النص المفهرس

Sîratul-Mustafa
Life of the Prophet
This Hadîth is reasonably well known. Apart from Tirmizî, a
number of other Imams of Hadîth have extracted this Hadîth.
For further details see Kanzul-'Ummal. [Tarikh Tabrî volume 6
page 372]
Imam Bukhari briefly narrates this incident of Hadrat 'Uthmân
Ghani رضي الله عنه in Kitabul-Musaqat and Kitabul-Waqf.
رضي الله عنه Islam of Sarumah bin Abi Anas
Sarumah bin Abi Anas Najjari رضى الله عنه was enthusiastic
about Tauhid right from the beginning. He abhorred disbelief
and polytheism. In fact, once he even aimed to embrace
Christianity but abandoned this idea (perhaps after witnessing
the polytheistic ideologies of the Christians).
He was a great 'Âbid and Zahid (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 Janâbat (impurity)
were not allowed entry into this room. He would often declare:
"I am worshipping the Lord of Ibrâhîm."
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He was a celebrated poet of his era. His poetry was replete with
words of wisdom, advice and good counsel.227
When Rasûlullah landed in Madinah after his migration,
Sarumah was by then a rather aged man. He appeared before
Rasûlullah , embraced Islam and recited the following lines of
poetry:
"He (Rasûlullah
resided for over ten years amongst the
Quraysh offering them advice and good counsel whilst
expecting some friend and supporter to assist him.
And he would present himself to the pilgrims during the season
(of Hajj) but he failed to find anyone willing to offer him
sanctuary or an invitation.
When he appeared before us, Allâh awarded his Dîn dominance
and he was overjoyed and content with Madinah.
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
Allâh's side.
He (Rasûlullah ) relates to us that which Nuh Oulade and
Musa عليه السلام enlightened their people about.
And coming here to Madînah, he has taken a sigh of relief; he
does not fear anything close nor distant.
227 'Allâmah Ibn Hishâm cites two Qasîdahs (poems) in his Sîrat composed
by Sarumah رضى الله عنه .Scholars may refer to Strat Ion Hisham volume 1
page 182 for further details.
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We have surrendered all our wealth to him whilst at times of
war we sacrifice our lives for him.
And we harbour firm conviction that there is nothing of
substance save Allâh and we firmly believe that He is the best
guide.
We regard his enemy as our enemy even though he may be
intently dear to us."
Second Year of Hijrah
Change of Qiblah direction:
As long as Rasûlullah lived in Makkah he continued
performing Salâh whilst facing Baitul-Muqaddas but in such a
manner that he would face the K'abah as well. When he
migrated to Madînah Munawwarah, he was unable to maintain
this practise of facing both Qiblahs simultaneously. This is
why, on the divine directive of Allâh Ta'âlâ, he performed his
Salâh 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 Rasûlullah 's heart to face the K'abah whilst
performing Salâh. Quite frequently, Rasûlullâh % would raise
his gaze to the skies in anticipation of the divine commandment
directing him to turn towards the K'abah for Salâh.
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Subsequently, on the fifteenth of Sh'aban 2 A.H., the following
verse was revealed:
"And turn your face towards the direction of Musjidul-Harâm."
Allâh Ta'âlâ opens the second chapter of the Holy Quran with
the commandment dealing with the transformation of the
direction of the Qiblah and the hidden reasons behind it.
Readers may refer to books on Tafsir for further details.
Suffah and Ashâbe Suffah
Following the change of the Qiblah direction when the
direction of Musjide-Nabawî 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 Rasul ,
they would just stay behind at this spot. People would refer to
this group as Ashâbe-Suffah. As though this was the Khôngâh
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of Rasûlullah , the destitute Prophet228 who enthusiastically
preferred poverty to the dominion of the world.
The Ashabe-Suffah were a group of people made up of ascetics
and Mutawakkilîn229 whose principal objective day and night
was their spiritual purity and to acquire knowledge of the
Quran and the wisdom of Rasûlullah . They were neither
interested in trade nor was farming of any concern to them.
These people had self-sacrificed their eyes to behold Rasûlullah
and their ears to listen to his sacred words and they had
surrendered their physical bodies to the companionship of
Rasûlullah .
Hadrat Abu Hurayrah رضي الله عنه narrates: "I have observed
seventy Ashâbe-Suffah who didn't 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 is
228 In his book Al-Jawabus-Sahîh, under the discussion of Rasûlullah ¿'s
prominence over the other Prophets, Hâfiz Ibn Taymiyyah writes: "Our
عليه السلام because Sulayman عليه السلام Rasul # was superior to Sulayman
was a sovereign Prophet whilst Rasûlullah # was a destitute Prophet. As
Musâ Allade said: "O my Lord! I am needy for whatever good You
bestow upon me."
229
Those who place their complete trust in Allâh Ta'âlâ.
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exposed." [Bukhârî volume 1 page 63 Bâbu Nawmir-Rijâl fil-
Musjid]
Wathilah bin Asq a رضي الله عنه relates: "I was also one of the
members of Ashabe-Suffah. None of us even had a complete
set of clothing. Due to excessive perspiration, our bodies were
encrusted with grime and dust." [Huliyatul-Awliya volume 1
page 341] (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 Allâh
Ta'âlâ, He would ensure that their oats are fulfilled.)
Mujahid says that Abu Hurayrah رضى الله عنه 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.
One day I seated myself at one of the main thoroughfares when
Abu Bakr رضي الله عنه happened to pass by. I asked him to
explain a certain verse of the Qurân 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 رضي الله عنه went away
(without a notion of my objective).
A little later, Hadrat Umar رضي الله عنه happened to pass by. In a
like manner, on the pretext of explaining a Qurânic verse to me
I intercepted him. But he too went on his way.
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وَسَلّمَ
Life of the Prophet
A little while later Abul-Qasim (whom Allah Ta'ala
commissioned as a Qâsim - 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 Abû Hirr!"
"I am at your service," I replied, "O Rasûlullah !"
"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 Ashabe-Suffah."
Abû Hurayrah relates: "The Ashâbe-Suffah were the guests of
Islâm. They neither had a place to live nor were they in
possession of any wealth. Whenever any charity came to
Rasûlullâh , he would send it over to them without partaking
of any part of it (because Sadaqah was Harâm for him).
Whenever he received a gift, he would partake of it and include
the Ashabe-Suffah in it as well. Now when he asked me to call
the Ashabe-Suffah, I found it a bit tough. I reflected to myself,
how would this one bowl of milk suffice for all the Ashabe-
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 Ashabe-Suffah, I myself would be instructed to
distribute the milk to them. I don't think there would be any
leftover for me, I thought. Nevertheless, there is no getting
away from compliance with Allah and His Rasul .
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I called the Ashabe-Suffah and as per Rasûlullah 's
instructions, I summoned them one by one. When all of them
drank to their fill, Rasûlullah smiled at me and said: "Only
you and I are left now."
I submitted: "That is correct, O Rasûlullah !" Rasûlullah
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 don't have room for any
more." Taking the bowl from my hand, Rasulullah & recited
some praise of Allâh, said Bismillâh and drank up whatever
remained within the bowl." [Bukhârî Kitâbur-Riqaq]
Abdur-Rahman 230 bin Abi Bakr رضى الله عنه relates: "The
Ashâbe-Suffah were extremely destitute. Rasûlullah * would
distribute them amongst the Sahabah رضي الله عنهم saying: "He
who has food for two should take a third person with him and
he who has food for three should take a fourth person with
him," and so forth. [Bukhârî]
Muhammad bin Sîrîn dealda, says: "Towards the evening,
Rasûlullâh ¿ would distribute the Ashabe-Suffah amongst his
Sahabah رضى الله عنهم. Some of them would take two whilst
others would take three of them home with them. S'ad bin
230 Imâm Bukhârî cites this Hadîth of 'Abdur-Rahmân bin Abî Bakr
Lcalus, at a number of places in his Sahîh. For instance, in Babus-Samar
M'al-Ahl wad-Dayf volume 1 page 84, Bâbu 'Alâmâtin-Nubuwwah page
506.
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'Ubâdah would sometimes take up to eighty people home with
him for meals."
Abu Hurayrah رضى الله عنه relates: "I was also from amongst the
Ashâbe-Suffah. Every evening we would present ourselves
before Rasûlullah . He would distribute us in ones or twos
amongst the more affluent Sahabah. The remaining Sahabah he
would take home for meals. After meals, we would all sleep
away in the Musjid. [Fathul-Bârî]
A string was tied between two pillars of the Musjid. The Ansâr
who had date orchards would hang up a few clusters of dates
for the exclusive consumption of the Ashabe-Suffah. They
would strike the dates with a stick and eat as they fall to the
ground. Mu az bin Jabal رضى الله عنه was in charge of this."
[Wafâul-Wafâ volume 1 page 324]
،Awf bin Malik Ashj ai رضي الله عنه narrates: "Rasulullah once
emerged (from his house into the Musjid) bearing a staff when
his gaze fell onto a spoilt cluster of dates suspended in the
Musjid. He commented: "If the donor wished, he could have
brought a better bunch of dates."
This Hadîth231 is cited by Nasaî and its Sanad is sound.
231 Hâfiz 'Asqalânî says: Even though the Sanad is sound, it is not on the
conditions laid down by Bukhârî. Imâm, Bukharî did not extract this Hadîth
in his Sahîh but has alluded to this Hadîth in the caption Bâbûul-Qismati wa
T'alîqil-Qinwi fil Musjid as is the custom of Imam Bukharî dealin).
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According to another Hadîth, Rasûlullah # instructed every
date palm owner to bring a bunch of dates and hang it up in the
Musjid for the destitute. [Fathul-Barî volume 1 page 431
Bâbûul-Qismati wa T'alîqil-Qinwi fil Musjid.]
Jabir bin 'Abdullah رضى الله عنه narrates that Rasulullah said:
"From every ten clusters of dates, one cluster should be placed
in the Musjid for the destitute." [Tahawî Bâbul-'Arâyâ volume
2 page 313]
The Sanad of this Hadîth is strong and the narrators are all
authentic.
Mas'alah: To place water and other edibles in the Musjid for
the destitute is exceptionally commendable.
'Abdullah bin Shaqîq says: "I lived for a whole year in the
company of Abu Hurayrah رضى الله عنه .One day he commented:
'If only you set eyes on our past days when for days on end we
didn't even have that much of 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." [Ahmad, Fathul-Bârî
volume 11 page 242]
Fudalah bin 'Ubaid
رضي اللهعنه
narrates:
"Quite often,
overwhelmed with acute hunger, the Ashabe-Suffah would fall
down unconscious whilst performing Salah. 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.
Rasûlullah ¿ would come to them and console them thus: "If
only you knew what awaits you by Allâh, you would yearn for
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an increase in this poverty and need." [Abû Nu'aim in Huliyah
volume 1 page 339]
رضي الله عنهم Attributes of Ashabe-Suffah
،Ayad bin Ghanam رضي الله عنه relates that he heard Rasulullah
* saying: "The best and high ranking people of my Ummah -
as I was enlightened by the Malaul-A'alâ (close angels) - are
those people who overtly smile whilst contemplating over the
infinite mercy of Allâh Ta'âlâ but their hearts are sobbing in
trepidation of the severity of His divine chastisement. Morning
and evening they remember Allâh in His uncontaminated
houses (i.e. the Musâjid). With their tongues brimming with
hope mingled with fear, they call unto Allâh Ta'âlâ 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 an ant. In other words, humility and
neediness is exuded from their gaits.
They recite the Holy Quran. They are dressed in old frayed
clothing. They are always in the divine care and protection of
Allâh Ta'âlâ. 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."
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Persian Couplet: "Be more concerned about the inner
(spiritual) than the outer (Physical).
Very few people in the world are blessed with this wealth."
Thereafter Rasûlullah % recited the following verse of the Holy
Qurân:
"This (promise) is for that person who fears standing before Me
and he fears my warning." [Huliyatul-Awliya volume page 16]
رضي الله عنهم Names of Ashabe-Suffah
The actual number of Ashabe-Suffah
continued رضي الله عنهم
رحمة الله عليه fluctuating from time to time. "Arif Seharwardi
writes in 'Awarif that the roll of the Ashabe-Suffah once
reached four hundred.
Abû 'Abdur-Rahmân Sulamî, Ibn 'Arabî and Hâkim went to
great lengths to collate detailed information about the names
and conditions of the Ashabe-Suffah رضى الله عنه. In his book
Huliyatul-Awliya, Abû Nu'aim enumerates all of them. He had
given a detailed account of the Ashabe-Suffah رضي الله عنه and
the Zuhhad (ascetic) Sahabah رضي الله عنهم .[See Fathul-Bari
volume 11 page 245 under the chapter Kayfa Kâna 'Ayshin-
Nabî * wa Ashâbihî wa Takhliyatihim 'Anid-Dunyâ]
Some of these illustrious souls are listed below:
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سلم
Life of the Prophet
No.
Names
1
رضي الله عنه Abu 'Ubaidah Amir bin Jarrah
2
رضي الله عنه Ammar bin Yasir،
3
رضي الله عنه Abdullah bin Mas ud،
4
رضي الله عنه Miqdad bin 'Amr
5
رضي الله عنه Khabbab bin Aratt
6
رضي الله عنه Bilal bin Rabah
7
رضي الله عنه Subaib bin Sinan
8
رضي الله عنه brother of 'Umar ورضى الله عنه Zaid bin Khattab
9
رضي الله عنه Abu Marthad Kanaz bin Husain 'Adawi
10
Abu Kabshah رضي الله عنه, emancipated slave of
Rasûlullâh
11
رضي الله عنه Safwan bin Bayda
12
رضي الله عنه Abu 'Abas bin Jabr
13
Salim رضي الله عنه, the emancipated slave of Huzaifah
رضي الله عنه
14
رضي الله عنه Mistah bin Athathah
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15
رضي الله عنه Ukashah bin Mihsan'
16
رضي الله عنه Mas ud bin Rabi
17
رضي الله عنه Umair bin 'Awf،
18
رضي الله عنه Uwaim bin Saidah'
19
رضي الله عنه Abu Lubabah
20
رضي الله عنه Salim bin 'Umair
21
رضي الله عنه Abu Bishr Kab bin 'Amr
22
رضي الله عنه Khubaib bin Siyaf
23
رضي الله عنه Abdullah bin Unais،
24
رضي الله عنه Jundub bin Junadah Abu Zarr Ghifari
25
رضي الله عنه Utbah bin Mas ud Huzali'
26
رضي الله عنه Abdullah bin Umar،
27
رضي الله عنه Salman Farsi
232
Prior to his marriage 'Abdullah bin Umar رضي الله عنه lived amongst the
Ashâbe-Suffah and he would spend the night with them as well.
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28
رضي الله عنه Huzaifah bin Yaman
29
رضي الله عنه Abud-Darda 'Uwaymir bin 'Amir
30
رضي الله عنه Abdullah bin Zaid Juhani،
31
رضي الله عنه Hajjaj bin 'Amr Aslami
32
رضي الله عنه Abu Hurayrah Dawsi
33
Thawban رضي الله عنه, emancipated slave of Rasulullah
34
رضي الله عنه Mu az bin Harith
35
رضي الله عنه Saib bin Khallad
36
رضي الله عنه Thabit Wadi'ah
Fasting of Ramadân
In the same year, (2nd year) during the latter ten days of
Sh'abân fasting during the month of Ramadân was made
obligatory. In this regard, the following verse was revealed:
"The month of Ramadan, in which the Quran was revealed - a
source of guidance for the people and clear proofs for guidance
and criterion (to distinguish between good and evil). And
whosoever sights the month (the crescent of the month of
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Ramadân), he should observe the fast." [Sûrah Baqarah verse
185]
Ummul-Muminin Hadrat 'Ayeshah رضي الله عنها and Hadrat
"Abdullah bin 'Amr رضى الله عنه narrate: "When Rasulullah
arrived in Madînah he instructed us to observe the fast of
'Âshûrah (10th of Muharram). When the fast of Ramadân was
prescribed, he said: "As far as the fast of 'Âshûrah is
concerned, one is at liberty to observe it or to abstain from it."
[Bukhârî]
Salamah bin Akwa رضى الله عنه relates: "On the day of
'Âshûrah, Rasûlullah % instructed a man to publicly announce:
"He who hasn't eaten as yet should fat whilst he who has
already eaten should also abstain from food and drink like the
fasting ones." [Bukhârî under the chapter Izâ Nawâ Bin-Nahâri
Sawman] For further details refer to Fathul-Bârî and Tahâwî.
Sadaqatul-Fitr and 'Îd Salah
Just two days before the termination of the month of Ramadan,
the divine commandment obligating Sadaqatul-Fitr and Salâtul-
'Îd was revealed. In this regard the following verse was
revealed:
"Successful is he who has spiritually cleansed himself and he
has mentioned the name of his Lord then performed the Salah
(of 'Îd). [Sûrah A‘lâ]
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'Umar bin 'Abdul-'Azîz and Abul-'Aliyah interpret the verse
thus: "Successful is he who has disbursed his Sadaqatul-Fitr
and performed the Salâtul-'Îd. [Ahkâmul-Quran by Jassâs
volume 3 page 473]
Salâtul-Adhâ and Qurbânî
In the same year, Qurbanî and the Salah of 'Îdul-Adha was
made obligatory. The following verse was revealed in this
regard:
"So perform Salâh (of 'Îd) for your Lord and slaughter
(perform Qurbânî)."
Hasan Basri رحمة الله عليه says: "This verse makes reference to
Salâtul-Adhâ ('Îdul-Adhâ Salâh) and to Qurbânî." [Ahkâmul-
Qurân by Jassâs volume 3 page 475]
Durûd Sharîf
Abu Zarr رضى الله عنه narrates: "Conveying Salah and Salam
(salutations) upon Rasûlullâh % was also prescribed in this
year, the second year of Hijrah."
According to some scholars, this commandment was enjoined
on the night of M'iraj. [Fathul-Bârî Tafsîr of Sûrah Ahzab
volume 8 page 411]
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Zakât on wealth
The 'Ulama have differed as to exactly when the annual Zakat
was enjoined. Most are of the opinion that it was prescribed
after the Hijrah. Some say it was in the first year whilst others
maintain that it was in the second year of Hijrah after the
compulsion of the Saum of Ramadan.
It is narrated on the basis of a sound Sanad in Musnad Ahmad,
Sahîh Ibn Khuzaimah, Nasaî and Ibn Mâjah on the authority of
Qays bin S'ad Licale, that Rasûlullah & commanded the
Sahabah رضي الله عنهم to pay Sadqatul-Fitr before the
commandment of Zakât was revealed."
Imâm Ibn Khuzaimah says: "Zakât on wealth was ordained
before Hijrah. This is evident from the incident of the
migration to Abyssinia as narrated by Ummu Salamah
رضي الله عنه When Emperor Negus asked Hadrat J'far . رضي الله عنها
about what Rasûlullah & enjoins them to do, he replied: "He
(Rasûlullah %) commands us to perform Salâh, pay Zakât and
observe fasting." [Fathul-Bârî volume 3 page 211]
Hafiz 'Iraqî dealin, says: "And in the same second year,
Saum and Sadqatul-Fitr was ordained. The Salâhs of the two
'Ids followed by tow Khutbahs and Qurbanî was also enjoined.
Similarly, the payment of Zakât was prescribed and the Qiblah
direction was changed to Musjidul-Harâm in the same year. In
the same year Rasûlullah
consummated his Nikâh with
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Hadrat Ayeshah رضي الله عنها and he also performed Hadrat
". رضي الله عنه s Nikah with Hadrat 'All'رضى الله عنها Fatimah
And Allâh Ta'âlâ knows best.
(End of volume one)
679