yusuf, and Imam Muhammad in the Hanafi school, Imam Muzani and Abu Thawr, among the Shafi’ees, Suhnun and Ibn al-Qasim among the Maalikis, and Ibrahim al-Harabi and Abu Bakr al-Athram among the Hanbalis.
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