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 Hadeeth |
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.
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(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"'.
Commentary
Kataan is a fine type of cloth. The author of 'Lughaatus Saraah' writes
that it is a fine type of cloth made of the skin of grass. The author of
'Muhit Aa'zam' writes that kataan is called 'alsi' in Hindi, and the cloth
is woven from grass. Sayyidina Abu Hurayrah Radiyallahu 'Anhu's neck was
trampled on because in those days a mad person's neck was pressed as a
cure. This hadith is included here on the life of Sayyidina Rasulullah
Sallallahu 'Alayhi Wasallam to show that if the condition of the near and
beloved one's of Sayyidina Rasulullah Sallallahu 'Alayhi Wasallam was this,
then what must have been his own condition. These people of the Suffah
were regarded as the guests of Sayyidina Rasulullah Sallallahu 'Alayhi
Wasallam, and whatever (food etc.) was received, was distributed among
them. Sayyidina Abu Hurayrah Radiyallahu 'Anhu says: "I once inquired from
'Umar Radiyallahu 'Anhu about an aayah. We were walking together and he
was explaining the aayah to me. I could not walk much (due to hunger) and
fell unconscious". Today the Muslims are making an issue of their poverty.
The question of food has become so important that because of it, people
resort to all sorts of irreligious activities. Does our suffering constitute
even one percent of this? Yet with these difficulties the Sahaabah Radiyallahu
'Anhum did not tolerate any disgrace of our deen.
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(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".
Commentary
The meaning of dafaf was 'khafi' or small. The linguists therefore
still differ. For this reason Mailik bin Dinaar RA. asked a badawi the
meaning. Some have said that 'to eat a stomachful in company means that
if he was invited he ate a full meal, otherwise at ordinary times he did
not have a chance to eat enough to fill his stomach. Some 'ulama have strongly
rejected this by saying: "To say this of Sayyidina Rasulullah Sallallahu
'Alayhi Wasallam is a disgrace and a shameful act". If this is attributed
to someone in these times, it will be regarded as defamatory, for it is
considered very rude for one to do so. According to this humble servant,
there should be no objection to this, because in these times, if it is
said of someone that he does not fill his stomach at home, it would mean
that he is a miser, but as is well known, in those days poverty was widespread.
It is also known that for many days Sayyidina Rasulullah Sallallahu 'Alayhi
Wasallam went without food. In spite of all this, whenever Sayyidina Rasulullah
Sallallahu 'Alayhi Wasallam received anything, he distributed it to the
As-haab as-Suffab. In such circumstances when could he have ever filled
his stomach? The commentators of this hadith misinterpreted it. Their instructions
are a hujjah (testimony). Therefore if this explanation (of mine) is incorrect,
may Allah Most High forgive me. I seek Allah's refuge from saying anything
that does not befit His beloved Rasul, Sallallahu 'Alayhi Wasallam.
The majority of the 'ulama have disliked this interpretation. They
state that Sayyidina Rasulullah Sallallahu 'Alayhi Wasallam ate a stomachful
when invited so that guests would not get up with Sayyidina Rasulullah
Sallallahu 'Alayhi Wasallam while they still remained hungry. When Sayyidina
Rasulullah Sallallahu 'Alayhi Wasallam had guests, although not having
anything available, he used to care for them, and find for them whatever
could be made available. It is possible that his "eating with company"
is meant in a general sense. It could either be at his own house or at
some other person's place. In whichever gathering Sayyidina Rasulullah
Sallallahu 'Alayhi Wasallam was, if he stopped eating, naturally all the
others stopped eating.
NOTE: Wherever it is mentioned that Sayyidina Rasulullah Sallallahu
'Alayhi Wasallam ate a stomachful, it will mean he ate two-thirds of the
stomach's capacity. This also applied at invitations. He never ate till
his stomach was completely full at any gathering, nor while alone
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(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".
Commentary
This hadith has already been discussed in hadith number two in the
chapter of the curry of Sayyidina Rasulullah Sallallahu 'Alayhi Wasallam.
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(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".
Commentary
The reason of not lighting fires is, because there was nothing to cook.
The 'ulama have written that water is mentioned because there were not
enough dates, and without water the stomach could not be filled. First
a few dates were eaten, thereafter an amount of water was drunk to fill
the stomach. In another hadith it is stated 'Two full months would pass
and the hilaal for the third month would be observed, and no circumstances
warranted that a fire be lit in the houses of Sayyidina Rasulullah Sallallahu
'Alayhi Wasallam for cooking'. In a hadith it is stated: 'One month passed,
then another month passed, there was no such occasion where a fire was
lit in any of the houses of Sayyidina Rasulullah Sallallahu 'Alayhi Wasallam'.
'Urwah Radiyallahu 'Anhu asked his aunt Sayyiditina 'Aayeshah Radiyallahu
'Anha, 'O Aunt, on what did you sustain yourself? She replied: 'Dates and
water. There were a few neighbours of Sayyidina Rasulullah Sallallahu 'Alayhi
Wasallam from among the Ansaar who owned some animals that gave milk. If
one of them sent some milk as a present, then we too would partake of it'.
In a hadith it is stated: 'Once for one and half months continuously, no
fire was lit in the house of Sayyidina Rasulullah Sallallahu 'Alayhi Wasallam
for illumination or other purposes'. Fire for illumination means that a
lamp or candle did not burn. Jam'ul Wasaa'il.
In a hadith it is narrated that Sayyidina Abubakr Radiyallahu 'Anbu
once presented a leg of a goat. It was night time and Sayyiditina 'Aayeshah
Radiyallahu 'Anha began cutting it into pieces in the dark. Someone said..
'There is no lamp in the house'. She began to say: 'If there was oil for
a lamp, would it not have been used for cooking?' The 'ulama have written
that Sayyidina Rasulullah Sallallahu 'Alayhi Wasallam preferred this way
for himself and his family, although the keys of treasures were presented
to him. The ummah thereafter split into four groups. One is that group
that did not take interest in the material aspects of the world, nor did
the world go towards them, like Sayyidina Abubakr Siddiqe Radiyallahu 'Anhu.
The second group are those who did not take interest in worldly things,
but the world took interest in them, like Sayyidina 'Umar Faaruq Radiyallahu
'Anhu. The third group are those who took interest in the material world,
and the world also took interest in them, like the Banu Umayyah kings excluding
'Umar bin 'Abdul 'aziz Radiyallahu 'Anhu. The fourth group are those who
went seeking for the material world, but the world did not turn towards
them, like the one's whom Allah Ta'aala has made poor, and the love for
the world has settled in their hearts. - Munaawi.
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(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).
Commentary
It was a custom among the people of Madinah that they fastened stones
onto their stomachs when they experienced severe pangs of hunger. This
was done so that they do not feel weak while walking and that wind might
not build up in the stomach. Some of the 'ulama are of the opinion that
this is a special type of stone of Madinah known as mishba'ah. Allah Ta'aala
has put this peculiarity in this stone that if it is worn it will cool
the pangs of hunger. The first explanation is clearer, because even today
this is done, that when severe hunger is experienced a cloth is tightly
fastened around the stomach, which is beneficial for weakness and soothes
the pangs of hunger. Some 'ulama say it is possible that wind collects
in an empty stomach, and by fastening a stone or a heavy object, it gives
relief from hunger. Some of the 'ulama have written that when the stomach
is altogether empty, it is feared that the intestines will come down, especially
when walking, and by fastening the stomach this fear does not remain. Also
when the stomach becomes altogether empty, the back also becomes bent.
It is possible that worms may appear. An objection may occur that in many
ahaadith it is stated Sayyidina Rasulullah Sallallahu 'Alayhi Wasallam
fasted for many days continuously, and when the Sahaabah intended to do
so, Sayyidina Rasulullah Sallallahu 'Alayhi Wasallam forbade them to do
so, and said: 'This is specially for me, that I can fast for many days
without eating, because Allah Ta'aala feeds me and gives me to drink'.
How is this eating and drinking? This is on its place, but we find that
by outwardly not eating, hunger did not have an effect on Sayyidina Rasulullah
Sallallahu 'Alayhi Wasallam. In this case the necessity to fasten a stone
on the stomach does not remain. Since there are many ahaadith on the fasting
of Sayyidina Rasulullah Sallallahu 'Alayhi Wasallam, for this reason some
of the 'ulama have according to the principles and rules of hadith regarded
this as a da'eef (weak) hadith but the findings of the majority of the
muhadditheen is that there are many narrations on this subject. The differences
between this hadith and the ones on fasting are not of such a nature, that
it cannot be said that these were on different occasions. Therefore, the
necessity does not arise to judge these ahaadith as weak. Many sayings
have been mentioned on these two hadith. (a.) The narration of fastening
a stone was in the early periods. It is a fact that Sayyidina Rasulullah
Sallallahu. 'Alayhi Wasallam progressed spiritually as time went by. Therefore
the narration on fasting will be that of a later period. (b.) The eating
and drinking are particular with fasting. This is witnessed by the general
Muslims too, that while in the state of fasting one does not feel the effects
of hunger and tiredness as much as when one is not fasting. In this case
what could be said regarding Sayyidina Rasulullah Sallallahu 'Alayhi Wasallam
when his fasting was of a high calibre and reached completeness. (c.) According
to the different times both conditions are of Sayyidina Rasulullah Sallallahu
'Alayhi Wasallam, like it is with the mashaa-ikh of suluk (spiritual guides),
that at different times they experience different conditions. In this manner
it will not be necessary to regard this hadith as that of the early periods.
It is possible that in later times both conditions were experienced. (d.)
Surely the effect of hunger did not affect Sayyidina Rasulullah Sallallahu
'Alayhi Wasallam. The fastening of stones was in sympathy and joining the
poor and needy by becoming part of them. It is a general rule, that when
the great experience some hardships, the fortunate young ones do not pay
much attention to their own difficulties. In this case, what could be said
of the Sahaabah Radiyallahu 'Anhum? whose love for Sayyidina Rasulullah
Sallallahu 'Alayhi Wasallam knew no bounds. (e.) Allah Ta'aala feeding
Sayyidina Rasulullah Sallallahu 'Alayhi Wasallam was surely in honouring
him, and not something incumbent. At times when the Sahaabah experienced
great poverty and hunger, and it reached such a stage where stones had
to be fastened on the stomach, at such a time Sayyidina Rasulullah Sallallahu
'Alayhi Wasallam did not take the benefit of such favours. When a child
suffers hunger, food does not go down a mother's gullet. In such a manner
what could be said about Sayyidina Rasulullah Sallallahu 'Alayhi Wasallam,
when his love for the ummah exceeded the love of thousands of mothers.
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(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.
Commentary
The wife of Abul Haytham Radiyallahu 'Anhu was among the best advisers,
through whose advice a pious slave, who kept up, his salaah, was freed.
And she did not care the least of one's own troubles and difficulties.
He did not also think that after such a long struggle a slave was obtained,
at least let the slave work for a few days, so that we might rest, then
later the slave could be freed.
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(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).
Commentary
In this hadith Imaam Tirmidhi only wishes to describe the poverty and
difficulties. Therefore this hadith has been shortend to show that due
to the poverty and hardship the mujahideen did not even get food. This
Muslim army ate leaves from the tree and made jihaad. In this hadith Sa'ad
Radiyallahu 'Anhu mentioned his good deeds, dedication, and his being from
among those veteran Muslims who accepted Islaam in its early stages. The
reason for this is that during the reign of 'Umar Radiyallahu 'Anhu, he
was amir of Kufah. Some residents of Kufah made many complaints against
him to 'Umar Radiyallahu 'Anhu. They even complained that he did not perform
salaah properly. 'Umar Radiyallahu 'Anhu sent for him. After calling him
he said to him: 'The people are lodging many complaints against you. They
are even complaining of your salaah'. In reply to that while stating his
innocence, he mentioned his being from among the old Muslims, his sufferings
in the path of Islaam etc. He said: 'These people threaten me on my salaah.
I perform salaah in the same manner I have seen Sayyidina Rasulullah Sallallahu
'Alayhi Wasallam perform it, and I am not lax in the least'. Upon that
'Umar Radiyallahu 'Anhu sent two people with him to Kufah, that they go
around and investigate the matter. They did not leave out a single masjid
of Kufah wherein they did not go and interview the musallis (worshippers).
All praised Sa'ad Radiyallahu 'Anhu, but one person said: 'When you are
asking to swear an oath and speak the truth, I shall say the facts to you,
that Sa'ad Radiyallhu 'Anhu does not participate in jihaad, as if he is
in love with his life. The second is that he does not distribute the wealth
equally, and is not just in his verdicts'. Sa'ad Radiyallahu 'Anhu said:
He has made three complaints, therefore I shall make three curses upon
him. 'O Allah, if this person is a liar, and he has lifted his head for
the sake of fame and to show the world, that by criticising a leader, fame
is gained, then suitable to every false criticisim, lengthen his life,
increase in his poverty, and entangle him in mischiefs'. Thereafter, an
eye witness reports that, I saw that person, due to old age his eye lids
drooped, he fell into poverty, and molested girls in the streets and alleys.
When someone asked him, what had happened to you, he used to reply: 'The
curse of Sa'd (Radiyallahu 'Anhu) has befallen me'.O Allah, we seek protection
from Your anger, the anger of Your Rasul, and the anger of Your pious servants.
Sa'd Radiyallahu 'Anhu has drawn attention to three things in this hadith.
(a). That he was the first to shed the blood of a non-believer. This incident
took place before the hijrah. The people were suffering hardships and were
troubled in Makkah. They hid from the non-believers and performed their
salaah and other devotions. Once, a few persons, among whom was also Sa'd
Radiyallahu 'Anhu, were performing salaah in a valley. Suddenly a group
of non-believers appeared there. They tormented the Muslims and began fighting
with thern. Sa'd Radiyallahu 'Anhu picked up a jawbone of a camel that
was lying there and threw it onto one of the non-believers, as a result
blood began to flow. This is what is meant by shedding the blood of the
non-believers. (b). That he was the first to shoot an arrow in the path
of Allah. This incident took place in the first year hijri. This was the
first sariyyah (expedition) that Sayyidina Rasulullah Sallallahu 'Alayhi
Wasallam sent to Raabigh under the command of 'Ubaydah bin Haarith Radiyallahu
'Anhu. A battle took place against the non-believers, and arrows were shot
from both sides. From the side of the Muslims Sa'd Radiyallahu 'Anhu was
the first to shoot an arrow. (c). The third is of eating leaves in jihaad.
This incident was during the Sariyyah of Khabt,`which according to different
sources took place in the fifth year hijri. This incident in brief is that
Sayyidina Rasulullah Sallallahu 'Alayhi Wasallam sent a group of three
hundred Muhaajireen and Ansaar under the command' of 'Ubaydah ibnul Jarraah
Radiyallahu 'Anhu to a place on the coast, which was a distance of about
five days journey from Madinah Munawwarah, against the tribe of Juhaynah.
In the beginning three camels were slaughtered daily. When the amir forbade
the slaughtering of camels fearing these would decrease, dates were distributed.
These also decreased till everyone received only one date daily. They kept
on sucking it and drank water. When this too became scarce, the time came
when leaves had to be shaken off trees and eaten. The meaning of khabt
is to shake off leaves, therefore this sariyyah became well known as the
Sariyyah of Khabt. The beginning of this incident was difficult and full
of obstacles, and the end that of pleasantness, which could be read in
the books on the history of Islaam. It has been briefly mentioned by this
humble servant in the third chapter of my book 'Stories of the Sahaabah'.
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(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".
Commentary
Apparently the reason for 'Utbah Radiyallahu 'Anhu mentioning his condition
is to make known two things. The first is that the difficulties that are
experienced and tolerated in the path of the deen, are also mostly rewarded
in this world. For the difficulties that one will experience, In-sha-Allah
one will reap the rewards. The second is that if one confronts anything
from an amir which disturbs one, one should tolerate it, as this is a very
great blessing, compared to the conditions one will face in the near future.
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(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"'.
Commentary
This incident as the author has mentioned in his 'Jaami' took place
once when going out of Makkah. This was not at the time of hijrah, as Bilaal
Radiyallahu 'Anhu did not accompany Sayyidina Rasulullah Sallallahu 'Alayhi
Wasallam at the time of hijrah. It took place at another time. The meaning
of 'I had been threatened' is that in the early period when Sayyidina
Rasulullah Sallallahu 'Alayhi Wasallam did not have many companions and
followers, he was troubled and mocked at in the path of Allah. It is natural
that when a person is alone, hardships are felt more than if one is part
of a group
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(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
Commentary
The 'ulama give various meanings for dafaf. This has been explained
in detail in the commentary of hadith number two of this chapter. Although
the subject of this hadith is not the same as in the hadith mentioned there.
Apparently it means, that when Sayyidina Rasulullah Sallallahu 'Alayhi
Wasallam was alone, he partook whatever was available for meals, even if
it was only bread or meat. He certainly would make an effort to have both
things available when visitors arrived.
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(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'
Commentary
The Sahaabah Radiyallahu 'Anhum feared that this well being may not
be included among that prediction, which is mentioned in the Qur-aan:
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