Indexed OCR Text

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Vocabulary and Definitions
Lasau (a fully roasted sheep) refers to a sheep whose wool has been removed and which is
then roasted with its skin. The wealthy of that era would consume such food.
Commentary
The hadith indicates to the contentment and humility of the Messenger of Allah
While
abstinence to such an extent is not compulsory for the Ummah, one should ensure that the
luxuries of this world do not make one forget the Hereafter.
It is stated that the Messenger of Allah
never ate on a table because this is generally a
quality of those who do not wish to humble themselves by stooping down and eating.
Hadith 495
لَ، قَالَ: لَقَدْ رَأيْتُ نَبَّكُمْ ﴿، وَمَا يَجِدُ مِنَ الدَّقَلِ مَا يَمْلأَ بِهِ
وعن النعمان بن بشير
بَطْنَهُ . رواه مسلم .
((الدَّقَلُ )) : تَمْرُ رَدِيءٌ .
Al-Nu man ibn Bashir ts narrates: "I saw your Messenger
in such a state
that he could not even find low quality dates to fill his stomach." (Muslim)
Commentary
The hadith reminds us of the simplicity of the Messenger of Allah
and his indifference
to worldly comforts. It serves as an encouragement to us to be content with little and to
appreciate Allah's & many bounties.
The Sahabī, al-Nu man ibn Bashir &
did not say "my Messenger" or "our Messenger", but
associated the Messenger of Allah
to the audience, saying, "your Messenger" in order
to arouse their sense of dignity and self-honour. It was as if he said, "The Messenger you
people proudly claim to follow was such that he did not have sufficient food, however you
have a variety to eat from."
Hadīth 496
النَّقِيَّ مِنْ حِين ابْتَعَنَّهُ الله تَعَالَى
وعن سهلِ بن سعد رَّهُ ، قَالَ : مَا رَأى رسول الله
مَنَاخِلُ ؟ قَالَ : مَا
حَتَّى قَبِضَهُ الله تَعَالَى. فِقِيلَ لَهُ: هَلْ كَانَ لَكُمْ فِي عَهدِ رسول الله
رَأى رسول الله ﴿ مُنْخُلاً مِنْ حِينَ ابْتَعَثَهُ اللهُ تَعَالَى حَتَّى قَبَضَهُ اللهُ تَعَالَى، فَقِيلَ لَهُ: كَيْفَ
كُنْتُمْ تَأكُلُونَ الشَّعِيرَ غَيْرَ مَنْخُولٍ ؟ قَالَ: كُنَّا نَطِحَتُهُ وَنَفُخُهُ ، فَيَطِيرُ مَا طَارَ ، وَمَا بَقِيَ ثَرَّيْنَاهُ

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. رواه البخاري .
قَوْله : ((الَّقِيّ)) هُوَ بفتح النون وكسر القاف وتشديد الياءِ: وَهُوَ الخُبْزُ الحَوَّارَى، وَهُوَ
: الدَّرْمَكُ . قَوْله : (( ثَرَّيْنَاهُ )) هُوَ بثاء مثلثة، ثُمَّ راء مشددة، ثُمَّ يَاءِ مُثَنَّة من تَحْتِ ثُمَّ نون
، أيْ : بَلْنَاهُ وَعَجَنَّاهُ .
Sahl ibn Sa'd 4% narrates: "The Messenger of Allah
did not see bread
made of fine flour since Allah & sent him as a Messenger until Allah
des took his life." He was asked: "Did you have sieves in the time of the
Messenger of Allah
?" He replied: "The Messenger of Allah
did not
see a sieve since Allah &s sent him as a Messenger until Allah &s took his
life." He was asked: "How did you eat unsieved barley?" He replied: "We
used to grind it and blow away the husk. Whatever remained, we would
moisten and knead into dough." (Bukhārī)
Commentary
The Messenger of Allah
sufficed on the barest minimum of food and drink, yet he would
exert himself standing in worship until his feet would swell.
Hadith 497
وعن أَبي هريرة وطَّهُ، قَالَ: خرجَ رسولُ اللهِ ﴿ ذَاتَ يَوْمٍ أَوْ لَيْلَةٍ ، فَإِذَا هُوَ بَأَبِي بَكْرٍ وَعُمَرَ
، فَقَالَ : (( مَا أخْرَجَكُمَا مِنْ بُيُوتِكُما هذِهِ السَّاعَةَ؟ )) قَالا: الجُوعُ يَا رسول الله .
قَالَ : (( وَأَنَا، وَالَّذِي نَفْسِي بِيَدِهِ، لأخْرَجَنِي الَّذِي أَخْرَجَكُما، قُوما)) فَقَامَا مَعَهُ ، فَأَتَّى
رَجُلاً مِنَ الأَنْصَارِ ، فَإِذَا هُوَ لَيْسَ فِي بَيْتِهِ ، فَلَمَّا رَأَتْهُ المَرْأَةُ ، قالت: مَرْحَبَاً وَأهلاً . فقال
: (( أَيْنَ فُلانُ؟ )) قالت: ذَهَبَ يَسْتَعْذِبُ لنَا المَاءَ . إِذْ جَاءَ الأَنْصَارِيُّ ،
لَهَا رسول الله
فَنَظَرَ إِلَى رسول الله ﴿ وَصَاحِبَيْهِ، ثُمَّ قَالَ: الحَمْدُ للهِ ، مَا أَحَدٌ الْيَوْمَ أَكْرَمَ أضْيَافاً مِنِّي،
فَانْطَلَقَ فَجَاءُهُمْ بِعِذْقٍ فِيهِ بُسْرٌ وَتَمْرٌ وَرُطَبٌ، فَقَالَ: كُلُوا، وَأَخَذَ الْمُدْيَةَ ، فَقَالَ لَهُ رسول
: ((إياكَ وَالْحَلُوبَ)) فَذَبَحَ لَهُمْ ، فَأَكَلُوا مِنَ الشَّةِ وَمِنْ ذَلِكَ العِذْقِ وَشَرِبُوا . فَلَمَّا
الله م
لَبِي بَكْر وَعُمَرَ ﴿ه: (( وَالَّذِي نَفْسِي بِيَدِهِ ، لَتُسْأَلُنَّ
أَنْ شَبِعُوا وَرَؤُوا قَالَ رسول الله .
عَنْ هَذَا الَّعِيمِ يَوْمَ الِيَامَةِ ، أَخْرَجَكُمْ مِنْ بُيُوتِكُمُ الْجُوعُ ، ثُمَّ لَمْ تَرْجِعُوا حَتَّى أصَابَكُمْ هَذَا
النَّعِيمُ )) رواه مسلم .
قولُهَا : (( يَسْتَعْذِبُ )) أيْ: يَطْلُبُ المَاءَ العَذْبَ، وَهُوَ الطَّيِّبُ. وَ((العِذْقُ)) بكسر العين

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وإسكان الذال المعجمة: وَهُوَ الكِبَاسَةُ ، وَهِيَ الغُصْنُ . وَ((المُدْيَةُ )) بضم الميم وكسرها
: هي السِّكِّينُ . وَ(( الْحَلُوبُ)): ذاتُ اللَّبَنَ. وَالسُّؤْالُ عَنْ هَذَا الَّعِيمِ سُؤَالُ تَعْدِيدِ النَّعَم
لا سُؤَالُ تَوْبِيخِ وَتَعْذِيبٍ ، والله أعلمُ. وَهَذَا الأَنْصَارِيُّ الَّذِي أَتَوْهُ هُوَ ، أَبُو الْهَيْثَمَ بْنُ الَِّّهَانِ
، كَذَا جَاءَ مُبَيّناً في رواية الترمذي وغيره .
Abū Hurayrah 4% narrates: "The Messenger of Allah
went out one
day (or one night) and came across Abu Bakr 4% and 'Umar
5. He asked
them: 'What has caused you to emerge from your homes at this hour?' They
replied: 'Hunger, O Messenger of Allah!' He said: 'Me too! By the oath of
that Being in whose control is my life, that which caused you to emerge
from your homes has also caused me to emerge from my home. Come!' So
they accompanied him until they came to the home of an Ansarī person,
but he was not at home. When the man's wife saw the Messenger of Allah
she said: 'Welcome, welcome!' The Messenger of Allah
asked her:
'Where is so-and-so (referring to her husband)?' She replied: 'He went to
fetch some drinking water for us.' Just then the Ansarī man returned. He
looked at the Messenger of Allah
and his two companions and said: 'All
praise be to Allah! Today, nobody has more honourable guests than I.' He
went and brought back a branch with green, ripe and fully-ripe dates on
it, saying, Eat!' He then took a knife and the Messenger of Allah
said
to him: 'Do not slaughter an animal that gives milk.' So he slaughtered a
sheep for them and they ate from it and from the branch of dates, and
drank the water. When they were satiated and their thirst was quenched,
the Messenger of Allah
said to Abu Bakr de and 'Umar
: 'By the
oath of that Being in whose control is my life, you will most certainly be
questioned about these bounties on the day of Qiyamah. Hunger caused
you to emerge from your homes and you did not return until you acquired
these bounties."" (Muslim)
The meaning of being questioned about these bounties on the day of Qiyamah
is that they will be enumerated and not that a person would be rebuked
and punished for them. The Ansarī who they went to was Abu al-Haytham
ibn al-Tayyihan 440%, as clearly mentioned in the narration of Tirmidhi and
others.
Commentary
In this hadith, the Messenger of Allah
explained that a person should be grateful for the

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bounties of Allah &s which he enjoys and that he should be careful that luxurious food and
drink do not divert his attention from the reality of the Hereafter.
Additional Points
It is acceptable for a person to approach his friend for assistance if they enjoy an informal
relationship based on understanding and love.
v One should serve and honour one's guests according to one's ability; however, one should
not be extravagant or miserly.
v One should express joy and happiness at the arrival of a guest.
v One should be grateful to Allah &s when He brings righteous guests to one's home.
v It is permissible for a female to converse with males at times of necessity, but their
discussion should be limited to the extent of necessity. Similarly, a woman may allow
men into her home in her husband's absence if no evil or forbidden action will come
about because of it.
Hadīth 498
وعن خالد بن عُمَيْرِ العَدَوِيِّ، قَالَ : خَطَبَنَا عُتْبَةُ بنُ غَزْوَانَ ، وَكَانَ أمِيراً عَلَى البَصْرَةِ ،
فَحَمِدَ اللهِ وَأَثْنَى عَلَيْهِ ، ثُمَّ قَالَ: أَمَّا بَعْدُ ، فَإِنَّ الدُّنْيَا قَدْ آذَنَتْ بِصُرْمٍ ، وَوَلَّتْ حَدَّاءَ ، وَلَمْ
بَيْقَ مِنْهَا إِلَّ صُبَابَةٌ كَصُبَابَةِ الإِنَاءِ يَتَصَابُّهَا صَاحِبُهَا ، وَإِنَّكُمْ مُنْتَقِلُونَ مِنْهَا إِلَى دَارٍ لاَ زَوَالَ لَهَا
، فَانْتَقِلُوا بِخَيرٍ مَا بِحَضْرَتِكُمْ ، فَإِنَّهُ قَدْ ذُكِرَ لَنَا أَنَّ الحَجَرَ يُلْقَى مِنْ شَغِيرٍ جَهَنَّمَ فَهْوِي فِيهَا
سَبْعِينَ عَاماً، لاَ يُدْرِكُ لَهَا فَعْراً ، وَاللهِ لَتُمْلَأَنَّ أَفَعَجِبْتُمْ؟! وَلَقْدْ ذُكِرَ لَنَا أَنَّ مَا بَيْنَ مِصْرَاعَيْنِ
مِنْ مَصَارِيعِ الْجَنَّةِ مَسيرَةُ أَرْبَعِينَ عَاماً ، وَلِيَأتِيَنَّ عَلَيْهَا يَوْمٌّ وَهُوَ كَظِيظٌ مِنَ الزِّحَامِ ، وَلَقَدْ
رَأَيْتُنِي سَابِعَ سَبْعَةٍ مَعَ رسول الله ﴿، مَا لَنَا طَعَامٌ إِلَّ وَرَقُ الشَّجَرِ ، حَتَّى قَرِحَتْ أَشْدَاقُنَا
، فَالتَّقَطْتُ بُرْدَةً فَشَقَقْتُهَا بَيْنِي وَبَيْنَ سَعْدِ بْنِ مَالِكِ ، فاتَّزَرْتُ بِنِصْفِهَا ، وَاتَّزَرَ سَعْدٌ بِنِصْفِهَا ،
فَمَا أَصْبَحَ اليَوْمَ مِنَّا أَحَدٌ إِلَّ أَصْبَحَ أمِيراً عَلَى مِصرٍ مِنَ الأَمْصَارِ ، وَإِنِّي أعُوذُ بِاللهِ أنْ أَكُونَ
فِي نَفْسِي عَظِيماً ، وَعِنْدَ اللهِ صَغِيراً . رواه مسلم .
قَوْله : ((آذَنَتْ )) هُوَ بِمَدّ الألف، أيْ: أَعْلَمَتْ. وَقَوْلُه: (( بِصُرْم )) هُوَ بضم الصاد ، أيْ
: بِنْقِطَاعِهَا وَفَنَائِهَا. وَقوله : ((ووَلَّتْ حَذَّاءَ )) هُوَ بحاءٍ مهملة مفتوحة ، ثُمَّ ذال معجمة
مشدّدة، ثُمَّ ألف ممدودة ، أيْ : سريعة . وَ((الصُّبَابَةُ)) بضم الصاد المهملة وهي : البَقِيَّةُ
الْيَسِيرَةُ. وَقَوْلُهُ: (( يَتَصَابُّهَا )) هُوَ بتشديد الباء قبل الهاء، أيْ: يجمعها. وَ((الْكَظِيظُ )) :
الكثير الممتلىُ . وَقَوْلُه: ((قَرِحَتْ)) هُوَ بفتح القاف وكسر الراء ، أيْ صارت فِيهَا قُروح .

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Khalid ibn 'Umayr al-'Adawi narrates: "Utbah ibn Ghazwan125 , the
governor of Başrah, addressed us in a sermon. He praised and glorified
Allāh &s and then said: 'To proceed: This world has announced that it is
coming to an end and retreating swiftly and only a small portion of it will
remain like that which remains in the bottom of a container after one has
filled and drank it. And you are moving from it to an abode which will never
come to an end. So move to it with the best that you can possibly have as
it has been related to us that a stone cast into the pit of Hell will continue
falling for seventy years without reaching its bottom. By Allah, it will be
filled! Are you surprised? And it has been related to us that the distance
between the two frames of the door of Paradise is a journey of forty years,
but a day will come when it will be crowded by people. I remember a time
when I was one of seven with the Messenger of Allah
and we had no
food except the leaves of trees, which caused the corners of our mouths to
become ulcerated. I found a sheet which I divided equally between myself
and Sa'd ibn Malik 4%. I used half as a loin cloth and he used the other
half. Today, however, each one of us has become a governor over a city. I
seek refuge in Allāh & from considering myself to be great, while in the
sight of Allah & I am insignificant." (Muslim)
Vocabulary and Definitions
"This world has announced that it is coming to an end and retreating swiftly," means that
this world will soon perish because Qiyamah will soon dawn.
"Each one of us has become a governor over a city," means that ease and comfort opened up
to the Șahabah
because of their conquests and victories in the path of Allah &s.
Commentary
This hadith teaches us that the Sahabah de
faithfully followed the noble teachings of their
guide and leader, the Messenger of Allah
, regarding upright character and moral values.
Despite their worldly success, power did not corrupt them.
'Utbah's 4% advice to his subjects to do the best they could, corresponded to the wise advice
of Ibn 'Umar &
,
125 'Utbah ibn Ghazwan 4% accepted Islam early and migrated to Abyssinia. He participated in Badr
and other expeditions with the Messenger of Allah
. 'Umar da appointed him as the general of the
army that headed for Iraq. He conquered Ilia and Basrah. 4 ahadith are narrated from him.

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وخذ من صحتك لمرضك ومن حياتك لموتك
Take from your health for your sickness and from your life for your death.
Additional Points
An intelligent leader encourages his subjects towards goodness and warns them of the
Hereafter.
v The great depth of Hell points to the greatness of Allah & and the need for us to abstain
from sin.
V Allah des will fill Paradise with people due to His enormous mercy.
v One should seek refuge from pride and the whisperings of Shaitan.
Hadith 499
وعن أبي موسى الأشعري ﴿ّه، قَالَ: أَخْرَجَتْ لَنَا عَائِشَةُ بِه ◌ِسَاءً وَإزاراً غَلِيظاً ، قالَتْ
فِي هَذَیْنِ . متفقٌ عَلَيْهِ .
: قُبِضَ رسول الله
Abū Mūsā al-Ash'arī 4% narrates: "A'ishah was brought before us a sheet
and a coarse loin cloth and said: 'The Messenger of Allah
passed away
while wearing these two." (Bukhārī, Muslim)
Commentary and Definitions
This hadith highlights the simplicity of the Messenger of Allah's
dressing. It teaches us
that he chose the path of humility in all aspects of his life and was not inclined to worldly
luxuries. 'A'ishah was revealed these two pieces of his clothing to the people so that they
could learn from his sterling example.
Hadith 500
◌ُ ، قَالَ : إِنِّي لَأَوَّلُ الْعَرَبِ رَمَى بِسَهْمٍ فِي سَبِيلِ اللـه ، وَلَقَدْ
وعن سعد بن أبي وقاص هـ
كُنَّا نَغْزُو مَعَ رسول الله ﴿ مَا لَنَا طَعَامٌ إِلَّ وَرَقُ الْحُبْلَةِ، وَهذَا السَّمُرُ ، حَتَّى إِنْ كَانَ أَحَدُنَا
لَيَضَعُ كَمَا تَضَعُ الشَّاءُ مَا لَهُ خَلْطٌ . متفقٌ عَلَيْهِ .
(( الحُبْلَةِ )) بضم الحاء المهملة وإسكان الباءِ الموحدةِ : وَهِيَ وَالسَّمُرُ ، نَوْعَانِ مَعْرُوفَانٍ
مِنْ شَجَرِ الْبَادِيَةِ .
Sa'd ibn Abī Waqqāș
narrates: "I was the first of the Arabs to shoot an
arrow in the path of Allah &S. We used to go in jihad with the Messenger of
Allāh
and we had no food except the leaves of Hublah and Samur (names

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of wild trees) and when we would pass stool it was like sheep droppings,
which had no stickiness." (Bukhārī, Muslim)
Vocabulary and Definitions
"The stool was like that of sheep droppings," means that due to its dryness it was loose and
separated.
Commentary
The hadith explains that the Șahabah
would set out in jihad and take food along with
them, but their provisions would run out and they would then suffice on tree leaves. The
hadith highlights the patience of the Sahabah , in the face of immense hardship and trials.
Their fortitude earned them Allah's & pleasure and this paved the way for the success and
spread of Islam throughout the world.
Additional Points
v It is permissible to relate one's difficulties to others, provided it is not done as a complaint.
Hadith 501
: ((اللَّهُمَّ اجْعَلْ رِزْقَ آلِ مُحَمّدٍ قُوتاً ))
، قَالَ : قَالَ رسول الله
وعن أبي هريرة رقم لابنه
متفقٌ عَلَيْهِ .
قَالَ أهْلُ اللُّغَةِ وَالغَرِيبِ: مَعْنَى (( قُوتاً )) أيْ : مَا يَسُدُّ الرَّمَقَ .
Abū Hurayrah
narrates that the Messenger of Allah
supplicated:
"O Allah! Make the provision of the family of Muhammad
sufficient."
(Bukhārī, Muslim)
Vocabulary and Definitions
"Sufficient" provision, according to the scholars, is that quantity which keeps one alive and
does not compel one to beg from others.
Commentary
This du'a' of the Messenger of Allah
was a supplication to protect himself and his family
from the extremes of wealth and poverty.
Hadith 502
وعن أبي هريرة ﴿هُ، قَالَ: وَاللهِ الَّذِي لاَ إِلهَ إِلَّ هُوَ، إِنْ كُنْتُ لأَعْتَمِدُ بِكَبِدِي عَلَى الأَرْضِ
مِنَ الجُوعِ ، وَإِنْ كُنْتُ لَأَشُدُّ الحَجَرَ عَلَى بَطِي مِنَ الْجُوعِ . وَلَقَدْ فَعَدْتُ يَوماً عَلَى طَرِيقِهِمُ

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، فَتَبَسَّمَ حِيْنَ رَآنِي ، وَعَرَفَ مَا فِي وَجْهِي وَمَا فِي
الَّذِي يَخْرُجُونَ مِنْهُ ، فَمَرَّ بِي النبي
نَفْسِي ، ثُمَّ قَالَ : (( أَبَا هِرٍّ)) قُلْتُ : لَيِّكَ يَا رسول الله، قَالَ: ((الْحَقْ )) وَمَضَى فَاتَّبَعْتُهُ
، فَدَخَلَ فَاسْتَأْذَنَ ، فَذِنَ لِي فَدَخَلْتُ ، فَوَجَدَ لَبََّ فِي قَدَحِ ، فَقَالَ : (( مِنْ أَيْنَ هَذَا الَّبَنُ ؟
)) قَالُوا: أهْدَاهُ لَكَ فُلانٌ - أَوَ فُلانَةٌ - قَالَ : (( أَبَا هِرِّ)) قلتُ : لَبَّكَ يَا رسول اللهِ ، قَالَ
: (( الْحَقْ إِلَى أَهْلِ الصُّفَّةِ فَادْعُهُمْ لِي)) قَالَ: وَأَهْلُ الصُّغَّة أضْيَافُ الإِسْلاَمِ ، لاَ يَأْوُونَ
عَلَى أهْلٍ وَلاَ مَالٍ وَلاَ عَلَى أَحَدٍ ، وَكَانَ إِذَا أَتَتَهُ صَدَقَةٌ بَعَثَ بِهَا إِلَيْهِمْ ، وَلَمْ يَتَنَاوَلْ مِنْهَا
شَيْئاً ، وَإِذَا أَتَتَهُ هَدِيَّةٌ أَرْسَلَ إلَيْهِمْ ، وَأَصَابَ مِنْهَا ، وأَشْرَكَهُمْ فِيهَا . فَسَاءِي ذَلِكَ ، فَقُلْتُ
: وَمَا هَذَا الَّبَنُ فِي أهْلِ الصُّفَّةِ ! كُنْتُ أَحَقُّ أنْ أُصِيبَ مِنْ هَذَا اللَّبَنِ شَرْبَةً أَتْقَوَّى بِهَا ، فَإِذَا
جَاءُوا وَأمَرَنِي فَكُنْتُ أَنَا أَعْطِيِهِمْ ، وَمَا عَسَى أَنْ يَبْلُغَنِي مِنْ هَذَا اللََّنِ . وَلَمْ يَكُنْ مِنْ طَاعَةٍ
﴿ بُدِّ، فَتَيْتُهُمْ فَدَعَوْتُهُمْ ، فَأَقْبُوا وَاسْتَذَنُوا ، فَأَذِنَ لَهُمْ وَأَخَذُوا
اللهِ وَطاعَةِ رسول الله
مَجَالِسَهُمْ مِنَ الْبَيْتِ ، قَالَ : (( يَا أَبَا هِرِّ)) قُلْتُ: لَيْكَ يَا رسول الله، قَالَ: (( خُذْ فَأَعْطِهِمْ
)) قَالَ : فَأَخَذْتُ القَدَحَ ، فَجَعَلْتُ أُعْطِيهِ الرَّجُلِ فَيَشْرَبُ حَتَّى يَرْوَى، ثُمَّ يَرُدُّ عَلَيَّ الْقَدَحَ ،
فَأُعْطِهِ الرَّجُلَ فَيَشْرَبُ حَتَّى يَزْوَى ، ثُمَّ يَرُدُّ عَلَيَّ الْقَدَحَ ، فَأَعْطِهِ الرَّجُلَ فَيَشْرَبُ حَتَّى يَرْوَى ،
ثُمَّ يَرُدُّ عَلَيَّ الْقَدَحَ حَتَّى انْتَهَيْتُ إِلَى النَبِّ :﴿َ، وَقَدْ رَوِيَ الْقَوْمُ كُلُّهُمْ، فَأَخَذَ الْقَدَحَ فَوضَعَهُ
عَلَى يَدِهِ ، فَنَظَرَ إِلَّ فَبَسَّمَ ، فَقَالَ: (( أَبَا هِرِّ)) قُلْتُ: لَيَّكَ يا رسول الله ، قَالَ: (( بَقِيتُ
أَنَا وَأَنْتَ )) قُلْتُ: صَدَقْتَ يَا رسول الله، قَالَ : ((اقْعُدْ فَاشْرَبْ )) فَقَعَدْتُ فَشَرِبْتُ ، فَقَالَ
(( اشْرَبْ)) فَشَرِبْتُ ، فَمَا زَالَ يَقُولُ: ((اشْرَبْ)) حَتَّى قُلْتُ: لا، وَالَّذِي بَعَثَكَ بِالحَقِّ
لاَ أَجِدُ لَهُ مَسْلكاً ! قَالَ: ((فَأَرِي)) فَأَعْطَيُْهُ الْقَدَحَ، فَحَمِدَ الله تَعَالَى، وَسَمَّى وَشَرِبَ
الفَضْلَةَ . رواه البخاري .
Abū Hurayrah 4% narrates: "By Allah, there is none worthy of worship
except Him, I used to lie with my stomach on the ground out of hunger
and I used to tie a stone to my stomach out of hunger. One day, while I
sat on the path which people used to walk on, the Messenger of Allah
came by. He smiled when he saw me and understood my facial expression
and internal condition. He said: 'O Abū Hurayrah!' I replied: 'I am present,
O Messenger of Allah!' He said: 'Follow me.' He proceeded and I followed
him. He entered the house and sought permission for me to enter. He then
permitted me to enter, so I entered. He found some milk in a bowl and
asked: 'Where did this milk come from?' The family replied: 'So-and-so

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man (or woman) sent it to you as a gift.' He said: 'O Abū Hurayrah!' I said:
'I am present, O Messenger of Allah!' He said: 'Go to the people of Suffah
and invite them to come."
"Abū Hurayrah 4% said: 'The people of Suffah were the guests of Islam.
They had no family, wealth, or people to assist them. When any charity
came to the Messenger of Allah
, he would send it to them and kept
nothing for himself. When any gift came to him, he would invite them,
then have some of it himself and give some of it to them. I did not like
it, and thought to myself, "What good will this milk be for the people of
Şuffah? I am more deserving of having a drink of it so that I could get
some strength. When they arrive, the Messenger of Allah
will tell me
to give it to them and I will probably get no milk. But there was no option
of disobeying Allah & and His Messenger
, so I went and invited them.
They came and sought permission to enter. He granted them permission
and they sat down in the house."
"The Messenger of Allah
said: 'O Abū Hurayrah!' I said: 'I am present, O
Messenger of Allah!' He said: 'Take it and give it to them.' I took the bowl
and gave it to one of them. He drank until he was satiated and then returned
it to me. I gave it to the next person. He drank until he was satiated and
returned it to me. This continued until I reached the Messenger of Allah
. Everyone had drank until they were satiated. The Messenger of Allah
took the bowl and placed it in his hand. He then looked at me and
smiled. He said: 'O Abū Hurayrah!' I said: 'I am present, O Messenger of
Allāh.' He said: 'Only you and I are left.' I said: 'You are correct, O Messenger
of Allah.' He said: 'Sit and drink,' so I sat and drank. He said: 'Drink,' so I
drank. He continued saying: 'Drink,' until I said: 'By that Being Who sent
you with the truth, I do not have space for more.' He said: 'Give it to me,'
so I gave him the bowl. He then praised Allah &s, said Bismillah and drank
the remainder." (Bukhārī)
Commentary
This hadith highlights the tremendous sacrifice that the Sahabah u made for the pleasure
of Allah . Other ahadith mention that some of the Sahabah we would fall to the ground
unconscious due to their hunger and physical weakness. They chose a life of simplicity
because of their outstanding trust in Allah & as the Provider and they were pleased to

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emulate their guide and leader, the Messenger of Allah
in his poverty, humility and
abstinence from worldly pleasures.
Additional Points
v The single bowl of milk quenching the thirst of many people was a miracle of the
Messenger of Allah
V The Messenger of Allah
gave preference to others over himself and his family.
V The Messenger of Allah
accepted gifts for himself, but did not accept sadaqah.
Abu Hurairah &os dutifully obeying the instruction of the Messenger of Allah
despite
it being contrary to his reasoning stresses the importance of obeying seniors.
v One should not enter a home unless one is given the permission to do so.
v One should sit and eat or drink.
A host should serve his guests before himself and should encourage them to eat more.
One should praise Allah &s for His bounties and take His name before eating.
v It is permissible to eat to one's fill, especially after a prolonged period of hunger, however
scholars state that to eat less is more virtuous.
Hadīth 503
وعن محمد بن سيرين، عن أبي هريرة ﴿هُ، قَالَ: لَقَدْ رَأيْتُنِي وَإِنِّي لَآَخِرُّ فِيمَا بَيْنَ مِنْبَرِ
رسولِ الله ﴿ إِلَى حُجْرَةٍ عَائِشَةَ ﴿هَ مَغْشِيّاً عَلَّ، فَيَجِيءُ الجَائِي، فَضَعُ رِجْلَهُ عَلَى عُنُقِي
، وَيَرَى أَنِّي مَجُنُونٌ وَمَا بِي مِنْ جُنُونٍ ، مَا بِي إِلاَّ الْجُوعُ . رواه البخاري .
Muhammad ibn Sīrīn126
narrates from Abu Hurayrah 4% who said: "I
remember a time when I used to fall down unconscious between the pulpit
of the Messenger of Allah
and the room of 'A'ishah . A person would
come and place his foot on my neck, thinking that I was insane. I was not
insane. I was only hungry." (Bukhārī)
Commentary
This hadith explains the extent to which the Sahabah
exercised patience upon their
hunger and is an indication of their exceptional trust in Allah & as their Provider. They
sacrificed all the comforts of this world for the sake of acquiring knowledge from the
126 Muhammad ibn Sīrīn
was born in 33 Hijrī. He acquired his knowledge from Anas ibn Malik
, Abū Hurairah 4% and Hasan al-Basrī 0. He was extremely knowledgeable in the fields of tafsir,
hadith, figh, interpretation of dreams and other fields. He passed away in 110 Hijrī.

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Messenger of Allah
People would place their feet on the neck of a person who they thought was mad, in order
to revive him from his insanity.
Hadith 504
وَدِرْعُهُ مَرْهُونَةٌ عِنْدَ يَهُودِي فِي ثَلاثِينَ صَاعاً
وعن عائشة بها ، قالت : تُوُفِّي رسول الله
مِنْ شَعِير . متفق عَلَيْهِ .
'A'ishah wes narrates: "When the Messenger of Allah
passed away, his
armour was pawned to a Jew for thirty sā' of barley." (Bukhārī)
Vocabulary and Definitions
& os is derived from the root word je, which means to pawn. Pawning is a transaction in
which a person places an item of value in the trust of his creditor in exchange for a loan, so
that the latter may claim his right from it, in the event that the person cannot repay the loan.
Commentary
The Messenger of Allah
utilised the barley he received from the Jew as food for his family.
This points to his extreme poverty, humility and indifference to the world. He was content
with less and placed his trust in Allah &s.
His poverty and minimal possessions at the time of his demise proves the weakness of the
theory that states that Abu Bakr &og deprived the Messenger of Allah's
daughter, Fāțimah
of her rightful inheritance.
One may question why the Messenger of Allah
took loans from the Jews when there
were Șahabah A
> who were also wealthy and who would have gladly assisted him. There are
three possibly reasons for this. Firstly, the Șahabah JA
would have written off the loan and
the Messenger of Allah
preferred to repay his debts in full; the Jews would never write
off the loan. Secondly, he wanted to prove that it is permissible to take loans from the Jews
and other non-Muslims. Thirdly, the Sahabah A
š did not possess that which the Messenger
of Allāh
required.
Additional Points
It is permissible to take a loan when one intends to pay it back.
v It is permissible to enter into a transaction with a disbeliever provided that nothing
contained in it contradicts any law of shariah.
v It is permissible to sell, pawn or hire weapons to a disbeliever provided that he is not

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at war with the Muslims.
V The wives and family of the Messenger of Allah
were content with what they had
and accepted a life of poverty.
v Utilising weapons for protection does not contradict the concept of trust in Allah &s.
Hadith 505
﴿َ دِرْعَهُ بِشَعِيرٍ ، وَمَشَيْتُ إِلَى النَّبِّ: ﴿ بِخُبْزِ شَعِيرٍ
وعن أنسٍ ﴿لَّهُ ، قَالَ: رَهَنَ النَّبُّ
وَإِهَالَة سَنِخَةٍ ، وَلَقَدْ سَمِعْتُهُ يَقُولُ: (( مَا أَصْبَحَ لآلِ مُحَمّدٍ صَاعٌ وَلاَ أمْسَى)) وَإِنَّهُمْ لَتِسْعَةُ
أبيَات . رواه البخاري .
(( الإهالَةُ)) بكسر الهمزة: الشَّحْمُ الذَّائِبُ. وَ((السَّنِخَةُ)) بالنون والخاء المعجمة :
وَهِيَ المُتَغَيَِّةُ .
Anas
% narrates: "The Messenger of Allah
pawned his armour for
barley. I took along some barley bread and melted fat which had changed
in taste, to the Messenger of Allah
I heard him saying: 'The family of
Muhammad never had a sa' to eat in the morning or the evening,' and they
were nine households." (Bukhārī)
Commentary
This hadith highlights the poverty of the Messenger of Allah
and his family and their lack
of interest in the comforts of this world. They were so unaffected by the riches that poured
into Madinah Munawwarah after the Islamic conquests that their condition remained as it
was in the early stages of Islam.
Hadīth 506
وعن أبي هريرة ﴿هَ، قَالَ: لَقَدْ رَأَيْتُ سَبْعِينَ مِنْ أَهْلِ الصُّفَّةِ، مَا مِنْهُمْ رَجُلٌ عَلَيْهِ رَدَاءٌ ، إمّا
إِزَارٌ وَإِمَّا كِسَاءٌ ، قَدْ رَبَطُوا فِي أَعْنَاقِهِم مِنْهَا مَا يَبْلُغُ نِصْفَ السَّاقَيْنِ ، وَمِنْهَا مَا يَبْلُغُ الكَعْبَيْنِ
فَيَجْمَعُهُ بِيَدِهِ كَرَاهِيَةَ أنْ تُرَى عَوْرَتُهُ . رواه البخاري .
Abū Hurayrah 4,
" narrates: "I saw seventy people of the people of the
Suffah and not a single man among them had a cloak. They had either a
loincloth or an upper garment that they tied around their necks. Some of
these garments reached their calves, while others reached their ankles.
They would gather it with their hands fearing that their private parts
would be exposed. (Bukhārī)

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Commentary
Abū Hurayrah
was the most well known among the people of Suffah. He resided there
for the full duration of the life of the Messenger of Allah
He knew all the inhabitants of
the Suffah and any travellers who resided there while passing by. Because Abū Hurayrah
knew them so well, the Messenger of Allah
would ask him to invite them to join him for
meals. The number of people of the Suffah used to change. 'Allamah Suyuți > listed 101 of
them; Imam Hakim (
in his Mustadarak listed 34; Hafiz Nu aym "> in Hilyatul Awliya' listed
43; and 'Allāmah Qurțubī , listed 400.
This hadith has been discussed in the previous chapter. See hadith 469.
Hadīth 507
مِنْ أَدْمِ حَشْوُهُ لِيفٌ . رواه البخاري .
ـا، قالت : كَانَ فِرَاشُ رسول الله
وعن عائشة
'A'ishah wes narrates: "The bed of the Messenger of Allah
was made
of leather which was filled with leaves and fibre of a palm tree." (Bukhārī)
Commentary
Scholars have stated that people of that era who had wealth would fill their beddings with
wool, while those who were poor would utilise the leaves and fibre of trees as the latter was
freely available after being discarded by the farmers.
Hadith 508
، إِذْ جَاءَ رَجُلٌ مِنَ الأنْصَارِ ، فَسَلَّمَ
وعن ابن عمر حظّهَا، قَالَ: كُنَّا جُلُوساً مَعَ رسول الله
: (( يَا أَخَا الأَنْصَارِ ، كَيْفَ أَخِي سَعْدُ بْنُ
عَلَيْهِ ، ثُمَّ أَدْبَرَ الأَنْصَارِيُّ ، فَقَالَ رسول الله
: (( مَنْ يَعُودُهُ مِنْكُمْ ؟ )) فَقَامَ وَقُمْنَا مَعَهُ
عُبَادَةَ ؟ )) فَقَالَ : صَالِحٌ ، فَقَالَ رسول الله
، وَنَحْنُ بِضْعَةَ عَشَرَ ، مَا عَلَيْنَا نِعَالٌ ، وَلاَ خِفَافٌ ، وَلاَ قَلاَنِسُ ، وَلاَ قُمُصِّ ، نَمْشِي فِي تِلك
﴿ وَأَصْحَابُهُ الَّذِينَ
السِّبَاخِ ، حَتَّى جِثْنَاهُ ، فَاسْتَأْخَرَ قَوْمُهُ مِنْ حَوْلِهِ حَتَّى دَنَا رسول الله
مَعَهُ . رواه مسلم .
Ibn ‘Umar
narrates: "We were sitting with the Messenger of Allah
when a man from the Ansar came and greeted him. The Ansarī then turned
to leave, but the Messenger of Allah
said: 'O brother of the Ansar! How
is my brother, Sa'd ibn 'Ubadah?' He replied: 'He is well.' The Messenger of
Allāh
asked (us): 'Who of you would like to visit him?' The Messenger
of Allāh
then stood up and we stood up with him. We were ten or more

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and none of us had sandals, leather socks, hats or shirts. We walked on a
barren field until we reached him. Those who were around him moved back
so that the Messenger of Allah
and his Sahābah who had accompanied
him could draw close to him." (Muslim)
Vocabulary and Definitions
While the world "Lo has been translated as "well", it is actually used as a good omen meaning
that he is ill, but will recover with the will of Allah &s.
Commentary
This hadith illustrates the simplicity of the Messenger of Allah
and the Sahabah Are. They
were so down to earth that they thought nothing of dressing simply and walking barefooted.
The Messenger of Allah's
reference to Sa'd ibn 'Ubadah age as "my brother" displayed his
humanity and compassion. This, together with his concern for the well-being of his subjects,
contributed to the unity of his community.
The moving back of those who were around the ill person was in order to honour those who
had arrived to visit him and was an acknowledgment of the latter's superior rank and status.
Additional Points
v An Imam or leader should visit those of his subjects who are ill.
v Visiting those who are ill is a Sunnah.
A believer should welcome others and make them feel comfortable by creating space
for them in a gathering.
v One who visits an ill person should come close to him, if possible, in order to console
him and make du'a' for him.
Hadīth 509
، أَنّه قَالَ : (( خَيْرُكُمْ قَرْنِي ، ثُمَّ الَّذِينَ يَلُونَهُمْ ،
وعن عِمْرَان بنِ الحُصَيْنِ رَله، عن النبي
ثُمَّ الَّذِينَ يَلُونَهُمْ )) قَالَ عِمْرَانُ: فَمَا أَدْرِي قَالَ النبيِ ﴿ مَرَّتَيْنِ أَوْ ثَلاَثً ((ثُمَّ يَكُونُ بَعْدَهُمْ
قَوْمٌ يَشْهَدُونَ وَلاَ يُسْتَشْهَدُونَ ، وَيَخُونُونَ وَلاَ يُؤْتَمَنُونَ ، وَيَنْذِرُونَ وَلاَ يُوفُونَ ، وَيَظْهَرُ فِيهمُ
السَّمَنُ )) متفقٌ عَلَيْهِ .
'Imran ibn al-Husayn ws narrates that the Messenger of Allah
said: "The
best of you are those who were of my era, then those who follow them,
then those who follow them." 'Imran deg said: "I do not know whether the
Messenger of Allah
said this twice or thrice." "They will be followed

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by people who will give testimony without being asked to do so. They will
deceive and betray and will not be trustworthy. They will take vows and
not fulfil them. Their obesity will be apparent." (Bukhārī, Muslim)
Vocabulary and Definitions
The word 3% refers to a period of about 40 years or, according to others, 100 years. Hence,
"those who were of my era" refers to the Șahabah who lived until approximately 120 Hijrī;
"those who follow them", refers to the Tabi'in who lived until about 170 Hijrī and the last group
refers to the Tab' Tabi'in who lived until around 220 Hijrī. Some say that "those who were of
my era" refers to the period of the Khulafa' Rashidin: Abu Bakr, 'Umar, 'Uthman and 'Alī
The word ◌َيَخُونُون is derived from the root word ◌َخَوَن, which means to deceive or be deficient
in fulfilling the rights of others.
Commentary
This hadith teaches us that after the first three generations of Muslims, the Ummah would
deteriorate in their morals. They would sink into luxurious living, extravagance and
immorality.
A student of Islamic history will confirm that after the first three generations of Muslims,
various tribulations afflicted the Ummah and deviated sects began to spring up. Some of these
were the Mu'tazila, the innovators and the philosophers who suggested that the Qur'an was
a creation. In addition, wealth began to corrupt the leaders and subjects alike, causing them
to abandon the teachings of the Qur'an and Sunnah.
The hadith lists four immoral groups of people:
1. Those who give testimony without being requested to do so. The standard rule of Islamic
judicial practice is to only give testimony after having been requested to do so.
2. Those whose deception and treachery is so profound that they are known amongst people
as dishonest.
3. Those who take oaths but do not fulfil them. This is a serious sin because the Qur'an
describes the righteous as those who fulfil their promises and fear the day of Qiyamah.
4. Those who are physically obese due to overeating and excessive indulgence in food and
luxuries. It does not refer to those who are naturally fat or who suffer from an illness
that causes them to become bloated. According to 'Allamah Țibī ", "their obesity will be
apparent" refers to displaying laxity in matters of religion just as an obese person finds it
difficult to engage in șalāh, jihād, etc.

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Additional Points
The first three generations of Muslims enjoy superiority over others in their righteousness.
v The superiority of former generations over the latter, after the Messenger of Allah
is general and excludes individuals because the Messengers were superior to the Șahabah
and so were women such as Maryam & and Asiya &
c .
Hadīth 510
: (( يَا ابْنَ آدَمَ ، إِنَّكَ أنْ تَبْدُلَ الفَضْلَ خَيْرٌ
وعن أَبِي أُمَامَةِ عِلَهُ ، قَالَ : قَالَ رسول الله
لَكَ ، وَأَنْ تُمسِكَهُ شَرٌ لَكَ ، ولاَ تُلامُ عَلَى كَفَافٍ ، وَابْدأَ بِمَنْ تَعُولُ )) رواه الترمذي ، وقال
: (( حديث حسن صحيح )) .
Abū Umamah 4% narrates that the Messenger of Allah
said: "O son of
Adam! It is better for you to spend what is in excess of your needs and
evil for you to withhold it. You will not be reprimanded for keeping what
is necessary for you. Commence with your dependants." (Tirmidhi)
Commentary
The Messenger of Allah
said that it is "evil for you to withhold" excess wealth because
you may be denying the compulsory rights of others and you may also be diverting the heart
away from remembering Allah &s.
This hadith teaches us that it is permissible to save wealth in proportion to the requirements
of oneself and one's family. It also encourages us to spend our excess wealth on the poor
and in other noble causes because hoarding it is harmful for oneself and others. One should
begin spending on one's family as this is Fard 'Ain, while spending on others is Fard al-Kifayah,
Sunnah or Mustahab, depending on the circumstances.
Hadith 511
: (( مَنْ
وعن عُبِيْدِ الله بنِ محْصن الأَنصَارِيِّ الخطميِّ ﴿َّهُ، قَالَ : قَالَ رسول الله
أَصْبَحَ مِنْكُمْ آمِناً في سرِهِ ، مُعَافَىَ في جَسَدِهِ ، عِنْدَهُ قُوتُ يَوْمِهِ ، فَكَأَنَّمَا حِيْزَتْ لَهُ الدُّنْيًا
بِحَذَافِيرِهَا )) رواه الترمذي ، وقال : (( حديث حسن )) .
(( سِرِبه )) : بكسر السين المهملة : أي نَفْسه ، وَقِيلَ : قَومه .
'Ubaydullah ibn Mihsan al-Ansārī al-Khațmī 4% narrates that the Messenger
of Allāh
said: "Whoever wakes up in the morning at peace with himself,
healthy in body, with his food for the day, it is as if he has been given all

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the treasures of the world." (Tirmidhi)
Commentary
This hadith teaches us that one who enjoys peace of mind and good health together with
receiving his daily sustenance has been given the best of this world. He should be grateful
for these bounties and not search for contentment elsewhere.
Hadith 512
، قَالَ : ((قَدْ أَفْلَحَ مَنْ أَسْلَمَ ،
ـّمًا : أن رسول الله
وعن عبد الله بن عمرو بنِ العاص
وَكَانَ رِزْقُهُ كَفَافاً ، وَقَنَّعَهُ اللهُ بِمَا آتَاهُ )) رواه مسلم .
'Abdullah ibn 'Amr ibn al-'Ās
narrates that the Messenger of Allah
said: "One who accepts Islam, has sufficient sustenance and is content with
what Allah &s has given him is successful." (Muslim)
Commentary
This hadith explains that one who is blessed with three qualities has succeeded in this world
and the Hereafter. This is because, firstly, he has been guided to Islam, the determining
factor between eternal reward and punishment. Secondly, his sustenance prevents him from
stretching out his hand to ask from others. Thirdly, his contentment with all that Allah &
has given him does not make him envious of others.
On the other hand, a deficiency in any of these three qualities is detrimental. One who is not
guided to Islam is eternally doomed. If one is a Muslim, but is faced with such poverty that
distracts him from Allah des, or such wealth that causes him to sin then he has strayed from
the path. Similarly, one who is not content with Allah's des bounties is a pauper by heart.
Hadith 513
وعن أَبي محمدٍ فضَالَة بن عبيدِ الأنصاريِّ لّه: أنه سمع رسول اللـه حُ﴾، يقول: ((طُوبَى
لِمَنْ هُدِيَ لِلإِسْلاَمِ، وَكَانَ عَيْشُهُ كَفَافاً وَقَنِعَ )) رواه الترمذي ، وقال : (( حديث حسن
صحيح )) .
Abū Muhammad Fadālah ibn 'Ubayd al-Ansārī127 240)
narrates that he heard
the Messenger of Allah
saying: "Glad tidings to that person who has
127 Abū Muhammad Fadālah ibn 'Ubayd al-Anșārī 4% participated in Uhud and other battles. He
was present at the Bait al-Ridwan. He participated in the conquest of Egypt and led the Muslims in
the battle of Byzantium. 50 ahadith are narrated from him. He passed away in Damascus in 53 Hijrī.

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RIYĀD AL-ȘĀLIĶĪN
been guided to Islam, has sufficient sustenance and is content." (Tirmidhi)
Vocabulary and Definitions
While the word has been translated as "glad tidings", some scholars are of the view that
it is one of the names of Paradise or a tree in Paradise.
Hadith 514
ـَا، قَالَ: كَانَ رسول الله ﴿ يَبيتُ اللَّيَالِيَ الْمُتَتَابِعَةَ طَاوِياً، وَأَهْلُهُ لاَ
وعن ابن عباس
يَجِدُونَ عَشَاءً، وَكَانَ أكْثَرُ خُبْزِهِمْ خُبزِ الشَّعيرِ . رواه الترمذي ، وقال : (( حديث حسن
صحيح )) .
Ibn 'Abbas
narrates: "The Messenger of Allah
used to be hungry for
nights in succession and his family would not have supper despite the fact
that most of the bread they ate was made of barley." (Tirmidhi)
Commentary
This hadith explains that the Messenger of Allah
and his family lived a life of poverty and
simplicity because they did not even have barley bread to consume most of the time despite
it being easy to obtain and prepare.
'A'ishah w@s narrated that she would involuntarily cry after consuming a full meal. When she
was asked why, she replied that she recalled the days when the Messenger of Allah
never
filled his belly twice in a day with either bread or meat. (Shamā'il Tirmidhi)
Hadith 515
كَانَ إِذَا صَلَّى بِالنَّاسِ ، يَخِرُّ رِجَالٌ مِنْ قَامَتِهِمْ
وعن فُضَالَةَ بن عبيدٍ ﴿هُ : أَنَّ رسول الله
في الصَّلاةِ مِنَ الخَصَاصَةِ - وَهُمْ أصْحَابُ الصُّفَّةِ - حَتَّى يَقُولَ الأعْرَابُ: هَؤُلاء مَجَانِينُ .
فَإِذَاَ صلَّى رسول الله ﴿ انْصَرَفَ إِلَيْهِمْ، فَقَالَ: ((لَوْ تَعْلَّمُونَ مَا لَكُمْ عِنْدَ اللهِ تَعَالَى،
لَأَحْبَيْتُمْ أنْ تَزْدَادُوا فَاقَةً وَحَاجَةً )) رواه الترمذي ، وقال : (( حديث صحيح )) .
(( الخَصَاصَةُ )) : الفَاقَةُ وَالجُوعُ الشَّدِيدُ .
Fadalah ibn 'Ubayd 4% narrates: "When the Messenger of Allah
used
to lead the people in salah, some people would collapse due to intense
hunger. They were the people of Suffah. It reached such a point that the
Bedouins would say, "These people are mad." When the Messenger of Allah

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had completed the salah, he would turn to them and say: 'If you only
knew what Allah & has in store for you, you would desire more poverty
and destitution." (Tirmidhī)
Commentary
This hadith highlights the intense poverty and endurance of the people of Suffah. They did
not reveal their poverty to others and were content with what they were provided. The
Messenger of Allah
would say to them that they enjoy a lofty status in Allah's &s sight
in order to console them and to give them the glad tidings that Allah &s would certainly
reward their patience and sacrifice. He sought to strengthen their resolve by advising them
that the reward of Allah & far supersedes the bounties of this fleeting world.
Hadith 516
، يقول : (( مَا
وعن أبي كريمة المقدام بن معد يكرِبَ ﴿له، قَالَ: سَمِعْتُ رسولَ الله ◌ُ﴾
مَلاَ آدَمِيٍّ وِعَاء شَرّاً مِنْ بَطْنٍ ، بِحَسْبِ ابنِ آدَمَ أَكُلَاتٌ يُقِمْنَ صُلْبَهُ ، فإنْ كانَ لا مَحالةَ فُثُلُثُ
لِطَعَامِهِ ، وَثُلُثْ لِشَرابِهِ ، وَثَلُثْ لِنَفَسه)) رواه الترمذي ، وقال : (( حديث حسن )) .
((أُكُلاَتٌ )) أيْ : لُقَمّ .
Abū Karīmah al-Miqdām ibn Ma dīkariba 4% narrates: I heard the Messenger
of Allāh
saying: "A human being does not fill any vessel worse than
his stomach. A few morsels of food which will keep his back upright are
sufficient for the son of Adam, but if he is constrained (to eat more), then
a third (of his stomach) should be for food, a third for drink and a third
to breathe." (Tirmidhi)
Commentary
This hadith teaches us that it is advisable not to overeat because it is spiritually harmful.
Those who are slaves to their bellies are known to be lazy and find it a burden to engage in
worship and activities that require fitness and agility such as jihad. Obesity and overeating are
reflective of an obsession with worldly pleasures and this opposes the concept of subduing
the carnal desires. Those who overeat are also more prone to illnesses.
Hadith 517
وعن أَبِي أُمَامَةِ إياسٍ بن ثعلبةَ الأَنْصَارِيِّ الحارثي ﴿هُ، قَالَ: ذَكَرَ أَصْحَابُ رسول الله
يَوماً عِنْدَهُ الدُّنْيَا، فَقَالَ رسول الله ﴿: ((ألاَ تَسْمَعُونَ؟ ألاَ تَسْمَعُونَ؟ إنَّ البَذَاذَةَ مِنَ

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الإِيمَانِ ، إِنَّ البَدَاذَةَ مِنَ الإِيمَانِ )) يَعْنِي : النَّفَخُّلَ . رواهُ أَبو داود .
(( البَدَاذَةُ )) - بالباءِ الموحدةِ والذالين المعجمتين - وَهِيَ رَثَائَهُ الهَيْئَةِ وَتَرْكُ فَاخِرِ اللَّبَاسِ
. وَأَمَّا ((التَّفَخُّلُ)) فبالقافِ والحاء : قَالَ أهْلُ اللُّغَةِ: المُتَفَحِّلُ هُوَ الرَّجُلُ الْيَابِسُ الجِلْدِ
مِنْ خُشُونَةِ العَيْشِ وَتَرْكِ الثََّقُّهِ .
Abū Umāmah Iyās ibn Tha'labah al-Ansārī al-Harithī 4% narrates: "One
day, the Șahabah of the Messenger of Allah
spoke to him about this
world and he said: 'Do you not hear? Do you not hear? Simplicity is part
of īmān. Simplicity is part of īmān." (Abū Dāwūd)
Vocabulary and Definitions
"The Șahabah of the Messenger of Allah
spoke to him about this world," means that they
discussed the beauty of this world, its greatness, its clothing, etc.
Commentary
This hadith teaches us to avoid a lifestyle that reflects extravagance and arrogance, and
encourages us to adopt a life of simplicity. Extravagance diverts one from seeking advancement
in religious matters and weakens one's resolve for jihad. Hence, the character of one who has
īmān should be an embodiment of humility, self-restraint and moderation. The Messenger
of Allāh
emphasised the importance of this by repeating his words. The hadith does not
mean that one should be ragged and untidy as the Qur'an also states,
﴿قُلْ مَنْ حَرَّمَ زِيْنَةَ اللهِ الَّتِىّ اَخْرَجَ لِعِبَادِهِ وَالطَّيْتِ مِنَ الرِّزْقِ﴾ (الأعراف: ٣٢)
Who has forbidden the beauty that Allah has brought forth for His slaves and
the pure foods. (Sūrah al-A'raf, 32)
Imam Shadhili used to dress in beautiful clothing. A person who ascribed to asceticism
and who dressed in tattered clothing once objected to this. Imam Shadhili > replied, "My
appearance says, 'All praise is for Allah', while yours says, 'Grant me of your world.' Hence,
a beautiful appearance is permissible if it is not accompanied with pride.
Scholars have stated that "simplicity is part of īman" when it tames the soul and creates
genuine humility, because for some, simplicity leads to pride which is harmful.
Hadith 518
، وَأَمَّرَ عَلَيْنَا أَبَا عُبَيْدَةَ
بُهما ، قال: بَعَثْنَا رسول الله
وعن أبي عبد الله جابر بن عبد الله