النص المفهرس

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foundations were about three cubits deep. The height was slightly higher than the
height of an average man. The Qiblah wall was facing Baitul-Muqaddas (in
Jerusalem). Three doors were erected in the Masjid structure. One door was placed
on the side where the Qiblah is today. The second door was positioned on the
western wall and is today referred to as Baabur-Rahmah. The third door was the
door frequently used by Rasulullah kaf and is today referred to as Baabu
Jibraa'eel.
After about sixteen or seventeen months, when the Qiblah direction was
moved from Baitul-Mugaddas to the K'abah for the performance of Salaah, the
door at the back (previously the front) of the Masjid was sealed off and another
door was erected directly opposite it.
Masjid-e-Nabawi underwent contruction twice (during the time of Rasulullah
migrated and صَلَ اللَّهُ عَلَيْهِ وَسَلَّمَ The first when it was erected when Rasulullah. (صَلَّ اللَّهُ عَلَيْهِ وَسَلَّمَ
put up at Abu Ayyub Ansaari's house. The second time it was renovated in the
year seven Hijri after the battle of Khaybar when the Masjid fell into disrepair.
In the initial construction, the length and the breadth of the Masjid was under
a hundred cubits whilst it was extended to just over a hundred cubits in the
subsequent construction.
When Rasulullah Uckauf. planned to extend the Masjid, he approached the
Ansaari owner of the adjoining plot of land and said: "Sell us this land in exchange
of a palace in Jannah." However, the Ansaari, due to his poverty and excessive
dependants, was unable to offer the land for free. This is why Hadhrat 'Usmaan
d'eaule, purchased this plot in exchange of ten thousand Dirhams from this Ansaari.
!صَلَّ اللَّهُ عَلَيْهِ وَسَلَّمَ he submitted: "O Rasulullah, صَلَّ اللَّهُ عَلَيْهِ وَسَلَّمَ Appearing before Rasulullah
The plot of land you wished to purchase from the Ansaari in exchange of a palace
in Jannah, please purchase it from me (in exchange of that palace)." Rasulullah
in exchange of a رَضِ اللَّهُ عَنْهُ purchased this plot from Hadhrat Usmaan صَلَّ اللَّهُ عَلَيْهِ وَسَلَّمَ
palace in Jannah and incorporated this plot of land into the Masjid. Rasulullah
Lycka placed the first brick with his own blessed hand and, as per his
instructions, the next brick was placed by Abu Bakr deals, then by 'Umar deals,
. رَضِ اللَّهُ عَنْهُ and then by Ali رَضِيَ اللَّهُ عَنْهُ followed by 'Usmaan
Hadhrat Abu Hurayrah &ecke, who embraced Islam in the seventh year of
Hijrah, also joined them in this reconstruction of the Masjid. Abu Hurayrah deals
himself narrates: "Rasulullah caf himself was lugging the stones with the
Sahaabah Acaks in the reconstruction of the Masjid. He was supporting the stones
onto his chest. I thought that he was holding them close to his chest because of
their substantial weight. I submitted: 'O Rasulullah! Hand them over to me. I will
carry them.' Rasulullah gateau replied: 'Take another lot of stones, Abu
Hurayrah. There is no life but the life of the hereafter."

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صَلَ اللَّهُ عَلَيْهِ وَسَلَّمَ Seeratul Mustafa
Erection of Rooms for the Wives
Once he completed the construction of the Masjid, Rasulullah Li laid
foundations for the houses of his pure wives. Initially he built two rooms; one for
Hadhrat Sawdah bint Zama'ah Geals and the other for Hadhrat 'Aa'ishah Geals.
The additional rooms were built later on as the need arose.
Adjacent to the Masjid were the houses of Haarisah bin Nu'maan Ansaari
deals. Whenever the need arose, Hadhrat Haarisah &eals would offer a house to
Rasulullah Ucaf . In this manner, he offered all his houses, one after the other
to Rasulullah Ucieaf . Most of the rooms were built from branches of date palms
whilst some of them were built from unbaked brick. The doorways were covered
with rough Hessian or thick cloth. These structures were not even rooms. They
were examples of their asceticism and contentment. These rooms were epitomes of
the transitory nature of the dunya. Although lanterns were rarely lit at night
within these homes, there was really no need for any other source of illumination.
What is the need for a lantern or candle in a home wherein resides the Basheer and
Nazeer and the Siraaj-e-Muneer (illuminating lantern)? How aptly a poet describes
it when he says:
يا بديع الدل والغنج لك سلطان على المهج
"O you with unique and exquisite features! Your kingship extends over the hearts.
ان بيتا انت ساكنه غير محتاج إلى السرج
Certainly the home wherein you reside does not require a lantern.
وجهك الما مول حجتنا يوم يأتى الناس بالحجج
Your blessed countenance will suffice for us as proof, the day when people will
present their proofs."
Hasan Basri alda5 says: "When I grew up a bit, whilst standing, my outstretched
hand could touch the roof of these rooms."
These rooms were situated on the eastern side of the Masjid. There were no
rooms on the western side.
After the Demise of the Pure Wives
Following the demise of the wives of Resulullah tackauf, on the royal decree of
Waleed bin 'Abdul Malik, these rooms were demolished and the area included into
the Masjid. When this royal directive reached Madinah, the entire population of
Madinah cried out in anguish.

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Abu Umaamah Sahl bin Hunaif would often lament: "If only the original
structure of the rooms were left intact, people would have witnessed for themselves
how the Messenger who was divinely awarded the keys to the treasures of the
world passed his life in such simple rooms and huts."
During this time, Rasulullah ◌َصَلَّ اللَّهُ عَلَيْهِ وَسَلَّم sent Zaid bin Haarisah ◌ُرَضِ اللَّهُ عَنْه and Abu
Raaf i deal. to Makkah to fetch Hadhrat Faatimah Geakse, Hadhrat Umme
Kulsoom (saules and Ummul-Mumineen Hadhrat Sawdah Cedule. In their
company, Hadhrat Abu Bakr decks sent his son 'Abdullah to fetch Hadhrat
'Aa'ishah, Hadhrat Asma, Hadhrat Umme Rumaan and 'Abdur-Rahmaan bin Abi
. رَضِ اللَّهُ عَنْهُم Bakr
By the time Hadhrat Zaid bin Haarisah &edle returned to Madinah,
رَضِ اللَّهُ عَنْهُ had already relocated from Abu Ayyub Ansaari's صَلَّ اللَّهُ عَلَيْهِ وَسَلَّمَ Rasulullah
house to these rooms.
Expansion of the Masjid by the Khulafaa
During his Caliphate, Hadhrat Abu Bakr Medkg, did not extend any portion of the
Masjid. He merely replaced with exactly the same date trunks some of the pillars
that had decomposed with age.
In the seventeenth year of Hijrah, Hadhrat 'Umar Meals extended the Masjid
towards the Qiblah and the western side. Since the rooms of the Azwaaj-e-
Mutahharaat were situated towards the eastern side, he did not extend the Masjid
in this direction.
Although Hadhrat 'Umar Meals extended the Masjid, he did not bring about
any substantial change in the actual façade and appearance of the structure. As was
in the case of Rasulullah ◌َصَلَّ اللَّهُ عَلَيْهِ وَسَلَّم ,Hadhrat Umar ◌ُرَضِ اللَّهُ عَنْه also built the Masjid
with unbaked bricks. He hewed its pillars from the trunks of date palms and
erected the roof from branches and leaves. He upheld the former simplicity of the
original structure.
During his reign of Caliphate, Hadhrat 'Usmaan Meals extended the Masjid
and instead of simple unbaked bricks, he reconstructed the Masjid using decorative
stones and lime as mortar. He remodelled the pillars from stone and replaced the
roof using a kind of hardwood timber.
When Hadhrat 'Usmaan deals resolved to revamp the Masjid in this manner,
the Sahaabah Acaks were a bit offended to see the simplicity of Masjid-e-Nabawi
subject to such elaborate transformation. When Hadhrat 'Usmaan Meals noticed
the Sahaabah's Acals relentless refusal and their aversion for this, he addressed
them in one of his sermons saying:

194
صَلَّ اللَّهُ عَلَيْهِ وَسَلَّمَ Seeratul Mustafa
انكم اکثرتم وانی سمعت النبي صلى الله عليه وسلم، من بنی لله
مسجدا يبتغى به وجه الله له مثله فى الجنة
"You people have expressed numerous comments (about this proposed elaborate
structure). I heard Rasulullah L,clăLÍ saying: 'He who builds a Masjid for the
pleasure of Allah, Allah will surely build a palace similar to it in Jannah'."
Construction commenced in Rabi'ul-Awwal 29 A.H. and reached completion in
Muharram 30 A.H. According to this, the construction took at least ten months.
Imaam Maalik &l& narrates: "When Hadhrat 'Usmaan deals initiated the
renovation of the Masjid, K'ab Ahbar would make dua thus: 'O Allah! May this
construction never reach completion.' When people enquired the reason for him
making dua like this, he replied: 'The moment the renovation draws to a close, the
Fitnahs (divine tribulations) will start to descend from the sky."
Site of Janaazah Salaah
Abu Sa'eed Khudri ◌ُرَضِ اللَّهُ عَنْه narrates: "When Rasulullah ◌َصَلَّ اللَّهُ عَلَيْهِ وَسَلَّم migrated to
Madinah and if any of us was close to breathing his last, we would promptly notify
him. Rasulullah caf would then come and make dua of Istighfaar
(forgiveness) for him. He would stay with the deceased right up to after his burial.
Quite often, Rasulullah Uclai would get incredibly late. This is why we
decided to notify him after the actual death. This routine continued for a few days.
We would inform Rasulullah ckeauf of the death. He would come, perform the
Salaah and make dua of forgiveness etc. for the deceased. Sometimes he would
participate in the burial whilst at times he would return immediately after the
Salaah.
Afterwards, in view of Rasulullah's gateau ease, we decided to take the
Mayyit (deceased) directly to his house. Rasulullah Leaf would perform the
Janaazah Salaah in the vicinity of his house. This is why that area came to be
known as Mawda'ul-Janaa'iz (place of Janaazah)."

Chapter 10
Brotherhood between the Muhaajireen and Ansaar
When the Muhaajireen migrated from Makkah leaving behind their children,
kinsfolk, homes and property and arrived in Madinah, Resulullah traiteauf
established bonds of brotherhood between the Muhaajireen and Ansaar so that
their perplexing agitation brought about by their traumatic departure may be
replaced by the love and affection of the Ansaar. At times of need, they may assist
one another and console one another at times of bereavement. The weak may
acquire some strength from the brotherhood of the strong and powerful and the
weak may underpin his support for the strong. The fortunate may benefit from the
unfortunate whilst the unfortunate may benefit from the fortunate. The scattered
pearls of the Muhaajireen and Ansaar may be threaded into a single strand of
brotherhood and develop into a single entity without any form of disunity and
disharmony. All of them may hold firmly onto the rope of Allah Ta'ala. This
Ummah should be entirely safe from the dissension and disunity that brought
about the destruction of the Banu Israa'eel. Due to their unassailable unity, Allah
Ta'ala's hand would remain over their heads. If, per chance, some arrogance of the
pre-Islamic days still remained within the hearts, this brotherhood would totally
eradicate it and instead of the heart harbouring pride, arrogance and conceit, the
hearts may cherish humility, meekness, brotherhood and beneficence. The servant
and the master, the superior and inferior, the king and the subjects were all brought
to stand on a single platform. All the ludicrous distinctive features of the world
were eliminated and Allah-consciousness and piety was restored as the sole
benchmark of nobility and eminence. Allah Ta'ala declares:
إِنَّ أَكْرَ مَكُمْ عِنْدَ اللهِ آَتْقُكُمْ إِنَّ اللّهَ عَلِيْمُ خَبِيْرٌ
"Certainly, the most noble amongst you in the eyes of Allah are those who are the
most Allah-conscious." [Surah Hujuraat verse 13]
195

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صَلَ اللَّهُ عَلَيْهِ وَسَلَّمَ Seeratul Mustafa
It was with these benefits in mind that Rasulullah Leaf, even before Hijrah,
established bonds of brotherhood amongst the Muhaajireen whilst in Makkah.
After his migration to Madinah, he again instituted this union of brotherhood, this
time between the Muhaajireen and Ansaar. This association of brotherhood was
launched on two separate occasions; first amongst the Muhaajireen whereby one
Muhaajir was allied with another Muhaajir. This took place in Makkah. The second
phase of brotherhood took place in Madinah between the Muhaajireen and Ansaar.
Ibn 'Abbaas ◌ُرَضِّ اللَّهُ عَنْه narrates that Rasulullah ◌َصَلَ اللَّهُ عَلَيْهِ وَسَلَّم established a bond of
brotherhood between Zubair ◌ُرَضِيَ اللَّهُ عَنْه and 'Abdullah bin Mas'ood ◌ُرَضِّ اللَّهُ عَنْه whereas
both of them were from the Muhaajireen.
Ibn 'Umar ◌ُرَضِ اللَّهُ عَنْه narrates: "Rasulullah ◌َصَلَّ اللَّهُ عَلَيْهِ وَسَلَّم established a bond of
brotherhood between Abu Bakr ◌ُرَضِيَ اللَّهُ عَنْه and Umar ◌ُرَضِ اللَّهُ عَنْه, between so and so and so
and so" ..... and he went on to mention a few others. Ali Meals enquired: "Who is
my brother, O Rasulullah ◌َصَلَّ اللَّهُ عَلَيْهِ وَسَلَّم ?" Rasulullah ◌َصَلَ اللَّهُ عَلَيْهِ وَسَلَّم replied: "I am your
brother."
The bond of brotherhood established in Makkah before Hijrah was instituted
amongst the Muhaajireen as follows:
Brotherhood between:
1.
رَضِّ اللَّهُ عَنْهُ Umar & رَضِاللَّهُ عَنْهُ Abu Bakr
رَضِ اللَّهُ عَنْهُ Zaid bin Haarisah & رَضِيَ اللَّهُ عَنْهُ Hamzah .2
3.
رَضِ اللَّهُ عَنْهُ Abdur Rahmaan bin 'Awf' & رَضِّ اللَّهُ عَنْهُ Usmaan Ghani'
4.
رَضِّ اللَّهُ عَنْهُ Abdullah bin Mas'ood' & رَضِيَ اللَّهُ عَنْهُ Zubair bin 'Awwaam
رَضِ اللَّهُ عَنْهُ Bilal bin Rabah & رَضِ اللَّهُ عَنْهُ Ubaidah bin Haaris' .5
رَضِ اللَّهُ عَنْهُ Sad bin Abi Waqqaas & رَضِ اللَّهُ عَنْهُ Mus ab bin Umair .6
7.
رَضِ اللَّهُ عَنْهُ Saalim, slave of Huzaifah & رَضِيَ اللَّهُ عَنْهُ Abu 'Ubaidah
8.
رَضِّ اللَّهُ عَنْهُ Talhah bin 'Ubaidullah & رَضِ اللَّهُ عَنْهُ Sa'eed bin Zaid
رَضِ اللَّهُ عَنْهُ Ali & صَلَّ اللَّهُ عَلَيْهِ وَسَلَّمَ Sayyidina Rasulullah .9
Second Occasion of Brotherhood
The second occasion of brotherhood was launched five months after Hijrah in
Hadhrat Anas's Meals house between forty-five Muhaajireen and forty-five
Ansaar. Each Muhaajir was paired off with an Ansaari.
Some of them are listed below:

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Muhaajireen & Ansaar
1.
رَضِّ اللَّهُ عَنْهُ Khaarijah bin Zaid & رَضِاللَّهُ عَنْهُ Abu Bakr Siddeeq
2.
رَضِّ اللَّهُ عَنْهُ Atbaan bin Maalik' & رَضِ اللَّهُ عَنْهُ Umar bin Khattaab'
رَضِ اللَّهُ عَنْهُ Sad bin Mu'aaz & رَضِ اللَّهُ عَنْهُ Abu 'Ubaidah bin Jarraah .3
4.
رَضِ اللَّهُ عَنْهُ Sad bin Rabi & رَضِيَ اللَّهُ عَنْهُ Abdur-Rahmaan bin 'Awf'
رَضِ اللَّهُ عَنْهُ Salaamah bin Salaamah bin Wuqaish & رَضِّ اللَّهُ عَنْهُ Zubair bin 'Awwaam .5
6.
رَضِاللَّهُ عَنْهُ Aws bin Saabit & رَضِ اللَّهُ عَنْهُ Usmaan bin Affaan'
7.
رَضِ اللَّهُ عَنْهُ K'ab bin Maalik & رَضِاللَّهُ عَنْهُ Talhah bin 'Ubaidullah
8.
رَضِ اللَّهُ عَنْهُ Ubayy bin K'ab & رَضِّ اللَّهُ عَنْهُ Sa'eed bin Zaid bin 'Amr bin Nufail
رَضِّ اللَّهُ عَنْهُ Abu Ayyub Khaalid bin Zaid Ansaari & رَضِ اللَّهُ عَنْهُ Mus ab bin Umair .9
رَضِّ اللَّهُ عَنْهُ Abbaad bin Bishr' & رَضِ اللَّهُ عَنْهُ Abu Huzaifah bin 'Utbah .10
رَضِيَ اللَّهُ عَنْهُ Huzaifah bin Yamaan & رَضِيَ اللَّهُ عَنْهُ Ammaar bin Yaasir' .11
رَضِّ اللَّهُ عَنْهُ Munzir bin 'Amr & رَضِ اللَّهُ عَنْهُ Abu Zar Ghifaari .12
رَضِ اللَّهُ عَنْهُ Abud-Dardaa 'Uwaymir bin S'alabah & رَضِيَ اللهُ عَنْهُ Salmaan Faarsi .13
رَضِيَ اللَّهُ عَنْهُ Abu Ruwayhah 'Abdullah bin 'Abdur-Rahmaan & رَضِّ اللَّهُ عَنْهُ Bilal .14
رَضِ اللَّهُ عَنْهُ Uwaim bin Saa'idah & رَضِيَ اللَّهُ عَنْهُ Haatib bin Abi Balta ah .15
رَضِ اللَّهُ عَنْهُ Ubaadah bin Saamit & رَضِيَ اللَّهُ عَنْهُ Abu Marsad .16
رَضِ اللَّهُ عَنْهُ Aasim bin Thaabit & رَضِيَ اللَّهُ عَنْهُ Abdullah bin Jahash' .17
رَضِّ اللَّهُ عَنْهُ Abu Dujaanah & رَضِيَ اللَّهُ عَنْهُ Utbah bin Ghazwaan' .18
رَضِّ اللَّهُ عَنْهُ Sad bin Khaysamah & رَضِ اللَّهُ عَنْهُ Abu Salamah bin 'Abdul-Asad .19
رَضِّ اللَّهُ عَنْهُ Abul-Haysam bin Tayhaan & رَضِيَ اللَّهُ عَنْهُ Usmaan bin Maz'oon' .20
رَضِ اللَّهُ عَنْه Umair bin Hammaam & رَضِيَ اللَّهُ عَنْهُ Ubaidah bin Haaris' .21
رَضِيَ اللَّهُ عَنْهُ Ubaidah's brother - Sufyaan Nasr Khazraji' & رَضِيَ اللَّهُ عَنْهُ Tufail bin Haaris .22
رَضِ اللَّهُ عَنْهُ Raaf i bin Mu allaa & رَضِيَ اللَّهُ عَنْهُ Safwaan bin Baydaa .23
رَضَِّ اللَّهُ عَنْهُ Abdullah bin Rawaahah' & رَضِ اللَّهُ عَنْهُ Miqdaad .24
رَضِ اللَّهُ عَنْهُ Yazeed bin Haaris & رَضِيَ اللَّهُ عَنْهُ Zush-Shimaalain .25
رَضِ اللَّهُ عَنْهُ Talhah bin Zaid & رَضِ اللَّهُ عَنْهُ Arqam .26

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صَلَ اللَّهُ عَلَيْهِ وَسَلَّمَ Seeratul Mustafa
رَضِ اللَّهُ عَنْهُ M'an bin 'Adi & رَضِيَ اللَّهُ عَنْهُ Zaid bin Khattaab .27
رَضِّ اللَّهُ عَنْهُ Sad bin Zaid & رَضِيَ اللَّهُ عَنْهُ Amr bin Suraaqah' .28
29. 'Aaqil bin Bukair Reale & Mubashir bin 'Abdul-Munzir deals
30. Khunais bin Huzaafah &eakss & Munzir bin Muhammad &else
31. Surrah bin Abi Ruhm Meals & 'Ubaadh bin Khashkhash dedulse
رَضِ اللَّهُ عَنْهُ Zaid bin Muzayyan & رَضِ اللَّهُ عَنْهُ Mistah bin Usaasah .32
33. 'Ukkaashah bin Mihsan dedkg & Mujazzir bin Dammaar deals
رَضِ اللَّهُ عَنْهُ Haaris bin Simmah & رَضِ اللَّهُ عَنْهُ Aamir bin Fuhayrah' .34
35. Muhajj'a Meals, slave of 'Umar Medthe & Suraaqah bin 'Amr bin 'Atiyyah
رَضِىَ اللهُ عَنْهُ
The right of brotherhood fulfilled by the Ansaar and the overriding degree of the
sincere sacrifices demonstrated by them is absolutely unique and without
comparison. Their generosity with the Muhaajireen as far as their wealth, lands
and assets is concerned is somewhat understandable in that they gave away their
physical wealth like date orchards etc. to the Muhaajireen but even beyond that,
they even offered their wives to the Muhaajireen. An Ansaari who had two wives
would offer his Muhaajir brother one of his two wives saying: "Select whichever
one you wish. I will divorce her and you may marry her (after the 'Iddah period)."
Hadhrat Anas Meals narrates: "None of the Ansaar would ever regard anyone
more eligible to his wealth than his Muhaajir brother."
When the Muhaajireen witnessed the unparalleled empathy and unrivalled
sacrifices of the Ansaar, they asked: "O Rasulullah cia ! We have not come
across anyone more compassionate, sincerely dedicated and more enthusiastically
devoted - whether in times of comfort or hardship - than these people amongst
whom we have put our roots. We fear that they will acquire all the reward whilst
we will be deprived." Rasulullah caf replied: "No, as long as you continue
making dua for them."
In other words, your good turn of making dua for them is not in any way
inferior to their kindness of providing tangible wealth to you. In fact, making dua is
more superior to that. Let alone a few coins, if the riches of the entire world were
to be placed on one pan of the scale and just a single sincere dua is placed on the
other pan, Insha Allah, the pan of dua would far outweigh the pan of riches.
Whenever a beggar appeared before Hadhrat 'Aa'ishah Geals, showering duas
upon her, as is the norm of beggars, she would first recompense him by responding
with dua and then she would give him some charity. Someone asked her: "O
Ummul-Mumineen! Why is it that you give a beggar charity and make dua for him
in the words he made dua for you?" She replied: "If I refrain from praying for him

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and simply give him alms only, his favour over me would be more superior to my
kindness over him because dua is far superior to alms-giving. This is why I offset
my dua against his dua so that my charity remains pure, it will not be in exchange
of anything." So he who can give a few coins and earn himself sincere dua in the
process should not allow this opportunity to pass by.
Nonetheless, this union of brotherhood was so strong that it was considered as
enduring as a family relationship. When an Ansaari would leave this world, his
Muhaajir brother would inherit from him. Allah Ta'ala says:
إِنَّ الَّذِيْنَ أَمَنُوْا وَهَاجَرُوْا وَ جَهَدُوْا بِأَمْوَ الِهِمْ وَاَنْفُسِهِمْ فِيْ سَبِيْلِ اللهِ وَالَّذِيْنَ اوَوْاوَ نَصَرُّؤًا
أُوْ لِّكَ بَعْضُهُمْ أَوْلِيَاءُ بَعْظِ
"Certainly those who believed and migrated and executed Jihaad in the path of
Allah with their wealth and lives, and those who provided refuge and help - these
are all allies (heirs) unto one another." [Surah Anfaal verse 72]
However, this injunction favouring inheritance was subsequently rescinded and all
believers were declared to be brothers unto one another. The following verse was
revealed:
إِنَّمَا الْمُؤْمِنُوْنَ اِخْوَةٌ
"Certainly the believers are brothers (unto one another)." [Surah Hujuraat verse: 10]
Now the bond of brotherhood was left only for mutual assistance, protection and
sympathy and inheritance was allotted specifically to family members only.
Inception of the Azaan
The Salaah's of 'Asr and Fajr were made mandatory right at the beginning of
prophethood. Subsequently, the remaining Salaahs were enjoined on the night of
Mi'raaj. All the Salaahs with the exception of Maghrib consisted of just two
Rakaats. After Hijrah the two Rakaats were left intact when travelling, whilst a
further two Rakaats were added in Zuhr, 'Asr and Isha for those not travelling.
The prevailing practice was that people would assemble in the Masjid
whenever the time for Salaah would set in. Resulullah tackauf felt that there
should be some signal that would allow the people from the community to easily
assemble in the Masjid at once.
Someone suggested striking a Naaqus (bell) whilst someone else suggested
blowing a Buq (horn) to summon the faithful to Salaah. However, Rasulullah
LuckaI. rejected the use of such devices as this would resemble the practice of
the Jews and Christians. The Christians used the Naaqus whilst the Jews used a

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Buq. In short, Rasulullah cíaf detested this degree of resemblance with the
Christians and Jews.
Someone proposed lighting a fire at an elevated spot. When people would
notice the flames, they would come to Salaah. Rasulullah La replied that
this is the custom of the Fire Worshippers. He abhorred resemblence with them as
well.
The assembly dispersed without reaching any concrete resolution. This
concern and unease of Rasulullah Ucla had a profound effect on 'Abdullah
. رَضَِّ اللَّهُ عَنْهُ bin Zaid bin 'Abdi Rabbihi
During the course of these discussions, 'Abdullah bin Zaid saw a dream. He
says: "I saw a man dressed in green apparel clutching a bell in his hand walking
past me. I asked him: 'Will you sell this bell to me?' 'What will you do with it?' he
asked. I replied: 'I will summon the people to Salaah by chiming the bell.' The man
with the green apparel remarked: 'Should I not enlighten you on something far
more superior than this?' 'Why not?' I replied, 'Surely.'
The man said: 'Say the following words (to summon the people to prayer):
اللَّهُ أَكْبَرُ اللهُ أَكْبَرُ
اللهُ أَكْبَرُ اللهُ أَكْبَرُ
‘Allahu Akbar Allahu Akbar.
أَشْهَدُ أَنْ لَّا إِلهَ إِلاَّ اللهُ
أَشْهَدُ أَنْ لَّا إِلهَ إِلاَّ اللّهُ
Ash-hadu Al-Laailaaha Illallah,
Ash-hadu Al-Laailaaha Illallah.
اَشْهَدُ أَنَّ مُحَمَّدًا رَّسُولُ اللهِ
اَشْهَدُ أَنَّ مُحَمَّدًا رَّسُولُ اللهِ
Ash-hadu Anna Muhammadar-Rasulullah,
حَىَّ عَلَى الصَّلُوةِ
حَىَّ عَلَى الصَّلُوةِ
Hayya 'Alas-Salaah,
Hayya 'Alas-Salaah.
حَىَّ عَلَى الْفَلاَحِ
حَىَّ عَلَى الْفَلاَحِ
Hayya 'Alal-Falaah.
Hayya 'Alal-Falaah
لَا إِلهَ إِلاَّ اللّهُ
اللَّهُ أَكْبَرُ اللهُ أَكْبَرُ
‘Allahu Akbar Allahu Akbar.
Laa Ilaaha Illallah.'

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Shifting onto one side, the man then taught me the words of the Iqaamah saying:
'Recite the same words when you stand for Salaah. After the words Hayya 'Alal-
Falaah, add on the words 'Qad Qaamatis-Salaah' twice.""
'Abdullah bin Zaid &edis further relates: "The next morning, I presented
myself before Rasulullah chef and related the dream to him. On hearing the
dream, Rasulullah ◌َصَلَّ اللَّهُ عَلَيْهِ وَسَلَّم pronounced:
ان هذه الرؤيا حق ان شاء الله تعالى
"Surely this dream is true, Insha Allah."
رَضِ اللَّهُ عَنْهُ to teach Bilal رَضِّ اللَّهُ عَنْهُ then directed 'Abdullah bin Zaid صَلَّ اللَّهُ عَلَيْهِ وَسَلَّمَ Rasulullah
the words of the Azaan so that he, Bilal deals, may call out the Azaan. Rasulullah
Let Bilal call out the Azaan as his voice":رَضِيَ اللَّهُ عَنْهُ told 'Abdullah bin Zaid صَلَّ اللَّهُ عَلَيْهِ وَسَلَّمَ
is louder than yours."
Hadhrat Bilal &als then called out the Azaan. When the words of the Azaan
صَلَّ اللَّهُ عَلَيْهِ وَسَلَّمَ he hastened to Rasulullah, رَضِ اللَّهُ عَنْهُ reached the ears of Hadhrat Umar
heaving his sheet behind him. As he appeared before Rasulullah Leaf, 'Umar
:submitted رَضِ اللَّهُ عَنْهُ
والذى بعثك بالحق لقد رايت مثل الذى أرى
"O Rasulullah Lockauf! By the Being Who has ordained you with Haqq (truth), I
have also seen (in the dream) what he ('Abdullah bin Zaid) had been shown."
Upon hearing this, Rasulullah ,chef exclaimed: "So Allah be praised!"
Treaty with the Jews
The majority of the population of Madinah was made up of the Aws and Khazraj
tribes. However over an extended period of time, a significant number of Jews also
settled in Madinah. They had a number of Madrasahs and educational institutes in
Khaybar and Madinah. They also had a few fortresses in Khaybar. They were
referred to as Ahl-e-Kitaab (people of the scripture). Compared to the disbelievers,
they enjoyed educational superiority and distinction in the land of Hijaaz. On the
basis of their celestial scriptures, they were conscious of the conditions and
attributes of the final Messenger. Allah Ta'ala declares: "They recognise him just as
they recognise their (own) sons." However, they were not people of sound
disposition. Jealousy, pride, obstinacy and defiance were their second nature. Allah
Ta'ala states: "And they (the Jews) refuted it (the Aayaat) wrongfully and
arrogantly even though their hearts were convinced (of the truth)."

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Even whilst Rasulullah cheaf was in Makkah, the Jews would persistently
incite the Makkan Quraysh against Rasulullah Leaf. The Jews would often
persuade the Quraysh to ask Rasulullah Leaf about certain topics like
Ashaab-e-Kahf, Ruh (soul), Zul-Qarnain, etc. When Rasulullah Leaf migrated
to Madinah, this jealousy and defiance flared even further. In due course, they
came to grips with the fact that the days of their educational and academic
superiority had drawn to a close and the deviants from amongst them trailed their
predecessors in flouting the truth. They elected to adhere to the ways of the 'people
of Saturday (Ashaab-e-Sabt)' and the conduct of those who 'assassinated the
Prophets'.
The pious and those of sound disposition from amongst the Rabbis and the
learned divulged the prophecies of the final messenger to their people and these
selected few embraced Islam. However, most of them preferred the route of
defiance. Jealousy and rebelliousness proved to be their downfall in this path of
righteousness.
In view of their jealousy and defiance and in order to contain their civil strife,
rebellion and depravity, Rasulullah ckai decided to draw up a written treaty
with them. The idea behind this treaty was to at least ensure that their opposition
and defiance does not intensify any further and so that the Muslims may be safe
from their strife and depravity. The Holy Qur-aan is replete with the evils and
rabble-rousing of the Jews. So in order to contain this problem and mischief from
swelling any further, Rasulullah caf formed a treaty with the local Jews of
Madinah.
Five months after his migration to Madinah, Rasulullah auf established
a written treaty with the Jews of Madinah in which he promised to allow them to
retain their Deen, wealth and assets subject to certain conditions. These will be
discussed shortly. A summary of this treaty follows:
بِسْمِ اللهِ الرَّحْمنِ الرَّحِيْمِ
Treaty from Muhammad, the unlettered Prophet between the Muslims of the
Quraysh and Muslims of Madinah and between the Jews who wish to ally
themselves with the Muslims, that every affiliate of the treaty will, whilst retaining
his own faith, be bound by the following conditions:
1.
Qisaas and the ancient system of blood money will be retained with justice
and integrity.
2. With fairness, each member will be obliged to pay the ransom of its own tribe.
In other words, if a prisoner (of war) is to be released by the payment of
ransom, the obligation of payment rests upon the tribe from which the
prisoner hails.

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3. All members will remain committed against tyranny, transgression, hostility
and civil strife. There will be no exceptions to this rule even if the offender is
the son (of one of the leaders).
4. No Muslim will be permitted to execute another Muslim in retaliation of the
murder of a disbeliever. Furthermore, no disbeliever will be assisted against a
Muslim.
5. A lowest ranking Muslim will enjoy the same right of offering sanctuary and
refuge as that of the highest-ranking Muslim.
6. The safety of Jews living under the Muslims will be the responsibility of the
Muslims. They will not be harassed or tyrannised and their enemies will not be
assisted against them.
7. A disbeliever will neither have the right against Muslims to offer asylum to the
lives and wealth of the Quraysh nor will he have the right to interfere between
the Muslims and the Quraysh.
8. In times of war, the Jews will be obliged to support the Muslims with their
wealth and lives. They will not be permitted to assist the enemy against the
Muslims.
9. If an enemy of Rasulullah caf attacks Madinah, the Jews will be duty-
. صَلَّاللَّهُ عَلَيْهِ وَسَلَّمَ bound to assist Rasulullah
10. From the tribes who are affiliated to this treaty, none of them will have the
right to withdraw from the obligations of this treaty without the permission of
. صَلَّ اللَّهُ عَلَيْهِ وَسَلَّمَ Rasulullah
11. Assistance or asylum to a trouble monger will not be permitted. (He who
assists or offers asylum to a Bid'ati attracts the wrath and curse of Allah. None
of his good actions will be accepted right until Qiyaamah.)
12. If the Muslims enter into a peace treaty with anyone, the Jews will also be
obliged to observe the conditions of this treaty.
13. He who murders a Muslim and there is evidence to support this, will be
executed in Qisaas except if the guardian agrees to accept blood money etc.
14. In cases of dispute or mutual disagreement, matters will be referred to Allah
. صَلَّ اللَّهُ عَلَيْهِ وَسَلَّمَ and His Rasool
The tribes with which Rasulullah Leaf concluded this treaty included three
major tribes of the Jews who lived in and around Madinah. These three tribes were
Banu Qaynuqaa, Banu Nazeer and Banu Qurayzah. Since these three tribes
declined to comply with Rasulullah Ucla, he entered into this treaty with
them to stop the spreading of their evil and mischief. However, all three tribes, one
after the other, violated the terms of the treaty and took extensive part in their

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hostility and conspiracy against the Muslims. They were thus punished for their
misdeeds as mentioned in the chapter dealing with military expeditions.
This treaty was endorsed before the injunction of jizyah (tax levied on non-
Muslims living under Muslim rule). Islam was still vulnerable and weak at that
moment in time. Initially, the ruling was that if the Jews join the Muslims in any
military expedition, they are to be given a percentage of the booty. This is why one
of the conditions of this treaty was that the Jews will be obliged to share the
burden of the expenditure incurred in these campaigns.
Miscellaneous Incidents of the First Year of Hijrah
1. After Rasulullah's Udaf arrival in Madinah, Kulsoom bin Hadam, in
whose house Rasulullah chaff lodged during his stay in Quba, passed
away.
2. Even before Rasulullah caf could complete the construction of the
Masjid, As'ad bin Zuraarah, the head of Banu Najjaar tribe passed away. Banu
Najjaar appeared before Rasulullah Laf and requested: "O Rasulullah
:replied صَلَ اللَّهُ عَلَيْهِ وَسَلَّمَ Appoint someone as his successor." Rasulullah !صَلَّ اللَّهُ عَلَيْهِ وَسَلَّمَ
"You are my maternal kinsfolk. I am from amongst you and I am your head."
3.
Rasulullah's gateauf acceptance of the post of head over the Banu Najaar
tribe is enumerated as one of the merits of this tribe. This tribe considered this
a source of their pride.
4. In the same year, two chieftains of the disbelievers died; Waleed bin Mughirah
and 'Aas bin Waa'il, the father of the conqueror of Egypt 'Amr bin 'Aas
. رَضَِّ اللَّهُ عَنْهُ
5. In the same year, eight months after arriving in Madinah, Rasulullah
with رَضِيَ اللَّهُ عَنْهَا consummated his marriage with Hadhrat 'Aa'ishah صَلَّ اللَّهُ عَلَيْهِ وَسَلَّمَ
whom he had performed Nikah before Hijrah after the demise of Hadhrat
. رَضَِّ اللَّهُ عَنْهَا Khadijah
6. At the time of her Nikah, Hadhrat 'Aa'ishah ecaul's was six years old and she
was nine when she went to live with Resulullah tackauf. Some Ulama that
Rasulullah Uckaf consummated his marriage with her eighteen months
after Hijrah in the second year.
7.
When the Muslims arrived in Madinah, the water of all the wells of Madinah
was salty. Only one well called 'the well of Roomah' gave sweet water. This
well belonged to a Jew who would not provide its water except at a price. The
poor Muslims were left in a fix. Hadhrat 'Usmaan Meals purchased this well
and sold it to Resulullah Jakauf in exchange for a fountain in Jannah. He

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donated it to the Muslim Ummah at large. Whoever wanted could avail
himself of its water.
Islam of Sarumah bin Abi Anas &oukg
Sarumah bin Abi Anas Najjaari Meals was enthusiastic about Tauheed right from
the beginning. He abhorred disbelief. In fact, once he even aimed to embrace
Christianity but abandoned this idea (perhaps after witnessing the sceptical
ideologies of the Christians).
He was a great Aabid and Zaahid (devoted and abstinent). He lived a frugal
life of an ascetic. He never wore fine cloth. He was always dressed in rough course
clothing.
He built a special room exclusively for his devotions. Women in their menses
and people in the state of Janaabat (impurity) were not allowed entry into this
room. He would often declare: "I am worshipping the Lord of Ibraaheem."
He was a celebrated poet of his era. His poetry was replete with words of
wisdom, advice and good counsel.
When Rasulullah Leaf arrived in Madinah after his migration, Sarumah
was by then a rather aged man. He appeared before Rasulullah tigekauft,
embraced Islam and recited the following lines of poetry:
ثوی فی قریش بضع عشرة حجة يذكر لو يلقى صديقا مواتيا
"He (Rasulullah Labai) resided for over ten years amongst the Quraysh offering
them advice and good counsel whilst expecting some friend and supporter to assist
him.
ویعرض فى اهل المواسم نفسه فلم يرمن يؤوى ولم يرداعيا
And he would present himself to the pilgrims during the season (of Haj) but he
failed to find anyone willing to offer him sanctuary or anyone to assist him in
inviting.
فلما اتانا اظهر الله دينه فاصبح مسرورا بطيبة راضيا
When he appeared before us, Allah awarded His Deen dominance and he was
overjoyed and content with Madinah.
والقی صديقا اطمأنت به النوى وكان له عونا من الله بادیا
Coming here he found a friend and he felt consoled from the grief brought about by
separation from his birthplace. And his friend turned out to be a sincere companion
and supporter from Allah's side.

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صَّ اللَّهُ عَلَيْهِ وَسَلَّمَ Seeratul Mustafa
يقص لنا ما قال نوح لقومه وما قال موسى اذا جاب المناديا
He (Resulullah Labais) relates to us about that which Nuh lilla and Musa
Lilla enlightened their people.
فاصبح لا يخشى من الناس واحدا قريبا ولا يخشى من الناس نائيا
And coming here to Madinah, he has taken a sigh of relief; he does not fear
anything close nor distant.
بذلنا له الاموال من جل مالنا وانفسنا عند الوعى والتآسيا
We have surrendered all our wealth to him whilst at times of war we sacrifice our
lives for him.
ونعلم ان الله لا شىء غیره ونعلم ان الله افضل هادیا
And we harbour firm conviction that there is nothing of substance save Allah and
we firmly believe that He is the best guide.
نعادى الذى عادى من الناس كلهم جميعا وان كان الحبيب مصافيا
We regard his enemy as our enemy even though he may be intently dear to us."
Change of Qiblah direction - 2nd Year of Hijrah
As long as Rasulullah cheauf lived in Makkah he continued performing Salaah
whilst facing Baitul-Muqaddas but in such a manner that he would face the K'abah
as well. When he migrated to Madinah Munawwarah, he was unable to maintain
this practise of facing both Qiblahs simultaneously. This is why, on the divine
directive of Allah Ta'ala, he performed his Salaah whilst facing Baitul-Muqaddas
for about sixteen to seventeen months.
Even before Allah revealed the divine commandment of transforming the
direction of the Qiblah, He kindled the eagerness within Rasulullah's ci
heart to face the K'abah whilst performing Salaah. Quite frequently, Rasulullah
Lucka would raise his gaze to the skies in anticipation of the divine
commandment directing him to turn towards the K'abah for Salaah.
Subsequently, on the fifteenth of Sh'abaan 2 A.H., the following verse was
revealed:
فَوَلِّ وَجْهَكَ شَطْرَ الْمَسْجِدِ الْحَرَامِ ـ
"And turn your face towards the direction of Masjidul-Haraam."

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Suffah and As-haabus Suffah
Following the change of the Qiblah direction when the direction of Qiblah from
Masjid-e-Nabawi was changed to Baitullah, the walls of the former Qiblah and the
area immediately adjacent to it was left intact for the accommodation of the poor
and destitute who had no home or place to live. This place was popularly known as
Suffah.
A Suffah is actually a ledge or a covered veranda. The weak Muslims and
grateful destitute were not only patient over their poverty but they were more
content and grateful than the affluent and powerful rulers. When these poverty-
stricken souls would come to listen to the words of Allah and His Rasool
ichauf, they would stay behind at this spot. People would refer to this group as
As-haabus Suffah. It was as though this was the Khaanqah of Rasulullah
Stigditeduo, the abstinent Prophet, who enthusiastically preferred poverty to the
dominion of the world.
The As-haabus Suffah were a group of people made up of ascetics and
Mutawakkileen whose principal objective day and night was their spiritual purity
and the acquisition of the knowledge of the Qur-aan and the wisdom of Rasulullah
Ustal ... They were neither interested in trade nor was farming of any concern
to them.
These people had dedicated their sight to behold Resulullah Ligaste auf and
their ears to listen to his sacred words and they had surrendered their physical
- صَلَ اللَّهُ عَلَيْهِ وَسَلَّمَ bodies to the companionship of Rasulullah
Hadhrat Abu Hurayrah &dlss narrates: "I have observed seventy As-haabus
Suffah who did not even possess a single sheet to cover themselves. They merely
owned a sheet or a blanket to cover the lower portion of their bodies, which they
would fasten to their necks. Even these blankets were so short that they would
barely reach half their calves or their ankles and they would clasp it close to their
bodies lest their Satar become exposed."
Waasilah bin Asq'a Meals relates: "I was also one of the members of As-
haabus Suffah. None of us even had a complete set of clothing. Due to excessive
perspiration, our bodies were encrusted with grime and dust." (This grime was
more cherished by them than extreme cleanliness. These were the dishevelled and
grubby personalities who, if they had to take an oath upon Allah Ta'ala, He would
ensure that their oaths are fulfilled.)
Mujaahid says that Abu Hurayrah &exkss relates: "I swear by that Being
besides whom there is no other deity that quite often, overwhelmed with hunger, I
would lay my chest and stomach onto the ground (so that the moisture and
coolness of the ground may alleviate the heat of my hunger to some extent).
Occasionally I would fasten a stone to my stomach merely to keep my back
straight.

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One day I seated myself at one of the main thoroughfares when Abu Bakr
deals happened to pass by. I asked him to explain a certain verse of the Qur-aan to
me but my actual aim was that he might catch sight of my pitiful condition and
take me along for a meal. However, Abu Bakr Meals went away (without a notion
of my objective).
A little later Hadhrat 'Umar Meals happened to pass by. In a like manner, on
the pretext of explaining a Qur-aanic verse to me I intercepted him. However he
too went on his way.
A little while later Abul-Qaasim tackauf (whom Allah Ta'ala commissioned
as a Qaasim - distributor - of blessings) happened to pass by the same way.
The moment his gaze fell on me, he realised my intentions. Smiling at me, he
said: 'O Abu Hirr!'
'I am at your service', I replied, 'O Resulullah Laile auf!'
'Come along with me'" he said.
I went along with him to his house. As he entered his home, he found a bowl
of milk there. When he enquired about it, his family replied: 'So and so sent it as a
gift to you.' Looking towards me, he bade me to call the As-haabus Suffah."
Abu Hurayrah &edkg relates: "The As-haabus Suffah were the guests of Islam.
They neither had a place to live nor were they in possession of any wealth.
Whenever any charity came to Rasulullah caf, he would send it over to
them without partaking of any part of it (because Sadaqah was Haraam for him).
Whenever he received a gift, he would partake of it and include the As-haabus
Suffah in it as well. Now when he asked me to call the As-haabus Suffah, I found it
a bit tough. I reflected to myself, how would this one bowl of milk suffice for all
the As-haabus Suffah? I am most eligible to drink this milk. At least I would be able
to regain some of my strength. Furthermore, after the arrival of the As-haabus
Suffah, I myself would be instructed to distribute the milk to them. I do not think
there would be any leftover for me, I thought. Nevertheless, there was no getting
. صَلَ اللَّهُ عَلَيْهِ وَسَلَّمَ away from compliance with Allah and His Rasool
I called the As-haabus Suffah and as per Rasulullah's Leaf instructions, I
summoned them one by one. When all of them drank to their fill, Rasulullah
Stugaiteau smiled at me and said: 'Only you and I are left now.'
صَلَ اللَّهُ عَلَيْهِ وَسَلَّمَ Rasulullah '!صَلَّ اللَّهُ عَلَيْهِ وَسَلَّمَ I submitted: "That is correct, O Rasulullah
bade me to start drinking. As I was drinking, he repeatedly bade me to drink
saying: 'Drink more! Drink more!' until such time that I was utterly satiated and
cried out: 'By that Being Who has sent you with the truth! I do not have room for
any more.' Taking the bowl from my hand, Rasulullah Lief recited some
praise of Allah, said Bismillah and drank up whatever remained within the bowl."
Abdur-Rahmaan bin Abi Bakr deaths relates: "The As-haabus Suffah were
extremely destitute. Rasulullah caf would distribute them amongst the
Sahaabah Acals saying: "He who has food for two should take a third person with

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him and he who has food for three should take a fourth person with him," and so
forth.
Muhammad bin Seereen ad says: "Towards the evening, Rasulullah
. رَضِيَ اللَّهُ عَنْهُم would distribute the As-haabus Suffah amongst his Sahaabah صَلَّاللَّهُ عَلَيْهِ وَسَلَّمَ
Some of them would take two whilst others would take three of them home with
them. S'ad bin 'Ubaadah Meals would sometimes take up to eighty people home
with him for meals."
Abu Hurayrah &eakg relates: "I was also from amongst the As-haabus-Suffah.
Every evening we would present ourselves before Rasulullah Leaf. He would
distribute us in ones or twos amongst the more affluent Sahaabah Reals. He
would then take those who were left. After meals, we would all sleep in the Masjid.
A string was tied between two pillars of the Masjid. The Ansaar who had date
orchards would hang up a few clusters of dates for the exclusive consumption of
the As-haabus Suffah. They would strike the dates with a stick and eat as they fell
to the ground. Mu'aaz bin Jabal cedule, was in charge of this."
'Awf bin Maalik Ashj ai ◌ُرَضِيَ اللَّهُ عَنْه narrates: "Rasulullah ◌َصَلَّ اللَّهُ عَلَيْهِ وَسَلَّم once emerged
(from his house into the Masjid) bearing a staff when his gaze fell onto a spoilt
cluster of dates suspended in the Masjid. He commented: "If the donor wished, he
could have brought a better bunch of dates."
According to another Hadith, Rasulullah kaf instructed every date palm
owner to bring a bunch of dates and hang it up in the Masjid for the destitute.
Jaabir bin 'Abdullah ◌ُرَضِيَ اللَّهُ عَنْه narrates that Rasulullah ◌َصَلَّاللَّهُ عَلَيْهِ وَسَلَّم said:
فى كل عشرة اقناء قنويوضع فى المسجد للمساكين
"From every ten clusters of dates, one cluster should be placed in the Masjid for the
destitute."
'Abdullah bin Shaqeeq Xlda says: "I lived for a whole year in the company of Abu
Hurayrah Meals. One day he commented: 'If only you had witnessed our past days
when for days on end we did not even have that much food by which we could at
least straighten our backs. We would be forced to tie stones to our stomachs merely
to straighten our backs."
Fudaalah bin 'Ubaid deals narrates: "Quite often, overwhelmed with acute
hunger, the As-haabus Suffah would fall down unconscious whilst performing
Salaah. If a villager or Bedouin stranger had to lay eyes on them, he would reckon
them to have lost their senses or regard them as lunatics. Rasulullah La
would come to them and console them thus:
لو تعلمون مالك عندالله لاحببتم ان تزدادوا فقرا وحاجة

210
صَلَ اللَّهُ عَلَيْهِ وَسَلَّمَ Seeratul Mustafa
"If only you knew what awaits you by Allah, you would yearn for an increase in
this poverty and need."
Attributes of As-haabus Suffah
'Ayaad bin Ghanam ◌ُرَضِ اللّهُ عَنْه relates that he heard Rasulullah ◌َصَلَ اللَّهُ عَلَيْهِ وَسَلَّم saying:"The
best and high ranking people of my Ummah - as I was enlightened by the Malaul-
A'alaa (close angels) - are those people who overtly smile whilst contemplating
over the infinite mercy of Allah Ta'ala but their hearts are sobbing in trepidation of
the severity of His divine chastisement. Morning and evening they remember Allah
in His uncontaminated houses (i.e. the Masaajid). With their tongues brimming
with hope mingled with fear, they call unto Allah Ta'ala and their hearts are
replete with a passionate longing to meet Him. Their burden unto others is
extremely light whilst their own burdens unto themselves are enormously heavy.
They walk on the ground with humility and tranquillity and not with arrogance
and pride. They walk like ants. In other words, humility and neediness is exuded
from their gaits.
They recite the Holy Qur-aan. They are dressed in old frayed clothing. They
are always in the divine care and protection of Allah Ta'ala. Their souls are in this
world whilst their hearts are attached to the hereafter. They have no concern but of
the hereafter. They are perpetually engaged in preparation for the grave and the
hereafter."
Thereafter Rasulullah Ucla recited the following verse of the Holy Qur-
aan:
ذُلِكَ لِمَنْ خَافَ مَقَامِئْ وَخَافَ وَعِيْد
"This (promise) is for that person who fears standing before Me and he fears My
warning."
Names of As-haabus Suffah
The actual number of As-haabus Suffah continued fluctuating from time to time.
Aarif Seharwardi Xx writes in 'Awaarif that the roll of the As-haabus Suffah
once reached four hundred.
Some of these illustrious souls are listed below:
1.
Abu 'Ubaidah 'Aamir bin Jarrah deals
رَضِيَ اللَّهُ عَنْهُ Ammaar bin Yaasir' .2
3. 'Abdullah bin Mas'ood deals
4. Miqdaad bin 'Amr deathss