All Hadis Books

Hadees Collection (English)

Here is a a collection of sayings and deeds of Prophet Muhammad (pbuh), also known as the sunnah. The reports of the Prophet's sayings and deeds are called ahadith. These famous Hadith scholars lived a couple of centuries after the Prophet's death and worked extremely hard to collect His ahadith. Each report in this collection was checked for compatibility with the Qur'an, and the veracity of the chain of reporters had to be painstakingly established. This collection is recognized by the overwhelming majority of the Muslim world to be one of the most authentic collections of the Sunnah of the Prophet (pbuh).

Sahih Bukhari

Translator: M. Muhsin Khan

Bukhari (full name Abu Abdullah Muhammad bin Ismail bin Ibrahim bin al-Mughira al-Ja'fai) was born in 194 A.H. and died in 256 A.H. His collection of hadith is considered second to none. He spent sixteen years compiling it, and ended up with 2,602 hadith (9,082 with repetition). His criteria for acceptance into the collection were amongst the most stringent of all the scholars of ahadith.

Rubbing hands and feet with dust (Tayammum)

Prayers (Salat)

Virtues of the Prayer Hall (Sutra of the Musalla)

Times of the Prayers

Call to Prayers (Adhaan)

Characteristics of Prayer

Friday Prayer

Fear Prayer

The Two Festivals (Eids)

Witr Prayer

Invoking Allah for Rain (Istisqaa)

Eclipses

Prostration During Recital of Qur'an

Shortening the Prayers (At-Taqseer)

Prayer at Night (Tahajjud)

Actions while Praying

Funerals (Al-Janaa'iz)

Obligatory Charity Tax (Zakat)

Obligatory Charity Tax After Ramadaan (Zakat ul Fitr)

Pilgrimmage (Hajj)

Minor Pilgrammage (Umra)

Pilgrims Prevented from Completing the Pilgrimmage

Penalty of Hunting while on Pilgrimmage

Virtues of Madinah

Fasting

Praying at Night in Ramadaan (Taraweeh)

Retiring to a Mosque for Remembrance of Allah (I'tikaf)

Sales and Trade

Sales in which a Price is paid for Goods to be Delivered Later (As-Salam)

Hiring

Transferance of a Debt from One Person to Another (Al-Hawaala)

Representation, Authorization, Business by Proxy

Agriculture

Distribution of Water

Loans, Payment of Loans, Freezing of Property, Bankruptcy

Lost Things Picked up by Someone (Luqaata)

Oppressions

Partnership

Mortgaging

Manumission of Slaves

Wills and Testaments (Wasaayaa)

Fighting for the Cause of Allah (Jihaad)

One-fifth of Booty to the Cause of Allah (Khumus)

Beginning of Creation

Prophets

Virtues and Merits of the Prophet (pbuh) and his Companions

Companions of the Prophet

Merits of the Helpers in Madinah (Ansaar)

Military Expeditions led by the Prophet (pbuh) (Al-Maghaazi)

Prophetic Commentary on the Qur'an (Tafseer of the Prophet (pbuh))

Virtues of the Qur'an

Wedlock, Marriage (Nikaah)

Divorce

Supporting the Family

Food, Meals

Sacrifice on Occasion of Birth (`Aqiqa)

Hunting, Slaughtering

Al-Adha Festival Sacrifice (Adaahi)

Good Manners and Form (Al-Adab)

Asking Permission

Invocations

To make the Heart Tender (Ar-Riqaq)

Divine Will (Al-Qadar)

Oaths and Vows

Expiation for Unfulfilled Oaths

Laws of Inheritance (Al-Faraa'id)

Limits and Punishments set by Allah (Hudood)

Punishment of Disbelievers at War with Allah and His Apostle

Blood Money (Ad-Diyat)

Dealing with Apostates

Saying Something under Compulsion (Ikraah)

Tricks

Interpretation of Dreams

Afflictions and the End of the World

Judgments (Ahkaam)

Wishes

Accepting Information Given by a Truthful Person

Holding Fast to the Qur'an and Sunnah

ONENESS, UNIQUENESS OF ALLAH (TAWHEED)

Sahih Muslim

Translator: Abdul Hamid Siddiqui

Muslim (full name Abul Husain Muslim bin al-Hajjaj al-Nisapuri) was born in 202 A.H. and died in 261 A.H. He travelled widely to gather his collection of ahadith, including to Iraq, Saudi Arabia, Syria, and Egypt. Out of 300,000 ahadith which he evaluated, only 4,000 approximately were extracted for inclusion into his collection based on stringent acceptance criteria. Muslim was a student of Bukhari.

The Book of Faith (Kitab Al-Iman)

The Book of Purification (Kitab Al-Taharah)

The Book of Menstruation (Kitab Al-Haid)

The Book of Prayers (Kitab Al-Salat)

The Book of Zakat (Kitab Al-Zakat)

The Book of Fasting (Kitab Al-Sawm)

The Book of Pilgrimage (Kitab Al-Hajj)

The Book of Marriage (Kitab Al-Nikah)

The Book of Divorce (Kitab Al-Talaq)

The Book of Transactions (Kitab Al-Buyu`)

The Book Pertaining to the Rules of Inheritance (Kitab Al-Farai`d)

The Book of Gifts (Kitab Al-Hibat)

The Book of Bequests (Kitab Al-Wasiyya)

The Book of Vows (Kitab Al-Nadhr)

The Book of Oaths (Kitab Al-Aiman)

The Book Pertaining to the Oath, for Establishing the Responsibility of Murders, Fighting, Requital and Blood-Wit (Kitab Al-Kitab Al-Qasama wa'l-Muharaba wa'l-Qisas wa'l-Diyat)

The Book Pertaining to Punishments Prescribed by Islam (Kitab Al-Hudud)

The Book Pertaining to Judicial Decisions (Kitab Al-Aqdiyya)

The Book of Jihad and Expedition (Kitab Al-Jihad wa'l-Siyar)

The Book on Government (Kitab Al-Imara)

The Book of Games and the Animals which May be Slaughtered and the Aninals that Are to be Eaten (Kitab-us-Said wa'l-Dhaba'ih wa ma Yu'kalu min Al-Hayawan)

The Book of Sacrifices (Kitab Al-Adahi)

The Book of Drinks (Kitab Al-Ashriba)

The Book Pertaining to Clothes and Decoration (Kitab Al-Libas wa'l-Zinah)

The Book on General Behaviour (Kitab Al-Adab)

The Book on Salutations and Greetings (Kitab As-Salam)

The Book Concerning the Use of Correct Words (Kitab Al-Alfaz min Al-Adab wa Ghairiha)

The Book of Poetry (Kitab Al-Sh`ir)

The Book of Vision (Kitab Al-Ruya)

The Book Pertaining to the Excellent Qualities of the Holy Prophet (may Peace be upon them) and His Companions (Kitab Al-Fada'il)

The Book Pertaining to the Merits of the Companions (Allah Be Pleased With Them) of the Holy Prophet (May Peace Be Upon Him) (Kitab Al-Fada'il Al-Sahabah)

The Book of Virtue, Good Manners and Joining of the Ties of Relationship (Kitab Al-Birr was-Salat-I-wa'l-Adab)

The Book of Destiny (Kitab-ul-Qadr)

The Book of Knowledge (Kitab Al-`Ilm)

The Book Pertaining to the Remembrance of Allah, Supplication, Repentance and Seeking Forgiveness (Kitab Al-Dhikr)

The Book of Heart-Melting Traditions (Kitab Al-Riqaq)

The Book Pertaining to Repentance and Exhortation to Repentance (Kitab Al-Tauba)

Pertaining To The Charateristics Of The Hypocrites And Command Concerning Them (Kitab Sifat Al-Munafiqin Wa Ahkamihim)

The Book Giving Description of the Day of Judgement, Paradise and Hell (Kitab Sifat Al-Qiyamah wa'l Janna wa'n-Nar)

The Book Pertaining to Paradise, Its Description, Its Bounties and Its Intimates (Kitab Al-Jannat wa Sifat Na'imiha wa Ahliha)

The Book Pertaining to the Turmoil and Portents of the Last Hour (Kitab Al-Fitan wa Ashrat As-Sa`ah)

The Book Pertaining to Piety and Softening of Hearts (Kitab Al-Zuhd wa Al-Raqa'iq)

The Book of Commentary (Kitab Al-Tafsir)

Sunan Abu-Dawud

Translator: Prof. Ahmad Hasan

Abu-Dawud (full name Abu-Dawud Sulaiman bin Al-Aash'ath Al-Azdi as-Sijistani) was born in 202 A.H. and died in 275 A.H. He was one of the most widely travelled of the scholars of ahadith, going to Saudi Arabia, Iraq, Khurasahn, Egypt, Syria, Nishapur, Marv, and other places for the sole purpose of collecting ahadith. His primary interest was in law, hence his collection focuses purely on legal ahadith. From about 50,000 ahadith, he chose 4,800 for inclusion in his work based on their superior authenticity.

Purification (Kitab Al-Taharah)

Prayer (Kitab Al-Salat)

Prayer (Kitab Al-Salat): Details of Commencing Prayer

Prayer (Kitab Al-Salat): Detailed Rules of Law about the Prayer during Journey

Prayer (Kitab Al-Salat): Prayer at Night

Prayer (Kitab Al-Salat): Detailed Injunctions about Ramadan

Prayer (Kitab Al-Salat): Prostration while reciting the Qur'an

Prayer (Kitab Al-Salat): Detailed Injunctions about Witr

Zakat (Kitab Al-Zakat)

The Rites of Hajj (Kitab Al-Manasik Wa'l-Hajj)

Marriage (Kitab Al-Nikah)

Divorce (Kitab Al-Talaq)

Fasting (Kitab Al-Siyam)

Jihad (Kitab Al-Jihad)

Sacrifice (Kitab Al-Dahaya)

Game (Kitab Al-Said)

Wills (Kitab Al-Wasaya)

Shares of Inheritance (Kitab Al-Fara'id)

Tribute, Spoils, and Rulership (Kitab Al-Kharaj, Wal-Fai' Wal-Imarah)

Funerals (Kitab Al-Jana'iz)

Oaths and Vows (Kitab Al-Aiman Wa Al-Nudhur)

Commercial Transactions (Kitab Al-Buyu)

Wages (Kitab Al-Ijarah)

The Office of the Judge (Kitab Al-Aqdiyah)

Knowledge (Kitab Al-Ilm)

Drinks (Kitab Al-Ashribah)

Foods (Kitab Al-At'imah)

Medicine (Kitab Al-Tibb)

Divination and Omens (Kitab Al-Kahanah Wa Al-Tatayyur)

Dialects and Readings of the Qur'an (Kitab Al-Huruf Wa Al-Qira'at)

Hot Baths (Kitab Al-Hammam)

Clothing (Kitab Al-Libas)

Combing the Hair (Kitab Al-Tarajjul)

Signet-Rings (Kitab Al-Khatam)

Trials and Fierce Battles (Kitab Al-Fitan Wa Al-Malahim)

The Promised Deliverer (Kitab Al-Mahdi)

Battles (Kitab Al-Malahim)

Prescribed Punishments (Kitab Al-Hudud)

Types of Blood-Wit (Kitab Al-Diyat)

Model Behavior of the Prophet (Kitab Al-Sunnah)

General Behavior (Kitab Al-Adab)

Malik's Muwatta

Translators: `A'isha `Abdarahman at-Tarjumana and Ya`qub Johnson

Malik's Muwatta ("the well-trodden path") is a collection of two items:

the sayings and deeds of Prophet Muhammad (pbuh) (also known as the sunnah). The reports of the Prophet's sayings and deeds are called ahadith.

the legal opinions and decisions of the Prophet's Companions, their successors, and some later authorities.

Malik (full name Malik bin Anas bin Malik bin Abu Amir Al-Asbahi) was born in 93 A.H. and died in 179 A.H. He lived most of his life in Madinah, the city in which the Prophet (pbuh) settled in. He was a preeminent scholar of Islam, and is the originator of the Maliki judicial school of thought. He is reputed to have had over one thousand students. During Malik's lifetime, he steadily revised his Muwatta, so it reflects over forty years of his learning and knowledge. It contains a few thousand hadith.

The Times of Prayer

Purity

Prayer

Forgetfulness in Prayer

Jumu'a

Prayer in Ramadan

Tahajjud

Prayer in Congregation

Shortening the Prayer

Business Transactions

Qirad

Sharecropping

Renting Land

Pre-emption in Property

Judgements

Wills and Testaments

Setting Free and Wala'

The Description of the Prophet, may Allah Bless Him and Grant Him Peace

The Oath of Allegiance

The Supplication of the Unjustly Wronged

The Names of the Prophet, may Allah Bless Him and Grant Him Peace

Forty Hadith Qudsi

Hadith Qudsi are the sayings of the Prophet Muhammad (Peace and Blessings of Allah be upon him) as revealed to him by the Almighty Allah. Hadith Qudsi (or Sacred Hadith) are so named because, unlike the majority of Hadith which are Prophetic Hadith, their authority (Sanad) is traced back not to the Prophet but to the Almighty.

Among the many definitions given by the early scholars to Sacred Hadith is that of as-Sayyid ash-Sharif al-Jurjani (died in 816 A.H.) in his lexicon At-Tarifat where he says: "A Sacred Hadith is, as to the meaning, from Allah the Almighty; as to the wording, it is from the messenger of Allah (PBUH). It is that which Allah the Almighty has communicated to His Prophet through revelation or in dream, and he, peace be upon him, has communicated it in his own words. Thus Qur'an is superior to it because, besides being revealed, it is His wording."

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Shamil Termizi

By Faqeer Hj Mohammad Shafiq

Imaam Tirmidhi has quoted in this chapter those ahaadith that have been narrated on the noble features of Sayyidina Rasulullah (Sallallahu alaihe wasallam). It is impossible to accurately describe actual beauty and elegance of Sayyidina Rasulullah (Sallallahu alaihe wasallam).

To draw a pen-picture of his appearance is beyond one's capability, but the Sahabah (Radiallahu anhum) have endeavoured, according to their capabilities, to preserve what little they could, of which some is written here. Qurtubi says: "The full beauty and elegance of Sayyidina Rasulullah (Sallallahu alaihe wasallam) has not been made manifest, otherwise it would not have been possible for man to look at him". The Sahabah (Radiallahu anhum), have done the ummah an immense favour by conveying to them the perfect intrinsic knowledge, as well as the perfect conspicuous elegance and beauty of Sayyidina Rasullullah (Sallallahu alaihe wasallam). When an unfulfilled lover is deprived of meeting the beloved then he stands in front of the beloved's house remembering the features of his beloved, in an attempt to gain some solace. It is from habits and features that the heart is appeased.

Imaam Tirmidhi has collected from these about 400 ahaadith and divided them into fifty five chapters. In the first chapter fourteen ahaadith are quoted.

(1) HADEETH NO. 1.

Anas (Radiallahu Anhu) reports: "Rasulullah (Sallallahu alaihe wasallam) was neither tall nor was he short (like a dwarf--He was of medium stature). In complexion, he was he was neither very white like lime, nor very dark, nor brown which results in darkness (he was illuminant, more luminous than even the full-moon on the 14th night).
The hair of Rasullullah (Sallallahu alaihe wasallam) was neither very straight nor very curly (but slightly wavy). When he attained the age of forty, Allah the Almighty granted him nubuwwah (prophethood).He lived for ten years in Makkah (commentary) and in Madina for ten years. At that time there were not more than twenty white hair on his mubarak (blessed) head and beard." (This will be described in detail in the chapter on white hair of Rasulullah (Sallallahu alaihe wasallam).

(2) HADEETH NO. 2.

Anas bin Malik (Radiallhu Anhu) reports, "Rasullullah (Sallallahu alaihe wasallam) was of a medium stature, he was neither very tall nor very short. He was very handsome, of medium built and his hair was neither very curly nor very straight (but was slightly wavy). He had a wheat-coloured complexion. When he walked, he leaned forward slightly".

(3) HADEETH NO. 3.

Baraa bin Aazib (Radiallahu anhu) relates that: "Rasullullah (Sallallahu alaihe wasallam) was a man of a medium build, (slightly tall, as explained before); he had broad shoulders (from which we may gather that he had a wide chest); he had dense hair which reached his ear-lobes; he wore a red striped lungi (a cloth worn around the legs) and shawl. I never saw anybody or anything more handsome than him".

(4) HADEETH NO. 4.

Baraa bin Aazib (Radiallahu Anhu) reports: "I never seen someone with long hair and red clothing more handsome than Rasullullah (Sallallahu alaihe wasallam). His hair reached his shoulders. The portion between his two shoulders was wide. He was neither very tall nor very short".

(5) HADEETH NO. 5.

It is reported from Ali (Radiallahu Anhu): "Rasullullah (Sallallahu alaihe wasallam was neither very tall nor very short. The soles of both feet were very fleshed. (This quality is praiseworthy in a man as it denotes strength and courage but is not praiseworthy for a woman). He had a large head. The joints of the bones was also large. The was a thin line of hair from the chest to the navel. When Rasulullah (Sallallahu alaihe wasallam) walked, it appeared that he was descending from a high place". Ali (Radiallahu Anhu) says: "I did not see anyone like him neither before him, nor after him".

(6) HADITH NO: 6.

It is related from Ebrahim bin Muhammad (Radiallahu anhu) who is from the sons (grand sons of Ali radiallahu anhu, that whenever Ali radiallahu anhu described the nobel features of Rasulullah (Sallallahu alaihe wasallam), he used to say: "Rasulullah (Sallallahu alaihe wasallam) was neither very tall nor short, but of a medium stature among people. His hair was neither very curly nor very straight, but had a slight wave in it. He did not have a big body nor a round face, but his mubaarak face was slightly round (meaning he did not have a fully round face nor a fully elongated face, bur in between the two). The complexion of Rasulullah (Sallallahu alaihe wasallam) was white with redness in it. The mubaarak eyes of Rasulullah (Sallallahu alaihe wasallam) were extremely black. His eyelashes were long. The joints of the body (e.g. elbows and knees etc.) were large, likewise the portion between the two shoulders was broad and fully fleshed. There was no hair (more than normal) on his body. (Some people have profuse hair on their body. Sayyidina Rasulullah (Sallallahu alaihe wasallam) did not have hair on the parts of his body, besides places like the arms and legs etc.) He had a thin line of hair running from the chest to the navel. The hands and feet of Rasulullah (Sallallahu alaihe wasallam) were fully fleshed. When he walked, he lifted his legs with vigour, as if he were descending to a low-lying place. When he addressed a person he turned his whole body towards that person. (He did not only turn his face towards the person he addressed, as this is considered impolite, and sometimes, it even denotes pride. Sayyidina Rasulullah (Sallallahu alaihe wasallam) faced the person he spoke to, with his chest and body. Some scholars have translated this as, when Sayyidina Rasulullah (Sallallahu alaihe wasallam) addressed someone, he completely turned his face towards that person, and did not give a side glance. This is not a suitable translation). The seal of Prophethood was situated between his shoulders. He was a last of all prophets. He was the most generous and the most truthful. He was the most kind-hearted and came from a most noble family. (It means his character, family back-ground and everything else was of the best). Any person who saw him suddenly would become awe-inspired. Sayyidina Rasulullah (Sallallahu alaihe wasallam) had such a great personality and dignity, that the person who saw him for the first time, because of his awe-inspiring personality, would be overcome with a feeling of profound respect. Firstly, there is a ro`b (awe) for physical beauty, with this when other Kamaalat are added what more could then be said of the ro'b (awe). Besides, the special attributes and qualities granted to Sayyidina Rasulullah (Sallallahu alaihe wasallam) ro'b (awe) is also one of the special qualities granted to him). Anyone who came in close contact with him, and knew his excellent character was smitten with the love of his excellent attributes. Anyone who described his noble features can only say: "I have not seen anyone like Rasulullah (Sallallahu alaihe wasallam) neither before nor after him."

(7) HADITH NO. 7

Hasan bin Ali (Radiallahu anhu) reported: "I inquired from my maternal uncle (Sayyiditina Fatimah Radiallahu anha's step brother) Hind bin Abi Haalah (Radiallahu anhu) about the noble features of the Rasulullah (Sallallahu alaihe wasallam). He had often described the noble features of Rasulullah (Sallallahu alaihe wasallam) in detail. I felt that I should hear from him personally, some of the noble features of Raulullah (Sallallahu alalihe wasallam), so that I could make his discription a proof and testimony for myself and also memorise them, and, if possible, try to emulate and adopt them. (The age of Sayyidna Hasan (Radiallahu anhu) at the time of Rasulullah (Sallallahu alaihe wasallam)'s death was seven years. In view of his age he did not have the opportunity to realise fully the features of Rasulullah (Sallallahu alaihe wasallam). The uncle descirbed the noble features by saying: "He had great qualities and attributes in him, others also held him in high estemm. His mubarak face shone like the full moon. He was slightly taller than a man of middle height, but shorter than a tall person. His mubarak head was moderately large. His mubarak hair was slightly twisted. If his hair became parted naturally in the middle he left it so, otherwise he did not habitually make an effort to part his hair in the middle. (This is a more respected transaltion).

A question may arise that Sayyidina Rasulullah (Sallallahu alaihe wasallam) habitually parted his hair as stated in Ahadith. The Ulama say that this was in the early periods where Rasulullah (Sallallahu alaihe wasallam) did not make an effort to do so. According to this humble servant, the answer to this is bit difficult, because it was the principal of Rasulullah (Sallallahu alaihe wasallam) to oppose the ways of the non- beleivers, and agree to the ways of Ahlul Kitab, he did not part his hair in the middle. For this reason, according to some Ulama, the bets translation will be that he only parted his hair in the middle if it could be easily done, and when this could not be done easily, and a comb etc. was needed to do it, then he did not part his hair in the middle. Occasionally he used to part his hair in the middle with a comb etc. When the hair of Rasulullah (Sallallalhu alaihe wasallallam) was abundant, it used to pass over his ear- lobes). Rasulullah (Sallallahu alaihe wasallam) had a very luminous complexion (colour), and a wide forehead. He had dense and fine hair on his eye brows. Both eye brows were seperate and did not meet each other in the middle. There was a vein between them that used to expand when he became angry. His nose was prominemt and had a nur and lustre on it. When one first looked at him, it seemed as if he had a large nose, but looking at it carefully showed that the lustre and beauty made it look large, otherwise in itself the nose was not large."

His beard was full and dense. The pupil of his eye was black. His cheeks were full and full of flesh. The mouth of Rasulullah (Sallallahu alaihe wasallam) was moderately wide. (He did not have a small mouth). His teeth were thin and bright. The front teeth had a slight space between them. There was a thin line of hair from the chest to the navel. His neck was beautiful and thin, like the neck of a statue shaved clean, the colour of which was clear, shining and beautiful like silver. All the parts of his body were of moderate size, and fully fleshed. His body was proportionately jointed. His chest and stomach were in line, but his chest was broad and wide. The space between his shoulders was wide. The bones of his joints were strong and large (denoting strength). When he removed his clothing, his body looked bright and had a lustre (or rather those parts of the body that were not covered by his clothing were also bright and shining, compared with those parts of the body that were covered by his clothing. According to this humble servant the latter translation is more appropriate). Between the chest and navel there was a thin line of hair. Besides this line neither the chest nor the stomach had other hair on it. Both sides, the shoulders and the upper portion of the chest had hair. His forearm was long and palms were wide. The palms and both feet were fully fleshed. The fingers and toes were moderately long. The soles of his feet were a bit deep. His feet were smooth, because of their cleanliness and smoothness the water did not remain there but flowed away quickly. When he walked, he lifted his legs with vigour, leaned slightly forward and placed his feet softly on the ground. He walked at a quick pace and took rather a long step. He did not take small steps. When he walked it seemed as if he was descending to a lower place. When he looked at something he turned his whole body towards it. He always looked down. His sight was focused more to the ground than towards the sky (A question may arise here that it is reported in Abu Daawud that Rasulullah (Sallallahu alaihe wasallam) usually looked towards the sky. Both are reconciled thus: His habit was to look down towards the ground, but he also waited for the wahi (revelation), therefore while waiting he often looked towards the sky. Otherwise he usually looked down towards the ground.

"Here the gaze of the killer hasn't lifted modestly.
There the hand of the lover rest on the heart of the deceased"

His modest habit was to look at something with a light eye,i.e. he looked at a thing, with modesty and bashfulness, hence he did not stare at anything. While walking he asked the Sahabah (Radiallahu anhum) to walk in front, and he himself walked behind. He made salaam to whomsoever he met"

(8) HADITH NUMBER 8

Jaabir bin Samurah (Radiallahu anhu) says: "Rasulullah (Sallallahu alaihe wasallam) had a wide mouth. There were red lines in the whiteness of his eyes. He had little flesh on his heels."

(9) HADITH NUMBER 9

It is related from Jaabir (Radiallahu anhu) that he said: " I once saw Rasulullah (Sallallahu alaihe wasallam) on the night of a full moon. On that night he wore red clothing. At times I looked at the full moon and at times at Rasulullah (Sallallahu alaihe wasallam) . Ultimately I came to the conclusion that Rasulullah (Sallallahu alaihe wasallam) was more handsome, beautiful and more radiant than the full moon."

"If the illumination in the temple and sanctuary is through the sun and moon, so what.
I desire you, what should I do with my sight."

(10) HADITH NUMBER 10

Abu-Ishaaq (Radiallahu anhu) says: "A person once asked Baraa bin Aazib (Radiallahu anhu), "Was the face of Rasulullah (Sallallahu alaihe wasallam) shining like a sword?" He replied: "No but like a full-moon with its roundness."

(11) HADITH NUMBER 11

Abu Hurayrah (Radiallahu anhu) says: "Rasulullah (Sallallahu alaihe wasallam) was so clean, clear, beautiful and handsome, as though his body was covered and moulded in silver. His hair was slightly curled."

(12) HADITH NUMBER 12

Jaabir bin Abdullah (Radiallahu anhu) narrates from Rasulullah (Sallallahu alaihe wasallam) that he said: "The Ambiyaa (Prophets) were shown to me. I saw Musa (Alaihis salaam), he had a thin body, like one from among the tribe of Shanu'ah. I saw Esa (Alaihis salaam). From among all those whom I have seen, he somewhat resembled Urwah bin Masud. I saw Ebrahim (Alaihis salaam). From among all those that I have seen,I, more or less, look like him. In the same manner I saw Jibra-eel (Alaihis salaam). From among all those I had seen, he more or less looked like Dihyah Kalbi."

(13) HADITH NUMBER 13

Sa'eed Jariri (Radiallahu anhu) says: "I heard Abu Tufayl (Radiallahu anhu) say: "There is no one left on the face of this Earth, besides me who had seen Rasulullah (Sallallahu alaihe wasallam)." I asked him to describe to me the noble features of Rasulullah (Sallallahu alaihe wasallam). He said: "Rasulullah (Sallallahu alaihe wasallam) had a white complexion, which was slightly reddish, and had a medium sized body."

(14) HADITH NUMBER 14

Ibn Abbas (Radiallahu anhu) says: "The front teeth of Rasulullah (Sallallahu alaihe wasallam) were a bit wide (spread out). They were spaced out and not close together. When Rasulullah (Sallallahu alaihe wasallam) talked, an illumination emitting from his teeth could be seen."

CHAPTER ON THE SEAL OF PROPHETHOOD OF SAYYIDINA RASULULLAH SALLALLAHU ALAIHE WASALLAM

This chapter also being relevant to the noble features of the Holy Prophet (Sallallahu alaihe wasallam) should have been part of the previous chapter. Because of it's great importance, it being a miracle and a sign of Nabuwwah (Prophethood), it is being discussed seperatly. The seal was on the Holy body of the Holy Prophet (Sallallahu alaihe wasallam) since birth, as is stated in the 'Fathul Bari', wherein Sayyidina Yakub ibn Hasan (Radiallahu anhu) relates a Hadith from Sayyiditina Ayesha (Radiallahu anha). At the time of the death of the Holy Prophet (Sallallahu alaihe wasallam) when some of the Sahabah (Radiallahu anhum) doubted (his death), Sayyiditina Asmaa (Radiallahu anha) proved that there was no seal of the Prophethood anymore, Rasulullah (Sallallahu alaihe wasallam) had passed away. Munnaawi has mentioned this incident in detail. There is a difference of opinion as to what was written on this seal, or if anything was written on it at all. Sayyidina ibn Hibbaan (Radiallahu anhu) and other Sahabah have corrected this and said that 'Muhammadur Rasulullah' was written on the seal. In some other narrations we find that 'Sier fa antal mansur' (Go wherever you wish, you shall be successful) was written on the seal. Some of the Ulama say that these traditions do not comply with the priciples of authenticity.
In this chapter Imam Tirmidhi quotes eight Ahaadith.

(15) Hadith Number 1

Saa-ib bin Yazid (Radiallahu anhu) said: "My (maternal) aunt took to me to the Holy Prophet (Sallallahu alaihe wasallam) and said to him, this nephew of mine is ill. Rasulullah (Sallallahu alaihe wasallam) wiped his holy hand over my head and made for barakah for me. (According to some Ulama, Rasulullah (Sallallahu alaihe wasallam) wiped his hand over his head, meant that he Sayyidina Saa-ib bin Yazid (Radiallahu anhu) had a pain in the head. The opinion of this weak and humble servant is that it is better if this is taken to mean that the Holy Prophet (Sallallahu alaihe wasallam) wiped his hands in kindness on the head of Sayyidina Saa-ib bin Yazid (Radiallahu anhu). Sayyidina Saa-ib bin Yazid (Radiallahu anhu) was born in the second year Hijri, and at the time of the Holy Prophet (Sallallahu alaihe wasallam)'s death, his age was not more than 8 or 9 years. That is why the Holy Prophet (Sallallahu alaihe wasallam) wiped his Holy hand in kindness, as is the customs of the great personalities. The Holy Prophet (Sallallahu alaihe wasallam) also gave him the water of wudu to drink as a cure, as will be stated further, or he may have prescibed another remedy, especially when we learn also in a narration in Bukhari thay he Sayyidina Saa-ib bin Yazid (Radiallahu anhu)was suffering from pain in his leg). When the Holy Prophet (Sallallahu alaihe wasallam) performed Wudu, I drank the water of that wudu. (The Holy Prophet (Sallallahu alaihe wasallam) may have performed wudu for some reason, but here it is clear that the Holy Prophet (Sallallahu alaihe wasallam) performed wudu so that the water could be used as a remedy and medicine). I saw the seal of Prophethood, which was like the knot on a mosquito net or bedstead." (Which is the size of a pigeon's egg in roundness). The Ulama differ in the translation of this word. Some have translated it in another manner. Imam Nawawi, the famous commentator of Sahih Muslim, preferred the translation I have chosen).

(16) Hadith Number 2

Jaabir bin Samurah (Radhiallahu Anhu reports that: "I saw the Seal of Prophethood of Rasullullah (Sallallahu alaihi wasallam) between his two shoulders, which was like a red tumour (protruding flesh), the size of which was like that of a pigeon's egg".

(17) Hadith Number 3

Rumaythah (Radhiallahu Anha) said: "I heard this subject from Rasullullah (Sallallahu alaihi wasallam) and at that time I was so near him, that if I wanted to, I could have kissed the Seal of Prophethood. That subject is: `Rasullullah (Sallallahu alaihi wasallam) was talking about Sa's bin Mu'aadh (Radhiallahu anhu), that because of Sa'd's death, the `Arsh (Throne) of Allah also started to sway in happiness'".

(18) Hadith Number 4

Ebrahim bin Muhammad (Radhiallahu Anhu), who is the granson of Ali (Radhiallahu anhu said: "Whenever Ali (Radhiallahu Anhu) used to discribe the noble attributes of Rasullullah (Sallallahu Alaihi wasallam), he used to mentioned the complete hadith. He also used to say that the Seal of Prophethood was between his shoulders, and Rasullullah (Sallallahu alaihi wasallam) was the seal of all prophets".

(19) Hadith Number 5

`Ilbaa bin Ahmar Al-yashkari says that the Sahaabi, Abu Zayd `Amr bin Akhtab Al-Ansaari Radhiallahu Anhu said to me: "Rasullullah (Sallallahu alaihi wasallam) once asked me to massage his waist. When I began massaging the back, accidently (by chance) my fingers touched the Seal of Prophethood. `Ilbaa (Radhiallahu anhu) says: `I asked Amr (Radhiallahu anhu), what is the Seal of Prophethood?' He replied: `It was a collection of few hair'".

(20) Hadith Number 6

Buraydah bin Radiyallahu 'Anhu reports: "when Rasulalullah Sallallahu 'Alayhi Wasallam came to Medinah, Salmaan Faarisi Radiyallahu 'Anhu brought a tray which had fresh dates on it, and presented it to Rasulullah Sallallahu 'Alayhi Wasallam, who asked:
   "O Salmaan, what dates are these?"
He replied:
   "This is sadaqah for you and your companions"
Rasulullah Sallallahu 'Alayhi Wasallam replied:
   "We do not eat Sadaqah. Remove it from me."
( The 'ulama differ in their opinions as to the meaning of the word "we". Some say it is Sayyidina Rasulullah Sallallahu 'Alayhi Wasallam himself, and the plural is used as a mark of respect. Others explain that it is the ambiyaa (prophets). According to some it is Sayyidina Rasulullah Sallallahu 'Alayhi Wasallam and his relatives, for whome it is not permissible to accept zakaah. According to this humble servant the third ihtimaal (supposition) is superior and more acceptable. Allaamah Munaawi's criticism of the third explanationis not forceful and weighty). On the next day this happened again. Salmaan Radiyallahu 'Anhu brought a tray of fresh dates, and in reply to the question of Rasullullah Sallallahu 'Alayhi Wasallam, he replied: "O messenger of Allah, it is a present for you".
Rasullullah Sallallahu 'Alayhi Wasallam said to the Sahaabah Radiyallahu 'Anhum "Help yourselves". (Sayyidina Rasullullah Sallallahu 'Alayhi Wasallam himself ate from it. Bayjuri explains this thus: Sayyidina Salmaan Radiyallahu 'Anhu bringing the dates on both days in this manner was to investigate, and to make Sayyidina Rasullullah Sallallahu 'Alayhi Wasallam his master. Sayyidina Salmaan Radiyallahu 'Anhu was an 'Aalim (learned) of the old days. He lived for a hundred and fifty years and according to some, he lived three hundred years. He had seen the signs of Sayyidina Rasullullah Sallallahu 'Alayhi Wasallam in the kitaabs of previous prophets, that he will not accept sadaqah, but shall accept presents and gifts, and the seal of Prophethood will be between his two shoulders after witnessing the first two signs).
He then saw the seal of Prophethood on the back of Sayyidina Rasullullah Sallallahu 'Alayhi Wasallam and embraced Islam. (At that time Sayyidina Salmaan Radiyallahu 'Anhu was a slave of a Jew from the tribe of Banu Qurayzah.
Rasullullah Sallallahu 'Alayhi Wasallam purchased him(this is figureatively speaking. The fact is that Rasullullah Sallallahu 'Alayhi Wasallam made him a Mukaatab - One whoi buys One's freedom for anm agreed sum.) and paid Dirhams for him to become a Mukaatab, and also agreed that he(Sayyidina Salmaan Radiyallahu 'Anhu should plant for the Jew date palms,(the amount of three hundred palms) and until these bore fruit to tend them. Rasullullah Sallallahu 'Alayhi Wasallam planted the palms with his mubaarak hands and it was his mu'jizah(miracle) that all the palms bore fruit in the same year.
One tree among these did not bear fruit. Upon investigating it was found that Umar Radiyallahu 'Anhu had planted this tree, and that it was not planted by Rasullullah Sallallahu 'Alayhi Wasallam. Rasullullah Sallallahu 'Alayhi Wasallam removed this palm and replanted it. Another mu'jizah Rasullullah Sallallahu 'Alayhi Wasallam is that he planted the palms out of season and they bore fruit the same year.

(21) Hadith Number 7

Abi Nadrah AI-'Awfee RA. reports: "I asked Abu Sa'eed Khudari Radiyallahu 'Anhu about the Seal of Prophethood of Rasulullah sallailahu 'Alayhi Wasallam. He said: 'It was a piece of raised flesh that was on Rasulullah Sallallahu 'Alayhi Wasallam's back".

(22) Hadith Number 8
Abdullah bin Sarjas Radiyallahu 'Anhu says: "I came to Rasulullah Sallallahu 'Alayhi Wasallam while there were people sitting in his company. I went around to the back of Rasulullah Sallallahu 'Alayhi Wasallam (The narrator may have done this physically). Rasulullah Sallallahu 'Alayhi Wasallam understood what I was trying to do. He removed the sheet (body wrap) from his back. I saw the place of the Seal of Prophethood between his two shoulders. It was like a cluster surrounded by til (moles) which appeared to be like a wart. I came before Rasulullah Sallallahu 'Alayhi Wasallam and said to him. May Allah forgive you (or Allah has forgiven you, as is mentioned in Surah Fath, 'That Allah may forgive you, your former and your latter sins'). Rasulullah Sallallahu 'Alayhi Wasallam replied: 'May Allah forgive you too'. The people said to me that Rasulullah Sallallahu'Alayhi Wasallam has made du'aa for your maghfirah (forgiveness). I replied: 'Yes, and for you too, because Allah Ta'aala has said: 'O Muhammad, seek forgiveness for yourself and the Mu'min males and females also"'. (That is why Sayyidina Rasulullah Sallallahu 'Alayhi Wasallam asked for the forgiveness of Muslims).

CHAPTER ON THE MUBARAK HAIR OF SAYYIDINA RASULULLAH (SAW)

There are many narrations on the length of the hair of Sayyidina Rasulullah (SAW) as has been mentioned before. There is no contradiction as the hair is the thing that grows. If at one
time his hair reached the lobes of the ears, then another time it was longer. It also has been proved that Sayyidina Rasulullah (SAW) shaved the hair of his head several times. A person who relates about his mubarak hair at an earlier time states he had short hair. The one that relates it at a time later than that, states he had longer hair. Some of the ulama have concluded that the mubarak hair of Sayyidina Rasulullah (SAW), above the forehead used to reach till half his ears, and the hair of the middle of his mubarak head was longer than that, and the hair of
the back of the head reached till near his shoulders. Imaam Tirmidhi has related eight ahaadith in this chapter.

(23) Hadith Number 1.

Anas R.A. reported: "The hair of Rasulullah (SAW) reached till half of his ears".

(24) Hadith Number 2.

Ayesha R.A. reported: Rasulullah (SAW) and I bathed in one utensil, and the mubarak hair of Rasulullah (SAW) was longer than those that reached the ear lobes, and were less than those that reached the shoulders". (It means that they were not very long nor were they short, but of a medium length).

(25) Hadith Number 3.

Baraa bin Aazib R.A. reports: "Rasulullah (SAW) was of average hight, and the portion between the two shoulders was wide. His hair was till his ear lobes".

(26) Hadith Number 4.

Qataadah bin Da'aamah As-Sadusi relates: "I asked Anas R.A., 'How was the hair of Rasulullah (SAW)?'. He replied: 'It was not very twisted, nor very straight. It had a slight twist and was a bit
curled, and reached till his ear-lobes'".

(27) Hadith Number 5.

Umme Haani bint Abi Taalib R.A. says: "Rasulullah (SAW) came to Makkah once after the hijrah. His mubarak hair had four plaits".

(28) Hadith Number 6.

It is reported from Anas R.A. that the hair of Sayyidina Rasulullah (SAW) reached till the middle of the ears.

(29) Hadith Number 7.

Ibne Abbas R.A. says: "Rasulullah (SAW) used to leave his hair the way it naturally was, without making a path in the hair (parting hair). The reason being that the mushrikeen
(polytheists) used to make a path in their hair, and the Ahlul Kitaab (People of the Book) did not do so. In the early periods Rasulullah (SAW) preferred to follow the Ahlul Kitaab, rather
than others, in matters where no command had came from Allah. Later this was abrogated, and Rasulullah (SAW) began apposing the ways of the Ahlul Kitaab after this".

(30) Hadith Number 8.

Umme Haani R.A. reports: "I saw Rasulullah (SAW) with four side
locks (on his hair)".

CHAPTER ON THE COMBING OF THE HAIR OF SAYYIDINA RASULULLAH (SALLALLAHU ALAIHE WASALLAM)

It is mustahab to comb the hair. Sayyidina Rasulullah (Sallallahu alaihe wasallam) has urged us to do so. He used to comb his own hair too. Imam Tirmidhi has written five Ahadith in this chapter.

(31) Hadith Number 1

Hazrat Aisha (Radiallahu anha) says, "I used to comb the hair of
Sayyidina Rasulullah (Sallallahu alaihe wasallam), even when I was
in the state of menstruation."

(32) Hadith Number 2

Hazrat Anas (Radiallahu anhu) reports, "Sayyidina Rasulullah (Sallallahu alaihe wasallam) often rubbed oil in his head and also often combed his beard. He put a cloth over his head, which became like an oil cloth due to the frequent use of oil."

(33) Hadith Number 3

Hazrat Aisha (Radiallahu anha) says, " Sayyidina Rasulullah (Sallallahu alaihe wasallam) liked to begin with the right while combing his hair; while performing ablution (wudhu) and when putting on his shoes. (Also in every other deed, he first began with the right then the left).

(34) Hadith Number 4

Hazrat Abdullah Mughaffal (Radiallahu anhu) reports, " Sayyidina Rasulullah (Sallallahu alaihe wasallam) prohibited the combing of hair, but allowed it to be does occasionally."

(35) Hadith Number 5

Hazrat Humayd bin Abdurrahman (Radiallahu anhu) relates form a Sahabi that Sayyidina Rasulullah (Sallallahu alaihe wasallam) combed his hair occasionally.

THE APPEARANCE OF THE WHITE HAIR OF SAYYIDINA RASULULLAHI
SALLALLAHU ALAYHI WASALLAM

Imaam Tirmidhi has compiled eight ahaadith in this chapter.

(36) Hadith Number 1.

Qatadah R.A. reports: "I asked Anas R.A., 'Did Rasulullah
(Sallallahu alaihe wasallam)
dye his hair?'" He replied: "The hair of Rasulullah (Sallallahu
alaihe wasallam) did not reach such a stage where one would use a dye.However Rasulullah (Sallallahu alihe wasallam) did have a few white hair on his temples, on the other hand Abu Bakr R.A. dyed his hair with Hina and Katm."

(37) Hadith Number 2.

Anas bin Maalik R.A. reports: "I did not count more than fourteen white hair on the head and beard of Rasulullah (Sallallahu alaihe wasallam)".

(38) Hadith Number 3.

Jaabir bin Samurah R.A. was asked a question regarding the white hair of Rasulullah (Sallallahu alaihe wasallam). He replied: "When Rasulullah (Sallallahu alaihe wasallam) oiled his hair, it (white hair) did not show. When he did not oil it, it showed".

(39) Hadith Number 4.

Ibne Umar R.A. says: "Rasulullah (Sallallahu alaihe wasallam) had about twenty white
hair".

(40) Hadith Number 5.

Ibne Abbas R.A. reports: "Abu Bakr R.A. once said, 'O Messenger of Allah, you have become old'. (What is the reason? Due to this mild and soft temperament he ought to be young, and also according to his age he could be still called young). Rasulullah
(Sallallahu alaihe wasallam) replied: "The recitation of Surahs Hud, Waaqiah, Mursalat, Amma and Kuwwirah has made me old'".

(41) Hadith Number 6.

Abu Juhayfa R.A. says: 'The people said: "O Rasulallah, (Sallallahu alaihe wasallam)! we see the signs of old age beginning to show on you?" Rasulullah (Sallallahu alaihe
wasallam) replied: "Surah Hud and similar surahs have made me old".

(42) Hadith Number 7.

Abu Rimtha Taymi R.A. says: "I went with my son to Rasulullah (Sallallahu alaihe wasallam). (Probably he had not see Rasulullah (Sallallahu alaihe wasallam) before). When
I saw him I said to myself immediately, 'This is the true Messenger of Allah'. At that time Rasulullah (Sallallahu alaihe wasallam) was wearing two pieces of green clothing. (His lungi -sarong,waist-wrap- and shawl were both green). On a few hairs there were signs of old age, but those hair were red".

(43) Hadith Number 8.

Jaabir bin Samurah R.A. was asked: "Were there any white hair in the blessed head of Rasulullah (Sallallahu alaihe wasallam)? He replied: 'He only had a few on the middle parting, and when Rasuullah (Sallallahu alaihe wasallam) oiled his hair, they did not show'".

Chapter on Sayyidina Rasulullah Sallalhu'Alayhi Wasallam using a dye

There are many different ahaadith on this subject. From among these Imaam Tirmidhi had mentioned four ahaadith in this chapter. Because of the different ahaadith on this subject, the 'ulema have also differed as to whether Sayyidina Rasulullah Salallahu'Alayhi Wassalam dyed his hair or not. Imaam Tirmidhi and the majority are of the opinion that he did not dye his hair. The Hanafis also hold the same view. It is stated in the 'Durri Mukhtaar| that it is more correct that Sayyidina Rasulullah Sallallahu 'Alayhi Wassalam did not dye his hair. 'Allamah Shaami has reasoned that according to Bukhari and other muhadditheen, Sayyidina Rasulullah Sallallahu 'Alayhi Wasalam did not have more than seventeen white hair in his mubaarak beard and head. Bayjuri As-Shaafi'ee, the commentator on the Shamaa-il Tirmidhi is of the opinion that Sayyidina Rasullah Sallallahy 'Alayhi Wasallam sometimes dyed his hair bou did not do so regularly.
MAS-ALAH: According to the Hanafi 'ulema, dying of the hair is mustahab but according to a well known saying the using of a black dye is makruh. The Shafi'ee 'ulema say that the use of a dye is sunnah, and the use of black dye is haraam.

(44) Hadith Number 1

Abu Rimthah Taymi Radhiallahu 'Anhu says: "I attended a gathering of Rasulullah Sallallahu 'Alayhi Wasallam with my son. Rasulullah Sallallahu 'Alayhi Wasallam asked me, 'Is this your son?' I replied: 'Yes, this is my son. You be a witness to it.' Rasulullah Sallallahu 'Alahi Wasallam said: 'The revenge of his crime (jinayah) is not on you, nor is the revenge of your crime on him.' (This will be explained in the commentary). Abu Rimthah Radhiallahu 'Anhu says: 'At that time I noticed a few hair of Rasulullah Salallahu 'Alayhi Wasallam were red." Imam Tirmidhi says: 'This hadith is the most correct and closest on the subject of using a dye.'

(45) Hadith Number 2

Abu Hurairah Radhiallahu 'Anhu was asked: "Did Rasulullah Sallallhu 'Alayhi Wasallam use a dye?" (for his hair). He replied: "Yes."

(46) Hadith Number 3

Jah-dhamah Radiallahu 'Anha, the wife of Bashir Kha-saasiyyah Radiallahu 'Anhu says: "I saw Rasulullah Sallallahu 'Alayhi Wasallam coming out of the house after taking a bath and was stroking (or combing) his haif. There were signs of henna on his mubaarak head."

(47) Hadith Number 4

Anas Radhiallahu 'Anhu says: "I saw that the hair of Rasulullah Sallallahu 'Alayhi Wasallam had been dyed."

Chapter on the kuhl of Sayyidina Rasulullah
Sallallahu 'Alayhi Wasallam

To apply (surmah, antimony, collyrium) in the eyes is mustabab. One should use kuhl with the intention of ajr (thawaab, reward). It benefits the eye and one receives ajr for following the sunnah also. Imaam Tirmidhi mentions five ahaadith in this chapter.

(48) Hadith Number 1

Ibn 'Abbaas Radiyallahu 'Anhu says:
"Rasulullah Sallallahu 'Alayhi Wasallam said: 'Use kuhl made of ithmid on the eye; it brightens the eyesight, and strengthens and increases the growth of the eye lashes'. (Sayyidina Ibn'Abbaas Radiyallahu'Anhu also used to say) 'Rasulullah Sallallahu 'Alayhi Wasallarn had a small container for keeping kuhl, from which he applied kuhl in each eye three times every night"'.

(49) Hadith Number 2

Ibn 'Abbaas Radiyallahu 'Anhu reports: "Rasulullah Sallallahu 'Alayhi Wasallam applied kuhl of ithmid three times in each eye before sleeping'. In a narration also from Ibn 'Abbaas Radiyallahu 'Anhu, it is reported: "Rasuluilah Sallallahu'Alayhi Wasallam had a small container for keeping kuhl, from which he applied in each eye kuhl three times before sleeping'.

(50) Hadith Number 3

Jaabir bin 'Abdullah Radiyallahu 'Anhu says: "Rasulullah Sallallahu 'Alayhi Wasallam said: 'Use the kuhl made from ithmid for the eyes. It brightens the vision and strengthens the growth of the eye lashes'.

(51) Hadith Number 4

Ibn 'Abbaas Radiyallahu 'Anhu says: "Rasulullah Sallallah 'Alayhi Wasallam has said: 'The best from among all the kuhl used by you is the one made from ithmid. It brightens the eyesight and strengthens the growth of the eye lashes"'.

(52) Hadith Number 5

'Abdullah bin 'Umar Radiyallahu 'Anhu related the same hadith from Rasulullah Sallallahu 'Alayhi Wasallarn that: "Verily use the kuhl made from ithmid. It brightens the vision and strengthens the growth of the eye lashes".

CHAPTER ON THE DRESSING OF SAYYIDINA RASULULLAH SALLALLAHU 'ALAYHI WASALLAM

The author has mentioned sixteen ahaadith in this chapter. The 'ulama say the dressing of a person is either waajib, mustahab, haraam, makruh or mubaah (permissible). A person should, when dressing, diligently follow the mandub (preferred) mode, and abstain from the makruh mode of dressing. It is waajib to dress in a manner where the satr is covered at all times. The mandub manner is that which the shari'ah has preferred and induced us to wear, like the wearing of one's best clothing on the two 'Eids, and the wearing of white on Fridays. Makruh isthat clothing which the shari'ah has discouraged us from wearing. For example, a rich person should not always wear torn and tattered clothes. Haraam clothing is that which the shari'ah has prohibited us from wearing. For example, (it is haraam) for a man to wear silken clothing without a valid shar'ee reason.

(53 & 54) Hadith Number 1 and 2

Ummul Mu-mineen, Ummi Salamah Radiyallahu 'anha relates: "Of all the clothing, Rasulullah Sallallahu 'Alayhi Wasallam preferred wearing the qamis (Thowb, kurtaa) the most".

(55) Hadith Number 3

It has been reported from Ummi Salamah Radhiyallahu 'Anha: "Rasulullah Sallallahu 'Alayhi Wasallam preferred wearing, from among all clothing, the qamis (thowb)".

(56) Hadith Number 4

Asmaa bint Yazeed Radhiyallahu 'Anha says: "The sleeve of Rasulullah Sallallahu 'Alayhi Wasallam's qamis reached to the wrists".

(57) Hadith Number 5

Qurrah bin Ilyaas Radiyallahu'Anhu relates: "I came with a group from the tribe of Muzeenah to make bay'ah (pay allegiance) to Rasulullah Sallallahu 'Alayhi Wasallam. The button loop of Rasulullah Sallallahu 'Alayhi Wasallam's qamis was open. I put my hand in the collar of Rasulullah Sallallahu 'Alayhi Wasallam's qamis to touch the Seal of Prophethood (to gain barakah)".

(58) Hadith Number 6

Anas bin Maalik Radhiyallahu 'Anhu reports: "Rasulullah Sallallahu 'Alayhi Wasallam came out of his house with the assistance of Usaamah bin Zayd. At that time he was wrapped in a Yamaani printed sheet. Rasulullah Sallallahu 'Alayhi Wasallam came and led the Sahaabah in prayer".

(59) Hadith Number 7

Abu Sa'eed Khudari (R.A) says, "When Rasulullah (S.A.W) put on a new garment, he would in happiness mention that garment's name. For example, 'Allah Ta'aala gave me this qamis (thowb, kurtah), 'amaamah (turban) sheet, etc" Then recited this du'aa:

'Allahumma lakal hamdu kama kasauw- tanihi, as-aluka khayrahu wa-khayra ma-suni'a lahu wa-a'u- dhu bika min sharrihi wa-sharri ma-suni'a lahu'.

Translation

"Oh Allah, all praise and thanks to You for clothing me with this (garment). I ask You for the good of it and the good of what it was made for, and I ask Your protection from the evil of it and theevil of what it was made for."

(60) Hadith Number 8

Anas bin Maalik (R.A) says: "The sheet (body wrap) most liked by Rasulullah (Sallallahu alaihe wasallam) was the Yamaani printed sheet."

(61) HADITH NUMNBER 9

Abu Juhayfah (R.A) says, "I saw Rasulullah (S.A.W) wearing a pair of red (coloured) clothing. The lusture of the feet of Rasulullah (S.A.W) is still befor me." Sufyaan (R.A) who is a norrator of this hadith says: "According to my understanding the pair (of clothing) was printed red."

(62) HADITH NUMBER 10

Baraa bin 'Aazib (R.A) says: "I have vever seen anybody more handsome in red clothing than Rasulullah (S.A.W). At that time, the hair of Rasulullah (S.A.W) reached his shoulders.

(63) HADITH NUMBER (11)

Abu Rimthah Taymi (R.A) says,"I saw Rasulullah (S.A.W) covering himself in two green coloured sheets."

(64) HADITH NUMBER 12

Qaylah bin Makhramah (R.A) says: "I saw Rasulullah (S.A.W) in such a state that he was wearing two old lungis (sarong, waist wrap) that had been dyed a saffron colour but there was no sign of saffron left on it." There is a lengthy story in this hadith also.

(65) HADITH NUMBER 13

Ibn 'Abbaas (R.A) says that Rasulullah (S.A.W) used to say: " Choose white clothing, as it is the best clothing. White clothing should be worn whilst living, and the dead should be buried in white."

(66) HADITH NUMBER 14

Samurah bun Jundub (R.A) says: " Rasulullah (S.A.W) said, "Wear white clothing because it is more taahir (paak) and clean, and also clothe your dead in it."

(67) HADITH NUMBER 15

Ummul Mu-mineen, 'Aayeshah (R.A) reports: "Rasulullah (S.A.W) once left the house in the morning, wearing a sheet made of black hair."

(68) HADITH NUMBER 16

Mughirah bin Shu'bah (R.A) says: "Rasulullah (S.A.W) wore a rumi Jubbah which had narrow sleeves."

CHAPTER ON THE KHUFF (LEATHER SOCKS) OF SAYYIDINA RASULULLAH SALLALLAHU ALAIHE WASALLAM

Sayyidina Rasulullah sallallahu alaihe wasallam used different types of khuffs (leather socks).The etiquette of wearing a khuff is that the right one should be put on first. before wearing the khuff the inside should be cleansed (dusted) out. The reason being that in the 'Mu'jizaat' (miracles), Tabrani has written a narration on the khuff in which Sayyidina Rasulullah sallallahu alaihe wasallam once while in the jungle, had on one of his khuffs and as he began to put on the second one, a crow came and took away that khuff, flew in the sky and dropped it. A snake had entered that khuff. When the khuff fell, the snake got injured and came out Sayyidina Rasulullah sallallahu alaihe wasallam thanked Allah and made it etiquette of the khuff, that the inside be cleaned out before putting them on. Imaam Tirmidhi quotes two hadith in this chapter.

(69) Hadith Number 1

Buraydah (radiallahu anhu.) says, "Najaashi sent two simple black colored as a gift to Sayyidina Rasulullah sallallahu alaihe wasallam. He wore these and made mas-h over after performing wudu".

(70) Hadith Number 2

Sayyidina Mughirah bin Shu'bah radiallahu anhu relates:"Dihyah Kalbi sent to Rasulullah Sayyidina Rasulullah sallallahu alaihe wasallam as a gift to khuffs. In another narration it is stated that with the khuffs a jubbah (a long coat) was also sent. Rasulullah Sayyidina Rasulullah sallallahu alaihe wasallam did not inquire if the skin was from slaughtered animals or not".

CHAPTER ON THE SHOES OF SAYYIDINA SAYYIDINA RASULULLAH SALLALLAHU ALAIHE WASALLAM

In this chapter the type of shoe that Sayyidina Rasulullah sallallahu alaihe wasallam wore, his method of putting them on and taking them off and other matters have been discussed. Moulana Ashraf Ali Thanwi Sahib has written in the kitaab 'Zaadus' Sa'eed' a detailed treatise on the barakaat and virtues of the shoes of Rasulullah Sayyidina Rasulullah sallallahu alaihe wasallam. Those interested in this should read that kitaab(which is available in English).In short, it may be said that it has countless qualities.The 'ulama have experianced it many a time. One is blessed by seeing Rasulullah Sayyidina Rasulullah sallallahu alaihe wasallam in ones dreams;one gains safety from oppressors and every heartfelt desire is attained. Every object is fulfilled by its tawassul (means,petition,request). The method of tawassul is also mentioned therein. Imaam Tirmidhi has written eleven ahaadith in this chapter.

(71) Hadith Number 1
Qataadah radiallahu anhu reports that:" I asked Anas to describe the shoe of Rasulullah Sayyidina Rasulullah sallallahu alaihe wasallam". He replied: "Each shoe had two straps".

(72) Hadith Number 2
Ibn 'Abbaas radiallahu anhu reports that Raulullah Sayyidina Rasulullah sallallahu alaihe wasallam shoe had two'double straps'.

73) Hadith Number 3
'Eesa bin Tahmaan says that Anas radiallahu anhu took out a pair of shoes and showed then to us. They did not have hair on them. Later Thaabit told me these were the shoes of Rasulullah Sayyidina Rasulullah sallallahu alaihe wasallam.

(74) Hadith Number 4
'Ubayd bin Jurayj radiallahu anhu asked Ibn 'Umar radiallahu anhu the reason for not wearing shoes with hair on them. He replied: "I had seen Rasulullah Sayyidina Rasulullah sallallahu alaihe wasallam wear and perform wudu with shoes that did not have hair on them. That is why I also like this type of shoes".

(75) Hadith Number 5
Abu hurayrah radiallahu anhu relates that the shoes of Rasululah Sayyidina Rasulullah sallallahu alaihe wasallam had two straps.

(76) Hadith Number 6
Amr bin Hurayth radiallahu anhu reports, "I saw rasulullah Sayyidina Rasulullah sallallahu alaihe wasallam perform salaah with such shoes that had another leather sole sewn onto them."

(77) Hadith number 7
Abu Hurayrah reports: Rasulullah Sayyidina Rasulullah sallallahu alaihe wasallam said: One should not wear one shoe and walk. Both shoes should be worn or both shoes should be removed.

(78) Hadith Number 8
Jaabir radiallahu anhu says that Rasulullah Sayyidina Rasulullah sallallahu alaihe wasallam. prohibited eating with the left hand, or the wearing of one shoe only.

(79) Hadith Number 9
Abu Hurayrah radiallahu anhu says that Sayyidina Rasulullah sallallahu alaihe wasallam said, " Whenever one amongst you puts on his shoes, he should begin with the right, and when he removes his shoes the left one should be removed first. The right should be first when putting on and last when removing the shoes."

(80) Hadith Number 10
Aayeshah Radiallahhu Anha says: " Rasulullah Sayyidina Rasulullah sallallahu alaihe wasallam while combing his hair ; wearing his shoes;and while washing his limbs during wudu, as far as possible began with his right ."

(81) Hadith Number 11
Abu Hurayrah radiallahu anhu says that the shoes of Sayyidina Rasulullah sallallahu alaihe wasallam had two straps. In the same manner the shoes of Abu Bakr and Umar radiallahu anhu had two straps on them. radiallahu anhu began the use of one strap.

CHAPTER ON THE MUBAARAK RING OF SAYYIDINA RASULULLAH SALLALLAHU 'ALAYHI WASALLAM

Imaarn Tirmidhi has mentioned eight ahaadith in this chapter.

(82) Hadith Number 1
Anas bin Maalik Radiyallahu 'Anhu says that the ring of Rasulullah Sallallahu 'Alayhi Wasallam was ,made of silver and the gem stone was from Abyssinia.

(83) Hadith Number 2
Hazrat Ibn Umar radiallahu anhu says that Rasulullah sallallahu alayhe wasallam had a ring made of silver. He used it as a seal (Stamp) on letters etc., but did not wear it.

(84) Hadith Number 3
Hazrat Anas radiallahu anhu reports that Rasululah sallallahu alayhe wasallam had a ring made of silver and its (inlaid) gem was also of sliver.

(85) Hadith Number 4
Anas radiallahu anhu relates: "When Rasulullah sallallahu alayhe wasallam intended to write letters to the kings of 'Ajam (non arabs), inviting them to Islam, the people said that they did not accept letters without a seal (stamp) on them. Rasulullah sallallahu alayhe wasallam therefore had a ring made, the whiteness of which is still before my eyes."

(86) Hadith Number 5
It is related from Hazrat Anas radiallahu anhu that the inscription engraved on the ring of Rasulullah sallallahu alayhe wasallam was 'Muhammad Rasullulah, of in the first line was engraved, in the second line 'Rasul, and in the third line 'Allah'.

(87) Hadith Number 6
Anas Radiyallahu relates that: Rasulullah sallallahu alayhi wasallam made an intention to write letters to Kisra, Qaysur (Ceasar) and Najashi, inviting them to accept Islaam. The people said: '(O Rasulullah) those people do not accept letters without a stamp on it'. For this reason Rasulullah Sallallahu Alayhi Wasallam had a stamp made. The ring (loop) of which was silver, and had 'Muhammad Rasulullah' engraved on it".

(88) Hadith Number 7
Anas bin Maalik Radiyallahu 'Anhu reports: "When Rasulullah Sallallahu 'Alayhi Wasallam went to the toilet, he removed his ring".

(89) Hadith Number 8
Ibn 'Umar Radiyallahu 'Anhu says. "Rasulullah Sallallahu 'Alayhi Wasallam kept his ring in his mubaarak hands (possession). Then it was kept by Abubakr Radiyallahu 'Anhu, then by 'Umar Radiyallahu 'Anhu. Thereafter by 'Uthmaan Radiyallahu 'Anhu. In his ('Uthmaan Radiyallahu 'Anhu's) time it fell in the Well of 'Arees. The inscription on this ring was 'Muhammadur Rasulullah"'.

Chapter stating that Rasulullah (Sallallahu Alayhi Wasallam) wore the ring on his right hand

(90) Hadith Number 1
'Ali bin Abi Taalib Radiyallahu 'Anhu says: "Rasulullah Sallallahu Alayhi Wasallam wore his ring in the right hand".

(91) Hadith Number 2
Hazrat Hammaad bin Salamah says that he saw Hazrat Abdur Rahman bin Abi Rafe' wearing a ring on his right hand. He asked him the reason and he replied, "I had seen Hazrat Abdullah bin Ja'far radiyallahu anhu wearing a ring on his right hand, and he said that he had seen the Prophet of Allah sallallahu alaihe wasallam wear a ring on the right hand."

(92) Hadith Number 3
It is related from Hazrat Abdullah bin Ja'far radiyallahu anhu from another source (another chain of narrators) that the Prophet of Allah sallallahu alaihe wasallam wore a ring on the right hand.

(93) Hadith Number 4
Hazrat Jabir bin Abdullah radiyallahu anhu says, "The Prophet of Allah sallallahu alaihe wasallam wore the ring on the right hand."

(94) Hadith Number 5
Salt bin Abdullah says that Hazrat Ibn Abbas radiyallahu anhu wore a ring on the right hand, and as far as I can remember he used to say that the Prophet of Allah sallallahu alaihe wasallam also wore it on the right hand.

(95) Hadith Number 6
Hazrat Ibn Umar radiyallahu anhu reports, "The Prophet of Allah sallallahu alaihe wasallam had a ring made of silver. The top portion remained towards the inside. On it was engraved 'Muhammad the Rasoolullah'. The people were prohibited from making this inscription on their rings. This is the same ring which fell from the hands of Hazrat Mu'ayqib radiyallahu anhu into the well of Arees during the reign of Hazrat Uthman radiyallahu anhu."

(96) Hadith Number 7
Imam Muhammad Baaqir relates that Hazrat Hasan radiyallhu anhu and Hazrat Husain radiyallahu anhu, both wore their rings on their left hands.

(97) Hadith Number 8
It is related from Hazrat Anas radiyallahu anhu that the Prophet of Allah sallallahu alaihe wasallam wore a ring on the right hand, and some people have also related from Hazrat Anas radiyallahu anhu that the Prophet of Allah sallallahu alaihe wasallam wore a ring on the left hand.

(98) Hadith Number 9
Hazrat Ibn Umar radiyallahu anhu relates that the Prophet of Allah sallallahu alaihe wasallam had a ring made of gold which he wore on his right hand. The Sahabah radiyallahu anhum in imitating the Prophet of Allah sallallahu alaihe wasallam also had gold rings made for themselves. Thereafter, the Prophet of Allah sallallah alaihe wasallam threw away the gold ring and said, "I will never wear it again."

CHAPTER ON THE SWORD OF THE PROPHET OF ALLAH SALLALLAHU ALAIHE WASALLAM

The Ulama have stated that the reason for writing this chapter after the chapter of the ring is because of a special system, which also points towards a governmental rule. First letters inviting the kings to Islam are to be sent. If they accept Islam they will benefit in this world and the hereafter, otherwise they should decide between themselves and the sword. The Prophet of Allah sallallahu alaihe wasallam had several swords, each of which had a special name. For example the first sword was named 'Ma-thur' which was inherited from his father. The name of another sword was 'Qadib', one was 'Qil-ee', one was 'Tabaar' and one was 'Dhulfiqaar' etc. Imam Tirmizi has quoted four ahaadith in this chapter.

(99) Hadith 1
Hazrat Anas radiyallahu anhu reports that the handle of the sword of the Prophet of Allah sallallahu alaihe wasallam was made of silver.

(100) Hadith 2
Hazrat Saeed bin Abil Hasan Basri radiyallahu anhu has related the same hadith that the handle grip of the sword of the Prophet of Allah sallallahu alaihe wasallam was made of silver.

(101) Hadith 3
Hazrat Mazeedah bin Malik, the (maternal) grandfather of Hud says that when the Prophet of Allah sallallahu alaihe wasallam entered Makkah on the day it was conquered, his sword had gold and silver on it.
Talib who is one of the narrators of this hadith says that he asked the ustaadh, "On which part of the sword was the silver?"
He replied, "The cap of the grip handle was made of silver."

(102) Hadith 4
Ibn Seereen says, "I made my sword like the sword of Samurah bin Jundub radiyallahu anhu. He said that he had his sword made in the same manner as the one the Prophet of Allah sallallahu alaihe wasallam had. The sword was the type used by the tribe of Banu Hanifah."

CHAPTER ON THE ARMOUR OF THE PROPHET OF ALLAH SALLALLAHU ALAIHE WASALLAM

The Prophet of Allah sallallahu alaihe wasallam possessed seven suits of armour. The names of these are, (a) Dhaatul Fadl. Because of its size it was well-known by this name, as is mentioned in the books of hadith. This armour was pawned to a Jew named Abus Shahm, (b) Dhaatul Hawaashi, (c) Dhaatul Wishaah, (d) Fiddah, (e) Saghdiyyah, (f) Tabraa, (g) Kharnag. Two ahaadith are mentioned in this chapter.

(103) Hadith 1
Hazrat Zubair bin Al-Awwaam radiyallahu anhu relates that the Prophet of Allah sallallahu alaihe wasallam wore two suits of armour on his auspicious body in the Battle of Uhud (Dhaatul Fadl and Fiddah). The Prophet of Allah sallallahu alaihe wasallam intended climbing a hill but (since it was huge and due to the heavy weight of the two armours and the difficulties he confronted causing his auspicious face to bleed, as a result) he could not do so. He therefore requested Talhah radiyallahu anhu to sit and, with his aid, climbed the hill. Zubair radiyallahu anhu said, "I heard the Prophet of Allah sallallahu alaihe wasallam say, "It has become wajib (Jannah or the intercession of the Prophet of Allah sallallahu alaihe wasallam) for Talhah."

(104) Hadith 2
Hazrat Saa'ib bin Yazeed radiyallahu anhu says, "In the Battle of Uhud the Prophet of Allah sallallahu alaihe wasallam wore two suits of armour. He wore one over the other."

CHAPTER ON THE HELMET OF THE PROPHET OF ALLAH SALLALLAHU ALAIHE WASALLAM

A helmet is a hat made of steel to protect the head in war. The author has quoted two hadith in this chapter.

(105) Hadith 1
Hazrat Anas radiyallahu anhu reports that, on the day when Makkah was conquered, the Prophet of Allah sallallahu alaihe wasallam wore a helmet when they entered the city. (The Prophet of Allah sallallahu alaihe wasallam removed the helmet after being satisfied that everything was under control). Someone came to the Prophet of Allah sallallahu alaihe wasallam and said, "O' Messenger of Allah, this Ibn Khatl is holding the cover (black cloth) of the Ka'bah."
The Propet of Allah sallallahu alaihe wasallam replied, "Kill him."

(106) Hadith 2
It is related from Hazrat Anas radiyallahu anhu that the Prophet of Allah sallallahu alaihe wasallam, when entering Makkah as a conqueror, wore a helmet on his auspicious head. After he had removed it, a person came and said, "O' Messenger of Allah, Ibn Khatl is clinging to the cover of the Ka'bah."
The Prophet of Allah sallallahu alaihe wasallam replied, "He is not of the ones who have been granted amnesty, kill him."
Ibn Shihaab Zuhri says, "I have been informed that the Prophet of Allah sallallahu alaihe wasallam was not in the state of Ihraam."

CHAPTER ON THE TURBAN OF SAYYIDINA RASOOLULLAH SALLALLAHU ALAIHE WASALLAM

The length of the turban of Rasoolullah sallallahu alaihe wasallam has not been given in the well known ahaadith. In a narration from Tabrani seven dhira' have been mentioned. Bayjuri has related from Ibn Hajar that this hadith has no origin.
Allamah Jazri says, "I studied the books on seerah (the history of the Rasoolullah sallallahu alaihe wasallam), but I found no mention of any length."
It is related from Imam Nawawi that Rasoolullah sallallahu alaihe wasallam had two turbans, one was a small one, the length of which was six dhira' (cubits, hands) according to Munaawi, and seven dhira' according to Mulla Ali Qari. The long one was twelve dhira'. The author of 'Madkhal' mentions that the length of the turban of Rasoolullah sallallahu alaihe wasallam was seven dhira'. He has not mentioned any other size.
It was a continuous sunnah to wear the turban. It has been related that Rasoolullah sallallahu alaihe wasallam ordered the wearing of the turban. He said, "Wear an amaamah (turban) regularly, for it increases one's hilm (gentleness)". (Fathul Baari)
Someone enquired from Abdullah bin Umar radiyallahu anhuma, "Is it sunnah to wear an amaamah (turban)?"
He replied, "Yes it is sunnah." (Ainy)
In one hadith it is stated that a turban should be worn regularly for it is a sign of Islam, and it distinguishes between a Muslim and Kafir. (Ainy)
The author has mentioned five ahaadith in this chapter.

(107) Hadith 1
Hazrat Jabir radiyallahu anhu reports that when Makkah was conquered, Rasoolullah sallallahu alaihe wasallam entered the city wearing a black turban.

(108) Hadith 2
Hazrat Amr bin Huraith radiyallahu anhu says, "I had seen Rasoolullah sallallahu alaihe wasallam wear a black turban."

(109) Hadith 3
Hazrat Amr bin Huraith radiyallahu anhu relates that Sayyidina Rasoolullah sallallahu alaihe wasallam was once delivering the sermon, and there was a black turban on his auspicious head."

(110) Hadith 4
Hazrat Ibn Umar radiyallahu anhuma reports, "When Rasoolullah sallallahu alaihe wasallam fastened an amaamah (turban), he used to put the shamlah between his shoulers (i.e. he used to put it on the back)."
Nafi says, "I had seen Abdullah bin Umar radiyallahu anhuma do it in the same manner."
Ubaidullah, who is the student of Nafi, says, "In my time the grandson of Abu Bakr radiyallahu anhu, Qasim bin Muhammad and the grandson of Umar radiyallah anhu, Saalim bin Abdullah did the same."

(111) Hadith 5
Hazrat Ibn Abbas radiyallahu anhuma reports, "Sayyidina Rasoolullah sallallahu alaihe wasallam was once delivering a sermon. He was wearing a black turban, or an oily strip of cloth."

CHAPTER ON THE LUNGI OF SAYYIDINA RASOOLULLAH SALLALLAHU ALAIHY WASALLAM

It was a noble habit of Sayyidina Rasoolullah sallallahu alaihe wasallam to wear a lungi (waist-wrap, sarong). There is a difference of opinion whether Sayyidina Rasoolullah sallallahu alaihe wasallam wore an izaar or not. According to Allamah Baijuri's research, it is more correct that he did not wear an izaar, although he possessed one. It is also said that after he passed away, there was an izaar in his belongings (estate). Ibn Qayyim says that Sayyidina Rasoolullah sallallahu alaihe wasallam purchased an izaar, and he must have purchased it to wear it. It has also been mentioned in many ahaadith that Sayyidina Rasoolullah sallallahu alaihe wasallam wore an izaar. Many Sahabah radiyallahu anhum wore an izaar with the permission of Sayyidina Rasoolullah sallallahu alaihe wasallam. (Zaadul Ma'aad)
Hazrat Abu Umamah radiyallahu anhu says, "I said to Rasoolullah sallallahu alaihe wasallam that the Ahlul-Kitab (People of the Book) do not wear a lungi, but they wear an izaar.
Sayyidina Rasoolullah sallallahu alaihe wasallam replied, "You must oppose the way of the non-believers. Wear an izaar, and a lungi too."
Hazrat Abu Hurairah radiyallahu anhu says regarding a long hadith (conversation) that he asked Sayyidina Rasoolullah sallallahu alaihe wasallam, "Do you wear an izaar?"
Sayyidina Rasoolullah sallallahu alaihe wasallam replied, "I do. I've been commanded to cover my body. No other thing covers the body more than this." The Muhadditheen state that this hadith is weak. (Naylul Awtaar)
Sayyidina Rasoolullah sallallahu alaihe wasallam mostly wore a lungi (waist-wrap, sarong) and a burdah (top-sheet, body-wrap). The sheet of the Sayyidina Rasoolullah sallallahu alaihe wasallam was four dhira' (cubits, hands) long, and two and a half dhira'a wide. According to one saying it is said that it was six dhira' long and three dhira' and one palm span wide. It is written that the lungi of Sayyidina Rasoolullah sallallahu alaihe wasallam was four dhira' and one palm span long and two dhira' wide. The author has written four ahaadith in this chapter.

(112) Hadith 1
Hazrat Abu Burdah bin Musa Al-Ash'ari radiyallahu anhu reports, "Aishah radyiallahu anha showed us a patched sheet, and the thick coarse lungi, then said, "When Rasoolullah sallallahu alaihe wasallam passed away, he was wearing these clothes."

(113) Hadith 2
Hazrat Ubaid bin Khalid radiyallahu anhu says, "I was once going to Madinah Munawwarah. I heard a person from behind me say, "Wear the lungi higher because it avoids physical and spiratual najaasah (impurities)." (The lungi will remain cleaner and will not become dirty by being dragged on the ground.)
When I turned to see who was talking, I saw that it was Rasoolullah sallallahu alaihe wasallam. I said, "O' Rasoolullah, this is a simple lungi, how can one become proud, and it is necessary to look after it (keep it clean)?"
Rasoolullah sallallahu alaihe wasallam replied, "If you see no benefit in it, your following me has not ceased."
While Rasoolullah sallallahu alaihe wasallam was telling me this, I saw that his lungi reached till half his shin."

(114) Hadith 3
Hazrat Salamah bin Akwa radiyallahu anhu says, "Uthman radiyallahu anhu wore his lungi till the middle of his shin and said, "This is how my master Rasoolullah sallallahu alaihe wasallam wore his lungi."

(115) Hadith 4
Hazrat Hudhaifah bin Al-Yamaan radiyallahu anhu reports that Rasoolullah sallallahu alaihe wasallam caught the shin of my leg, or of his own leg and said, "This is where the lungi should reach, and if not, then a little further down, and if not, then the lungi has no right on the ankle." (For this reason the lungi should not reach over the ankles.)

CHAPTER ON THE WALKING OF SAYYIDINA RASOOLULLAH SALLALLAHU ALAYHI WASALLAM

The walk of Sayyidina Rasoolullah sallallahu alaihe wasallam has been described in the chapter on te noble features of Sayyidina Rasoolulah sallallahu alaihe wasallam. In this chapter it has been descibed specifically. The author writes three narrations in this chapter.

(116) HADITH 1
Hazrat Abu Hurairah radiyallahu anhu says, "I did not see anyone more handsome as Rasoolullah sallallahu alaihe wasallam. It was as if the brightness of the sun had shone from his auspicious face. I did not see anyone walk faster than him, as if the earth folded for him. A few moments ago he would be here, and then there. We found it difficult to keep pace when we walked with him, and he walked at his normal pace."

(117) Hadith Number 2
Ebrahim bin Muhammad says: "When 'Ali Radiyallahu 'Anhu described Rasulullah Sallallahu 'Alayhi Wasallam, he used to say: Rasulullah Sallallahu 'Alayhi Wasallam walked, he lifted his leg with vigour. He did not drag his feet on the ground like women do. When he walked, because of the speed and force of the legs, it seemed as if he was descending from a high place".

(118) Hadith Number 3
Ali bin Abi Taalib Radiyallahu 'Anhu' says: "When Rasulullah Sallallahu Alayhi Wasallam walked he bent slightly forward as if he was descending from a high place".

CHAPTER ON THE QINAA OF SAYYIDINA RASOOLULLAH SALLALLAHU ALAIHE WASALLAM

Qinaa is the cloth which Sayyidina Rasoolullah sallallahu alaihe wasallam wore on his auspicious head under the turban. This was to prevent the turban from becoming oily. The Ulama have also mentioned some other benefits. Only one hadith is mentioned in this chapter.

(119) Hadith Number 1
Hazrat Anas bin Malik radiyallahu anhu says, "Rasoollullah sallallahu alaihe wasallam often wore a cloth on his auspicious head. This cloth, because of its greasiness, looked as if had been oiled."

Chapter on Sayyidina Rasulullah
Sallallahu 'Alayhi Wasallam's way of sitting

In this chapter is described the sitting of Sayyidina Rasulullah Salallahu 'Alayhi Wasallam, and the different postures he adopted. Three ahaadith are mentioned here".

(120) Hadith Number 1
Qaylah bint Makhramah Radiyallahu 'Anha reports: "I saw Rasulullah Sallallahu 'Alayhi Wasallam in the masjid (in a very humble posture) sitting in a qarfasaa posture. Due to his awe-inspiring personality, I began shivering'.

(121) Hadith Number 2
The uncle of 'Abbaad bin Tamim, 'Abdullah bin Zayd Radiyallahu 'Anhu reports: "I have seen Rasulullah Sallallahu 'Alayhi Wasallam lying flat on his back in the masjid, with one leg resting on the other.

(122) Hadith Number 3
Abu Sa'eed Khudari Radiyallahu 'Anhu says: "When Rasuluilah Sallallahu 'Alayhi Wasallam sat in the rnasjid, he sat in the qarfasaa posture'.

CHAPTER ON THE PILLOW OF SAYYIDINA RASOOLULLAH SALLALLAHU ALAIHE WASALLAM

(123) Hadith Number 1
Jaabir bin Samura radiyallahu anhu reports, "I observed Rasoolullah sallallahu alaihe wasallam lean on a pillow which was on his left side ".

(124) Hadith 2
Abu Bakrah radiyallahu anhu relates that, "Rasoolullah sallallahu alaihe wasallam once said, :Must I show you a great sin, from among the greatest sins?" The sahaabah replied, "Yes O Rasoolullah sallallahu alaihe wasallam, do tell us." Rasoolullah sallallahu alaihe wasallam replied, "To ascribe a partner unto Allah. To disobey one's parents. To bare false witness, (or tell a lie). (The narrator is not sure which of the two Sayyidina Rasoolullah sallallahu alaihe wasallam had said). At that time Rasoolullah sallallahu alaihe wasallam was leaning on something. When he mentioned lies, he sat up, and because of its importance began to repeat it many times, till we began hoping that he would stop, and not repeat it so many times".

(125) Hadith 3 and 4
Abu Juhayafah radiyallahu anhu reports that: "Rasulullah sallallahu alaihe wasallam said: 'I do not lean when I have meals.'."

(127) Hadith 5
Jaabir bin Samurah radiyallahu anhu says: "I had seen Rasulullah sallallahu alaihe wasallam lean on a pillow."

Chapter on Sayyidina Rasulullah Sallallahu 'Alayhi Wasallam
leaning on something other than a pillow

The pillow has been discussed in the previous chapter. Besides this Sayyidina Rasulullah Sallallahu 'Alayhi Wasallam took support of people at the time of illness, and also leaned on them as is evident from the narrations. The author has therefore written this chapter separately. Two narrations are mentioned in this chapter.

(128) Hadith Number 1
Anas Radiyallahu 'Anhu reports that Rasulullah Sallallahu 'Alayhi Wasallam became ill. For this reason he came out of his room With the support of Usaamah Radiyallahu 'Anhu, and led the Sahaaba in salaah. Rasulullah Sallallahu 'Alayhi Wasallam wore a Yamaani printed shawl at that time.

(129) Hadith Number 2
Fadl bin 'Abbaas Radiyallahu 'Anhu says: "I came to Rasulullah Sallallahu 'Alayhi Wasallam at the time of his last illness before he passed away. A yellow band was fastened around the mubaarak head of Rasulullah Sallallahu 'Alayhi Wasallam. I greeted him and after replying, he asked me to fasten the band tightly around his mubaarak head. I carried out his request. Thereafter Rasulullah Sallallahu 'Alayhi Wasallam sat up, then stood up supporting himself on my shoulder, and entered the masjid". There is a detailed-incident in this hadith.

Chapter on the description of the eating of
Sayyidina Rasulullah Saliallahu "Alayhi Wasallam.

A few of the eating and table manners of Sayyidina Rasulullah Sallallahu 'Alayhi Wasallam are mentioned in this chapter. Five ahaadith are mentioned herein.

(130) Hadith Number 1.
Kaa'b bin Maalik Radiyallahu 'Anhu says: "Rasulullah Sallallabu 'Alayhi Wasallam licked his fingers thrice (after eating)".

(131) Hadith Number 2.
Anas Radiyallahu 'Anhu says: "Rasulullah Sallallahu 'Alayhi Wasallam used to lick his three fingers after having eaten".

(132) Hadith Number 3.
Abu Juhayfah Radiyallahu 'Anhu says: "Rasulullah Sallallahu 'Alayhi Wasallain said: 'I do not lean and eat"'.

(133) Haadith Number 4.
Ka'b bin Maalik Radiyallahu 'Anhu says: "It was the noble habit of Rasulullah Sallallahu 'Alayhi Wasallamn to use three fingers whilst eating and-he also licked them".

(134) Hadith Number 5
Anas bin Maalik (Radiyallahu anhu) says: "Dates were presented to Rasulullah (Sallallahu 'Alayhi Wasallam). I saw him eating them. Due to hunger he was sitting on the support of something and not on his own support".

Chapter on the bread of Sayyidina Rasulullah Sallallahu'Alayhi Wasallam.

The type of bread that Sayyidina Rasulullah Sallallahu 'Alayhi Wasallam ate is mentioned here. Eight ahaadith are mentioned in this chapter.

(135) Hadith Number 1.
'Aayeshah Radiyallahu 'Anha says: "Till the demise of Rasulullah sallallahu'Alayhi Wasallam, his family never ate a full stomach of bread made of barley for two consecutive days".

(136) Hadith Number 2.
Abu Umaamah Al-Baahili Radiyallahu 'Anhu says: "Bread made of barley was never left over in the house of Rasulullah Sallallahu 'Alayhi Wasallam".

(137) Hadith Number 3.
lbn 'Abbaas Radiyallahu 'Anhu reports that: "Rasulullah Sallallahu 'Alayhi Wasallam and his family spent many consecutive nights without food, because there would be no supper. The bread of Rasulullah Sallallahu 'Alayhi Wasallam was mostly made of barley". (Sometimes bread made of wheat was also available).

(138) Hadith Number 4.
Someone asked Sahl bin Sa'd Radiyallahu 'Anhu "Did Rasulullah Sallailahu 'Alayhi Wasallam ever eat bread made of white (fine) flour?" He replied: White flour may not have come before Rasulullah Sallailahu 'Alayhi Wasallam till his last days". The questioner then asked: "Did you people use sieved flour in the time of Rasulullah Sallailahu 'Alayhi Wasallam?"
He replied: "No, it was not". The questioner then asked: "How was bread from barley prepared?" (because it has more particles in it). Sahl Radiyallahu Anhu replied: "We used to blow into the flour and the big particles flew out. The rest was made into dough".

(139) Hadith Number 5.
Anas Radiyallahu 'Anhu reports that.. "Rasulullah Sallallahu 'Alayhi Wasallam never ate food from a table, nor from small plates, nor was chapaati (a type of thin bread) ever made for him. Yunus Radiyallahu 'Anhu says, I asked Qataadah: 'Then on what did Rasulullah Sallallahu 'Alayhi Wasallam put and eat his food'?'. He replied: on this leather dastarkhaan"'.

(140) Hadith Number 6.
Masruq says. "I went to 'Aayeshah (Radiyallahu 'Anha). She ordered' food for me and began saying 'I never eat a stomachful but feel like crying, then I do cry'. Masruq asked: 'Why do you feel like crying?'. She replied: 'I remember that condition of Rasulullah Sallallahu 'Alayhi Wasallam on which he left us for the next world. I swear by Allah that, he never filled his stomach twice in one day with meat or bread"'.

(141) Hadith Number 7.
'Aayeshah Radiyallahu 'Anha says: "Rasulullah Sallallahu 'Alayhi Wasallam never filled his stomach with bread made of barley for two consecutive days till he passed away".

(142) Hadith Number 8.
Anas Radiyallahu 'Anhu says: "Till the end of his life Rasulullah Sallallahu 'Alayhi Wasallam never ate on a table and never ate a chapaati".

Chapter on the description of the curry of Sayyidina Rasoolullah sallallahu alaihe wasallam

There are more than thirty ahaadith mentioned in this chapter. In some copies of this kitaab an additional subject (essay) is written and that is on the curries and different things that Sayyidina Rasulullah Sallallahu 'Alayhi Wasallam ate.

(143) Hadith Number 1.
'Aayeshah Radiyallahu 'Anha says: "Rasulullah Sallallahu 'Alayhi Wasallam once said: 'What a nice curry vinegar is"'.

(144) Hadith Number 2.
Nu'maan bin Bashir Radiyallahu 'Anhu says: "Are you not in the luxuries of eating and drinking. Whereas I have seen Rasulullah Sallallahu 'Alayhi Wasallam not having ordinary types of dates to full his stomach".

(145) Hadith Number 3.
Jaabir bin 'Abdullah Radiyallabu 'Anhu relates that Rasullullah Sallallahu 'Alayhi Wasallam said: "What a wonderful curry vinegar is?".

(146) Hadith Number 4.
Zahdam Al-Jarmi RA.says that we were present in the assembly of abu Musa Ash'ari Radiyallahu 'Anhu. Fowl meat was served for food. A, person from among those present, moved back. Abu Musa Radiyalahu 'Anhu asked him the reason (for doing so). He replied 'I had seen the fowl eat something (dirty) so I swore an oath that I wil not eat it'. Abu Musa Radiyallahu 'Anhu said: 'In that case, I had seen Rasulullah Sallallahu 'Alayhi Wasallam eat the meat of a fowl' (come and partake of it without fear. If it was not permissible or disliked, how did Sayyidina Rasulullah Sallallahu 'Alayhi Wasallam eat it).

(147) Hadith Number 5.
Safeena Radiyallahu 'Anhu says: "I ate the meat of Hubaa-raa with Rasulullah Sallallahu 'Alayhi Wasallam".

(148) Hadith Number 6.
Zahdam Al-Jarmi RA. says: "We were present in the company of Abu Musa Ash'ari. Food was presented to him in which there was fowl meat also. Among those present was a person from the tribe of Banu Taymillah who was reddish in colour and seemed a freed slave. He moved back and sat on one side. Abu Musa asked him to come near (and partake of the food) and related to him that Rasulullah Sallallahu 'Alayhi Wasallam also ate the meat of a fowl. He excused himself saying: 'I had seen it eating such a thing which makes me dislike eating it. For this reason I had sworn an oath that I shall not eat it"'.

(149) Hadith Number 7.
Abu Usayd Radiyallahu 'Anhu says. "Rasululah Sallallahu 'Alayhi Wasallam said: 'Use olive oil in eating and for rubbing (on the body), for it is from a mubaarak (blessed) tree"'.

(150) Hadith Number 8.
It is related from 'Umar Radiyallahu 'Anhu that Rasulullah Sallallahu Aayhi Wasallam said: "Use olive oil in cooking and rubbing (on the body) because it is from a mubaarak tree".

(151) Hadith Number 9.
Anas bin Maalik Radiyallahu 'Anhu says: "Rasulullah Sallallahu 'Alayhi Wasallam loved gourd (dubbaa-dodhi-kadu). Once food -was presented to Rasulullah Sallallahu'Alayhi Wasallam or he attended an invitation. (The narrator doubts on which occasion this took place) where gourd was served. I knew Rasulullah Sallallahu'Alayhi Wasallam loved it. I searched for pieces from the curry and presented it to him".

(152) Hadith Number 10.
Jaabir bin Taariq Radiyallahu 'Anhu says: "I attended the assembly of Rasulullah Sallallahu 'Alayhi Wasallam. I observed, they were busy cutting a gourd into pieces. I inquired: 'What shall be made of this'. He replied: 'It will add to our food"'.

(153) Hadith Number 11.
Anas bin. Maaik Radiyalahu 'Anhu says: "A tailor once invited Rasululluh Sallallahu 'Alayhi Wasallam. I also attended the invitation with Rasululluh Sallallahu 'Alayhi Wasallam. He served Rasululluh Sallallahu 'Alayhi Wasallam bread made of barley, and gravy with meat and gourd (dubba-dodhi) in it. I saw Rasululluh Sallallahu 'Alayhi Wasallam look for pieces of gourd from all sides of the plate. From that time I also began loving gourd".

(154) Hadith Number 12.
'Ayeshah Radiyallahu 'Anha says: "Rasulullah SaIlallahu 'Alayhi Wasallam loved hava and honey".

(155) Hadith Number 13.
Umm Salamah Radiyallahu 'Anha says "I presented a roasted side portion of meat to Rasulullah Sallallahu 'Alayhi Wasallam. He ate it and (threafter) performed salaah, without pefoming wudu".

(156) Hadith Number 14.
Abdullah bin Haarith Radiyallahu'Anhu says.. "We ate roasted meat with Rasulullah Sallallahu 'Alayhi Wasallam in the masjid".

(157) Hadith Number 15.
Mughirah bin Shu'bah Radiyallahu'Anhu says: "One night I became a guest with Rasulullah Sallallahu 'Alayhi Wasallam. At the time of meals a roasted side portion of meat was served. Rasulullah Sallallahu 'Alayhi Wasallam cut pieces from it and gave me to eat. During this period Bilaal came and called out the adhaan. Rasulullah Sallallahu 'Alayhi Wasallam said: 'May his both hands be in dust. What made him call out the adhaan now'. He put down the knife and went for salaah". Mughirah Radiyallahu 'Anhu says "(Another thing that happened) that my moustache had grown long. Rasulullah Sallallahu 'Alayhi Wasallam said: 'Come let me put a miswaak on it and trim it', or said, 'Put a miswaak on it and trim it'. (One of the narrators are in doubt as to which of the two Rasulullah Sallallahu 'Alayhi Wasallam had said).

(158) Hadith Number 16.
Abu Hurayrah Radiyallahu 'Anhu says: "Meat was sent to Rasulullah Sallallahu 'Alayhi Wasallam from someone. From it the forequarter was presented to Rasulullah Sallallahu 'Alayhi Wasallam. He loved this portion (of the meat too). Rasulullah Sallallahu 'Alayhi Wasallam tore the meat with his teeth and ate it". (He did not use a knife to cut it).

(159) Hadith Number 17.
Ibn Mas'ud Radiyallahu 'Anhu says: "Rasulullah Sallallahu 'Alayhi Wasallam loved the meat of the forequarter. Rasulullah Sallallahu 'Alayhi Wasallam was-given poison in the dhiraa portion of the meat. It is suspected that the Jews poisoned him'.

(160) Hadith Number 18.
Abu 'Ubayd Radiyallahu 'Anhu says: "I cooked a pot (food) for Rasulullah Sallallahu 'Alayhi Wasallam. Because Rasulullah Sallallahu 'Alayhi Wasallam loved the dhiraa (forequarter of a goat or sheep) a lot, I served him that portion. He then ordered another one, I served the ,second one. He then ordered one again. I replied: 'Ya Rasulullah (Sallallahu 'Alayhi Wasallam) the goat has only two dhiraa'. Rasulullah Sallallahu 'Alayhi Wasallam then said: 'I swear an oath by the Name of that Being in whose hands is my life, if you kept quiet, you could have served me every time I requested one"'.

(161) Hadith Number 19.
'Aayeshah Radiyallahu 'Anha says: "Rasulullah Sallallahu 'Alayhi Wasallam liked the dhiraa portion of meat not because of its tastiness, but because meat was only available occasionally, and this portion the meat cooked quickly. Rasulullah Sallallahu 'Alayhi Wasallam also liked it as it saved time and he could return quickly to his commitments".

(162) Hadith Number 20.
Abdullah bin, Ja'far Radiyallahu 'Anhu says: "Rasulullah Sallallahu 'Alayhi Wasallam said: 'The best meat is that of the back portion'

(163) Hadith Number 21.
'Aayeshah Radiyallahu 'Anha says that Rasulullah Sallallahu 'Alayhi Wasallam said. "Vinegar is an excellent curry".

(164) Hadith Number 22
Hazrat Umme Haani radiyallahu anha (a cousin of Sayyidina Rasoolullah sallallahu alaihe wasallam) says, “Rasoolullah sallallahu alaihe wasallam came to me (to my house at the time when Makkah was conquered) and asked if there was something to eat. I replied, ‘Nothing besides dry bread and vinegar.’
Rasoolullah sallallahu alaihe wasallam said, ‘Bring it. That house is not without a curry which has vinegar in it.”

(165) Hadith 23
Hazrat Abu Musa Ash’ari radiyallahu anhu says that Rasoolullah sallallahu alaihe wasallam said, “The virtues of Aishah (radiyallahu anha) over other women is the same as the virtue of thareed over other foods.”

(166) Hadith 24
Hazrat Anas ibn Malik radiyallahu anhu says, “Rasoolullah sallallahu alaihe wasallam said, ‘The virtue and excellence of Aishah over all other women is like the excellance of thareed over other foods.”

(167) Hadith 25
Hazrat Abu Hurairah radiyallahu anha says that he once saw Rasoolullah sallallahu alaihe wasallam eat a piece of cheese then perform wudhu. Then he saw him at another time eat a shoulder of a goat, and perform salaah without performing wudhu.

(168) Hadith 26
Hazrat Anas ibn Malik radiyallahu anhu reports, “Rasoolullah sallallahu alaihe wasallam celebrated the waleemah of Safiyyah radiyallahu anha with dates and saweeq (sattu).”

(169) Hadith 27
Hazrat Salma radiyallahu anha says that Hazrat Hasan, Hazrat Abdullah ibn Abbas and Hazrat Abdullah ibn Ja’far Sadiq radiyallahu anhum came to her and said, “Cook for us the food that Rasoolullah sallallahu alaihe wasallam liked and ate with pleasure.”
She replied, “O’ my children, you will not like it now.” (It was only liked in times of hardships.)
They replied, “Of course, we will surely like it.” She got up and took a bit of barley, (crushed it) and put it in a pot, and poured a little olive oil over it, then crushed some chillies and spices and added it to the pot and served it, saying, “This is what Rasoolullah sallallahu alaihe wasallam loved (and ate with pleasure).”

(170) Hadith 28
Hazrat Jabir ibn Abdullah radiyallahu anhu says, “Rasoolullah sallallahu alaihe wasallam came to our house. We slaughtered a goat in his honour. Rasoolullah sallallahu alaihe wasallam said, ‘It is as if they knew we adore meat.” (Imam Tirmizi says, “This hadith has a long incident, of which a portion is mentioned breifly here.”)

(171) Hadith 29
Hazrat Jabir radiyallahu anhu says, “Rasoolullah sallallahu alaihe wasallam once went to the house of a woman from among the Ansaar. I also accompanied him. The hostess slaughtered a goat for Rasoolullah sallallahu alaihe wasallam. He ate some meat from it. She then served a tray of fresh dates. Rasoolullah sallallahu alaihe wasallam ate some from it aslo. He then performed wudhu for Zuhr and performed the Zuhr salaah. After returning from the salaah she served from the remaining meat. Rasoolullah sallallahu alaihe wasallam ate from it. He did not perform wudhu for the Asr salaah (and performed salaah with the previous wudhu).

(172) Hadith 30
Hazrat Umme Munzir radiyallahu anha says, “Rasoolullah sallallahu alaihe wasallam visited me. Hazrat Ali radiyallahu anhu was with him. We had some bunches of dates hanging. Rasoolullah sallallahu alaihe wasallam began eating from them. Hazrat Ali radiyallahu anhu also began eating with him. Rasoolullah sallallahu alaihe wasallam stopped him saying, ‘You have just recovered from your illness and should not eat this.’ He (Ali radiyallahu anhu) stopped and Rasoolullah sallallahu alaihe wasallam continued eating.” Hazrat Umme Munzir radiyallahu anha says, “I then cooked some barley and beetroot. Rasoolullah sallallahu alaihe wasallam said to Hazrat Ali radiyallahu anhu, ‘Eat this, it is suitable for you.”

(173) Hadith 31
Ummul Mu’mineen Hazrat Aishah radiyallahu anha says, “Rasoolullah sallallahu alaihe wasallam used to come to me and ask if there was any food available. When I would say, ‘No,’ he would say, ‘I have intended to fast.’
Once when Rasoolullah sallallahu alaihe wasallam came and enquired, I replied, ‘We have received a present.’
Rasoolullah sallallahu alaihe wasallam asked, ‘What is it?’
I replied, ‘Malidah (a type of cake made of dates, ghee, cheese or flour).’
He said, ‘I had made an intention of fasting already.’ He then ate some from it.

(174) Hadith 32
Yusuf ibn Abdullah ibn Salaam says, “I once observed Rasoolullah sallallahu alaihe wasallam take a piece of bread and put a date on it and say, ‘This (date) is the curry for this (bread).’ He then ate it.”

(175) Hadith 33
Hazrat Anas radiyallahu anhu says, “Rasoolullah sallallahu alaihe wasallam liked to eat the remains (known as ‘powpra’ in Gujarati).”

Chapter on Sayyidina Rasulullah Saliallahu 'Alayhi Wasallam performing wudu at the time of eating.

Here the time of eating is general, before or after. Technically, wudu is that which is a requirement for salaah and performed at the times of salaah. It is well known. In the'Arabic language only the washing of the hands and face is also called wudu. This is commonly known as the Lughawi (linguists-literal) Wudu. Two types of narrations are mentioned in this chapter. In some we find that wudu was performed, this is the Lughawi Wudu. In some narrations it is found that he did not perform wudu, this is the first type which is the common (shar'ee) wudu, or technical wudu.

(176) Hadith Number 1.
Ibn'Abbaas Radiyallahu'Anhu says: "Once when Rasulullah Sallailahu 'Alayhi Wasallam came out of the toilet, after relieving himself from the call of nature, food was served to him. They asked if water for wudu should be brought? He replied: 'I have been commanded to perform wudu when 1 perform salaah"'.

(177) Hadith Number 2.
Ibn 'Abbaas Radiyallahu 'Anhu relates: "Rasulullah Sallallahu 'Alayhi Wasallam once, after relieving himself in the toilet, came out, and was served food. The Sahaabah inquired: 'Will you not perform wudu?'. Rasulullah Saliallahu 'Alayhi Wasallam replied: 'Do I have to perform salaah, that wudu must be performed?"'

(178) Hadith Number 3.
Salmaan Faarisi Radiyallahu 'Anhu says: "I have read in-the Tauraah, that performing wudu (washing the hands) after eating increases blessings. I mentioned this to Rasulullah Sallailahu 'Alayhi Wasallam. Rasulullah Sallallahu 'Alayhi Wasallam said: 'Wudu before and after eating (washing the hands and mouth) increases blessings'

Chapter on the words that Sayyidina Rasulullah Sallallahu 'Alayhi Wasallam uttered before and after eating

The du'aas that Sayyidina Rasulullah Sallallahu 'Alayhi Wasalialam recited before and after meals are mentioned in this chapter. Imaam Tirmidhi has mentioned seven ahaadith here.

(179) Hadith Number 1.
Abu Ayyub Ansaari Radiyallahu'Anhu reports: "We were once present in the assembly of Rasulullah Sallallahu 'Alayhi Wasallam. Food was brought to him. 1 did not observe any food that had so much barakah at the beginning and at the end of which there was no barakah left in the food. We therefore asked Rasulullah Sallallahu 'Alayhi Wasallam reason?. He replied: 'In the beginning we all recited 'Bismillah' before we began eating. Then someone in the end joined us, and did not recite ''Bismillah'. The shayiaan ate with him"'.

(180) Hadith Number 2.
Aayeshah radiyallahu 'Anha says: "Rasulullah Sallallahli 'Alayi Wasallam said: 'When one eats and has forgotten to recite 'Bismillah', then when one remembers while eating, one should recite 'Bismillahi awwalahu wa aa-khirahu' ".

(181) Hadith Number 3.
Umar bin Abi Salamah Radiyallahu 'Anbu came to Rasululah Sallallahu 'Alayhi Wasallam while food had been served to him. Rasulullah Saliallahu 'Alayhi Wasallam said: "O my Son come near, recite Bismillah, and eat with your right hand from that portion which is in front of you".

(182) Hadith Number 4.
Abu Sa'eed Khudari Radiyallahu 'Anhu says: "After eating Rasulullah Sallallahu 'Alayhi Wasallam read this du'aa:

Alhamdulillaahil-ladhi at-amanaa wa-saqaa-naa wa-ja-a-lanaa muslimeen

Translation: Praise be to Allah who fed us, and gave us drink and made us muslims".

(183) Hadith Number 5.
Abu Umaamah Radiyallahu-'Anhu says: "When the dastarkhaan (table cloth) was being removed in the presence of Rasulullah Sallailahu 'Alayhi Wasallam, Rasulullah Saliallahu 'Alayhi Wasallam recited this du'aa:

Alhamdulillaahi hamdan kathiran tayyiban mubaarakan fihi-ghayra mu-wadda-in wa-laa mus-taghnan 'anhu rabbuna

Translation: Praise be to Allah, abundant, excellent, blessed praise! Unceasing, never parting, indispensable (praise), Lord of us".

(184) Hadith Number 6.
Aayeshah Radiyallahu 'Anha relates that while Rasulullah Saliallahu aIayhi Wasallam and six of the Sahaabah were having meals, a badawi came. He ate all the food up in two bites. Rasulullah Sallallahu 'Alayhi Wasallam said: "If he had read 'Bismillah' it should have been sufficient for all"

(185) Hadith Number 7.
Anas Radiyallahu 'Anhu relates from Rasulullah Sallallahu 'Alayhi Wasallam that, Allah Ta'aala is pleased with that servant who eats one morsel (bite) or drinks one sip and gives thanks to Him.

CHAPTER ON THE CUP OF RASOOLULLAH SALLALLAHU ALAIHE WASALLAM

By cup it is meant that from which water is drunk, as is stated in the narrations.

(186) Hadith 1
Thaabit radiyallahu anhu relates that Anas radiyallahu anhu showed us a large wooden cup, which was lined with metal, and said, “O’ Thaabit, this is the cup of Rasoolullah sallallahu alaihe wasallam.”

(187) Hadith 2
Anas radiyallahu anhu says, “I gave Rasoolullah sallallahu alaihe wasallam to drink from this cup all those things which are drunk; Nabeedh, milk, etc.”

CHAPTER ON THE FRUITS EATEN BY SAYYIDIANA RASOOLULLAH SALLALLAHU ALAIHE WASALLAM

The fruits that were eaten by Sayyidina Rasoolullah sallallahu alaihe wasallam are mentioned here. Seven ahaadith are mentioned in this chapter.

(188) Hadith 1
Abdullah ibn Jaafar radiyallahu anhu says, “Rasoolullah sallallahu alaihe wasallam ate Qith’thaa (cucumbers) with dates.”

(189) Hadith 2
Aisha radiyallah anha reports that, “Rasoolullah sallallahu alaihe wasallam ate watermelon with fresh dates.”

(190) Hadith 3
Anas radiyallahu anhu says, “I saw Rasoolullah sallallahu alaihe wasallam eat together musk-melon and dates.”

(191) Hadith 4
Aisha radiyallahu anha says, “Rasoolullah sallallahu alaihe wasallam ate watermelon with fresh dates.”

(192) Hadith 5
Abu Hurairah radiyallahu anhu reports, “When the people saw (picked their) new fruit, they used to come and present it to Rasoolullah sallallahu alaihe wasallam. Rasoolullah sallallahu alaihe wasallam then recited this du’aa:-

Transliteration: Allahumma baarik lana fi thimaa-rina wa-baarik lanaa fi madinatinaa wa-baarik lanaa fi saa-'i-naa wa-fi muddinaa-Allahumma-inna Ebraahima 'ab-duka wa-kha-li-luka wa-nabiy-yuka wa-inna ab-duka wa-nabiy-yuka wa-in-nahu da'aa-ka li-makkata wa-inni ad'u-ka lil-madinati bi-mith-li maa da'aaka bihi li-makkata wa-mith-lahu ma'a-hu

Translation: O Allah! Bless us in our fruits. Bless us in our city. Bless us in our Saa’, and bless us in our Mudd’ (these are two measures used in Madinah to measure dates, etc.). O Allah verily Ibrahim alaihis salaam is Your servant, friend and Nabi (since it was an occasion for humbleness Sayyidina Rasoolullah sallallahu alaihe wasallam did not mention here his being the habib - beloved - of Alah.) And (whatever) he has supplicated to You for (colonising) Makkah. (Which is metioned in the aayah, “...so incline some hearts of men that they may yearn towards them, and provide Thou them with fruits in order that they may be thankful.”- Surah Ibrahim, 37) I supplicate the same to You for Madinah.’

He then called a small child, to whom he gave that fruit.”

(193) Hadith 6
Rubayyi bint Mu’awwidh ibn Afraa radiyallahu anha says, “My uncle Mu’aadh ibn Afraa sent me with a plate of fresh dates, which had small cucumbers on it, to Rasoolullah sallallahu alaihe wasallam. Rasoolullah sallallahu alaihe wasallam relished cucumbers. I took this to him. At that time some jewelery had been sent to Rasoolullah sallallahu alaihe wasallam from Bahrain. He took a handful from it and gave it to me.”

(194) Hadith 7
Rubayyi bint Mu’awwidh ibn Afraa radiyallahu anha said, “I took a plate of fresh dates and small cucumbers to Rasoolullah sallallahu alaihe wasallam. He gave me a handful of jewelery, or a handful of gold.”

CHAPTER ON THE THINGS SAYYIDINA RASOOLULLAH SALLALLAHU ALAIHE
WASALLAM DRANK

The author has mentioned two ahaadith in this chapter.

(195) Hadith 1
Aisha radiyallahu anha says, “The drink most liked by Rasoolullah sallallahu alaihe wasallam was that which was sweet and cold.”

(196) Hadith 2
Ibn Abbas radiyallahu anhu reports, “Khalid ibn Waleed and I both accompanied Rasoolullah sallallahu alaihe wasallam to the house of Maymunah. (Ummul Mu’mineen, Maymunah radiyallahu anha was the maternal aunt of both). She served milk in a vessel. Rasoolullah sallallahu alaihe wasallam drank from it. I was on his right and Khalid ibn Waleed on his left. Rasoolullah sallallahu alaihe wasallam said the right of drinking is now yours (as you are on the right). If you so wish you could give your right to Khalid. I replied that I would give no one preference from your left over. After that Rasoolullah sallallahu alaihe wasallam said, Whenever Allah feeds one something, this du’aa should be recited:

Allahumma baarik lanaa fihi wa-at’imanaa khayram minhu

(Translation: O’ Allah grant us barakah in it, and feed us something better than it.)

Whenever Allah gives someone milk to drink one should read:

Allahumma baarik lanaa fihi wa-zidnaa minhu

(Translation: O’ Allah grant us barakah in it and increase it for us.)

Sayyidinaa Ibn Abbas radiyallahu anhu says that after having something Rasoolullah sallallahu alaihe wasallam made du’aa for something better than it. And after drinking milk he taught to make du’aa for the increase of it, becuase Rasoolullah sallallahu alaihe wasallam said, There is nothing that serves both as food and water excepting milk.”

CHAPTER ON THOSE AHAADITH IN WHICH IS DESCRIBED THE MANNER SAYYIDINA RASOOLULLAH SALLALLAHU ALAIHE WASALLAM DRANK

The author has mentioned ten ahaadith in this chapter.

(197) Hadith 1
Ibn Abbas radiyallahu anhu says, “Rasoolullah sallallahu alaihe wasallam drank Zam-zam water while he was standing.”

(198) Hadith 2
Amr ibn Shu’aib radiyallahu anhu relates from his father, and he from his (Amr’s) grandfather, that he said, “I had seen Rasoolullah sallallahu alaihe wasallam drinking water whilst standing and also whilst sitting.”

(199) Hadith 3
Ibn Abbas radiyallahu anhu says, “I gave Rasoolullah sallallahu alaihe wasallam Zam-zam water to drink. He stood and drank it.”

(200) Hadith 4
Nazzaal ibn Sabrah rahmatullahi alaihe says that while he was with Sayyidina Ali in the courtyard (of the Masjid at Kufah), water was brought in a clay pot to him. He took some water in his palms, washed his hands, gargled his mouth, put water in his nose (cleaned it), then made masah of his face, hands and head. Thereafter he stood and drank from it. Then said, “This is the wudhu of a person who is in a state of wudhu. I had observed Rasoolullah sallallahu alaihe wasallam perform (wudhu) in this manner.”

(201) Hadith 5
Sayyidina Anas ibn Malik radiyallahu anhu relates that Rasoolullah sallallahu alaihe wasallam drank water in three breaths (i.e. in three gulps/sips) and used to say, “It is more pleasing and satisfying in this manner.”

(202) Hadith 6
Sayyidina Ibn Abbas radiyallahu anhu says, “Whenever Rasoolullah sallallahu alaihe wasallam drank water, he drank it in two breaths.”

(203) Hadith 7
Sayyidatina Kabshah bint Thabit radiyallahu anha narrates, “Rasoolullah sallallahu alaihe wasallam visited my home. A leather water bag was hanging there, Rasoolullah sallallahu alaihe wasallam stood and drank water from the mouth of the water bag. I got up and cut out the mouth (portion) of the bag.”

(204) Hadith 8
Sayyidina Thumaamah ibn Abdullah radiyallahu anhu says, “Sayyidina Anas ibn Malik drank water in three breaths, and claimed that Rasoolullah sallallahu alaihe wasallam also drank water in the same manner.”

(205) Hadith 9
Sayyidina Anas radiyallahu anhu reports, “Rasoolullah sallallahu alaihe wasallam went to my mother, Umme Sulaim’s house. A leather water bag was hanging there. Rasoolullah sallallahu alaihe wasallam stood and drank water from it. Umme Sulaim radiyallahu anha stood up and cut off that portion of the bag.”

(206) Hadith Number 10
Sayyidina Sa’d ibn Abi Waqqaas radiyallahu anhu says, “Rasoolullah sallallahu alaihe wasallam drank water while standing.”

CHAPTER ON SAYYIDINA RASOOLALLAH SALLALLAHU ALAIHE WASALLAM USING ITR.

A sweet fragrance naturally emitted from the mubaarak body of Sayyidina Rasoolullah sallallahu alaihe wasallam, as though he did not use itr. In a narration Sayyidina Anas radiyallahu anhu says: ‘I did not smell anything more fragrant than the smell of Rasoolullah sallallahu alaihe wasallam. The fragrance was better than Amber and Musk.
Various other narrations testify to this. Many narrations are mentioned in the books of hadith, where it is stated that the perspiration of Sayyidina Rasoolullah sallallahu alaihe wasallam was used instead of itr.
A narration from Sayyiditina Umme Sulaym radiyallahu anha is related in the Sahih Muslim and other kitaabs, that once while Sayyidina Rasoolullah sallallahu alaihe wasallam was sleeping, sweat began to emit from his mubaarak body. She began collecting it in a small bottle. The mubaarak eyes of Sayyidina Rasoolullah sallallahu alaihe wasallam opened. He asked her what she was doing. She replied: “When we use this in our itr, it has the most fragrance”.
Once Sayyidina Rasoolullah sallallahu alaihe wasallam blew (made damm) on his palm and wiped it over the back and stomach of Sayyidina Uqbah radiyallahu anhu. It became so fragrant, and as he had four wives, every one of them put on so much itr, to equal that fragrance, but it could not overcome the fragrance Uqbah radiyallahu anhu had.

What should I do with the sweet smell of flowers O Nasim (fragrant breeze).
The clothing is also hopeful of attaining a sweet smell.
Sayyidina Abu Ya’laa radiyallahu anhu and others relate that in whichever alley Sayyidina Rasoolullah sallallahu alaihe wasallam passed, others who passed later knew immediately that Sayyidina Rasoolullah sallallahu alaihe wasallam had just passed there. Many other narrations are reported on this subject. Besides this Sayyidina Rasoolullah sallallahu alaihe wasallam usually used itr. The author has written six ahaadith in this chapter.

(207) Hadith 1
Anas radiyallahu anhu says: “Rasoolullah sallallahu alaihe wasallam had a ‘Sukkah’. He used a fragrance from it”.

(208) Hadith 2
Thumaamah bin Abdullah radiyallahu anhu reports, “Anas bin Maalik did not refuse itr, and used to say that Rasoolullah sallallahu alaihe wasallam never refused (the acceptance of) itr”.

(209) Hadith 3
Ibn Umar radiyallahu anhu says, “Rasoolullah sallallahu alaihe wasallam said, ‘Three things should not be refused: pillow; fragrance (itr-oil); and milk.”

(210) Hadith 4
Abu Hurayrah radiyallahu anhu narrates: “Rasoolullah sallallahu alaihe wasallam said, “The itr of a male is the fragrance of which spreads and has less colour in it (i.e. rose, kewrah etc.), and the itr of a female is that, which has more colour and less fragrance (hina, mendhi, za’faraan etc.)”.

(211) Hadith 5
Abu Uthman An-Nahdi (At-Taabi’ee) radiyallahu anhu relates that Rasoolullah sallallahu alaihe wasallam said: “If one is given rayhaan, he should not refuse it, because it originates from Jannah.”

(212) Hadith Number 6
Jarir bin Abdullah Bajali radiyallahu anhu reports, I was presented to Umar (for an inspection). “Jarir threw off his top shawl and walked in his lungi only (so that he could be inspected). Umar told him to take his top sheet (put it on) and address the people saying: “I did not see anyone more handsome than Jarir besides what we have heard of Yusuf As-Siddiqe alaihis salaam.”

CHAPTER ON THE SPEECH OF SAYYIDINA RASOOLULLAH SALLALLAHU ALAIHE WASALLAM

Three ahaadith are compiled in this chapter.

(213) Hadith 1
Aisha radiyallahu anha relates that the speech of Rasoolullah sallallahu alaihe wasallam was not quick and continuous as that of yours. He spoke clearly, word for word. A person sitting in his company remembered what he said.

(214) Hadith 2
Anas ibn Maalik radiyallahu anhu says, “Rasoolullah sallallahu alaihe wasallam (sometimes) repeated a word (as was necessary) thrice, so that his listeners understood well what he was saying”.

(215) Hadith Number 3
Imaam Hasan radiyallahu anhu says, “I asked my (maternal) uncle Hind ibn Abi Haalah, who always described the noble features of Rasoolullah sallallahu alaihe wasallam to describe to me the manner in which Rasoolullah sallallahu alaihe wasallam spoke. He replied that Rasoolullah sallallahu alaihe wasallam was always worried (about the hereafter). And always busy thinking (about the attributes of Allah and the betterment of the Ummah). Because of these things he was never free from thought and never rested (or because of worldly affairs he did not gain rest, but gained rest and contentment from religious well being. It is mentioned in the hadith that the coolness of my eyes is in salaah). He always spoke clearly from beginning to end. (He did not speak in a manner where only half sentences are spoken and the other half remained in the mind of the speaker, as is prevalent among snobbish high-minded and proud people). He spoke concisely, where the words are less and meaning more. (Mulla Ali Qaari has collected forty such ahaadith in his commentary which are very short. Those who wish may refer to it and memorise it). Every word was clearer than the previous one. There was no nonsensical talk, nor was there half-talks’ where the meaning was not complete and could not be grasped. He was not short-tempered, nor did he disgrace anyone. He always greatly appreciated the blessings of Allah even though it might be very minute, he did not criticize it.
He did not criticize food, nor over-praised it (The reason for not criticizing food is clear, that it is a blessing from Allah. The reason for not praising it is because it might be felt that one is gluttonous. Nevertheless, he praised food if it was to make someone happy, and sometimes praised some special things). He was never angered for anything materialistic. (The reason being that he did not pay much attention, and did not care much about materialistic things).
If someone exceeded the limits in religious matters or against the truth, he became so angry that no one could endure it, nor could anybody stop it till he avenged it. If for some reason he made a gesture or pointed at something, he did it with a full hand. (The ulama say the reason being that it is against humbleness to point with one finger only. Some ulama say it was his noble habit to signal oneness of Allah with one finger, therefore he did not signal anyone in that manner). When he was surprised by something he turned his hands, and when he spoke sometimes while talking, he moved his hands, he sometimes hit the palm of his right hand with the inside part of his left thumb. When he became angry with someone, he turned his face away from that person, and did not pay attention to that person or he forgave that person. When he was happy due to humility it seemed as if he had closed his eyes. The laugh of Rasoolullah sallallahu alaihe wasallam was mostly a smile, at that moment his mubarak front teeth glittered like white shining hailstone.

CHAPTER ON THE LAUGHING OF SAYYIDINA RASOOLULLLAH SALLALLAHU ALAIHE WASALLAM

Nine ahadith are mentioned in this chapter.

(216) Hadith 1
Jaabir ibn Samurah radiyallahu anhu says, “The calf of the leg of Rasoolullah sallallahu alaihe wasallam was slightly thin. His laugh was only that of a smile. Whenever I visited Rasoolullah sallallahu alaihe wasallam, I thought he used kuhl on his eyes. Whereas he had not at that time used kuhl.”

(217) Hadith 2
Abdullah ibn Haarith radiyallahu anhu reports, “I did not see anyone who smiled more than Rasoolullah sallallahu alaihe wasallam.”

(218) Hadith 3
Abdullah ibn Haarith radiyallahu anhu relates, “The laugh of Sayyidina Rasoolullah sallallahu alaihe wasallam was but a smile.”

(219) Hadith 4
Abu Dhar radiyallahu anhu says, “Rasoolullah sallallahu alaihe wasallam said, “I know that person well who will enter Jannah first and also that person who will be the last one to be taken out of Jahannam. On the Day of Qiyaamah a person will be brought forward to the court of Almighty Allah. It shall be commanded that all the minor sins of that person be put forward to him and the major sisn be concealed. When the minor sins are disclosed to that person, he will accept that he had committed them, as there will be no room for refuting them. (He will begin to tremble and say in his heart that these are only the minor sins, what will happen when the major sins are exposed.) During this happening it shall be commanded that for every sin of that person he be given the ajr (thawaab-reward) of a good deed. Upon hearing this person himself will say I still have many sins left to account for, that are not seen here.”
Abu Dhar radiyallahu anhu says, “Rasoolullah sallallahu alaihe wasallam while narrating the words of that person began laughing until his mubarak teeth began to show.” (The reason being that the person himself disclosed the very sins he was frightened of.)

(220-221) Hadith 5 & 6
Jabir ibn Abdullah radiyallahu anhu says, “After I accepted Islam, Rasoolullah sallallahu alaihe wasallam never prohibited me from attending his assemblies. Whenever he saw me he laughed.”
In the second narration it is stated that he smiled.

(222) Hadith 7
Abdullah ibn Mas’ood radiyallahu anhu said, “I know the person who will come out last from the fire. He will be such a man who will crawl out (due to the severity of the punishment of Jahannam he will not be able to walk). He will then be ordered to enter Jannah. He will go there and find that all the places therein are occupied. He will return and say, ‘O Allah the people have taken all the places.’ It will be said to him. ‘Do you remember the places in the world?’ (That when a place gets filled, there remains no place for a newcomer. And a person that arrives first occupies as much as one pleases, there remains no place for the ones that arrive later. The elders have translated it in this manner. According to this humble servant, if the meaning of it is taken as follows, it seeems more appropriate, that do you remember the vastness and plentiness of the world and how big the world was. He is being reminded, because an announcement is going to be made that a place that is ten times greater than the world shall be given to him. After imagining the vastness of the world once, it may be assesed how great this gift is?). He will reply, ‘O my creator, I remember well.’ It will be commanded to him. ‘Make your wish in whichever way your heart desires.’ He will put forward his desires. It shall be commanded. All your desires are fulfilled and in addition ten times the size of the world is granted to you. He will reply, ‘Are you jesting with me O my Allah, and You are the King of the Kings? (There is no place in Jannah and You are granting me a place ten times greater than the world).” Sayyidina Ibn Mas’ood radiyallahu anhu said, “I saw Rasoolullah sallallahu alaihe wasallam laugh till his mubarak teeth showed, when he related this portion of the man’s reply.”

(223) Hadith 8
Ali ibn Rabiah radiyallahu anhu says, “I was present when a conveyance (A horse or something) was brought to Hazrat Ali radiyallahu anhu (in the period of his khilafah). He recited Bismillah and put his leg in the stirrup. After he had mounted he said Alhamdulillah and recited this dua:
Translation: Glorified be He Who hath sudued those unto us, and we were not capable (Of subduing them); And lo! Unto our Lord we are returning. (Surah Zukhruf 13-14)
(The ulama say that a conveyance could be a means of death. Therefore subjugation of a conveyance with gratitude towards Allah for His Mercy, and death are mentioned together. After all a person has to return to Allah after death). Ali radiyallahu anhu then said Alhamdulillah three times, Allahu Akbar three times, then recited:
Translation: Glorified be Thou! Behold, I have wronged myself. So forgive thou me. Indeed, non forgiveth sins but Thou.
Then (Sayyidina Ali radiyallahu anhu) laughed (smiled). I said to him, ‘What is the reason for laughing, O Ameerul Mumineen?’ He replied, ‘Rasoolullah sallallahu alaihe wasallam also recited these duas in this manner and thereafter laughed (smiled). I also inquired from Rasoolullah sallallahu alaihe wasallam the reason for laughing (smiling) as you have asked me. Rasoolullah sallallahu alaihe wasallam said, ‘Allah Ta’ala becomes happy when His servants say, ‘No one can forgive me save You.’ My servant knows that no one forgives sins besides Me.”

(224) Hadith Number 9
Aamir bin Sa’d radiyallahu anhu says, “My father Sa’d said, ‘Rasoolullah sallallahu alaihe wasallam laughed on the day of the Battle of Khandaq till his teeth showed.’ Aamir radiyallahu anhu says, ‘I asked why did he laugh?’ he replied, ‘A Kaafir had a shield, and Sa’d was a great archer. The kaafir protected himself by swaying the shield from side to side covering his forehead. (Sayyidina Sa’d radiyallahu anhu was a famous marksman, but the kaafir did not let the arrows get him). Sa’d radiyallahu anhu took an arrow (and kept it ready in the bow). When the non believer removed the shield from his head, he quickly aimed at the kaafir and did not miss the target, i.e. the (enemy’s) forehead. The enemy immediately fell down, his legs rising into the air. On that Rasoolullah sallallahu alaihe wasallam laughed till his mabaraak teeth showed.’ I asked, ‘Why did Rasoolullah sallallahu alaihe wasallam laugh?’ He replied, ‘Because of what Sa’ad had done to the man.’

CHAPTER ON THE DESCRIPTION OF THE JOKING OF SAYYIDINA RASOOLULLAH SALLALLAHU ALAIHE WASALLAM

It has been proven that Sayyidina Rasoolullah sallallahu alaihe wasallam joked. It has also been prohibited to joke. In Tirmizi a narration of Sayyidina Ibn Abbas radiyallahu anhu is reported wherein it has been prohibited to joke. Imaam Nawawi has compared the two in this manner and said that excessive joking which will result in the heart becoming hard, will keep one away from the remembrance of Allah, may become a means of troubling a Muslim or that which may lessen the dignity and degrade one. All these are included in the prohibition. If it (joking) is void of this and is done solely to appease or make someone happy, then it will be mustahab. Sayyidina Abdullah ibn Haarith radiyallahu anhu says, “I have not seen anyone who makes a person more cheerful than Rasoolullah sallallahu alaihe wasallam.” The reason being that the cheerful nature of Sayyidina Rasoolullah sallallahu alaihe wasallam was more of a source of happiness than sadness.
There was also a special necessity for Sayyidina Rasoolullah sallallahu alaihe wasallam to joke. That is due to the personal dignity and greatness of Sayyidina Rasoolullah sallallahu alaihe wasallam which was of such high calibre, that even at a distance of a months journey his awe was felt. For this reason, if Sayyidina Rasoolullah sallallahu alaihe wasallam did not smile and joke, it would have been impossible due to the awe, for people to come near him and the doors of reaping benefit would have been closed. It would have become a habit until the day of Qiyaamah of those who strive to follow and emulate every deed and habit of Sayyidina Rasoolullah sallallahu alaihe wasallam purposely not to smile and joke. It would also have become difficult for those close to a Sheikh (spiritual teacher), to come close and benefit from him. May Allah shower countless Durood and blessings on the pure soul who opened the doors of easiness for the Ummah. Someone told Sayyidina Sufyan ibn Uyaynah radiyallahu anhu, who was a great Muhaddith, “Joking is also a calamity.”
He replied, “It is a sunnah, and only for those who know its bounds and also know how to joke in the proper manner.”

(225) Hadith 1
Anas ibn Maalik radiyallahu anhu relates, “Rasoolullah sallallahu alaihe wasallam once told him jokingly, Ya dhal udhu-nayn (O’ two eared one).”

(226) Hadith 2
Anas radiyallahu anhu says, “Rasoolullah sallallahu alaihe wasallam used to associate with us and joke. I had a younger brother. Rasoolullah sallallahu alaihe wasallam said to him, ‘Aba Umayr, what happened to the Nughayr?”

(227) Hadith 3
Abu Hurairah radiyallahu anhu reports, “The Sahaabah asked, ‘O’ Messenger of Allah, you joke with us?’
Rasoolullah sallallahu alaihe wasallam replied, ‘Yes, I do not say but the truth.”

(228) Hadith 4
Anas ibn Malik radiyallahu anhu relates that a person requested Rasoolullah sallallahu alaihe wasallam that he be given a conveyence. Rasoolullah sallallahu alaihe wasallam replied, “The baby of a camel shall be given to you.”
The person said, “What shall I do with the baby of a camel O’ Messenger of Allah?” (I want one for a conveyence).
Rasoolullah sallallahu alaihe wasallam replied, “Every camel is the baby of a camel.”

(229) Hadith 5
Anas ibn Malik radiyallahu anhu reports, “A resident of the wilderness whose name was Zaahir (ibn Hiraam Al-Ashja’ee), whenever he visited Rasooluallah sallallahu alaihe wasallam he brought with him presents of the wilderness, vegetables etc., and presented it to Rasoolullah sallallahu alaihe wasallam. When he intended to leave Madinah, Rasoolullah sallallahu alaihe wasallam used to present him with provisions of the city. Once Rasoolullah sallallahu alaihe wasallam said, ‘Zaahir is our wilderness, and we are his city.’ Rasoolullah sallallahu alaihe wasallam was attached to him. Zaahir radiyallahu anhu was not very handsome. Rasoolullah sallallahu alaihe wasallam once approached him while he was selling his merchandise. Rasoolullah sallallahu alaihe wasallam caught him in between the arms from the back in such a manner that he (Sayyidina Zaahir radiyallahu anhu) could not see him. Zaahir radiyallahu anhu said, ‘Who is this?, leave me.’ But when he saw with the corner of his eye that it was Rasoolullah sallallahu alaihe wasallam, he straightened his back and began pressing it to the chest of Rasoolullah sallallahu alaihe wasallam (For as long as he gained this opportunity it was better than a thousand gifts). Rasoolullah sallallahu alaihe wasallam then said, ‘Who will purchase this slave?’ Zaahir radiyallahu anhu replied, ‘O’ Rasool of Allah, if you shall sell me, you will be selling a defective thing, and will earn a very little sum.’ Rasoolullah sallallahu alaihe wasallam said, ‘No, you are not defective in the sight of Allah, but very valuable.”

(230) Hadith 6
Hasan Basri radiyallahu anhu says that an old woman came to Rasoolullah sallallahu alaihe wasallam and made a request, “O’ Messenger of Allah make Dua that Allah grants me entrance into Jannah.”
Rasoolullah sallallahu alaihe wasallam replied, “O’ Mother, an old woman cannot enter Jannah.” That woman started crying and began to leave. Rasoolullah sallallahu alaihe wasallam said, “Say to the woman that one will not enter in a state of old age, but Allah will make all the women of Jannah young virgins. Allah Ta’aala says, “Lo! We have created them a (new) creation and made them virgins, lovers, equal in age.” (Surah Waaqi’ah, 35-37).

THE DESCRIPTION OF THE SAYINGS OF SAYYIDINA RASOOLULLAH SALLALLAHU ALAIHE WASALLAM ON POETRY

It has been reported in ahaadith that Sayyidina Rasoolullah sallallahu alaihe wasallam heard and recited poetry. Those sayings are classed as poetry that have deliberately been rhymed and composed according to the laws of poetry. It is certain that Sayyidina Rasoolullah sallallahu alaihe wasallam was not a poet. This is clearly stated in the Qur’aan, in reply to the surprising accusations of the kuffaar (non-believers) that he was a magician, or a mad person, na’udhu billah. Regarding his being a poet the Qur’aan clearly states, “And We have not taught him (Muhammad sallallahu alaihe wasallam) poetry, nor is it meet for him . . . . .”
(Surah Yaseen, 69)
In a few instances where the sayings of Sayyidina Rasoolullah sallallahu alaihe wasallam are found to be rhymed, this was not said deliberately and hence could not be called poetry. According to this humble servant in reality it is a miracle of Sayyidina Rasoolullah sallallahu alaihe wasallam that he was not a poet. If a person’s sayings rhyme naturally, and further he deliberately tries to improve it. Then imagine how wonderful he can make it? But Allah Ta’ala has granted Sayyidina Rasoolullah sallallahu alaihe wasallam a much higher status, therefore his thought never wandered towards that. Many narrations have been reported on the praises and faults of poetry. In some it is stated that it is a good thing. In some it is prohibited and despised. A judgement between the two is also in a narration, that there is no good or bad in poetry itself. If the subject matter is good and beneficial, then poetry is a good thing. And if its effects are bad and detrimental and based on falsehood, then in the manner that the subject is prohibited or haraam or makruh, poetry will also be regarded as such. Even in the case where it is permissible, it is undesirable to indulge deeply in it. The author has mentioned nine ahaadith in this chapter.

(231) Hadith 1
Someone enquired from Aisha radiyallahu anha: “Did Rasoolullah sallallahu alaihe wasallam recite poetry?”
She replied, “He sometimes as an example recited the poetry of Abdullah ibn Rawahah (and sometimes of other poets). He sometimes recited this couplet of Tarfah:
‘Sometimes that person brings news to you whom you have not compensated.”
(That means if one wants to know anything about a place, one will have to pay a person for obtaining information. A person has to be given money etc., for the journey in order to obtain information. At times it may so happen that the news is received without having to spend anything. Someone comes and gives full news. Some of the ulama have written that this example given by Sayyidina Rasoolullah sallallahu alaihe wasallam, that without any remuneration, he has given (humanity) the news of Jannah, Jahannum, Qiyaamah, particulars and information regarding the Ambiyaa alaihis salaam, the signs of the future etc. Yet the kuffar (non-believers) do not appreciate this. In this hadith two poets are mentioned, Sayyidina Abdullah ibn Rawahah radiyallahu anhu a famous Sahaabi who accepted Islam before the Hijrah of Sayyidina Rasoolullah sallallahu alaihe wasallam in the Battle of Mu’ata. The second poet is Tarfah, a famous poet of Arabia. In the famous book of Arabic literature ‘Sab’ah Mu’allaqah’, the second Mu’allaqah has been written by him. He lived before the advent of Islam.)

(232) Hadith Number 2
Abu Hurayrah Radiyallahu anhu reports that Rasulullah sallallahu Alayhi Wasallam said: "The most truthful couplet recited by a poet is that of Labeed bin Rabi'ah: 'verirly be aware, besides the Almighty everything else is futile'.
And Ummayyah bin Abis-Sault was about to accept Islaam".

(233) Hadith Number 3.
Jundub bin Sufyaan Radiyallahu 'Anhu relates: "Once a stone hit the Mubaarak fingers of Rasulullah Sallallahu'Alayhi Wasallam and injured them, they became covered in blood. Rasulullah Sallallahu'Alayhi Wasallam thereupon recited this couplet: 'You are but a finger, no damage has overcome you, besides covering you in blood. This is not fruitless, for reward has been obtained in the path of Allah'".

(234) Hadith 4
Baraa ibn Aazib radiyallahu anhu was once asked, “You all deserted Rasoolullah sallallahu alaihe wasallam and ran away in the Battle of Hunayn?” He replied, “No, Rasoolullah sallallahu alaihe wasallam did not turn away, except a few people in the army who were in a hurry (many of whom were from the tribe of Sulaym and a few newly converted youth of Makkah) turned away when the people of the tribe of Hawaazin began to shower arrows. Rasoolullah sallallahu alaihe wasallam (with whom there naturally were the great Sahaabah radiyallahu anhum) was riding a mule Abu Sufyan ibn Al-Haarith ibn Abdul Muttalib radiyallahu anhu was leading it by its reins. Sayyidina Rasoolullah sallallahu alaihe wasallam was reciting the following couplet:

“Verily, without doubt I am a Prophet. I am from the children (grandsons) of Abdul Muttalib”

(235) Hadith 5
Anas radiyallahu anhu reports that Rasoolullah sallallahu alaihe wasallam went to Makkah for Umratul Qada. Abdullah ibne Rawahah radiyallahu anhu (throwing his sword over his shoulder and holding the reins of the camel of Sayyidina Rasoolullah sallallahu alaihe wasallam) was walking ahead of him reciting these couplets: ‘O’ non-believers clear his path (and leave today. Do not prohibit Sayyidina Rasoolullah sallallahu alaihe wasallam from entering Makkah as you had done last year) for today we shall smite you. We will take such action against you that we will separate the brain from its body. And will make a friend forget a friend.’
Umar radiyallahu anhu stopped him and said, “O’ Ibne Rawahah, in the presence of Rasoolullah sallallahu alaihe wasallam and the Haram of Allah you are reciting poetry?”
Rasoolullah sallallahu alaihe wasallam said, “Leave him O’ Umar, these couplets are more forceful than showering arrows onto them.”

(236) Hadith 6
Jabir ibn Samurah radiyallahu anhu says, “I attended the assemblies of Rasoolullah sallallahu alaihe wasallam more than a hundred times, wherein the Sahaabah radiyallahu anhum recited poetry and related stories of the Jaahiliyyah (pre-Islamic era). Rasoolullah sallallahu alaihe wasallam silently listened to them (and did not forbid them). At times he smiled with them.”

(237) Hadith 7
Abu Hurairah radiyallahu anhu relates from Rasoolullah sallallahu alaihe wasallam that the best words from among the poets of Arabia is that of Labeed, ‘Verily be aware, that everything besides the Almighty Allah will perish.’

(238) Hadith 8
Amr ibn Shareed radiyallahu anhu reports that his father said, “I once accompanied Rasoolullah sallallahu alaihe wasallam and sat behind him on a conveyance. I recited a hundred couplets of Umayyah ibn Sault to Rasoolullah sallallahu alaihe wasallam. After reciting a couplet Rasoolullah sallallahu alaihe wasallam said ‘continue’ till I recited a hundred couplets. In the end Rasoolullah sallallahu alaihe wasallam said, ‘He (Umayyah) was close to accepting Islam.”

(239) Hadith 9
Aisha radiyallahu anha says, “Rasoolullah sallallahu alaihe wasallam would place a mimbar (pulpit) in the Masjid for Hassaan ibn Thaabit, so that he stands upon it and recites poetry on the praises of, and on behalf of Rasoolullah sallallahu alaihe wasallam, or said that he used to defend Rasoolullah sallallahu alaihe wasallam (in reply to the accusation of the kuffar). Rasoolullah sallallahu alaihe wasallam would say, ‘May Allah assist Hassaan with Ruhul Qudus till he defends, or praises, on behalf of Rasoolullah sallallahu alaihe wasallam.”

CHAPTER ON THE STORY TELLING OF SAYYIDINA RASOOLULLAH SALLALLAHU ALAIHE WASALLAM AT NIGHT

This chapter is on the stories that Sayyidina Rasoolullah sallallahu alaihe wasallam related. The author has written two hadith here as specimens.

(240) Hadith 1
Aisha radiyallahu anha reports, “Once, at night, Rasoolullah sallallahu alaihe wasallam related an event to his family members. One of the ladies said, this story is just like the stories of Khuraafah. (The Arabs used the stories of Khuraafah as proverbs). Rasoolullah sallallahu alaihe wasallam asked, “Do you know what is the original story of Khuraafah? Khuraafah was a man from the tribe of Banu Udhrah, whom the jinns took away. They kept him for some time, then left him among the people. He related to the people strange things of his stay there. The people were astonished. After that every amazing story is called Khuraafah.”

(241) Hadith 2
Hadith Ummi Zar’a. This is the second hadith of this chapter. Due to this story being lengthy and famous, special books have been written on it. Imaam Tirmizi has also given it a little prominence. This hadith has other names too, but is well known by this name. Due to the story being lengthy, every woman’s story is mentioned separately with its commentaries.)
Aisha radiyallahu anha reports, “Once eleven women assembled and made an agreement, that each of them would describe the true state of their husbands, without hiding any fact.”

THE FIRST WOMAN said, “My husband is like the meat of a useless camel. (As if he is a piece of meat that has no life left in it, and also like the meat of a camel that is generally not preferred). And the meat also put on top of a mountain which is difficult to climb. The road to the top is not easy, so that it may be possible to climb it, nor is the meat of much value, that because of it one should separate it into a hundred lots and carry it down.

THE SECOND WOMAN said, “(If I do describe my husband what can I describe about him. I have nothing to say about him). I fear if I begin to describe his faults, there will be no end to it. If I begin I will have to mention all his inner and outer faults.”

THE THIRD WOMAN said, “My husband is an ‘A-shannaq’ which means he is a very tall man. If I do comment on anything he will immediately give talaaq (divorce), and if I keep silent, I just hang around.”

THE FOURTH WOMAN said.. "My husband is mild mannered, like nights of Tihaamah. He is not hot nor cold, nor is there anything to fear of him, nor any displeasure".

THE FIFTH WOMAN said: "When my husband comes into the house, he becomes a cheetah, and when he goes out, he becomes a lion. He does not care to investigate what happens in the house".

THE SIXH WOMAN said: "When my husband eats, he eats everything. When he drinks, he does not leave anything. When he sleeps, he sleeps in his own sheet. He does not even touch me, so that he can know the disturbance in my mind".

THE SEVENTH WOMAN said: "My husband is impotent and unmanly. He is such a dunce that he cannot even speak. Whatever sickness a person has in this world, he possess it. His manners are such that he may break my head or injure my body, or do both".

THE EIGHTH WOMAN said: "My husband is soft like a rabbit when I touch him. His smell is like the fagrance ofe of za'faraan (saffron)"

THE NINTH WOMAN said: "My husband is of high status, generous, hospitable, owner of a high dwelling. He has a lot of ashes. He is tall built. His home is near the majlis and Daarul Mashwarah (House of Counsel)'.

THE TENTH WOMAN said: "My husband is Maalik, and what can I describe about Maalik. He is more generous than all those who have been praised, or he is more praiseworthy than all the praises I may shower on him. He owns many herds of camels, which are kept near the house. They are seldom taken out for grazing. When the camels hear the sound of the mizhar, they are sure that their end is near".

THE ELEVENTH WOMAN Umm Zar-a, said: "My husband was Abu Zar-a', and how can I praise Abu Zar-a'? He made my ears bow with jewels. He made my sides (by feeding) full of fat. He kept me so happy and contented, that due to self admiration and haughtiness I thought I was virtuous. He found me from such a poor home, that lived with hardship, owning only a few goats for a living. From there he brought me into such a prosperous family who owned horses, camel oxen for ploughing, and gardeners (and possessed all types of wealth. Besides all this he was so good natured) that he did not criticise me scold me for anything. I slept till late in the morning, and no one was allowed to wake me up. Food was so abundant that after filling myself I just left it (and it never got finished). The mother of Abu Zar-a' ( mother-in-law), in what manner can I praise her? Her huge utensils were always full. Her house was very spacious (She was very rich, and according to the habit of women, was not a miser. By the vastness of the house it is meant that many visitors were entertained). The son of Abu Zar-a', in what manner can I praise him? He was also a light upon light. He was so thin and skinny, the sleeping part of his body (ribs etc. was thin like a branch, or a sword. A side of a lamb was enough to fill his stomach. (i.e. There was no great formalities for a brave one to sleep like a soldier he slept a little in a small place. In the same manner he ate simple food, but befitting a warrior. Two or three pieces of meat was his food). The daughter of Abu Zar-a', how can she be praised? She obeys her mother and father. She is fat and healthy, and a jealousy for the second wife (The second wife feels jealous on her excellence. Among the 'Arabs it is desirable that a man be thin and tall, and a woman fat a healthy). And how can I praise the slave girl of Abu Zar-a'? She never gossiped about our house affairs to anyone. She did not even use foodstuffs without permission. She did not let the house become dirty and untidy, but kept it clean. (The days passed wonderfully). One morning whilst the utensils of milk were being churned Abu Zara went out of the house. He found a woman, with two cheetah like children playing with pomegranates. (The similarity of cheetah is with playing, and the pomegranates are either in reality pomegranates which the children were spinning and playing with, or breasts of the women are intended here). He loved her so much, that he divorced me, a married her. (I was divorced because as a second wife, she would become heartsore, and by divorcing me the new wife would have greater regard for him). In one narration it is mentioned that he married her. He then divorced me. Subsequently I married another chief and noble man, who was a prince and soldier. He showered on me many gifts. And from each type of animal i.e. camel, cow, goat, etc. etc., he presented me a pair and said to me, 'Eat as much as you want yourself, send to your parents as much as you wish'. The fact is this, if I add up all his good qualities etc. then too he will not excel the little thing that abu Zar-a' bestowed upon me". Sayyiditina 'Aayeshah Radiyallahu 'Anha says: "After Sayyidina Rasulullah Sallallahu 'Alayhi Wasallain completed this story, he said to me. 'I am also to you as Abu Zar-a, had been to Umm Zar-a'

Chapter on the sleeping of Sayyidina, Rasulullah Sallallahu Alayhi Wasallam.

In this chapter is mentioned how Sayyidina Rasulullah Sallallahu 'Alayhi Wasallam slept, what he recited before retiring etc. Six ahaadith have been compiled in this chapter.

(242) Hadith Number 1.
Baraa Radiyallahu 'Anhu reports: "When Rasulullah Sallallahu 'Alayhi Wasallam retired, he put his right hand under his right cheek, and recited this du'aa:
Rabbi qini adhaa-baka yauma tub-a-thu 'ibaadaka
Translation. 'O Allah, save me from Your punishment on the day of qiyaamah",

(243) Hadith Number 2.
Hudhayfah Radiyallahu 'Anhu says: "When Rasulullah Sallallahu 'Alayhi Wasallam lay down on a bed, he recited:
Allahurmma bi-ith-mika a-mutu wa ahyaa
Translation: O Allah! In Thy name do I live and die'.

When he awakened he recited this du'aa:
Alhamdulillaahil ladhi ahyaanaa ba'da rnaa amaatana wa-ilayhin nushur
Translation: 'Praise be to Allah Who restored unto us life, having caused us to die and unto Him shall be the Resurrection"'.

(244) Hadith Number 3.
'Aayeshah Radiyallahu 'Anha narrates: "Every night before Rasulullah Sallallahu 'Alayhi Wasallam slept on his bed, he put together his hands (as in the du'aa) and blew on it and recited (the surahs of) AI-Ikhlaas (Qul huwauahu ahad), AI-Falaq (Qul a'udhu birabbil falaq), and An-Naas (Qui a'udhu birabbin naas) and wiped those parts of the body that he could (wherever the hand could reach). He began with the head, then the face and then the front part of his body. This was done thrice".

(245) Hadith Number 4.
Ibn 'Abbaas Radiyallahu 'Anhu reports: "Once Rasulullah Sallallahu 'Alayhi Wasallam slept and began snoring. It was, the nature of Rasulullah Sallallahu 'Alayhi Wasallam that he snored, when he slept. Bilaal Radiyallahu 'Anhu gave the call to prepare for salaah. Rasulullah Sallallahu 'Alayhi Wasallam awakened and performed the salaah. He did not perform the wudu". This hadith has a detailed incident.

(246) Hadith Number 5.
Anas bin Maalik Radiyallahu'Anhu says: "When Rasulullah Sallallahu 'Alayhi Wasallam went to bed, he recited this du'aa:
Alhamdulillaahil ladhi at'a-manaa wa-saqaanaa wa-kafaanaa wa-aa-waa-naa-fa-kam mim-mal laa kaafiya lahu wa-laa mu-wiya
Translation: 'Praise be to Allah Who gave us food and drink, provided us sufficiently, and gave us (a place for) shelter! How many there are who have neither a provider nor a shelterer!"'

(247) Hadith Number 6.
Abu Qataadah Radiyallahu 'Anhu relates: "If Rasulullah Sallallahu 'Alayhi Wasallam made an early joumey-break in the last portion of the night on his travels, he slept on his right side. If he was staying there till before the morning, he lifted his right arm, put his head on it and slept".

Chapter on the worship and devotions of Sayyidina Rasulullah Sallallahu 'Alayhi Wasallam.

Every deed and action of Sayyidina Rasulullah Sallallahu 'Alayhi Wasallam is divine worship. Every word and quietness is dhikr (remembrance of Allah). As an example and being part of the Shamaa-il, the author has mentioned, a few acts of worship, from where it may gauged that Sayyidina Rasulullah Sallallahu 'Alayhi Wasallam, although being sinless and assured of forgiveness and high status, which no wali of Allah can attain, nor any previous nabi has attained; did not stop at that, but gave much importance and attention to voluntary devotions. We who are called his ummah and claim to follow his path, how much importance do we attach to these acts when we are more sinful and lax. In relation to our sins, and for the mizaan (scale), we are more in need of worship than Sayyidina Rasulullah Sallallahu 'Alayhi Wasallam. Then, our prayers are such, leaving aside the full remuneration, if only a minute remuneration is received, it would be considered a blessing and good fortune. Every deed is rewarded by Allah Ta'aala according to the sincerity attached to it. The more the sincerity, the greater the reward will be. Sayyidina Rasulullah Sallallahu 'Alayhi Wasallam has said: "When a person completes a. salaah; a tenth (portion) in reward is written for that, for some ninth,, likewise some are rewarded an eighth; seventh; sixth; fifth; quarter; third; half etc, (portion)".-Abu Daawud. The tenth portion is mentioned as an example, otherwise the reward may be less than that too. In another hadith it is mentioned that the first question that will be asked on the day of qiyaamah will be regarding salaah. Allah Ta'aala will command the m'alaa-ikah (angels): "See the prayers of my servants, are they fulfilled completely or are they incomplete? If it is complete a full reward must be written. If it is incomplete, then see if there are any voluntary (nawaafil) prayers, if there are, add them to the obligatory prayers and complete them. Then in the same manner, one shall be questioned regarding other deeds like zakaah etc.-Abu Daawud. We know well how our obligatory prayers are performed. It is of utmost importance that one performs voluntary acts to safeguard one's salaah, or other acts of sadaqah and devotions be performed in great quantity with care and sincerity. That time shall be difficult when we will have to present ourselves in the court of the Almighty. The two overseers of our deeds are always with us. This is not enough, but every portion of a humans body will testify as to the good and bad deed committed by man. Sayyidina Rasulullah Sallallahu 'Alayhi Wasallam has advised us to count the recitation of the Kalimah Tayyibah -(La ilaha illallaah) and the Tasbeehaat (Praises of Allah) on the fingers, for on the day of qiyaamah the fingers shall also be questioned, and asked to reveal the deeds committed by it.The fingers will be given the power of speech. May my mother and father be sacrificed on Sayyidina 'Rasuluilah Sallallahu 'Alayhi Wasallam, for his example of everything is before us. Twenty four ahaadith are mentioned in this chapter.

(248) Hadith Number 1
Mughirah bin Shu'bah Radiyallahu 'Anhu reports that Rasuluilah Sallallahu 'Alayhi Wasallam performed such lengthy nafl prayers, that his mubaarak legs became swollen. The Sahaabah said : "You undergo such great difficulties, where Allah had forgiven your past and the future sins."Rasulullah Sallallahu 'Alayhi Wasallam said: "(When Allah Ta'aala has blessed me so much) should I not be a grateful servant?"

(249) Hadith Number 2.
Abu Hurayrah Radiyallahu 'Anhu says: "Rasulullah Sallallhu 'Alayhi Wasallam performed so many nawaafil prayers that his legs swelled. Someone said to him, you take so many pains, wheras you have been given the good news that your past and present sind have been forgiven? He replied: "Should I not be grateful servant".

(250) Hadith Number 3.
It is also narrated from Abu Hurayrah Radiyallahu 'Anhu that Rasulullah Sallallhu 'Alayhi Wasallam performed such a long salaah that his mubaarak legs became swollen. He was asked: "You perform such long prayers, whereas all your past and future sins have been forgiven?. "Rasulullah Sallallhu 'Alayhi Wasallam replied: "Should I not be an appreciative servant?".

(251) Hadith Number 4.
Aswad bin Yazeed Radiyallahu 'Anhu says he enquired from 'Aayeshah Radiyallahu 'Anha regarding the salaah of Rasulullah Sallallahu 'Alayhi Wasallam at night. She replied: "Rasulullah Sallallahu 'Alayhi Wasallam slept (after 'eshaa) for the first half portion of the night. He then awakened (and performed the tahajjud prayers) till the time of suhur (sehri), thereafter he performed the witr salaah. He then went to his bed. If he had a desire, he went to his wife. When he heard the adhaan, he got up. If he was in a state of janaabah (requiring ghusl) he performed ghusl. If not, he performed wudu and went for salaah".

(252) Hadith Number 5.
Ibn 'Abbaas Radiyallahu 'Anhu reports that he once slept at the house of his aunt Maymunah (during his childhood). She slept on the width of the cushion and Rasulullah Sallallahu 'Alayhi Wasallarn slept on the length of the cushion. (Qaadi 'Iyaad and others have translated pillow as a bed. When the original word means pillow and it is possible to use it in such a manner, it is not necessary to translate it as a bed. For instance, Sayyidina Rasulullah Saliallahu 'Alayhi Wasallam must have slept on the length of the pillow facing the qiblah, and Sayyidina Ibn 'Abbaas Radiyallahu 'Anhu on the breadth of it, putting his head on the
qiblah side). Rasulullah Sallallahu 'Alayhi Wasallam (after having a little conversation with his wife) slept till the middle of the night, or till a little before that. Rasulullah Sallallahu 'Alayhi Wasallam then awakened and began wiping off the signs of sleep from his face. He then recited the last ten aayaat of Surah Aali 'Imraan (Inna fi khalqis samaawaati wal ard). (The 'ulama say a little of the Qur-aan should be recited after awakening, as this creates strength and it is mustahab to recite these aayaat). He got up and went to a leather bag that was hanging and (took water in a utensil from it) performed wudu from it. He then commenced his salaah. 'Abdullah bin 'Abbaas Radiyallahu 'Anhu says: 'I also got up (performed wudu) and stood next to-him (on his left). Rasulullah Sallallahu 'Alayhi Wasallam put his right hand on my head and caught my ear and twisted it (A muqtadi should stand on the right side of an Imaam. The ear was twisted to remind him. In one narration it is stated that, I began to sleep, so Sayyidina Rasulullah Sallallahu 'Alayhi Wasallam caught my ear. In another narration it is stated he caught my ear and pulled me to his right side, so that I might stand on the right according to the sunnah). He performed two rak'ahs, then two rak'ahs, then two rak'ahs, then two, rak'ahs, then two rak'ahs, then two rak'ahs. Ma'n (a narrator of this hadith) says Rasulullah Sallallahu'Alayhi Wasallam recited two two rak'ahs six times (the total of twelve rak'ahs. Mulla 'Ali Qaari has written that according to the madh-hab of Imaam Aa'zam Abu Hanifah, in tahajjud prayers there are twelve rak'ahs). He then performed the witr salaah and slept. When the mu-adh-dhin (Sayyidina Bilaal Radiyallahu'Anhu) came to him, he got up and recited two short rak'ahs and went for the fajr salaah.

(253) Hadith Number 6.
Ibn 'Abbaas Radiyallahu 'Anhu says: "Rasulullah Sallallahu 'Alayhi Wasallam sometimes performed 13 rak'ahs of tahajjud (including witr)".

(254) Hadith Number 7.
'Aayeshah Radiyallahu 'Anha reports that whenever Rasulullah Sallallahu 'Alayhi Wasallam could not perform the tahajjud because of some reason. He performed twelve rak'ahs in the day (at the time of chaasht-before midday).

(255) Hadith Number 8.
Abu Hurayrah Radiyallahu 'Anhu says that Rasulullah Sallallahu 'Alayhi Wasallam said: "When one awakens at night (for-tahajjud salaah), two short rak'ahs should, be performed at the beginning".

(256) Hadith Number 9.
Zayd bin Khaalid Al-Juhani Radiyallahu 'Anhu says: "I once made up my mind that today I will closely study how Rasulullah Sallallahu 'Alayhi Wasallam performed his prayers. I lay down on the threshold of the house or a tent of Rasulullah Sallallahu 'Alayhi Wasallam (so that I may have a chance to observe with close attention). Rasulullah Sallallahu 'Alayhi Wasallam first performed two short rak'ahs. After that he performed long, long, long rak'ahs. (Long is mentioned thrice because of the lengthy periods spent in the rak'ahs). He then performed two rak'ahs shorter than the previous one's. Then performed two rak'ahs shorter than that. And again performed two rak'ahs shorter than the previous one. He again performed two rak'ahs shorter than that. He then performed the witr. All these (amounted to) thirteen rak'ahs".

(257) Hadith Number 10.
Abi Salamah bin 'Abdurrahmaan Radiyallahu 'Anhu says he asked 'Aayesha Radiyallahu 'Anha "How was the salaah (how many rak'ah tahajjud was performed) of Rasulullah Sallallahu Alayhi Wasallam in Ramadaan? "She replied: "Rasulullah Sallallhu 'Alayhi Wasallam did not perform more than eleven rak'ahs during Ramadhaan or after Ramadhaan. (Eight rak'ahs tahajjud and three rak'ahs witr). He performed four rak'ahs. Do not ask of its length or how wounderfully (i.e. with humbellness and concentration) it was performed. In the same manner he performed four more rak'ahs. In the same manner he again performed four rak'ahs, and do not ask of its length or how wounderfully it was performed. After that he performed three rakahs witr". Aayesha Radiyallahu 'Anha says "I said: "O Messenger of Allah. Do you sleep before you perform witr?" He repiled: "O Aayesha, my eyes sleep, but my heart remains awake". (This is a special gift to the ambiyah (prophets) that their hearts remain awake at all times)

(258) Hadith Number 11
'Aayesh Radiyallahu 'Anha say "Rasulullah Sallallhu 'Alayhi Wasallam performed eleven rak'ahs at night, of which one was a rak'ah of witr. When he completed this he slept on the right side".

(259) Hadith Number 12.
'Aayeshah Radiyallahu 'Anha reports that: "Rasulullah Sallallahu 'Alayhi Wasallam performed nine rak'ahs at night".

(260) Hadith Number 13.
Hudhayfah bin Al Yamaan Radiyallahu 'Anhu says he performed salaah with Rasulullah Sallallahu 'Alayhi Wasallam one night. (It has been reported in a few narrations that this incident took place during a night of Ramadaan. It is possible that this was tahajjud or Taraweeh salaah). After commencing the salaah he recited:

Allahu Akbar, dhul malakuti wal jabaruti wal kibri-yaa-i wal a-za-mati
Translation: Allah is supreme! Lord of Dominion, Power, Majesty, and Magnificence.

He then recited (after the Faatihah) Surah Baqarah, and performed ruku'. The length of the ruku' was as long as the qiyaam (standing posture). (The 'ulama give two meanings to this and both are possible. The first is that the ruku' was as long as the qiyaam. For example, if the qiyaam was for one hour, the ruku' was also for about one hour. Accordingly, this mas-alah is established, that if the ruku' and sajdah are longer than normal, the salaah will be valid. The second is that the qiyaam was longer than normal. In this instance if the qiyaam was for an hour, and the ruku' for fifteen minutes, then too it will be truly explaining this hadith. According to this saying the salaah remains in the normal manner. i.e. a fundamental action of salaah that was long, like qiyaam, remained long. And those that were short, like ruku' or sajdah, remained short. But certainly every fundamental action was longer than normal). Rasulullah Sallallahu 'Alayhi Wasallam repeated:
Subhaana rabbiyal azimi-Subhaana rabbiyal azimi
Translation: Glory be to my Lord the Magnificient.

He lifted his head from the ruku' and stood. This standing was also long like that of the ruku'. At this moment he repeated:

Li rabbiyal hamdu-Li rabbiyal hamdu.
Translation: All praises are for my Lord. All praises are for my Lord.

He then performed the sajdah. The sajdah was as long as the qawmah (standing in between the ruku' and sajdah). and he recited:

Subhaana rabbiyal aa'laa-Subhaana rabbiyal aa'laa
Translation: Glory be to my Lord the Exalted. Glory be to my Lord the Exalted.

He then sat up from the sajdah. This sitting was also long as that of the sajdah. Here he repeated:

Rabbigh-fir lee-Rabbig-fir lee
Translation: O Lord forgive me. O Lord forgive me.

Rasulullah Sallallahu 'Alayhi Wasallam recited in this salaah Surah Baqarah, Surah Aali 'Imraan, Surah Nisaa, Surah Maa-idah or Surah An'aam. The narrator (Sayyidina Shu'ba Radiyallahu'Anhu) is in doubt regarding the last two surahs, whether is it Maa-idah or An'aam.

(261) Hadith Number 14.
'Aayeshah Radiyallahu 'Anha says: "Once at night (salaah time), Rasulullah Sallallahu 'Alayhi Wasallam kept on repeating one aayah."

(262) Hadith Number 15.
'Abdullah bin Mas'ud Radiyallahu 'Anhu reports: "Once at night I performed salaah with Rasulullah Sallallahu 'Alayhi Wasallam. Rasulullah Sallallahu 'Alayhi Wasallam stood for such a long time that I intended to commit an evil deed". Someone asked him what deed did you intend to commit? He replied. "To sit down and leave Rasulullah Sallallahu 'Alayhi Wasallam alone".

(263) Hadith Nuinber 16.
'Aayeshah Radiyallahu 'Anha says: "Rasulullah Sallallahu 'Alayhi Wasallam Performed salaah (in old age) in a sitting posture (due to reciting lengthy portions) When about thirty or forty aayaat were left he stood up and recited (completed) these. He then performed the ruku' and sajdah. He did the same in the second rak'ah".

(264) Hadith Number 17
'Abdullah bin Shaqeeq Radiyallahu' 'Anhu reports that he asked 'Aayeshah Radiyallahu 'Anha regarding the nawaafil prayers. She replied: "Rasulullah Sallallahu'Alayhi Wasallam performed nawaafil in the long part of the night whilst standing, and performed nawaafil in the long part of the night whilst sitting. His noble habit was that if he stood and recited (the Qur-aan) he performed ruku' and sajdah in a standing posture. If he recited whilst sitting, he performed the ruku' and sajdah in a sitting posture".

(265) Hadith Number 18.
Hafsah Radiyallahu 'Anha, the wife of Rasulullah Sallallahu 'Alayhi Wasallam reports: " Rasulullah Sallallahu 'Alayhi Wasallam performed while sitting. He recited surah in it, and recited with such tarteel (distinct and clear intonation), that the surah became longer than one that is lengthier".

(266) Hadith Number 19.
Aayesha Radiyallahu 'Anha reports: "Rasulullah Sallallahu 'Alayhi Wasallam performed most of his (nafl) salaah in a sitting posture before he passed away".

(267) Hadith Number 20.
Ibn 'Umar Radiyallahu 'Anhu reports: "I performed two rak'ahs before and after zuhr, and two rak'ahs after maghrib with Rasulullah Sallallahu 'Alayhi Wasallam in his house, and (also) two rak'ahs after 'eshaa in his house".

(268) Hadith Number 21.
Ibn 'Umar Radiyallahu 'Anhu reports.. "Hafsah (my sister, Ummul Mu-mineen) related to me that when the time of fajr began (subh saadiq), and the mu-adh-dhin called out the adhaan, Rasulullah Sallallahu 'Alayhi Wasallam performed two short rak-'ahs".

(269) Hadith Number 22.
Ibn 'Umar Radiyallahu 'Anhu says: "I memorised from Rasulullah Sallallahu 'Alayhi Wasallam eight raka-aat; two before zuhr and two after zuhr; two rak'ahs after maghrib and two after 'eshaa". Ibn 'Urnar Radiyallahu'Anhu said.. "Hafsah related to me about the two rak'ahs of the morning, which I did not observe from Rasulullah Sallallahu'Alayhi Wasallam".

(270) Hadith Number 23.
'Abdullah bin Shaqeeq Radiyallahu'Anhu reports: "I asked 'Aayesah about the (nawaafil) prayers of Rasulullah Sallallahu 'Alayhi Wasallam?". She replied: "He used to perform two rak'ahs before and two after zuhr. Two after maghrib and two after 'eshaa, and two before fajr".

(271)Hadith Number 24.
'Aa-sim bin Damrah Radiyallahu'Anhu says: "We asked'Ali about the nawaafil that Rasulullah Sallallahu 'Alayhi Wasallam performed in the day". (He must have known already about the nawaafil of the night i.e. tahajjud etc. Many well known narrations have been narrated regarding the tahajiud) 'Ali Radiyallahu 'Anhu replied: "You do not have the strength to perform these." (i.e. The importance, punctuality, humility and humbleness Sayyidina Rasulullah Sallallahu 'Alayhi Wasallam attached to performing these prayers, cannot be fulfilled. The reason for saying this was to admonish, as what benefit is there simply by asking and investigating, until an effort is not made to practise these) We replied: "The one amongst us who has the strength, will perform it"., (Those who do not possess the strength, will learn so that others could be guided and an effort will be made to practise). 'Ali Radiyallahu 'Anhu said: "In the morning when the sun rises to the height of that, the same as it is at the time for 'asr. At that time Rasulullah Sallallahu 'Alayhi Wasallam performed two rak'ahs (Salaatul ish-raaq). When the sun rose in the east to the height, where it is in the west at the time of zuhr salaah, he performed four rak'ahs (salaatut duha-chaast-, this will be explained in the ensuing chapter). He performed four rak'ahs before the salaah of zuhr, and two.after (These six rak'ahs are sunnah mu-akkidah). Four rak'ahs were performed before 'asr. In between the four rak'ahs he sat and sent salutations on the malaa-ikah.muqarrabeen, the ammbiyaa and the mu-mineen".

Chapter on salaatut duha (chaast prayers)

According to the fuqahaa (jurists) and muhadditheen (hadith scholars) the time for salaatut duha is from the morning after the makruh time passes till zawaal. But according to the sufis these are two separate prayers, one is called ish-raaq and the other duha (chaast) prayers. The sufis substantiate their view from the previous hadith of Sayyidina'Ali Radiyallahu 'Anhu and other narrations. The 'ulama differ on salaatut duha. The commentators on hadith have written eight ma-dhaa-hib of the 'ulama. According to Imaam Abu Hanifah this salaah is rnustabab. The 'ulama have written that many ahaadith have been narrated regarding this salaah. In the kitaab 'Awjaz' narrations of twenty five Sahaabah Radiyallahu 'Anhum have been mentioned. Besides these there are many others. It has been reported in a hadith that a human has three hundred and sixty joints. For every joint a daily sadaqah is necessary, thanking Allah Ta'aala that He has kept it safely in its proper condition. Look at the joints of the finger for instance. If it dislocates' the finger becomes useless. Instead of remaining soft, it becomes hardened. Nor will the finger move, nor can anything be held, picked up. Thus Sayyidina Rasulullah Sallallahu'Alayhi Wasallam counted the sadaqahs, that to utter once subhanallaah, is also a type of sadaqah. He then said.. "The two rak'ahs of chast is a complete sadaqah on behalf of the three hundred and sixty joints (of the body)". The author has mentioned eight ahaadith in this chapter.

(272) Hadith Number l.
Mu'aadhah Radiyallahu 'Anha says: "I asked 'Aayeshah, 'Did Rasulullah Sallallahu'Alayhi Wasallam perform the salaatut duha (chaast prayers) ?" She replied: "Yes, he performed four rak'ahs (the least), and added to it the amount Allah Ta'aala willed".

(273) Hadith Number 2.
Anas Radiyallahu 'Anhu reports: "Rasulullah Sallallahu 'Alayhi Wasallam performed six rak'ahs of the salaatut duha".

(274) Hadith Number 3.
'Abdurrahmaan bin Abi Layla RA. (a Taabi'ee) reports: "None had given me the news that they had observed Rasulullah Sallallahu 'Alayhi Wasallam perform the salaatut duhah besides Ummi Haani. She said: Rasulullah Sallallahu 'Alayhi Wasallam came to her house, the day Makkah was conquered. He performed ghusl (bath), then performed eight rak'ahs. I did not observe Rasulullah Sallallahu 'Alayhi Wasallam perform any salaah shorter than these, despite him performing every ruku' and sajdah properly"'. (He did not perform the ruku' and saidah haphazardly because the salaah was short).

(275) Hadith Number 4
'Abdullah bin Shaqeeq Radiyallahu 'Anhu relates: "I enquired from 'Aayeshah, that did Rasulullah Sallallahu 'Alayhi Wasallam perform the salaatut duha?". She replied: "No he did not regularly perform it, but when he returned from a journey he performed it".

(276) Hadith Number 5.
'Abu Sa'eed Al-Khudari Radiyallahu 'Anhu relates: "Rasulullah Sallallahu 'Alayhi Wasallam at times performed the salaatut duha with such regularity, that we thought, he would not leave it. At times he left it (fearing it might become fard or because of some advantage), till we thought he left it completely, and would not perform it again".

(277) Hadith Number 6.
Abu Ayyub Ansaari Radiyallahu'Anhu says. "Rasulullah Sallallahu 'Alayhi Wasallam always performed four rak'ahs after the time of za'waal. I said: 'O Messenger of Allah. You give much importance to these four rak'ahs after the zawaal of the sun?' Rasulullah Sallallahu 'Alayhi Wasallam replied: 'The doors of the skies open from the zawaal of the sun till the zuhr salaah is performed. I desire that a good deed of mine reaches the skies at that time'. I asked: 'Is there a recital in every rak'ah?' He replied: 'Yes'. I enquired: 'Should salaam be made at the end of two rak'ahs?' Rasulullah Sallallahu 'Alayhi Wasallam replied 'No' (Salaam should be made only at the end of four rak'ahs)".

(278) Hadith Number 7.
'Abdullah bin Saa-ib Radiyallahu'Anhu reports: "Rasulullah Sallallahu 'Alayhi Wasallam performed four rak'ahs after zawaal before the zuhr salaah, and used to say: 'The doors of the heavens open at this moment. I like that a good deed of mine ascend there at this moment"'.

(279) Hadith Number 8.
'Ali Radiyallahu 'Anhu used to perform four rak'ahs before zuhr and used to say: "Rasulullah Sallallahu 'Alayhi Wasallam also performed these four rak'ahs after zawaal, and recited long verses therein".

Chapter on Sayyidina Rasulullah Sallallahu'Alayhi Wasallam performing nawaafil at home

It is better to perform the nawaafil in the home. It has been mentioned in many narrations that Sayyidina Rasulullah Sallallahu 'Alayhi Wasallam exhorted one to perform these at home and did so himself. Many benefits are derived from this devotion. Among these are that barakah of salaah the home becomes fulled with barakah and nur. The memebers of the household will learn the salaah, and will gain the courage to perform these. Sayyidina Rasulullah Sallallahu 'Alayhi Wasallam had commanded in a few ahaadith that "perform part of the prayers in the home. Do not make it a cemetery".i.e. Do not make the house like a cemetery where salaah is not performed, or like the dead who do not perform the prayer. Do not make the house in this manner a resemblance of a graveyard. The author has mentioned only one hadith in this chapter.

(280) Hadith Number 1.
'Abdullah bin sa'd Radiyallahu 'Anhu says: "I enquired from Rasulullah Sallallahu 'Alayhi Wasallam, is it more meritorious to perform nafil salaah in the home or in the masjid? Rasulullah Sallallahu 'Aayhi Wasallam replied: 'Do you observe that my house is so near the masjid (which does not make it difficult, or cause a hindrance in coming to the masjid, in spite of all this) I prefer to perform the salaah, besides the faraa-id, in my house, rather than in the masjid".

Chapter on the fasting of Sayyidina Rasulullah Sallallahu 'Alayhi Wasallam

The nafl saum (fast) of Sayyidina Rasulullah Sallallahu 'Alayhi Wasallam is discussed here. It was the noble practice of Sayyidina Rasulullah Sallallahu 'Alayhi Wasallam to observe many siyaam (fasts). At times he continually observed fasts for many days. The virtues of fasting have been mentioned in many kitaabs. In every command of Allah there are thousands of benefits and wisdom. The human mind and lofty thinking cannot reach the wisdom of the All Wise Allah. Every person can grasp the deeni and dunyawi (worldly) benefits of Allah's commands only till where it can think loftily. The wisdom of Allah is much higher than this. In the manner that all other commandments are filled with thousands of benefits, likewise is the saum, a few of its benefits are apparent and self-evident, one of which is beneficence and sympathy. One who remains hungry, can feel what a hungry person experiences. The difficulties the hungry confront. In such a state one creates a passion to help the hungry, and the feeling to help the poor is also sensed. More than this, it subdues one's animalistic passions and urges. Many a time when these tendencies irritate a human, it results in degrading a human religiously as well as materially. Maulana Rumi explains this in the following couplets:
'This love which the people have today, is not the love which good people have. This is a mischief to fill the stomach. When the stomach is filled, then unlawful deeds come to mind. And when the stomach is empty and full of hunger, then love and its kind are all forgotten'.
Therefore it is stated in the hadith: "The one who cannot get married, should observe many fasts, for this will subdue his carnal passions". A major benefit of saum is the great spiritual strength that is derived from it. For this reason, in every religion and society there was a form of saum. From among the truthful religions, since the time of Sayyidina Aadam 'Alayhis Salaam, saum has been prescribed. The practices of the Ambiyaa 'Alayhimus Salaam were different in this matter. Sayyidina Nuh 'Alayhis Salaam, always fasted for twelve months. The practice of Sayyidina Daawud 'Alayhis Salaam was to fast every alternate day. Sayyidina 'Eesa 'Alayhis Salaam fasted every third day. In the same manner the Ambiyaa 'Alayhimus Salaam had different practices. The practice of Sayyidina Rasulullah Sallallahu 'Alayhi Wasallam was unique in this respect. Due to periodical benefits, it was his practice to fast on special and fixed days. Besides this, at times for timely benefits he continuously fasted, and at times did not fast. The reason is clear, that when saum is observed as an antidote or a medical cure the timely benefits, it will be necessary as is the principle of medicine to use less or more. The author has given a few examples of the practices of Sayyidina Rasulullah Sallallahu 'Alayhi Wasallam.

(281) Hadith Number 1.
'Abdullah bin Shaqeeq Radhiyallahu 'Anhu reports: "I inquired from 'Aayeshah Radhiyallahu 'Anha regarding the (nafil) saum of Rasulullah Sallallahu 'Alayhi Wasallam. She replied: 'At times Rasulullah Sallallahu 'Alayhi Wasallam fasted countinuously. We used to say, he will keep on fasting (this month). At times he did not fast, till we began thinking he will not fast (that month). Rasulullah Sallallahu 'Alayhi Wasallam did not fast for a month after he came to Madinah, besides the fasts of Ramadhaan'". (In this manner, the passing of the whole month without fasting was not observed. As mentioned in Abu Daawud. This practice of Sayyidina Rasulullah Sallallahu 'Alayhi Wasallam will be mentioned in the commentary of hadith number three in detail).

(282) Hadith Number 2.
Anas Radiyallahu 'Anhu reports: "Someone was asked about the saum of Rasulullah Sallallahu 'Alayhi Wasallam? He replied: 'It was his noble habit to fast on different occasions. In some months he fasted for so many days, that it was thought he would continue fasting. In other months he did not fast, we thought he would not fast now. It was also from his noble habits that if one wanted to observe Rasulullah Sallallahu 'Alayhi Wasallam performed salaah at night, it was possible, and if one wanted to observe Rasulullah Sallallahu 'Alayhi Wasallam sleep at night, this too was possible'".

(283) Hadith Number 3.
Ibn 'Abbaas Radiyallahu 'Anhu relates: "Rasulullah Sallallahu 'Alayhi Wasallam fasted the major portion of the month at times, till we thought that he did not intend ending the fasts. In some months he did not fast, we began to think he would not fast now. Besides Ramadaan he did not fast for a full month".

(284) Hadith Number 4.
Ummi Salaah Radiyallahu 'Anha reports: "I did not observe Rasulullah Sallallahu 'Alayhi Wasallam fast for two consecutive months, besides the month of Sha'baan and Ramadhaan".

(285) Hadith Number 5.
"Aayeshah Radiyallahu 'Anha says: "I did not observe Rasulullah Sallallahu 'Alayhi Wasallam fast for more days in any month (excluding Ramadaan) other than Sha'baan. He fasted for the major part of the month, and nearly fasted for the full month".

(286) Hadith Number 6.
'Abdullah bin Mas'ud Radiyallahu 'Anhu reports: "Rasulullah Sallallahu 'Alayhi Wasallam fasted for three days at the beginning of every month, and he very seldom did not fast on Friday".

(287) Hadith Number 7
Aayeshah Radhiyallahu anha reports: "Rasulullah Sallallahu Alayhi wasallam (often) gave importance to the fasting on Mondays and Thursdays"

(288) Hadith Number 8
Abu Hurayrah Radhiyallahu anhu says: "Rasulullah sallallahu alayhi wasallam said: 'Deeds are presented (before Allah subhanahu wata'allah) on Mondays and Thursdays. I desire that my deeds be presented whilst I am fasting'".

(289) Hadith Number 9.
'Aayeshah Radiyallahu 'Anha reports: "Rasulullah Sallallahu 'Alayhi Wasallam fasted three days of every month. In some months he fasted on Saturdays, Sundays and Mondays, and in some months he fasted on Tuesdays, Wednesdays and Thursdays".

(290) Hadith Number 10.
'Aayeshah Radiyallahu 'Anha reports: "Rasulullah Sallallahu 'Alayhi Wasallam did not fast in any month more than in the month of Sha'baan".

(291) Hadith Number 11.
Mu'aadhah Radiyallahu 'Anha says. "I inquired from 'Aayeshah Radiyallahu 'Anha, did Rasulullah Sallallahu 'Alayhi Wasallam fast for three days of every month?" She replied: "Yes". I then asked: "On which days of the month did he fast". She replied. "He did not fast on specific days, but whenever suitable".

(292) Hadith Number 12.
Aayeshah Radiyallahu 'Anha reports: "The Quraysh observed the fast of 'Aa-shura in the days of jaahiliyyah (pre-Islaarnic period of ignorance). Rasulullah Sallallahu 'Alayhi Wasallam also observed this fast (before the hijrah as a nafl). (After the hijrah) when he came to Madinah Munawwarah he observed these and commanded the ummah also to observe it. When the command to fast in Ramadaan was revealed, it was proclaimed fard, and the fast of 'Aa-shura became nafl. Those who
wished, observed them ('Aa-shura) and those who did not, omitted them.

(293) Hadith Number 13.
'Alqamah Radhiyallahu anhu relates: "I asked Aayeshah Radhiyallahu anha: 'Did Rasulullah Sallallahu 'Alayhi Wasallam fix a day for 'Ibaadah? She replied: 'The practices of Rasulullah Sallallahu 'Alayhi Wasallam was of a continuous nature. Who among you have the strength, which Rasulullah Sallallahu 'Alayhi Wasallam had?' "

(294) Hadith Number 14.
'Aayeshah Radiyallahu 'Anha says: "Rasulullah Sallallahu 'Alayhi Wasallam once came home, a woman was present at that time. Rasulullah Sallallahu 'Alayhi Wasallam inquired. 'Who is this woman?' I replied: 'This is a certain woman who does not sleep at night'. Rasulullah Sallallahu 'Alayhi Wasallam said: 'One should observe only that amount of nawaafil which one can bear. I swear an oath that Allah Ta'aala does not fear the granting of rewards, till you begin to fear the observance of deeds'. 'Aayeshah Radiyallahu. 'Anha says: 'The most beloved deed of Rasulullah Sallallahu 'Alayhi Wasallam were those that were practised continuously.

(295) Hadith Number 15
Abu Salih R.A. reports "I enquired from Aayeshah and Ummi Salamah Radhiyallahu anhuma that which act was the most beloved by Rasulullah Sallallahu Alayhi Wasallam?" Both gave the reply "That deed which was practised continuously, even if it was a little".

(296) Hadith Number 16
Awf bin Malik Radhiyallahu anhu says: "I spent a night with Rasulullah Sallallahu Alayhi Wasallam. Rasulullah Sallallahu Alayhi Wasallam used the miswaak (cleaned the teeth), then performed the wudhu, then stood up in salaah. I stood with him (joined him). He began reciting the Surah Baqarah. Whenever he came across an aayah of mercy, he paused and beseeched Allah of His Mercy. In the same manner when he came across an aayah of adhaab (punishment), he paused and beseeched Allah for His forgiveness from adhaab. He then performed ruku', and remained in the ruku for as long as he had spent in the standing posture. He recited in the ruku':
Subhaana dhil jabaruti wal-malakuti wal-kibri-yaa-i wal-'a-za-mati
Translation: Glory be to the Lord of the Might, the Dominion, the Majesty, and the Magnificence.
Thereafter he performed the sajdah, which was as long as the ruku and recited the same du'aa in the sajdah. He then recited the Surah Aali Imraan (in the second rakah), thereafter one surah (in each rakah) and did the same".

Chapter on the recital of Sayyidina Rasulullah -Sallallahu 'Alayhi wasallam.

The manner in which Sayyidina Rasulullah Sallallahu'Alayhi Wasallam recited and the importance he attached to the tarteel (distinct and clear intonation) and tajweed (recital with established rules of pronunciation and intonation) in reciting the Qur-aan is mentioned here. Eight ahaadith are mentioned in this chapter.

(297) Hadith Number 1.
Ya'laa bin Mamlak Radiyallahu 'Anhu says: "He asked Ummul Mu'mineen Sayyiditina Ummi Salamah Radiyallahu 'Anha about the recital of Rasulullah Sallallahu 'Alayhi Wasallam". She replied: "He recited every word separately and clearly".

(298) Hadith.Number 2.
Qataadah Radiyallahu'Anhu reports: "I inquired from Anas Radiyallahu 'Anhu: 'How was the recital of Rasulullah Sallallahu 'Alayhi Wasallam ?' He replied: 'He recited (The words of madd) with a madd"'.

(299) Hadith Number 3.
Ummi Salamah Radiyallahu 'Anha reports: "Rasulullah Sallallahu 'Alayhi Wasallam recited every aayah separately. He recited 'Alhamdulillaahi Rabbil 'Aa-lameen' and paused, then recited 'Ar Rahmaanir Raheem' and paused. Then paused after reciting 'Maaliki Yawmiddeen"'.

(300) Hadith Number 4.
'Abdullah bin Abi Qays Radiyallahu 'Anhu reports: "I inquired from 'Aayeshah Radiyallahu 'Anha about the recital of Rasulullah Sallallahu 'Alayhi Wasallam, did he 'recite softly or audibly? She replied: 'He recited in both ways'. I said: 'Alhamdulillaah, (Praise be to, Allah), who has accorded us easiness in the matter"'. (According to the situation whatever was proper, reciting softly or audibly was adopted).

(301) Hadith Number 5
Ummi Haani Radiyallahu 'Anha reports: "I heard Rasulullah Sallallahu 'Alayhi Wasallam reciting (the Qur-aan in the Masjidul Haraam) at night, while I was on the rooftop of my house".

(302) Hadith Number 6.
'Abdullah bin Mughaffal Radiyallahu 'Anhu says: "I saw Rasulullah Sallallahu'Alayhi Wasallam riding his camel on the day when Makkah was conquered, he was reciting:
"Lo! We have given thee (O Muhammad) a signal victory, That Allah may forgive thee of thy sin that which is past and that which is to come, .. ."-Surah Fath: 1-2
He says: "He read it and repeated it". Mu'aawiyah bin Qurrah Radiyallahu 'Anhu (who is a narrator in the chain of this hadith) says: ''If I did not fear the people would surround me, I should have recited it in the same tone''.

(303) Hadith Number7.
Qataadah Radiyallahu 'Anhu narrates that Allah gave to every Nabi that He had sent a beautiful feature and beautiful voice. Your Nabi Sallallahu 'Alayhi Wasallam also had a beautiful feature and a beautiful voice. Rasulullah Sallallhu 'Alayhi Wasallam did not recite in a melodious tone as singers do.

(304) Hadith Number 8.
Ibn 'Abbaas Radiyallahu 'Anhu says: "Rasulullah Sallallahu 'Alayhi Wasallam raised his voice only to the extent, that it might have been possible that if he recited in the house, those in the courtyard might be able to listen".

Chapter on the weeping of Sayyidina Rasuluilah Sallailahu 'Alayhi Wasallam

A person weeps (cries) because of some reason. At times one cries because of mercy and kindness; at times because of fear; sometimes because of fondness and-love; sometimes due to intense happiness; sometimes due to pain or-sorrow; at times due to the oppression of someone. Among these there is the crying of taubah (repentance) which is an outcome of some sin committed; one type of crying is due to nifaaq (hypocrisy), which is done for show, where one cries in salaah so that others may feel that that person is crying due to piety, humbleness etc.; one type of crying is for a request, for instance where one cries for a dead person without taking any remuneration; one type is to cry for a remuneration where for example one is paid to cry at the house of a dead person as is the custom in some areas; one type of crying is the crying of acceptance where one sees another crying and after seeing this he also begins to cry, etc. Sayyidina Rasulullah Sallallahu 'Alayhi Wasallam mainly cried due to the fondness and love for a deceased person, or for fear of, on behalf of the ummah, or because of the fear or longing for Allah Ta'aala, as will be seen in the narrations. Only these types of crying are praiseworthy. The mashaa-ikh have written, one type of crying is called a lie, that is the crying of a person after committing a sin but thereafter does not refrain from that sin. The commentators on hadith write the crying, of Sayyidina Daawud 'Alayhis Salaam was due to sorrow. The crying of Sayyidina Ebrahim 'Alayhis Salaam was due to a desire, and the crying of Sayyidina Rasulullah Sallallahu 'Alayhi Wasallam was because of love. According to this humble servant this will mean that he mostly cried at night due to love, otherwise Sayyidina Rasulullha Sallallahu 'Alayhi Wasallam cried due to different reasons as has been mentioned. The author has compiled six ahaadith in this chapter.

(305) Hadith Number 1.
'Abdullah bin Shikh-kheer Radiyallahu 'Anhu says: ''I attended the noble assembly of Rasulullah Sallallahu 'Alayhi Wasallam. He was performing salaah. Because of his crying, such sound emmitted from his chest, like that of a boiling pot''.

(306) Hadith Number 2.
'Abdullah bin Mas'ud Radiyallahu 'Anhu says: ''Rasulullah Sallallahu 'Alayhi Wasallam once asked me to recite the Qur-aan to him. (He might have said this because one might be able to concentrate more when one is listens, or he may have said this for another reason, which may include many reasons. For example, the hearing of the recital of the Qur-aan is regarded as a sunnah, as a result of this deed of Sayyidina Rasulullah Sallallahu 'Alayhi Wasallam) I said: ''O Messenger of Allah, should I recite it to you when it has been revealed to you?' (Sayyidina ibn Mas'ud Radiyallahu 'Anhu may have thought this recital was for tabligh as a reminder) Rasulullah Sallallahu 'Alayhi Wasallam said: 'I love to hear it from another person'' Thereupon I began reciting Surah Nisaa (which begins from the last quarter of the 4th juz). When I reached this aayah: ''But how (will it be with them) when We bring of every people a witness, and We bring thee (O Muhammed) a witness against these?''-Surah Nisaa,41 I saw tears flowing from both eyes of Rasulullah Sallallahu 'Alayhi Wasallam"

(307) Hadith Number 3.
'Abdullah bin 'Umar Radiyallahu 'Anhu reports: ''In the time of Rasulullah Sallallahu 'Alayhi Wasallam there once occurred a solar eclipse (According to the majority of the 'ulama this incident took place in the tenth year hijri). Rasulullah Sallallahu 'Alayhi Wasallam went into the masjid, commenced salaah, and stood in qiyaam for so long that it was felt that he did not intend to perform the ruku'. (In another narration it is stated that he recited the Surah Baqarah.) He then performed such a long ruku as if he did not want to come up from the Ruku'. Then in the same manner after standing up from the ruku' he stood up for such a long time as if he did not want to perform sajdah, here too he kept his mubaarak head on the ground for such a long time as if he was not going to lift his mubaarak head . In this manner he did the same after lifting the head and sitting in jalsa, and after the jalsa in the second sajdah.In short, in every rukn of the salaah this was done, that every rukn was so long, as if this rukn was going to be performed till the end, and there is nothing after it. (In the same manner he performed the second rak'ah, and in the last sajdah), due to the intense fear he began taking heavy breaths and crying, and began pleading to the Almighty Allah that 'O Allah, it is only You that have promised that when these people make istighfaar there will be no punishment'. This saying of Sayyidina Rasulullah Sallallahu 'Alayhi Wasallam refers to the aayah that is at the end of the ninth juz: ''But Allah would not punish them while thou was with them, nor will He punish them while they seek forgiveness;;.-Surah Al-Anfaal,33.
When Rasulullah Sallallahu 'Alayhi Wasallam completed the salaah, the sun had cleared already. Rasulullah Sallahu 'Alayhi Wasallam delivered a sermon after this. After uttering the hamd and thanaa, he talked o this subject, that the sun and moon does not eclipse because of the death or birth of anyone, but both are from among the signs of Allah Ta'aala. (That gives His creation a warning so that they may fear Him). When the eclipses occurs then immediately turn towards Allah (begin istighfaar and performing salaah)''.

(308) Hadith Number 4.
Ibn 'Abbaas Radiyallahu 'Anhu reports that one of the daughters of Rasulullah Sallallahu 'Alayhi Wasallam was on her death bed. Rasulullah Sallallahu 'Alayhi Wasallam picked her up and put her before him. She passed away in his presence. Ummi Ayman (who was a slave girl of Sayyidina Rasulullah Sallallahu 'Alayhi Wasallam) began wailing aloud. Rasulullah Sallallahu 'Alayhi Wasallam said: "Are you crying before the Messenger of Allah?" (because tears were also flowing from the eyes of Sayyidina Rasulullah Sallallahu'Alayhi Wasallam). She said: 'Do I not see you cry?' Rasulullah Sallallahu 'Alayhi Wasallam replied: "This crying is not prohibited. It is a mercy of Allah". (He softens the hearts of His servants, and creates love and mercy in them). Rasulullah Sallallahu'Alayhi Wasallam then said: "A Muslim is at peace at all times. even when his soul is being taken out, he is busy uttering the hamd (praises) of Allah".

(309) Hadith Number 5.
'Aayeshah Radiyallahu 'Anha reports: "Rasulullah Sallallahu 'Alayhi Wasallam kissed the forehead of 'Uthmaan bin Maz'oon after his death. At that time tears were flowing from his eyes".

(310) Hadith Number 6.
Anas Radiyallahu 'Anhu reports: "Rasulullah Sallallahu 'Alayhi Wasallam was sitting at the grave of his daughter (Sayyiditina Ummi Kulthum Radiyallahu 'Anha) and tears were flowing from his eyes. Sayyidina Rasulullah Sallallahu 'Alayhi Wasallam said: 'That person should enter the grave who did not have sexual relations that (previous) night'. Abu Talhah Radiyallahu 'Anhu replied: 'I did not'. At the request of Rasulullah Sallallahu 'Alayhi Wasallam he entered her grave".

Chapter on the narrations of the bed of Sayyidina Rasulullah Sallallahu 'Alayhi Wasallam.

It shall be known from the following narrations mentioned by the author on what type of bed did Sayyidina Rasulullah Sallallahu 'Alayhi Wasallam rest upon. We who are from among his ummah know the state of our carpets and other furnishings, which is before our eyes. The author mentioned two hadith in this chapter.

(311) Hadith Number 1.
'Aayeshah Radiyallahu 'Anha reports that the bed on which Rasulullah Sallallahu 'Alayhi Wasallam slept was made of leather, in which was filled coir of the palm tree.

(312) Hadith Number 2.
Imaam Muhammad AI-Baaqir Radiyallahu 'Anhu says that someone asked Ummul Mu'mineen 'Aayeshah Radiyallahu 'Anha: 'How was the bed of Rasulullah Sallallahu 'Alayhi Wasallam in your house?' She replied: 'It was made of leather, in which was filled the coir of the date palm'. Hafsah Radiyallahu 'Anha was asked how was the bed of Rasulullah Sallallahu 'Alayhi Wasallam in your house? She replied: 'It was a canvas folded into two, which was spread for Rasulullah Sallallahu 'Alayhi Wasallam to sleep on. On one night I thought if I folded it into four and spread it, it would become softer. I folded it and spread it that way. In the morning Rasulullah Sallallahu 'Alayhi Wasallam asked: 'What did you spread for me last night? I replied: 'It was the same bed, I only folded it into four so that it may become softer'. Rasulullah Sallallahu 'Alayhi Wasallam said: 'Leave it in its original form. Its softness deprived me of my prayers (tahajjud) at night'.

Chapter on that which has been narrated on the humbleness of Sayyidina Rasulullah Sallallahu 'Alayhi Wasallam

Sayyidina Rasulullah Sallallahu 'Alayhi Wasallam was more humble than the whole world. The sufis say that in reality humbleness cannot be achieved without continous Tajalli Shuhud (manifestation of divine illumination). There does not exist only one or two examples of the humbleness of Sayyidina Rasulullah Sallallahu 'Alayhi Wasallam, but thousands. Therefore it is not possible to cover them all here. The author has given a few examples here. Once on a journey a few Sahaabah Radiyallahu 'Anhum intended slaughtering a goat. They distributed the work amongst themselves. One took the responsibility of slaughtering the animal, the other of removing the skin, one of cooking it. Sayyidina Rasullullah Sallallahu 'Alayhi Wasallam said: 'I am resposible for collecting the wood needed for cooking'. The Sahaabah Radiyallahu 'Anhum said: 'O Messenger of Allah, we will do all the work'. Sayyidina Rasullullah Sallallahu 'Alayhi Wasallam said: 'I also understand that you will gladly do all the work, but I do not like my being the most distinguished in this group, and Allah Ta'aala also does not like it'. Similarly there exist thousands of incidents of this nature. The author has mentioned thirteen ahaadith in this chapter.

(313) Hadith Number 1.
'Umar Radiyallahu 'Anhu says: ''Rasulullah Sallallahu 'Alayhi Wasallam said: 'Do not exceed in praising me as the Christians over-praised 'Esa 'Alayhis Salaam. (That they made him the son of God.) I am a bondsman of Allah, therefore, call me the bondsman of Allah and His Rasul'''.

(314) Hadith Number 2.
Anas Radiyallahu 'Anhu reports: A woman came to Rasulullah Sallallahu 'Alayhi Wasallam and said: I would like to speak to you in private'. Rasulullah Sallallahu 'Alayhi Wasallam replied: 'Sit on any street of Madinah and I will come there and listen to you' ''.

(315) Hadith Number 3.
Anas Radiyallahu 'Anhu reports: "Rasulullah Sallallahu 'Alayhi Wasallam visited the sick, attended funerals, rode on donkeys, accepted the invitations of slaves. On the day of the battle of Banu Qurayzah, he rode on a donkey, the reigns of which were made of date palm leaves. On it was also a saddle made of date palm leaves".

(316) Hadith Number 4.
Anas Radiyallahu 'Anhu reports: ''Rasulullah Sallallahu 'Alayhi Wasallam accepted and attended invitations where bread made of barley, and stale fat a few days old was served (Without hesitation he accepted these invitations). Rasulullah Sallallahu 'Alayhi Wasallam had pawned his armour to a Jew. Till the end of his life Rasulullah Sallallahu 'Alayhi Wasallam did not possess a sufficient amount to release that armour''.

(317) Hadith Number 5.
Anas Radiyallahu 'Anhu reports : ''Rasulullah Sallallahu 'Alayhi Wasallam performed haj on an old pack saddle. On it was a piece of cloth, the value of which was less than four Dirhams. (It may be possible that by 'on it' Sayyidina Rasulullah Sallallhu 'Alayhi Wasallam himself is meant here. i.e. He covered himself with an ordinary sheet. The value of which did not reach four Dirhams. This explanation is most accepted by the respected teachers. The eleventh hadith in this chapter strengthens this). Rasulullah Sallallahu 'Alayhi Wasallam was reciting this du'aa: 'Allah make this haj one that has no show or fame'''.

(318) Hadith Number 6.
Anas bin Maalik Radiyallahu 'Anhu reports: "No one was more beloved to the Sahaabah than Rasulullah Sallallahu 'Alayhi Wasallam. When they saw him they did not stand up, knowing that he did not approve of it".

(319) Hadith Number 7.
Imaam Hasan bin 'Ali Radiyallahu 'Anhu reports that I asked my (maternal) uncle Hind bin Abi Haalab, who usually described particulars and conditions of Rasulullah Sallallahu 'Alayhi Wasallam. I was longing to hear something about it. On my asking, he described the mubaarak features of Rasulullah Sallallahu 'Alayhi Wasallam. He said: 'Rasulullah Sallallahu 'Alayhi Wasallam had great qualities and attributes in him, others also held him in high esteem. His face glittered like the full moon'. He then described the complete features of Rasulullah Sallallahu 'Alayhi Wasallam (as has been mentioned in the first chapter under hadith number seven). Imaam Hasan Radiyallahu 'Anhu says. 'I did not mention this hadith (due to some reason) to Husayn (Radiyallahu 'Anhu) for some time. Then I once narrated it to him whereupon I found that he had heard it before me. He had asked him (our uncle) already what I had asked. I also found that he had asked our father ('Ali Radiyallahu 'Anhu) about Rasulullah Sallallahu 'Alayhi 'Wasallam entering and coming out of the house. He did not leave out anything about the ways and manners of Rasulullah Sallallahu 'Alayhi Wasallam. Imaam Husayn Radiyallahu 'Anhu said: 'I asked my father regarding the manner in which Rasulullah Sallallahu 'Alayhi Wasallam entered the house?' He replied: 'When Rasulullah Sallallahu 'Alayhi Wasallam entered the house he distributed his time into three portions; He spent a portion for Allah. (In devotion, performing salaah etc.); A portion towards his family (fulfilling their duties. i.e. laughing, speaking, enquiring about their welfare etc.); and a portion for himself (resting etc.). He distributed his personal portion in two, one for himself and one for the people, in such a manner that the near one's among the Sahaabah Radiyallahu 'Anhum came to visit him. Through these Sahaabah Radiyallahu 'Anhum he conveyed messages to the people. He did not conceal anything from them. From the portion of the unimah he adopted this method, that he gave preference to the Ahlul-Fadl (i.e. people of 'ilm and 'amal). He distributed this time according to their religious fadl. From among those who came, some had one requirement, some had two requirements, and some had many requirements. Rasulullah Sallallahu 'Alayhi Wasallam fulfilled all their requirements. He busied them in things that benefited them and the entire ummah. When they questioned Rasulullah Sallallahu 'Alayhi Wasallam on religious matters, he replied to them in a manner that benefited them. He used to say: 'Those that are present, should inform those that are not present regarding these beneficial and necessary matters'. He also used to say: 'Those people who for some reason (purdah, distance, shyness or awe) cannot put forward their requirements, you should inform me about their requirements, because, that person who informs a king of the need of another, who is unable to put forward that need, Allah Ta'aala will keep that person stead fast on the day of qiyaamah'. Only important and beneficial matters were discussed in his gathering. He happily listened to these matters from the Sahaabah Radiyallahu 'Anhum. Besides this there was no wasteful or non-beneficial talks in his assemblies. The Sahaabah Radiyallahu 'Anhum came to the assemblies of Rasulullah Sallallahu 'Alayhi Wasallam for their religious needs, they did not depart before tasting something (by tasting, may be meant the acquiring of religious knowledge. It could mean 'Hissi' tasting too. Whatever Sayyidina Rasulullah Sallallahu 'Alayhi Wasallam possessed, he offered it in humbleness. Whenever close friends gather, whatever is available is presented to them). The Sahaabah Radiyallahu 'Anhum returned from his assemblies as torch bearers of hidayah and goodness. (They spread. these teachings amongst others). Imaam Husayn Radiyallahu 'Anhu says: 'I asked (my father) regarding the coming out of Rasulullah Sallallahu 'Alayhi Wasallam from the house'. He replied: 'Rasulullah Sallallahu 'Alayhi Wasallam controlled his tongue and only spoke that which was necessary. He did not waste his time in useless conversations. He made those who came to visit him feel at home he did not make them feel scared or ill at ease. (i.e. When advising them, he did not scold them in a manner that they become scared, or tell them such things that would keep them away from the deen). He respected and honoured the respected ones of every nation. He also chose a leader for them. He warned the people of Allah's punishrnent (or he emphasised that the people be cautious*). He also protected himself from troubling or harming people. Besides being cautious and commanding others to be cautious, he never lacked in courtesy towards others. He was concerned for the affairs of his friends, made himself aware about the relationships between them and rectified their faults. He praised good deeds and encouraged them. He explained the harmful effects of bad things and removed and stopped these. He followed the middle path in all matters. (He did not at times say this and at other times that). He did not neglect the guiding of people, it is possible that they became unmindful of their religious duties, or exceeded in a matter resulting in them becoming disheartened. For everything there was a special arrangement .He did not fall back in the truth, nor did he exceed the limits in this.
Those who attended his gatherings were the best of people. The best person in the eyes of Sayyidina Rasulullah Sallallahu 'Alayhi Wasallam was the one who wished everybody well. The one with the highest status in the eyes of Sayyidina Rasulullah Sallallahu 'Alayhi Wasallam was that person who considered, comforted and helped the creation the most'. Sayyidina Imaam Husayn Radiyallahu 'Anhu says: 'I then enquired from him regarding the assemblies of Sayyidina Rasulullah Sallallahu Wasallam'. He replied: 'He began and ended all his sitting with the dhikr of Allah. When he went to a place, he sat where he found a place, and also instructed the people to do so. They should not leap over peoples heads and go ahead. It is a different matter, that where Sayyidina Rasulullah Sallallahu 'Alayhi Wasallam sat, that place became the focal point of the gathering. Sayyidina Rasulullah Sallallahu 'Alayhi Wasallam fulfilled the rights of every person present. That means, whatever right was due in talking and showing happiness, was fulfilled by him, so much so, that every person present would think that Sayyidina Rasulullah Sallallahu 'Alayhi Wasallam is honouring me the most. The person that came to sit by Sayyidina Rasulullah Sallallahu 'Alayhi Wasallam or came to him for some purpose, Sayyidina Rasulullah Sallallahu 'Alayhi Wasallam would remain seated till that person began to stand up. Whenever one asked him for something, he kindly fulfilled that request, and did not refuse it, (if he did not possess the thing) he would give a soft and humble answer. His cheerfulness and pleasant manner were for everybody. He was like a father to them. The whole creation was equal before him as far as rights were concerned. His gatherings were the gatherings of knowledge, modesty, patience and honesty. (i.e. These four things were attained there or are a description of his gatherings). Voices were not raised therein, nor was anyone degraded or disgraced. If anyone committed a fault, it was not made known publicly. All were regarded as equals amongst themselves. (A person was not regarded according to his lineage or genealogy). The virtues of one over the other was according to the taqwa (piety) possessed. The small ones were loved. The needy were given preference. Strangers and travellers were cared for'.

(320) Hadith Number 8.
Anas Radiyallahu 'Anhu reports that Rasulullah Sallallahu 'Alayhi Wasallam said: "Even if I am given a foot of a goat as a present, I will accept it, and if I am invited to partake of it, I will surley accept that invitation".

(321) Hadith Number 9.
Jaabir Radiyallahu 'Anhu says: "Rasulullah Sallallahu 'Alayhi Wasallam came to visit me (while I was ill). He did not come on the back of a mule, or on a Turkish horse". (i.e. He did not come on defective or an expensive conveyance, but came on foot).

(322) Hadith Number 10.
Yusuf bin 'Abdullah bin Salaam Radiyallahu 'Anhu reports: Rasulullah Sallallah 'Alayhi Wasallam chose for me the the name Yusuf. He put me in his lap and passed his mibaarak hand on my head''.

(323) Hadith Number 11.
Anas Radiyallahu 'Anhu reports: "Rasulullah Sallallahu 'Alayhi Wasallam performed haj on a saddled camel on which was a cloth, the value of which we think was four Dirhams. Rasulullah Sallallahu 'Alayhi Wasallam was reciting this du'aa: 'O Allah, keep this haj free from show and fame"'.

(324) Hadith Number 12.
Anas Radiyallahu 'Anhu reports that a tailor invited Rasulullah Sallallahu 'Alayhi Wasallam. Thareed was served, in which dubbaa (dodhi -gourd) was added. As Rasulullah Sallallahu 'Alayhi Wasallam loved dubbaa (dodhi-gourd) he began eating it. Anas Radiyallahu 'Anhu says: "After that no food was prepared for me, wherein if gourd could be added, it was added".

(325) Hadith Number 13.
'Amrah Radiyallahu 'Anha reports that someone asked 'Aayeshah Radiyallahu 'Anha. "What was the usual practice of Rasulullah Sallallahu 'Alayhi Wasallam at home?" She replied: "He was a human from among other humans. He himself removed the lice from his clothing, milked his goats, and did all his work himself".

Chapter on the noble character and habits of Sayyidina Rasulullah Saliallahu 'Alayhi Wasallam.

The noble character of Sayyidina Rasulullah Sallallahu 'Alayhi wasallam is known to the whole universe. Allah Ta'aala has also mentioned this in the Qur-aan.. 'And lo! thou art of a tremendous nature'.-Suratul Qalam, 4. His noble character and habits are regarded as an example to the world today. The etiquette of Muhammad Sallallahu 'Alayhi Wasallam has fame, pomp and honour in the world, and what more can be said after Allah Ta'aala Himself has praised Sayyidina Rasulullah Sallallahu 'Alayhi Wasallam. Allah Ta'aala says in Suratul Qalam: 'And lo! thou art of a tremendous nature'. In this aayah it has been stressed in many ways that 'Verily you are of the most noble character'. It is difficult to count and fully describe the noble character of Sayyidina Rasulullah Sallallahu 'Alayhi Wasallam. A great portion has been written on this subject in the books of hadith. Examples of these are mentioned by the author in this chapter, where he mentions fifteen ahaadith.

(326) Hadith Number 1.
Khaarijah bin Zayd bin Thaabit Radiyallahu 'Anhu says that a group came to Zayd bin Thaabit (his father) and requested him to describe to them some facts about Rasulullah Sallallahu 'Alayhi Wasallam. He replied. "What can I describe to you of Rasulullah Sallallahu 'Alayhi 'Wasallam. (It is beyond my means to describe them). I was the neighbour of Rasulullah Sallallahu 'Alayhi Wasallam. (Therefore he was mostly present and knew many facts. He was also a writer of the wahi-revelation). When wahi was revealed to Rasulullah Sallallahu 'Alayhi Wasallam, he sent for me, I came and wrote it. (Sayyidina Rasulullah Sallallahu 'Alayhi Wasallam always showed kindness, and made us feel at ease). Whatever we discussed, he discussed the same. If we discussed some worldly affairs, he also spoke of it. (It was not that he only spoke about the hereafter to us,'and despised the talking of worldly affairs). When we spoke of the hereafter, he too spoke of the hereafter. When we began speaking of the hereafter, he described its events etc in detail). 'When we spoke of food, Rasulullah Sallallahu 'Alayhi Wasallam also spoke of it. (Its etiquette, benefits, tasty foods, foods that are harmful, etc. In the previous chapters many such commands of Sayyidina Rasulullah Sallallahu 'Alayhi Wasallam are mentioned. i.e. 'What a wonderful curry vinegar is'. 'Use olive oil, it is from a mubaarak tree'. etc.). All this I am saying are facts on Rasulullah Sallallahu 'Alayhi Wasallam"'.

(327) Hadith Number 2.
'Amr ibnul 'Aas Radiyallahu 'Anhu reports: "(Rasulullah Sallallahu 'Alayhi Wasallam gave attention, spoke and showed love to the worst person of a nation. So that, the person may feel he is being given special attention). He used to give attention, and spoke to me also in a manner, that I began to feel that I was the best among the community. (Therefore one day) I asked: 'O Messenger of Allah, am I better or is Abubakr better?' He replied: 'Abubakr'. I then asked: 'Am I better, or 'Umar?' He replied. "Umar'. I asked: 'Am I better or 'Uthmaan?' He replied: 'Uthmaan'.When I asked him these questions, Rasulullah Sallallahu 'Alayhi Wasallam told me the truth. (He did not tell me I was better to keep me happy. Afterwards I felt ashamed of myself on this deed). I felt I should not have asked such a question".

(328) Hadith Number 3.
Anas bin Maalik Radiyallahu 'Anhu says: "I remained in the service (of Rasulullah Sallallahu 'Alayhi Wasallam for ten years. He never once told me 'Oof '. When I did something, he never asked me, why did you do so? When I did not do a certain task, he never asked me why I did not
do it. Rasulullah Sallallahu 'Alayhi Wasallam had the best character among all people. (and also possessed the most excellent features, so much so,) that I never felt a silk cloth, nor pure silk, nor any other thing softer than the palm of Rasulullah Sallallahu 'Alayhi Wasallam. Nor did I smell any musk or any other fragrance, more sweet smelling than the sweat of Rasulullah Sallallahu 'Alayhi Wasallam".

(329) Hadith Number 4.
Anas Radiyallahu 'Anhu says: "A person who was wearing yellow coloured clothing was sitting by Rasulullah Sallallahu 'Alayhi Wasallam. It was the habit of Rasulullah Sallallahu 'Alayhi Wasallam not to bluntly express things he did not approve of. (Therefore he kept silent). When that person left, Rasulullah Sallallahu 'Alayhi Wasallam said to those present 'It would have been better if you had told him not to wear yellow clothing"'.

(330) Hadith Number 5.
'Aayeshah Radiyallahu 'Anha reports, that: "It was not the nature of Rasulullah Sallallahu 'Alayhi Wasallam to talk indecently, nor did he engage himself in the use of obscene language. Nor did he shout and talk in the bazaars (which is against dignity). He did not avenge a bad deed with a bad one, but forgave it, and thereafter did not even mention it".

(313) Hadith Number 6.
'Aayeshah Radiyallahu 'Anha reports: ''Rasulullah Sallallahu 'Alayhi Wasallam did noy hit anything with his mubaarak hands, besides the time when he made jihaad in the Path of Allah. He did not hit a servant nor a women (wife, slave girl etc.)''.

(332) Hadith Number 7.
'Aayeshah Radiyallahu 'Anha says: ''I have never seen Rasulullah Sallallahu 'Alayhi Wasallam avenge himself for a personal affliction, but if one transgressed a prohibited thing from those prohibited by Allah, (To commit a haraam act. The commentators on hadith say the rights of man are also included) then there was no one more angry than Rasulullah Sallallahu 'Alayhi Wasallam. Whenever Rasulullah Sallallahu 'Alayhi Wasallam was given a choice between two things, he always chose the one that was simple, if it did not lead to any type of sin".

(333) Hadith Number 8.
'Aayeshah Radiyallahu 'Anha reports. "A person asked permission to present himself before Rasulullah Sallallahu 'Alayhi Wasallam while I was with him. Rasulullah Sallallahu 'Alayhi Wasallam said: 'What a bad person is he among his community'. After saying this, he gave him permission to enter. After the person entered, he spoke very softly to him. When the person left I said: 'O Rasulullah, you said what you said before he entered, then you spoke so softly to him,. Rasulullah Sallallahu 'Alayhi Wasallam said: 'O 'Aayeshah, the worst person is that who stops speaking to one because of his indecency"'.

(334) Hadith Number 9.
Imaam Hasan Radiyallahu 'Anhu says, (my younger brother) Husayn said: "I asked my father (Sayyidina 'Ali Radiyallahu 'Anhu) about the conduct of Rasulullah Sallallahu 'Alayhi Wasallam in his assemblies' He replied.. 'Rasulullah Sallallahu 'Alayhi Wasallam was always happy and easy mannered. There was always a smile and a sign of happiness on his blessed face. He was soft-natured and when the people needed his approval, he easily gave consent. He did not speak in a harsh tone nor was he stone-hearted. He did not scream while speaking, nor was he rude or spoke indecently. He did not seek other's faults. He never overpraised anything nor exceeded in joking, nor was he a miser. He kept away from undesirable language and did not make as if he did not hear anything. If he did not agree with the next person's wish he did not make that person feel disheartened, nor did he promise anything to that person. He completely kept himself away from three things: from arguments, pride and senseless utterances. He prohibited people from three things. He did not disgrace or insult anyone, nor look for the faults of others, he only spoke that from which thawaab and reward was attained. When he spoke, those present bowed their heads in such a manner, as if birds were sitting on their heads. (They did not shift about, as birds will fly away on the slightest move). When he completed his talks, the others would begin speaking. (No one would speak while Sayyidina Rasulullah Sallallahu'Alayhi Wasallam spoke. Whatever one wanted to say, it would be said after he had completed speaking). They did not argue before him regarding anything. Whenever one spoke to him the other would keep quiet and listen till he would finish. The speech of every person was as if the first person was speaking. (They gave attention to what every person said. It was not as is generally found that in the beginning people pay full attention, and if the talk is lengthened they became bored, and begin to pay less attention). When all laughed for something, he would laugh too. The things that surprised the people, he would also show his surprise regarding that. (He would not sit quietly and keep himself aloof from everyone, but made himself part of the gathering). He exercised patience at the harshness and indecent questions of a traveller. (Villagers usually ask irrelevant questions. They do not show courtesy and ask all types of questions. Sayyidina Rasulullah Sallallahu 'Alayhi Wasallam did not reprimand them but exercised patience). The Sahaabah would bring travellers to his assemblies (so that they thernselves could benefit from the various types of questions asked by these people, and also hear some questions regarding which they themselves, due to etiquette, would not ask). Rasulullah Sallallahu 'Alayhi Wasallam' would say: 'When you see a person in need, then always 'help that person'. (If someone praised him, he would detest it). If someone, by way of thanks praised him, he would remain silent, (because it is necessary that one 'thank a person for a good favour or good deed. It is like one fulfilling one's duty. Some of the 'ulama have translated this as: 'If one did not exceed in praising him, he would keep silent'. That means if he exceeded he would prohibit him). He did not interrupt someone talking and did not begin speaking when someone else was busy speaking. If one exceeded the limits he would stop him or would get up and leave (so that that person would stop)".

(335) Hadith Number 10.
Jaabir Radiyallahu 'Anhu says. "Rasulullah Sallallahu 'Alayhi Wasallam never said 'No' to a request of a person".

(336) Hadith Number 11.
Ibn 'Abbaas Radiyallahu 'Anhu says: "Rasulullah Sallallahu 'Alayhi Wasallam was the most generous among people in performing good deeds (No one could compare with him in generosity. He himself led a simple life, but in giving he would put a king to shame.At a time of great need a woman presented him a sheet, and he wore it as he was in need of it.A person came to him, and asked him for it, he presented the sheet to that person. Taking of loans and fulfilling the needs of.others, when the creditors came, and if something had come from somewhere, he would pay the debts, and did not go home till everything was given to the needy. There exists many incidents of this nature, so much so that it is not possible to enumerate them). Particularly in the month of Ramadaan, he would be more generous till the month ended. (His generosity in this month exceeded all the other months). In this month when Jibra-eel 'Alayhis Salaam came and recited the Qur-aan to Rasulullah Sallallahu 'Alayhi Wasallam, at that time his generosity exceeded the wind that brings forth heavy rains".

(337) Hadith Number 12.
Anas Radiyallahu 'Anhu says: "Rasulullah. Sallallahu 'Alayhi Wasallam did not store anything for the next day".

(338) Hadith Number 13.
'Umar Radiyallahu 'Anhu reports that once a needy person came to ask Rasulullah Sallallahu 'Alayhi Wasallam for his need. Rasulullah Sallallahu 'Alayhi Wasallam replied: "I do not have anything at present. Go and purchase something on my behalf. When something arrives I will pay for it". 'Umar Radiyallahu 'Anhu said: "O Messenger of Allah, whatever you possessed you have already given away. Allah Ta'aala did not make you responsible for that which is not in your means". Rasulullah Sallallahu 'Alayhi Wasallam felt annoyed at this saying of 'Umar Radiyallahu'Anhu. Thereupon a person from among, the Ansaar said: "O Rasul, of Allah, spend whatever you wish, and do not fear any lessening from the Lord of the 'Arsh (Throne)". (That Great Deity that is the Lord of the'Arsh, nothing will decrease in His Bounties by giving you). Rasulullah Sallallahu 'Alayhi Wasallam smiled and the happiness could be seen on his mubaarak face due to the saying of the Ansaari. Rasulullah Sallallahu 'Alayhi Wasallam than said: "Allah Ta'aala has commanded me to do this".

(339) Hadith Number 14.
Rubayyi' bint Mu'awwidh bin 'Af-raa Radiyallahu 'Anha says: "I brought to Rasulullah Sallallahu 'Alayhi Wasallam a tray full of dates, and some small cucumbers. Rasulullah Sallallahu 'Alayhi Wasallam gave me a handful of jewellery".

(340) Hadith Number 15.
'Aayeshah Radiyallahu 'Anha reports that Rasulullah Sallallahu 'Alayhi Wasallam accepted gifts, and also gave presents in return.

Chapter on the modesty of Sayyidina Rasulullah Sallallahu 'Alayhi Wasallam.

Although this chapter includes the habits, and could have been incorporated in the previous chapter, but because of the extreme importance given to it, it has been mentioned separately. Modesty plays a special part between the affairs of the creator and the created. It is mentioned in the hadith that when modesty vanishes, do as you please. Every excellence of Sayyidina Rasulullah Sallallahu 'Alayhi Wasallam reached its apex. Whatever chapter is begun, there are no words that can truly describe his qualities. Not a few incidents, but thousands bear testimony to this. Ibn 'Umar Radiyallahu 'Anhu reports, that Sayyidina Rasulullah Sallallahu 'Alayhi Wasallam did not fix his eyesight on anyone due to his exceeding modesty. He did not look at a person in the eye while meeting him face to face. Imaam Tirmidhi has mentioned two hadith as an example. The'ulama have written that there are many types of modesty. One is the modesty of graciousness and kindness. For instance when Sayyidina Rasulullah Sallallahu 'Alayhi Wasallam made the walimah of Zaynab Radiyallahu 'Anha, after eating some people remained there and became busy in discussions. Their sitting made Sayyidina Rasulullah Sallallahu 'Alayhi Wasallam feel uneasy. He sometimes went out and sometimes came inside, because of his modesty he did not ask them to get up. In the Qur-aan Karim before the end of Surah Ahzaab this incident is mentioned. The second type of modesty is that the lover feels bashful for the beloved, even speaking becomes difficult.
The third type is the modesty of devotion, that in worship one feels humbled, and continues to go forward due to the modesty for the creator. The fourth type is to have Modesty of ones own soul. That is, one begins something with zeal, and when it remains incomplete one begins to feel ashamed of one's self, that this small deed could not be completed. It is said that this is the highest form of modesty. The one that feels modest from one's self, will surely be modest before others.

(341) Hadith Number 1.
Abu Sa'eed Khudari Radiyallahu 'Anhu says that Rasulullah Sallallahu 'Alayhi Wasallam was more bashful than a virgin girl in her veil (purdah). When Rasulullah Sallallahu 'Alayhi Wasallam did not like something, it could be seen on his face. (Because of his excessive Modesty he did not mention it).

(342) Hadith Number 2.
'Aayeshah Radiyallahu 'Anha reports: (because of the excessive modesty of Sayyidina Rasulullah Sallallahu 'Alayhi Wasallam) "I did not have the courage to see the private parts of Rasulullah Sallallahu'Alayhi Wasallam, or that I never saw the private parts of Rasulullah Sallallahu 'Alayhi Wasallam".

Chapter on the hajaamah (cupping- cautering) of Sayyidina Rasulullah Sallallahu Alayhi Wasallam.

The author mentioned six ahaadith in this chapter, wherein the use of cupping - cautering on different occasions have been mentioned. The object is to show that Sayyidina Rasulullah Sallallahu 'Alayhi Wasallam used medicines for body treatments, and that this is not against tawakkul (complete reliance of Allah), because who can have more trust and reliance in Allah than Sayyidina Rasulullah Sallallahu 'Alayhi Wasallam. Considering all this, we find in many ahaadith that Sayyidina Rasulullah Sallallahu 'Alayhi Wasallam used the treatment of cupping, and the fact is, that it is not against reliance on Allah. Shah Waliyullah Dehlawi has in one of his books, compiled many of his mubash-sha-raat (glad tidings), mukaa-sha-faat (divine inspirations) and questions put forward to Sayyidina Rasulullah Sallallahu 'Alayhi Wasallam in his dreams that: 'I once asked Sayyidina Rasulullah Sallallahu 'Alayhi Wasallam a spiritual question that, what is better, to adopt material means, or to discard it'. Upon this I received a spiritual blessing from Rasulullah Sallalhu 'Alayhi Wasallam. As a result I began feeling apathetic towards material means, children and all other things. After that I was inspired, the effect of which was that my nature would turn towards material means, and the soul towards the acceptance and entrusting oneself to Allah. The fact is that this is the true tawwakul (complete trust in Allah, passive living), one feels that material things in themselves have no effect at all, and their effects are only from Allah. Without the wish of Allah, nothing can be done.

'No one has the strength to change the will of Allah. Bile increases by the use of vinegar, and dryness results by the using of almond oil'.

In another book of Shah Waliyullah Dehlawi it is stated, the question regarding causes is included among the three counsels left by Sayyidina Rasulullah Sallallahu 'Aiayhi Wasallam to him. Sayyidina Rasulullah Sallallahu 'Alayhi Wasallam made it compulsory, thereby making it go against Shah Saahib's natural inclinations.
The second detail is regarding the Shaykhayn and 'Ali Radiyallahu 'Anhum. The third is the question of discarding taqleed. Shah Waliyullah was of the opinion of discarding taqleed, but he was compelled to follow any one Imaam. There is no room for details here. Shah Waliyullah has described them in his books Fadl Mubeen and Fuyudul Haramayn.

(343) Hadith Number 1.
Anas Radiyallahu'Anhu was asked regarding the payment to a hajjaam (cupper). (Is it permissible or not?) Anas Radiyallahu 'Anhu replied: "Rasulullah Sallallahu 'Alayhi Wasallam took the treatment of cupping which was administered by Abu Taybah Radiyallahu 'Anhu, he was given two saa' food (in a narration it is mentioned that dates were given), and Sayyidina Rasulullah Sallallahu'Alayhi Wasallam interceded on his behalf to his master that the stipulated amount he was responsible for be made less. He also said this, that cupping is the best of medicine".

(344) Hadith Number 2.
'Ali Radiyallahu 'Anhu reports: "Rasulullah Sallallahu 'Alayhi Wasallam once took the treatment of cupping and asked me to pay its fees. I paid the hajjaam (cupper) his fees".

(345) Hadith Number 3.
Ibn 'Abbaas Radiyallahu 'Anhu said that Rasulullah Sallallahu 'Alayhi Wasallam took the treatment of cupping on both sides of his neck and between his shoulders, and paid the cupper his fees. If it had been haraam, he wold not have paid it.

(346) Hadith Number 4.
Ibn 'Umar Radiyallahu 'Anhu reports: "Rasulullah Sallallahu 'Alayhi Wasallam called a hajjaam, who treated Rasulullah Sallallahu 'Alayhi Wasallam. Rasulullah Sallallahu 'Alayhi Wasallam inquired from him what tax or duty did he have to pay daily? He replied, three saa'. Rasulullah Sallallahu 'Alayhi Wasallam had it reduced to two saa', and gave him his remuneration".

(347) Hadith Number 5.
Anas bin Maalik Radiyallahu 'Anhu said: "Rasulullah Sallallahu 'Alayhi Wasallam used the treatment of cupping on both sides of his mubaarak neck and between both shoulders, and generally took this treatment on the seventeenth, nineteenth or the twenty first of the (lunar) month".

(348) Hadith Number 6
Anas bin Maalik Radiyallahu 'Anhu reports: "Sayyidina Rasulullah Sallallahu 'Alayhi Wasallam took treatment of cupping on the back of his leg at Milal (a place about seventeen miles-27 km-from Madinah Munawwarah in the direction of Makkah) while he was in the state of ihraam".

Chapter on the living of Sayyidina Rasulullah Sallailahu 'Alayhi Wasallam.

In some copies of the original all the ahaadith are narrated in one place, and this is proper, but in the copies available locally this chapter appears in two separate places. I feel it is not an error on behalf of the scribes. It is very possible that Imaam Tirmidhi had repeated it for some benefit. After deep thought many benefits come to light. It may be possible that Imaam Tirmidhi is trying to hint that Sayyidina Rasulullah Sallallahu 'Alayhi Wasallam chose poverty from the beginng to the end. Therefore he first mentioned the beginning periods and mentioned this portion on the period before death, that despite the booty and treasures obtained after the wars of Khaybar and Hunayn etc., Sayyidina Rasulullah Sallallahu 'Alayhi Wasallam did not change his life style. The fact is, if Allah Ta'aala cleanses one from greed and temptations, then one will surely enjoy poverty and hunger. Sayyidina Rasulullah Sallallahu 'Alayhi Wasallam says, Allah Ta'aala has said: "The earth of Makkah will be turned into gold for you". I replied: 'Not so, but I shall eat one day so that I may thank You, and remain hungry the next day that I may be humble and meek before You'. Sayyidina Rasulullah Sallallahu 'Alayhi Wasallam said: 'I do not fear poverty among you, but I fear that wealth will become so abundant amongst you as it had been among previous nations. You will become so engrossed in it, like the people before you. It shall bring your downfall as it had bought down the downfall of those before you'. Therefore Sayyidina Rasulullah Sallallahu 'Alayhi Wasallam had made this du'aa on an occasion: 'O Allah, give my ummah a balanced sustenance'. -Mishkaat. (The previous chapter on the living of Rasulullah Sallallahu 'Alayhi Wasallam at the beginning of the kitaab has been incorporated into this chapter.) The author has mentioned in this chapter ten ahaadith.

(349) Hadith Number 1.
Ibn Seereen RA. says: "We were once in the company of Abu Hurayrah Radiyallahu 'Anhu. He was wearing a lungi and a sheet, both of which were made of kataan (a fine type of cloth) and were dyed reddish in colour. He (Abu Hurayrah) cleaned his nose with one of these, and said in surprise: 'Allah! Allah!, Abu Hurayrah is cleaning his nose today with a cloth of kataan. There was a time when I was lying unconscious between the mimbar of Rasulullah Sallallahu'Alayhi Wasallam and the room of 'Aayeshah Radiyallahu 'Anha because of severe hunger. People trampled my neck thinking I had become mad, whereas I was not mad, but severe hunger was the cause of the condition"'.

(350) Hadith Number 2
Maalik bin Dinaar RA. says: "Rasulullah Sallallahu 'Alayhi Wasallam never filled his stomach with meat and bread, except at the time of dafaf. I asked a badawi. 'What does dafaf mean?' He replied: 'It is to eat together with people".

(351) Hadith Number 3.
Nu'maan ibn Bashir Radiyallahu 'Anhu says: "Are you not in the luxuries of eating and drinking, whereas, I had observed that Rasulullah Sallallahu 'Alayhi Wasallam did not possess ordinary types of dates to fill his stomach".

(352) Hadith Number 4.
'Aayeshah Radiyallahu 'Anha reports: "We the family of Muhammad Sallallahu 'Alayhi Wasallam did not light a fire for months in our homes. We sustained ourselves on dates and water".

(353)Hadith Number 5.
Abu Talhah Radiyallahu 'Anhu says: "We complained to Rasulullah Sallallahu 'Alayhi Wasallam about the severe pangs of hunger, and showed him the stones fastened on our stomachs. A stone was fastened on the stomach of every one of us due to severe hunger. Rasulullah Sallallahu 'Alayhi Wasallam showed us two stones fastened onto his stomach". (Sayyidina Rasulullah Sallallahu 'Alayhi Wasallam experienced more hunger than we did, and he had spent a longer period than us since he had last eaten).

(354) Hadith Number 6.
Abu Hurayrah Radiyallahu 'Anhu reports: "Once Rasulullah Sallallahu 'Alayhi Wasallam came out of his house at such a time, that it was not his noble habit to do so at that time. Nor did anyone come to meet him at that time. At that moment Abubakr Radiyallahu 'Anhu came to Rasulullah Sallallahu 'Alayhi Wasallam. He asked: 'What brought you here, O Abubakr?' Abubakr Radiyallahu 'Anhu replied: 'I came out to meet the Rasul of Allah, and look at his noble face. (This was due to the complete relationship of Abubakr Siddiqe Radiyallahu 'Anhu, that when Sayyidina Rasulullah Sallallahu 'Alayhi Wasallam unexpectedly came out of his house, it had an effect on Abubakr Radiyallahu 'Anhu. According to this humble servant, this is the best explanation, and this complete relationship is the reason for the continuity of the khilaafah of Abubakr Radiyallahu 'Anhu with the nabawi period after the death of Sayyidina Rasulullah Sallallahu 'Alayhi Wasallam. If someone else had been elected as a khalifah, then due to the incomplete relationship, there would have been some changes in the laws of the time. It would have been an additional sorrow after the demise of Sayyidina Rasulullah Sallallahu 'Alayhi Wasallam for the Sahaabah, and would have been unacceptable to them, whereas, Abubakr Radiyallahu'Anhu had such a close and deep relationship with Sayyidina Rasulullah Sallallahu 'Alayhi Wasallam that on many aspects Abubakr Siddiqe Radiyallahu 'Anhu had the same thoughts as that of Sayyidina Rasulullah Sallallahu'Alayhi Wasallam. The incident of Hudaybiyyah is a testimony to this, which has already been mentioned in the book: 'Stories of the Sahaabah'. The Muslims felt so much humilation in accepting the harsh conditions of the non-believers that many among the Sahaabah could not bear it. 'Umar Radiyallahu 'Anhu anxiously came to Sayyidina Rasulullah Sallallahu 'Alayhi Wasallam and said: 'O Messenger of Allah, are you not the truthful Nabi of Allah?' Sayyidina Rasulullah Sallallahu 'Alayhi Wasallam replied: 'Indeed, I am'. 'Umar Radiyallahu 'Anhu said: 'Are we not on The Haq (True Path) and the enemy on falsehood?' Sayyidina Rasulullah Sallallahu 'Alayhi Wasallam replied: 'Truly indeed'. 'Umar Radiyallahu 'Anhu said: 'Why are we being degraded in this manner in our deen?' Sayyidina Rasulullah Sallallahu 'Alayhi Wasallam replied: "I am the Messenger of Allah, and I cannot disobey Him. Verily He is my protector'. 'Umar Radiyallahu 'Anhu said: 'Did you not say to us that we are going to Makkah, and are going to perform the tawaaf?' Sayyidina Rasulullah Sallallahu 'Alayhi Wasallam said: 'Verily it is true, but did I say that we will go this year to Makkah?' 'Umar Radiyallahu 'Anhu replied: 'No, you did not say this'. Sayyidina Rasulullah Sallallahu 'Alayhi Wasallam then said: 'We will surely go to Makkah and perform tawaaf'. After this 'Umar Radiyallahu 'Anhu with the same zeal went to Abubakr Radiyallahu 'Anbu and said: 'O Abubakr, is this not the truthful Nabi of Allah?' Abubakr Radiyallahu 'Anhu replied: 'Verily, yes'. 'Umar Radiyallahu 'Anhu asked: 'Are we not on the truth and the non-believers on falsehood?' Abubakr Radiyallahu 'Anhu replied: 'Verily, true'. 'Umar Radiyallahu 'Anhu then said: 'Why are we being disgraced in this manner for our deen?' Abubakr Radiyallahu 'Anhu replied: 'O man, without doubt, he is the truthful nabi, and he does not disobey Allah in the least, and only Allah is his protector. Hold fast unto his reigns'. 'Umar Radiyallahu 'Anhu replied: 'Did he not say to us that we will be going to Makkah, and will be performing the tawaaf?' Abubakr Radiyallahu 'Anhu replied: 'Did he promise you this that we will go this year?' 'Umar Radiyallahu 'Anhu replied: 'No, he did not say this to us'. Abubakr Radiyallahu 'Anhu said. 'You will go to Makkah and will also perform tawaaf '. This incident has been mentioned in detail in the Bukhaari.' There are many other similar amazing incidents. Even when Sayyidina Rasulullah Sallallahu 'Alayhi Wasallam committed an ijtihaadi slip up, Abubakr Radiyallahu 'Anhu would also in that instance have the same opinion, as was the case with the prisoners of the Battle of Badr, the incident of which is mentioned at the end of Suratul Anfaal.
In this case Abubakr Radiyallahu 'Anhu presenting himself at an unusual moment is the case of the soul of Sayyidina Rasulullah Sallallahu 'Alayhi Wasallam having an influence on the heart of Abubakr Radiyallahu 'Anhu, as if he was also feeling hungry.

I remember everything of the Sorrow of separation O (beloved) Zaalim But I forget everything after seeing your countenance.

Some of the 'ulama state the coming of Abubakr Radiyallahu 'Anhu was due to hunger, but after seeing Sayyidina Rasulullah Sallallahu 'Alayhi Wasallam this feeling of hunger vanished. Therefore on the inquiry of Sayyidina Rasulullah Sallallahu'Alayhi Wasallam, he did not mention this.
Some of the 'ulama have written that Abubakr Radiyallahu 'Anhu came due to the hunger he experienced, but he did not mention this, because it may become difficult for Sayyidina Rasulullah Sallallahu 'Alayhi Wasallam, for the difficulties of a friend supersedes the difficulties of one's self). A little while passed, when 'Umar Radiyallahu 'Anhu presented himself. Rasulullah Sallallahu'Alayhi Wasallam asked him the reason of presenting himself at such an odd time. He replied: 'Because of hunger, O Messenger of Allah'. Rasulullah Sallallahu 'Alayhi Wasallam said: 'I am also experiencing a bit of that'. All then went to the house of Abul Haytham Ansaari Radiyallahu'Anhu. He was the owner of many date palms, trees and sheep, and he did not have any servants. (For this reason he did all the work himself). They did not find him there. They asked his wife, 'Where is your companion?' She replied: 'He has gone to bring sweet water for us'. A little while had not passed, when Abul Haytham Radiyallahu 'Anhu experiencing difficulty arrived carrying the water bag. He put it down. He then came and honoured Rasulullah Sallallahu 'Alayhi Wasallam, his noble guest, and was pleased by the honour of meeting Rasulullah Sallallahu 'Alayhi Wasallam, (and proud of his good fortune, reciting and embracing him)

O companion when my benevolent moments will come. Without invitation you will come away to my home.

and began to sacrifice on Rasulullah Sallallahu 'Alayhi Wasallam his father and mother. (i,.e. He was saying, may my father and mother be sacrificed on you). After that he requested them to come to his palm grove. He spread out for them a mat, then went to a palm and brought a,whole bunch (which had ripe, half ripe etc. kinds of dates on it), and put it before them. Rasulullah Sallallahu 'Alayhi Wasallam said: 'Why did you not only pick the ripe ones'. (rather than bringing the whole bunch). He (the host) said. 'Eat what pleases you from it'. They ate from it, and drank water. Rasulullah Sallallahu 'Alayhi Wasallam said there after, (of which every moment of his life was a means of education for the ummah), I swear an oath by the Being in whose hands lies my life, this is also included among those blessings of which one will be asked on the day of qiyaamah, (which Allah Ta'aala has mentioned at the end of Surah Takathur. It will be asked regarding gratitude. He then counted the blessings of that moment), the cool shadow, good fresh dates, and cold water. Thereafter the host started going to prepare meals, whereupon Rasulullah Sallallahu'Alayhi Wasallam said to him, in happiness do not just slaughter any animal, but slaughter an animal that does not give milk. The host slaughtered for them a female or male young goat. (He quickly prepared the food), and presented it before them. They partook of it' (Sayyidina Rasulullah Sallallahu 'Alayhi Wasallam noticed that he was doing all the work by himself, and at the beginning he had brought the sweet water himself too). Sayyidina Rasulullah Sallallahu 'Alayhi Wasallam inquired: 'Have you not any servants?' He replied: 'No' Whereupon Rasulullah Sallallahu 'Alayhi Wasallam said: 'When slaves shall arrive, remind us. Incidentally only two slaves were brought to Rasulullah Sallallahu 'Alayhi Wasallam. Abul Haytham Radiyallahu 'Anhu came to remind Rasulullah Sallallahu 'Alayhi Wasallam of his promise. Rasulullah Sallallahu'Alayhi Wasallam said: 'Choose any one of them'. (Where will such a Sahaabi who has sacrificed himself for Sayyidina Rasulullah Sallallahu 'Alayhi Wasallam put forward his own desire in the presence of Sayyidina Rasulullah Sallallahu 'Alayhi Wasallam. Therefore,) He said: 'O Nabi of Allah, you choose one for me'. (Besides piety, there could have been no other reason for liking and choosing a slave) Rasulullah Sallallahu 'Alayhi Wasallam said: 'An adviser is trustworthy (and by me being the trustworthy person) I choose this slave for you, as I had seen him perform his salaah. Remember my one advice, and that is to treat him well'. (First Sayyidina Rasulullah Sallallahu 'Alayhi Wasallam mentioned the rule an adviser must adopt. Then reminded that my choice will be a responsible and trustworthy one. He then chose one and gave his reason for it, that the slave is one that upkeeps the salaah, therefore this slave was given preference. In our times, for an employee to be punctual with the salaah is a fault,' as it hinders the work of the employer). Abul Haytham Radiyallahu 'Anhu went (happily home, that he had someone to help him in his chores) to his wife, and told her what Rasulullah Sallallahu'Alayhi Wasallam had said. His wife said: "You will not be able to fulfil exactly that which Rasulullah Sallallahu 'Alayhi Wasallam had commanded. It is difficult for us to truly carry out that noble advice, therefore free him, for by this it will be possible to fulfil the commands of Rasulullah Sallallahu 'Alayhi Wasallam'. The husband then said,. 'He is free'. (He did not care the least for his troubles and difficulties. When Sayyidina Rasulullah Sallallahu 'Alayhi Wasallam came to know about this honourable sacrifice) Rasulullah Sallallahu 'Alayhi Wasallam said: 'For every nabi and his successors Allah Ta'aala creates two concealed advisers. One of which induces to do good and saves from committing evil. The other advises not to care the least in ruining and destroying a person. The one that is saved from this persons wickedness, is being saved from all ruin and destruction".

(355) Hadith Number 7.
Sa'd bin Abi Waqqias Radiyallahu 'Anhu reports that from the ummah of Muhammad Sallallahu 'Alayhi Wasallam I was the first to take the the blood of a non-believer, and I was the first to shoot an arrow in the path of Allah.We (the group of Sahaabah in the early period of Islaam) went for jihaad in such a state, where we had nothing to eat. We ate the leaves of tree and pods of the acacia tree. As a result our jaw became ulcerous and wounded, and because of the leaves our excreta was like that of sheep and camel. After that too the people of Banu Asad threatend me. If the status of my ignorance in the deen is such as these people claim, then this world and the hereafter is lost. (The days in this world have been spent in poverty and difficulty, and the state of the deen is this that I do not have knowledge of salaah too).

(356) Hadith Number 8.
Khaalid bin 'Umayr Radiyallahu 'Anhu and Shaweesa Radiyallahu 'Anhu Reported that 'Umar Radiyallahu 'Anhu instructed 'Utbah bin "Anhu Ghazwaan Radiyallahu 'Anhu that he should go with his companions (who consisted of three hundred mujahideen) towards the 'Ajami lands. And said: When you reach the boundary of the 'Arabian country, set up camp.there". (The reason was that 'Umar Radiyallahu 'Anhu received 10 reports that the 'Ajamis intended attacking the 'Arab lands. In other narrations Yazdajard had asked the 'Ajamis for aid. This was on their path. For this reason 'Umar Radiyallahu 'Anhu sent an army to set up a blockade and seal the way) The army left, and when they reached Marbad Basrah, they saw strange white stones. The people first began asking one another, 'what is this?' The people said it was Basrah. (Basrah in the original language means whitish stones. Subsequently this became the name of the town. As if they had answered that this was also a type of stone). After that they went forward (according to the instructions of 'Umar Radiyallahu 'Anhu) till they reached the small bridge (of the Dajlah). The people said, this is the place (that 'Umar Radiyallahu 'Anhu had chosen), and set up camp there. The narrator narrated the full incident (i.e. the coming of the army from Khuraasaan and the victory of 'Utbah Radiyallahu 'Anhu). (As the intention of Imaam Tirmidhi is to describe the hardships and poverty, which will be mentioned at the end of the narration, he has shortened this narration. 'Utbah Radiyallahu 'Anhu recited a khutbah after the victory, which is mentioned in the 'Arabic commentary. In this khutbah
he mentioned the temporary nature of this world, and that the hereafter is everlasting and eternal etc. After the hamd and thana, he said: "The world is going to come to an end, and it is turning its face and going away. Only so much of the world is left, as when water is used up from a dish, and in the end only a little drop is left in it. You are going towards such a world which is everlasting and which will never come to an end. Therefore it is necessary that you go to such a world with the best you can attain, because it has been shown to us that jahannam- which is the abode for those who disobey Allah is so deep that if a pebble is thrown into it from the upper portion, it will not reach the bottom after seventy years. This place will be packed with people. How important it is that we take heed at this place. We have also been shown that jannah-which is the abode for those who obey Allah is so vast that the width of its door from one side to the other is the distance of forty years. It will also be filled with people. Therefore adopt only such deeds that will save one from the first abode, and will gain for one entrance in the abode of Allah's Pleasure. After that he mentioned his past condition, "I had witnessed with Rasulullah Sallallahu 'Alayhi Wasallam this conditions that I am from among those seven people who were with Rasulullah Sallallahu 'Alayhi Wasallam. We had nothing with us besides the leaves of trees for eating. Our mouths became bruised by eating it. Incidently I obtained a sheet, which I shared in half with Sa'd. (Even in this world of distress and difficulty, Allah Ta'aal, blessed them with this reward). There is none among the seven of us who has not been appointed an amir of some place. (Because this group endured many hardships and made many sacrifices before they were appointed amirs, therefore the treatment of their groups was of the best which will be known from the experiences of the Amirs after this) You will in the near future experience the trials of those who will come after this".

(357) Hadith Number 9.
Anas Radiyallahu 'Anhu says: "Rasulullah Sallallahu 'Alayhi Wasallam said: 'I have been threatened in the path at a time when no one else was threatened, and I have been harassed so much that no other person had experienced such harassments. I experienced thirty such nights and days wherein I and Bilaal Radiyallahu 'Anhu did not possess a thing, which a living creature can eat, except for the little that was hidden under the armpit of Bilaal Radiyallahu 'Anhu"'.

(358) Hadith Number 10.
Anas bin Maalik Radiyallahu 'Anhu reports that: "At lunch or supper bread and meat did not appear together at the same time on the dastarkhan of Rasulullah Sallallahu 'Alayhi Wasallam, besides at the time of dafaf

(359) Hadith Number 11.
Nofal bin lyaas Al Hadhali Radiyallahu 'Anhu says.. "'Abdurrahmaan bin'Awf Radiyallahu'Anhu (who is a Sahaabi from among the 'Ashrah Mubash-sharah) was an associate of ours, and verily he was the best associate. Once we were returning from a place with him. On returning we went with him to his house. When he went home he first took a bath. After he had taken a bath, bread and meat was brought in a big utensil. Upon seeing this 'Abdurrahmaan Radiyallahu 'Anhu began to cry. I asked: 'What happened, why are you crying?'. He began saying: 'Till the demise of Rasulullah Sallallahu 'Alayhi Wasallam, nor did he, nor his family members ever fill their stomachs even if it was only with bread that was made of barley. Now after Rasulullah Sallallahu'Alayhi Wasallam, as far as I can think, this wealthy status of ours is not for any good'

Chapter on the names of Sayyidina Rasulullah Sallallahu 'Alayhi Wasallam.

Many titles according to their meanings were bestowed on Sayyidina Rasulullah Sallallahu 'Alayhi Wasallam in his honour and praise. Ibnul 'Arabi has mentioned a thousand names in his commentary on Tirmidhi. 'Allaamah Suyuti has written a special book on the names of Sayyidina Rasulullah Sallallahu 'Alayhi Wasallam, in which he has mentioned about five hundred names. In the ahaadith, at special occasions special names have been mentioned. All the names are not compiled in one hadith. In a hadith it is stated that 'Seven of my names are mentioned in the Qur-aan'. The repetition of the names Muhammad, Ahmad, Yaaseen, Taaha, Muzammil, Mudath-thir, and 'Abdullah generally show great honour and respect. The author has generally mentioned only a few ahaadith as examples in every chapter. In this chapter too, he has mentioned only two hadith, wherein nine names of Sayyidina Rasulullah Sallallahu 'Alayhi Wasallam appear.

(360) Hadith Number 1.

Jubayr bin Mut'im Radiyallahu 'Anhu says: "Rasulullah Sallallahu 'Alayhi Wasallam said: 'I have many names, I am Muhammad, I am Ahmad, I am Maahi (the one who erases-eradicates) through whom Allah has eradicated kufr. I am Haashir, whom Allah will raise first on the day of qiyaamah, the whole ummah will be judged before my feet on the day of qiyaamah. I am 'Aaqib (the one who comes last), and that 'Aaqib, after whom there shall be no other nabi"'.

(361) Hadith Number 2.

Hudhayfah Radiyallahu 'Anhu reports: "I once met Rasulullah Sallallahu 'Alayhi Wasallam on one of the roads of Madinah. He said, I am Muhammad, and I am Ahmad, and I am the Nabi of Mercy, the Nabi of Repentance, I am Muqaffaa, I am Haashir, and Nabiyyul Malaahim".

(362) Hadith Number 1.

Ibn 'Abbaas Radiyallahu 'Anhu reports: "Rasulullah Sallallahu 'Alayhi Wasallam lived in Makkah for thirteen years. (In these thirteen years) Wahi was revealed (to Rasulullah Sallallahu 'Alayhi Wasallam. After this he made hijrah from Makkah), and lived for ten years in Madinah. He passed away at the age of sixty three.

(363) Hadith Number 2.

Mu'aa-wiyah Radiyallahu 'Anhu once said this in the khutbah: "Rasulullah Sallallahu 'Alayhi Wasallam passed away at the age of sixty three. (The Shaykhayn, i.e.) Abubakr Radiyallahu 'Anhu and 'Umar Radiyallahu 'Anhu also passed away at the age of sixty three years. My age (at the moment) is also sixty three".

(364) Hadith Number 3.

'Aayeshah Radiyallahu 'Anha reports: "Rasulullah Sallallahu 'Alayhi Wasallam passed away at the age of sixty three years.

(365) Hadith Number 4.

Ibn 'Abbaas Radiyallahu 'Anhu narrates: "Rasulullah Sallallahu 'Alayhi Wasallam passed away at the age of sixty five years".

(366) Hadith Number 5.

Daghfal bin Hanzalah Sadusi Radiyallahu 'Anhu narrates: "Rasulullah Sallallahu 'Alayhi Wasallam passed away at the age of sixty five years".

(367) Hadith Number 6.

Anas Radiyallahu 'Anhu reports: ''Rasulullah Sallallahu 'Alayhi Wasallam was not of a tall height nor was he short. (According to colour) he was not very white, nor very wheat coloured (dark). His mubaarak hair was not very curly nor very straight (but was slightly curled). He was blessed with prophethood at the age of forty, after that he lived for ten years in Makkah Mukarramah, and ten years in Madinah Munawwarah. At the age of sixty years Rasulullah Sallallahu 'Alayhi Wasallam passed away. At that time he did not have more than twenty white hair in his mubaarak head and beard''.

Chapter on the death of Sayyidina Rasulullah Sallallahu 'Alayhi Wasallam.

The historians are unanimous in that Sayyidina Rasulullah Sallallahu 'Alayhi Wasallam passed away on a Monday. There are differences of opinion about the date of the demise. The majority are of the opinion that it was on the twelfth of Rabi'ul Awwal, but there is a perplexity in this, that in the tenth year hijri, the ninth of Dhul Hijjah, the day on which Sayyidina Rasulullah Sallallahu 'Alayhi Wasallam observed the wuquf of 'Arafah, was on a Friday. There is no difference of opinion in this among the muhadditheen nor the historians. This has also been mentioned many a time in the ahaadith, that the haj of Sayyidina Rasulullah Sallallahu'Alayhi Wasallam, i.e. the ninth of Dhul Hijjah was on a Friday. After taking this into consideration, if the months of Dhul Hijjah' Muharram and Safar, all three months had thirty days or twenty nine days, or if some had twenty nine and the others thirty days, in no combination does twelfth Rabi'ul Awwal fall on a Monday. For this reason a group among the muhadditheen have given preference to the other date, that Sayyidina Rasulullah Sallallahu'Alayhi Wasallam passed away on the second Rabi'ul Awwal. The illness of Sayyidina Rasulullah Salallahu 'Alayhi Wasallam first began with a headache. On that day Sayyidina Rasulullah Sallallahu 'Alayhi Wasallam was at the house of Sayyiditina 'Aayeshah Radiyallahu 'Anha. After that, at the house of Sayyiditina Maymuna Radiyallahu'Anha (on the day appointed for her), the illness increased. In this state he fulfilled the rights of his wives by spending the days appointed for them at their houses. When the illness became more severe, Sayyidina Rasulullah Sallallahu 'Alayhi Wasallam, with the consent of the other wives began spending his days of illness at the house of Sayyiditina 'Aayeshah Radiyallahu 'Anha. Sayyidina Rasulullah Sallallahu 'Alayhi Wasallam passed away at the house of Sayyiditina 'Aayeshah Radiyallahu'Anha during this illness. The period of illness was about twelve to fourteen days. He passed away on a Monday, a little before noon. There is no difference of opinion in this. If there are any narrations contrary to this, it shall be necessary to give an explanation to solve it.

(368) Hadith Number 1.

Anas Radiyallahu 'Anhu narrates: "The last glimpse I had of Rasulullah Sallallahu 'Alayhi Wasallam was at the time of his last illness on a Monday morning when he lifted the curtain of his house (to take a look at his ummah performing the salaah). At that time his mubaarak face was shining and clear as if it was a page of the Mus-haf (Qur-aan). At that time the people were performing the (fajr) salaah behind Abubakr Radiyallahu 'Anhu. The people began moving back (in happiness after seeing him, thinking that he would come to join them. Before this too on an occasion when Sayyidina Rasulullah Sallallahu 'Alayhi Wasallam became ill, Abubakr Radiyallahu 'Anhu led the salaah. When he was recovering he would come and join the congregational prayer). Rasulullah Sallallahu 'Alayhi Wasallam made a sign to the people to remain in their places. Rasulullah Sallallahu 'Alayhi Wasallam passed away on that day".

(369) Hadith Number 2.

'Aayeshah Radiyallahu 'Anha relates that at the time of the death of Rasulullah Sallallahu'Alayhi Wasallam, she gave him support with her chest, or she said with her lap. He asked for a container to urinate in. He urinated therein. Thereafter he passed away.

(370) Hadith Number 3.

Qaasim bin Muhammad Radiyallahu 'Anhu reports that 'Aayeshah Radiyallahu 'Anha said: "I had seen Rasulullah Sallallahu 'Alayhi Wasallam at the time of his death, a cup of water was near him. He was putting his hands in the cup and wiping his face with it. (At the time of intense heat and unrest it calms one). Then he was reciting: 'O Allah help me in the difficulties of death"'.

(371) Hadith Number 4.

'Aayeshah Radiyallahu 'Anaha narrates: ''After witnessing the difficulties experienced by Rasulullah Sallallahu 'Alayhi Wasallam, I do not doubt that anyone does not experience difficulties at the time of death''.

(372) Hadith Number 5.

'Aayesh Radiyallahu 'Anha narrates: ''After the demise of Rasulullah Sallallahu 'Alayhi Wasallam, a disagreement arose (between the Sahaabah) regarding the burial. (Some perferred the Masjidun Nabawi, Some because of Sayyidina Rasulullah Sallallahu 'Alayhi Wasallam's attachment to the Sahaabah, said the Baqi. Some said he should be buried next to his great grandfather, Ebrahim, 'Alayhi Salaam. Some said at his birth place in Makkah Mukarramah.etc.) Abubakr Radiyallahu 'Anhu thereupon said: 'I heard something from Rasulullah Sallallahu 'Alayhi Wasallam which I did not forget (and remember very well). The death of the ambiyaa occurs in the very place where their burial is desired. Hence bury Rasulullah Sallallahu 'Alayhi Wasallam at the place of his deathbed (where his death occurred)'''.

(373) Hadith Number 6.

Ibn 'Abbaas Radiyallahu 'Anhu and 'Aayeshah Radiyallahu 'Anha report: "After the death of Rasulullah Sallallahu 'Alayhi Wasallam, Abubakr Siddiqe Radiyallahu 'Anhu came and kissed the forehead of Rasuluilah Sallallahu 'Alayhi Wasallam".

(374) Hadith Number 7.

'Aayeshah Radiyallahu 'Anha says that: "After the death of Rasulullah Sallallahu 'Alayhi Wasallam, Abubakr Radiyallahu 'Anhu entered, kissed him on his lower forehead (between the eyes), and put his hands on the shoulders of Rasulullah Sallallahu 'Alayhi Wasallam and said: 'Waa nabiyyaah', He lifted his head bent and kissed the forehead again and said: waa khalilaah."'

(375) Hadith Number 8.

Anas Radiyallahu 'Anhu reports: "The day Nabi Sallallahu 'Alayhi Wasallam came to Madinah, everything in Madinah became illuminated. (When the anwaar increased, it could be felt. In the dark nights of Ramadaan many a time because of the intensity of the anwaaraat (illuminations), a natural illumination, was felt). The day when Rasulullah Sallallahu 'Alayhi Wasallam passed away, 'everything of Madinah became dark. We had not yet dusted off the dust from our hands after the burial of Rasulullah Sallallahu 'Alayhi Wasallam when we began to feel the change in our hearts."

(376) Hadith Nummber 9.

'Aayeshah Radiyallahu 'Anha said: ''Rasulullah Sallalllahu 'Alayhi Wasallam passed away on a Monday''.

(377) Hadith Number 10.

It is narrated from Imaam Muhammad Al-Baaqir Radiyallahu 'Anhu that Rasulullah Sallallahu 'Alayhi Wasallam passed away on Monday. This day and the day of Tuesday was spent in preparation for the burial. Rasulullah Sallallahu 'Alayhi Wasallam was buried on that night. (The night between Tuesday and Wednesday) Sufyaan who is a narrator of this hadith says: ''Only this has been mentioned in the narration of Imaam Baaqir Radiyallahu 'Anhu''. In other narrations it is stated that in the later portion of the night the sound of spades were heard.

(378) Hadith Number 11.

Abi Salamah bin 'Abdurrahmaan bin 'Awf Radiyallahu 'Anhu said: "Rasulullah Sallallahu'Alayhi Wasallam passed away on a Monday, and was buried on a Tuesday".

(379) Hadith Number 12

Saalim bin 'Ubayd Radiyallahu 'Anhu, a sahaabi narrates: "Rasulullah Sallallahu 'Alayhi Wasallam became unconscious (many times) during his (last) illness. When he became conscious he would ask: 'Is it already time for salaah?' When they replied yes, he would say: 'Instruct Bilaal to call out the adhaan, and instruct Abubakr to lead the salaah'. This happened a few times.(He said this because he was too ill to go to the masjid. Sayyidinia Abubakr Radiyallahu 'Anhu was naturally soft-natured. Many a time he would weep easily. Sayyiditina 'Aayesha Radiallallahu 'Anha knew her fathers relationship with Sayyidina Rasulullah Sallallhu 'Alayhi Wasallam and that he would not be able to withstand the absence of Sayyidina Rasulullah Sallallahu'Alayhi Wasallain. Therefore 'Aayeshah Radiyallahu 'Anha made a request. 'My father has a soft heart. If he is going to stand on your place and lead the salaah, he will begin to weep, and will not be able to lead the salaah. Therefore, request someone else to lead the salaah'. In this manner after 'Aayeshah Radiyallahu 'Anha had made several requests;- Rasulullah Sallallahu 'Alayhi Wasallam replied: 'Do you wish to become of those women in the incident of Yusuf ('Alayhis Salaam). Instruct Abubakr to lead the salaah'. (The 'ulama have given their opinions on the saying of Sayyidina Rasulullah Sallallahu 'Alayhi Wasallam that. 'You are like the women of Yusuf 'Alayhis Salaam'. The first is that by you 'Aayeshah Radiyallahu 'Anha is meant, and by women only Zulaykha is meant. The plural is used as a mark of respect. According to this saying. (a.) The example is given of stressing on talking of things that are of no value, like Zulaykha stressed Yusuf 'Alayhis Salaam to do something which was unadvisable and improper. In the same manner you are stressing on a thing which is out of place and incorrect. (b.) just as Zulaykha invited those women who tormented her, outwardly it was an invitation, but the actual reason was that they see the handsomeness and beauty of Yusuf 'Alayhis Salaam and will excuse this wickedness of hers. In the sane manner Sayyiditina 'Aayeshah Radiyallahu 'Anha outwardly said this that Sayyidina Abubakr Radiyallahu 'Anhu is soft-natured. He will not be able to stand on your place (in salaah), but she had this in mind, as mentioned by her on another occasion that: "What made me repeat this to Rasulullah Sallallahu 'Alayhi Wasallam, was that according to me the people would never like such a person, who stands on the place of Sayyidina Rasulullah Sallallahu'Alayhi Wasallam, and will think of him as unlucky and unfortunate".
The second explanation is that by 'you', Sayyiditina 'Aayeshah Radiyallahu 'Anha and Sayyiditina Hafsah Radiyallahu 'Anha are meant, and by the women of Yusuf 'Alayhis Salaam, those women are meant who were invited by Zulaykha. According to this saying too, the following is said: (a.) The example is given on useless talk that both Sayyiditina 'Aayeshah Radiyallahu 'Anha and Sayyiditina Hafsah Radiyallahu 'Anha were stressing something that was improper. In some narrations it is also mentioned that Sayyiditina Hafsah Radiyallahu 'Anha stressed on the same thing. (b.) This similarity is to show and stress on a thing that is not in the heart. Sayyiditina 'Aayeshah Radiyallahu 'Anha had in mind, that if the people see Sayyidina Abubakr Radiyallahu 'Anhu standing on the place of Sayyidina Rasulullah Sallallahu 'Alayhi Wasallam, they will begin to have evil thoughts of Sayyidina Abubakr Radiyallahu'Anhu being very unfortunate and unlucky. She also persuaded Sayyiditina Hafsah Radiyallahu 'Anha, the daughter of Sayyidina 'Umar Radiyallahu 'Anhu to think alike and side with her, and that Sayyiditina Hafsah Radiyallahu 'Anha may feel the greatness for her father Sayyidina Umar Radiyallahu'Anhu, and may also fancy that he would fulfil the position of a successor. Therefore Sayyidina Rasulullah Sallallahu 'Alayhi Wasallam described to her the similitude of the women of Yusuf 'Alayhis Salaam. They outwardly declared their approval of Zulaykha's behaviour with Yusuf 'Alayhis Salaam, but secretly each one tried to attract Yusuf 'Alayhis Salaam towards themselves. Some of the 'ulama have given other reasons too. Since this is a lengthy hadith, the commentary is being mentioned briefly here. The translation of the remaining portion of this hadith will be mentioned later, where necessary. an explanation is also given. In some narrations it has also been mentioned that Sayyidina Rasulullah Sallallahu 'Alayhi Wasallam said that Allah Ta'aala and the Muslims would not accept anyone else besides Sayyidina Abubakr Radiyallahu 'Anhu.
Carrying out the instructions of Rasulullah Sallallahu 'Alayhi Wasallam, Abubakr Radiyallahu 'Anhu led the salaah. (He performed seventeen salaahs till the death of Sayyidina Rasulullah Sallallahu 'Alayhi Wasallam. This incident which is mentioned above began on a Thursday evening. On Thursday the illness of Sayyidina Rasulullah Sallallahu 'Alayhi Wasallam became worse. All this took place at the time of 'eshaa on Friday night (Thursday night in common usage). From this salaah onwards Sayyidina Abubakr Radiyallahu 'Anhu began leading the prayers. Sayyidina Rasulullah Sallallahu 'Alayhi Wasallam passed away on a Monday just before midday. Therefore the total number of salaah led by Sayyidina Abubakr Radiyallahu 'Anhu till the death of Sayyidina Rasulullah Sallallahu 'Alayhi Wasallam is seventeen prayers, which Sayyidina Abubakr Radiyallahu 'Anhu performed continuously. According to this humble servant the illness of Sayyidina Rasulullah Sallallahu 'Alayhi Wasallam had begun long before this, hence Sayyidina Abubakr Radiyallahu 'Anhu had led the salaah on a number of occasions.)
Once during the illness, Rasulullah Sallallahu 'Alayhi Wasallam felt a bit well during the time of salaah. He asked if there was anyone who could support him till the masjid, Barirah and another person offered themselves, held him by his mubaarak hands and took him to the masjid. Abubakr Radiyallahu 'Anhu sensing the arrival of Rasulullah Sallallahu 'Alayhi Wasallam, thought of moving back. Rasulullah Sallallah 'Alayhi Wasallam signaled him to remain there. Abubakr Radiyallahu 'Anhu completed the salaah. After that Rasulullah Sallallahu 'Alayhi Wasallam passed away. (He passed away on a Monday).
It is apparent what difficulties and hardships the Sahaabah Radiyallahu 'Anhum experienced at this time, also bearing in mind the mischief of the munaafiqeen-hypocrites and enemies. The upkeep and safeguarding of the garden that Sayyidina Rasulullah Sallallahu 'Alayhi Wasallam nurtured for twenty three years. Together with all this the passing away of the blessed and noble personality of Sayyidina Rasulullah Sallallahu'Alayhi Wasallam, who was so beloved, for whom the Sahaabah Radiyallahu 'Anhum had sacrificed their homes, family and relatives. On this morning it seemed that he was recovering, actually he was sustaining it and not recovering. After the death of Sayyidina Rasulullah Sallallahu 'Alayhi Wasallam the news spread quickly, but many people could not believe it. Therefore, 'Umar (a respected and strong hearted person with all the virtues, courage, tolerance etc. could not bear it, and in this state unsheathed his sword and stood up and) began saying, "I swear by Allah that Rasulullah Sallallahu 'Alayhi Wasallam has not passed away. The person saying Rasulullah Sallallahu'Alayhi Wasallam had passed away. I will severe that person's head with my sword". He (Saalim) said, the people were ummis (unlettered-they did read or write), nor was there a nabi among them before this, therefore all those present kept silent. They (the Sahaabah) said to Saalim go to the companion of Rasulullah Sallallahu 'Alayhi Wasallam and call him.
(He is the only one that will bring the boat to shore at this stormy period. Sayyidina Abubakr Radiyallahu 'Anhu after seeing that Sayyidina Rasulullah Sallallahu 'Alayhi Wasallam was feeling better had taken leave from Sayyidina Rasulullah Sallallahu'Alayhi Wasallam to go and visit his family which was about the distance of a mile away). I went to Abubakr (Radiyallahu 'Anhu) in the state of shock and tears were flowing from my eyes. At that time he was in the rnasjid. Upon seeing my state asked: 'Did Rasulullah (Sallallahu 'Alayhi Wasallam ) pass away? I conveyed the news to him and also said to him that 'Umar had said, if he heard anyone saying Rasulullah (Sallallahu 'Alayhi Wasallam) has died, he would cut off that person's head with that sword of his. Abubakr said, "Let's go". I went with him. He reached the house while the people were gathering around Rasulullah (Sallallahu 'Alayhi Wasallam). He said: 'O people, make way for me'. The people made way for him. He gave a deep look at the mubaarak face of Rasulullah Sallallahu 'Alayhi Wasallam and kissed his forehead, then recited this aayah:

'Lo! thou will die, and lo! they will die;'-Surah Zumur, 30.

Then they (Sahaabah Radiyallahu 'Anhum) asked: 'O Companion (Abubakr Radiyallahu 'Anhu) of Rasulullah (Sallallahu 'Alayhi Wasallam) has Rasulullah (Sallallahu 'Alayhi Wasallam) really passed away?' He replied: 'Yes'. Now they accepted. (After that they asked him other questions, because in every question there was a peculiarity.) They said: 'O Companion of Rasulullah (Sallallahu 'Alayhi Wasallam), should janaazah salaah be performed for Rasulullah?' He replied: 'Yes'. They said: 'And how?' He said: 'A group at a time enter the room and perform the janazah salaah individually without jamaa'ah, and return. In this manner all will perform this salaah'. They (the Sahaabah) asked. 'O Companion of Rasulullah (Sallallahu 'Alayhi Wasallam) shall Rasulullah Sallallahu 'Alayhi Wasallam be buried?' He replied: 'Yes' They inquired: 'Where?' He replied: 'At the spot where Allah had taken his ruh. Verily'Allah Ta'aala has not taken his ruh but at a venerated place'. They (Sahaabah) knew he said the truth (and became satisfied with all the answers). Thereafter he instructed the family of his (Rasulullah Sallallahu'Alayhi Wasallam's) father to carry out the tajheez and takfeen.
(Sayyidina 'Ali, Sayyidina Fadl bin 'Abbaas, Sayyidina Usaamah and Sayyidina Shaqraan,-the slave of Sayyidina Rasulullah Sallallahu 'Alayhi Wasallam-Radiyallahu 'Anhum carried out the tajheez and takfeen.)
(And to safeguard Islaam and keep away differences and controversies, he suggested a person should be chosen, and all matters referred to him. In one narration it is stated that when Sayyidina 'Umar Radiyallahu 'Anhu unsheathed his sword and was saying, "The one who says that Sayyidina Rasulullah Sallallahu 'Alayhi Wasallam has passed away, I will cut off his head". Sayyidina Abubakr Radiyallahu 'Anhu cautioned him and delivered a khutbah wherein he recited the aayah of the Qur-aan: "Muhammad is but a messenger, messengers (the like of whom) have passed away before him. . .."-Surah Aali 'Imraan, 144.
Thereafter he said the one who worshipped Muhammad Sallallahu 'Alayhi Wasallam should know that Sayyidina Rasulullah Sallallahu 'Alayhi Wasallam had passed away, the one who worships Allah, let him know that Allah is living and will live for ever. When the people heard Sayyidina Abubakr Radiyallahu 'Anhu delivering the khutbah, they all attentively turned their attention towards the mimbar. In a narration it is stated, that Abubakr Radiyallah 'Anhu said in this khutbah, it is now necessary to choose a person who shall keep up and guard the deen. Every person should give his view.)
The Muhaajireen got together and discussed the matter. They said: 'Lets go to our brothers from among the Ansaar and include them in this matter.The Ansaar said: 'we shall have an amir, and the Muhaajireen, shall have an amir (Upon that Sayyidina Abubakr Radiyallahu 'Anhu narrated the saying of Sayyidina Rasulullah Sallallhu 'Alayhi Wasallam that the amirs are from the Quraysh) 'Umar ibnul Khattaab Radiyallahu 'Anhu said: 'Who is that person who in one instance possesses these three virtues Whom Allah Ta'aala has mentioned Qur-aan thus:''... (1) the second of two; when they two were in the cave, (2) when he said unto his comrade: Grieve not. (3) Lo! Allah is with us...''-Surah Taubah40.
Also other virtues. These three should also be such that they are of the highest order: (l.) To have unity and a close relationship with Sayyidina Rasulullah Sallallahu 'Alayhi Wasallam and have assisted him when he was alone. (2.) Allah Ta'aala addresses him as the Companion of Sayyidina Rasululah Sallallahu 'Alayhi Wasallam'. (3) Be in the company of Allah, as Sayyidina Rasulullah Sallallahu 'Alayhi Wasallam has said to him that 'Allah is with us'. At that time both Sayyidina Rasulullah Sallallahu 'Alayhi Wasallam and Sayyidina Abubakr Radiyallahu 'Anhu were there, regarding which Sayyidina Rasulullah Sallallahu 'Alayhi Wasallam said: 'Allah is with us.' Sayyidina'Umar Radiyallahu 'Anhu said: 'You say, who are these two persons that are mentioned in the aayah. How great are these two personalities?'.-i.e. Who can be a greater personality than Sayyidina Rasulullah Sallallahu Alayhi Wasallam and Sayyidina Abubakr Radiyallahu 'Anhu? Besides this they discussed other matters too, which have been mentioned in the narrations. In one hadith it is stated Sayyidina 'Umar Radiyallahu 'Anhu said: 'O Ansaar, do you know that Rasulullah Sallallahu'Alayhi Wasallam instructed Abubakr to stand on his musallaa (place of prayer)? During the time of his illness he instructed Abubakr to lead the prayers? Who amongst you has the heart to remove such a person from the imaamah, whom Rasululllah Sallallahu 'Alayhi Wasallam appointed as an Imaam'. The Ansaar said: 'We seek refuge in Allah. We cannot by pass Abubakr'
Thereafter 'Umar Radiyallahu 'Anhu offered him his hand and made bay'ah (allegiance). All the people (present at Saqifah whole heartedly and with eagerness) also made bay'ah on the hands of Abubakr Radiyallahu 'Anhu.

(380) Hadith Number 13

Anas Radiyallahu 'Ahu reports that when Rasulullah Sallallahu 'Alayhi Wasallam was experiencing severe illness, Faatimah Radiyallahu 'Anha said: "Haai, the sickness of my father". Nabi Sallallahu 'Alayhi Wasallam thereupon said: "After this day your father will not experience any difficulties. Verily that inevitable thing has descended on your father today-i.e. death-which till the day of qiyaamah will not be averted by anyone".

(381) Hadith Number 14.

Ibn 'Abbaas Radiyallahu 'Anhu said: "Rasulullah Sallallahu 'Alayhi Wasallam said: 'The person that loses two infants, then Allah in return will surely grant that person entrance into Jannah!'. 'Aayeshah Radiyallahu 'Anha asked: 'The one who has lost only one infant from among your ummah?' He replied: 'The one that loses only one infant shall also be forgiven'. 'Aayeshah Radiyallahu 'Anha then inquired: 'What of those who have not lost any children from among your ummah?' He replied: 'I shall be an asset for him in the hereafter, because the loss due to my death shall be felt more than one's family and children"'.

The legacy of Sayyidina Rasulullah Sallailahu 'Alayhi Wasallam.

The author has compiled seven ahaadith in this chapter. The crux of all these ahaadith are that the Estate of Sayyidina Rasulullah Sallallahu 'Alayhi Wasallam is sadaqah, and nothing should be distributed among the heirs. All the 'ulama are unanimous on this. No 'aalim from the Ahlus-Sunnah wal Jamaa'ah has opposed this, that there shall be no distribution from the Estate of Sayyidina Rasulullah Sallallahu 'Alayhi Wasallam to his heirs. Although different opinions are held whether this is a unique case with Sayyidina Rasulullah Sallallahu 'Alayhi Wasallam only or with all the ambiyaa. The majority of the 'ulama say that this is the case with all the ambiyaa, that no one inherits their Estate. The 'ulama have stated many reasons for this, and there is no doubt there are many reasons for it. A few reasons are noted briefly. (a.) The ambiyaa are alive in their graves, therefore their ownership remains. for this reason too the wives of Sayyidina Rasulullah Salliallahu 'Alayhi Wasallam have been prohibited to remarry in clear words in the Qur'-aan. (b.) No article of a nabi is possessed by him in his lifetime. He spends it as a guardian. This is also common among the sufis. A sufi does not own anything. This does not mean that they do not possess anything according to the shari'ah, but they themselves do not regard anything as their own possession. (c.) Everything in the world belongs to Allah, and Nabi Sallallahu'Alayhi Wasallam being Allah's vicegerent on earth spends it as a guardian. (d.) If the Estate of a nabi had been distributed among his heirs, then there was a possibility that an unfortunate heir in the greed for wealth, will become a nabi's destruction, or may wish for it to happen and both these things will be a cause for the downfall of an heir. (e.) People will begin to doubt that by claiming prophethood one intends to amass wealth, and leave it for his wife and children, so that they may be wealthy. (f.) This is so because, the clear and pure soul of a nabi remains spotless from the rust and dirt of wealth..(g.) A nabi is like a father to the entire ummah. There is much wisdom in Allah's commands. Human beings express some of the wisdom according to a limited understanding. Besides, save Allah, no one knows how much wisdom there is in.

(382) Hadith Number 1.

'Amr bin Al Haarith Radiyallahu 'Anhu, the brother of Ummul Mumineen Juwayriyyah Radiyallahu 'Anha says that Rasulullah Sallallahu 'Alayhi Wasallam left in his assets only weapons, a mule which he used as a conveyance, and some land, which he had declared sadaqah.

(383) Hadith Number 2.

Abu Hurayrah Radiyallahu 'Anhu reports that Faatimah (Radiyallahu 'Anha) came to Abubakr (Siddique Radiyallahu 'Anhu) and asked him who his heirs were. He replied: ''My wife and children''. (Faatimah Radiyallahu 'Anha asked:) ''Then why did I not become heir to my fathers estate?'' Abubakr (Siddique Radiyallahu 'Anhu) Said: ''I heard the command of Rasulullah Sallallhu 'Alayhi Wasallam, that we do not leave any heirs. But (I being a guardian of the waqf) for those whom Rasulullah Sallallahu 'Alayhi Wasallam had decreed a daily allowance, I will continue to grant it. And on whom Rasulullah Sallallahu 'Alayhi Wasallam used to spend. I will contnue to spend''.

(384) Hadith Number 3.

Abul Bakhtari (Sa'eed bin Fayruz At-taa-ee) reports that both 'Abbaas Radiyallhu 'Anhu and Ali Radiyallahu 'Anhu went to 'Umar Radiyallahu 'Anhu, during his reign of khilaafah. Each saying to his companion that you are like that, and you like that. 'Umar Radiyallahu 'Anh said to Talhah Radiyallahu 'Anhu, Zubayr Radiyallahu 'Anhu, 'Abdurrahmaan bin 'Awf Radiyallahu 'Anhu and Sa'd bin Abi Waqqaas Radiyallahu 'Anhu who were among the great Sahaabah, that I make you a witness and ask you with an oath to Allah, that did you not hear Rasulullah Sallallhu 'Alayhi Wasallam say: ''All the possessions of a nabi are sadaqah, beside that which he used to feed his family. We the ambiyaa do not leave behind any heirs. This hadith also has a story (Which is being shortend here)''.

(385) Hadith Numner 4.

'Aayeshah Radiyallahu 'Anha says that Rasulullah Sallallhu 'Alayhi Wasallam said: ''We have no heirs. What we (the ambiyaa) leave is sadaqah''.

(386) Hadith Number 5.

Abu Hurayrah Radiyallahu 'Anhu says that Rasulullah Sallallahu 'Alayhi Wasallam said: ''My heirs must not distribute Dinars and Dirhams. From my assets, after deducting the expenditure of my women (family), and the 'aamils (workers). whatever is left over must be given in sadaqah''.

(387) Hadith Number 6.

Maalik bin Aws bin Al-Hadthaan says: ''I attended the assembly of 'Umar Radiyallahu 'Anhu, At that time 'Abdurrahmaan bin 'Awf Radiyallahu 'Anhu and Sa'd bin Abi Waqqaas Radiyallahu 'Anhu were also present. (After a little while) 'Abbaas Radiyaalhu 'Anhu and Ali Radiyallahu 'Anhu came to solve a disagreement. 'Umar Radiyallhu 'Anhu said to them: 'I swear an oath by the One with whose command the skies and earth function, and I ask you, do you know of the saying of Rasulullah Sallallhu 'Alayhi Wasallam that we (the ambiyaa-prophets), do not make anybody our heirs. Whatever wealth we leave behind, is all left as sadaqah'. All those present replied: 'Verily true'. This hadith has a long story.

(388) Hadith Number 7.

'Aayeshah Radiyallahu 'Anha says: "Rasulullah Sallallahu 'Alayhi Wasallam did not leave behind Dinars, nor Dirhams, nor goats nor camels. (The narrator of this hadith) said, I am in doubt if she had mentioned male or female slaves".

Chapter on the seeing of Sayyidina Rasulullah Sallallahu 'Alayhi Wasallam in a dream

What are the facts of a dream? Is it something real or is it just some type of thoughts? There are lengthy deliberations to this, which are not relevant here. The unaani hakims claim that whatever type of mixture is overwhelmed in the nature of a person, one has thoughts according to it. For example, if one has a balghami (phlegm) nature, then one will see water and things related to it, like the sea, oceans, swimming in the water etc. Those whose nature is overwhelmed with safraa (yellow bile), they see in their dreams fire and its related subjects, or they see themselves flying in the sky. There is the same manner, in the case of people with different blood groups and saudaa (black bile). According to the philosophers the things that take place in the world, an image of it is engraved in the outer world, therefore if one of these appear before the nafs (soul), an image of it appears in a dream. Besides these there are many other theories too. According to the Ahlus-Sunnah these are imaginations. Allah Ta'aala creates them in the mind of man, which are conveyed at times through an angel and at times through the devil. The 'ulama have written that dreams are of three types. The first, which is conveyed through an angel who is specially appointed for this. This is a fact. The second is a devilish influence and effect, in which the shaytaan shows a few examples and pictures. The third is the nafsaani (psychic) fears of a person. Whatever one thinks of while awake, the same is portrayed in dreams. The saying of Sayyidina Rasulullah Sallallahu 'Alayhi Wasallam also supports this. A saying of Sayyidina Rasulullah Sallallahu'Alayhi Wasallam is mentioned by Abu Daawud, that dreams are of three types: (a.) A pious and mubaarak dream, this is a glad tiding from Allah. (b.) A frightening dream, which results from the frightening of the shaytaan. (c.) A dream that results from one's thoughts and doubts. The 'ulama of interpretation on dreams have stated that the angel that is appointed to convey dreams is known as Siddiqun, who explains to the people through examples in their dreams. This is regarding general dreams. If one sees Sayyidina Rasulullah Sallallahu 'Alayhi Wasallam in one's dream, this portrayal of Sayyidina Rasulullah Sallallahu 'Alayhi Wasallam is free front the effects of the shaytaan. Sayyidina Rasulullah Sallallahu 'Alayhi Wasallam has himself mentioned this in many ahaadith, which shall be mentioned later. Sayyidina Rasulullah Sallallahu 'Alayhi Wasallam has said: 'The ones who have seen me in their dreams, have really seen me, because the shaytaan does not have the power to appear in my form'. If one sees Sayyidina Rasulullah Sallallahu 'Alayhi Wasallam in a dream, but sees features contrary to those mentioned at the beginning of this book or against the dignity of Sayyidina Rasulullah Sallallahu 'Alayhi Wasallam, or one sees in a dream that Sayyidina Rasulullah Sallallahu 'Alayhi Wasallam is ill or sad etc. or that Sayyidina Rasulullah Sallallahu 'Alayhi Wasallam is instructing one to do something which is against the shari'ah, or which does not befit the dignity of Sayyidina Rasulullah Sallallahu 'Alayhi Wasallam, this will be due to the shortsightedness, weakness and mistake of the one who sees the dream. The commentators and mashaa-ikh compare this with a mirror that if a thing is seen in a red mirror, the thing seen will also look red; in a green mirror things will look green etc. In different types of mirrors things look different. Hence, if one sees Sayyidina Rasulullah Sallallahu 'Alayhi Wasallam in a dream, one has really seen him, but the features and descriptions seen are according to the thinking and understanding of a person. The way a person looks at things, in the same manner that person shall see Sayyidina Rasulullah Sallallahu 'Alayhi Wasallam in a dream. For example, the sufis have written that if a person sees Sayyidina Rasulullah Sallallahu 'Alayhi Wasallam instructing in a dream that one should strive to gain material possessions, then in this case the darkness in which a person is engrossed, is reflected in this dream, that one is unintentionally indulging in an undesirable act. The author has mentioned seven ahaadith in this chapter.

(389) Hadith Number 1.

'Abdullah bin Mas'ud Radiyallahu 'Anhu reports that Rasulullah Sallallahu 'Alayhi Wasallam said: "The one that has seen me in one's dream, has really seen me, as the shaytaan cannot impersonate me".

(390) Hadith Number 2.

Abu Hurayrah Radiyallahu 'Anhu reports that Rasulullah Sallallahu 'Alayhi Wasallam said: "The one who sees me in one's dream, has actually seen me, because the shaytaan cannot imitate my person".

(391) Hadith Number 3.

It is narrated from Abi Maalik AI-Ashja'ee (Sa'eed bin Taariq bin Ash-yam) Radiyallahu 'Anhu that Rasulullah Sallallahu 'Alayhi Wasallam said: "The one who sees me in ones dream, has seen me".

(392) Hadith Number 4.

Kulayb bin Shihaab Al-Kufi says that Abu Hurayrah Radiyallahu 'Anhu narrated to me the mubaarak saying of Rasulullah Sallallahu 'Alayhi Wasallam, that whomsoever sees me in a dream, has really seen me, because the shaytaan cannot impersonate me. Kulayb says, I mentioned this hadith to Ibn 'Abbaas Radiyallahu 'Anhu and also told him that I was blessed with the seeing of Rasulullah Sallallahu 'Alayhi Wasallam in my dream. At that moment I thought of Hasan bin 'Ali Radiyallahu 'Anhu. I said to Ibn 'Abbaas Radiyallahu 'Anhu that I found the image in my dream very similar to that of Hasan Radiyallahu 'Anhu. Ibn 'Abbaas Radiyallahu 'Anhu verified my statement, that truly Hasan Radiyallahu 'Anhu was very similar to Rasulullah Sallallahu 'Alayhi Wasallam in appearance.

(393) Hadith Number 5.

Yazeed Al Faarisi bin Hurmuz, who was a calligrapher of the Qur-aan, once saw Rasulullah Sallallahu 'Alayhi Wasallam in his dream during the time of Ibn 'Abbaas Radiyallahu 'Anhu. He related his dream to Ibn 'Abbaas. Ibn 'Abbaas said: "Rasulullah Sallallahu 'Alayhi Wasallam used to say that the shaytaan cannot imitate him. That person who has seen him in a dream has really seen him'. After mentioning this he asked: 'Can you describe this person whom you have seen in your dream?'. I replied: 'Yes, I can, I will describe to you a man whose body and height were of a medium stature. He had a wheat-coloured complexion with a bit of whiteness in it. Eyes like those that had kuhl on them. A smiling face. Beautiful and round face. A compact beard which surrounded his mubaarak face, and spread on the foreportion of the chest". 'Awf ibn Abl Jamilah, a narrator of this hadith says: "I do not remember what other feature besides these, my ustaadh Yazeed, who is a narrator of this hadith, described". Ibn 'Abbaas Radiyallahu 'Anhu said.. "If you had seen him while being awake, you would not have been able to describe him any further".

(394) Hadith Number 6.

Abu Qataadah Radiyallahu 'Anhu reports that Rasulullah Sallallahu 'Alayhi Wasallam said: "Whomsoever sees me, that is, in a dream, has seen that which is a fact".

(395) Hadith Number 7.

Anas Radiyallahu 'Anhu reports that Rasulullah Sallallahu 'Alayhi Wasallam said: "The one who sees me in a dream has really seen me, because the shaytaan cannot impersonate me". He also said: "A dream of a Muslim (conveyed through an angel) is a portion from the forty six portions of nubuwwah".

(396) Athar Number 1.

'Abdullah bin Mubaarak (was a great muhaddith, who is also counted among the jurists and sufis; a great shaykh, 'aabid and a pious and cautious person. He is also among those who memorised the hadith (Hafiz of Hadith). Many of his virtues and capabilities have been mentioned in the book of history. He said: ''If every one becomes a judge or arbirtrator, then always follow that which has been narrated''.

(397) Athar Number 2.

Ibn Seereen says: "The knowledge of hadith (in the same manner all other religious subjects) are included in the deen. Therefore before acquiring knowledge, be aware from whom knowledge is acquired".