Indexed OCR Text

Sîratul-Mustafa
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They barely heard this when they screeched: "You ('Abdullah
bin Salâm) are a liar and a fraud. You are the worst amongst us
and the son of the worst." [Bukhârî]
In this regard Allâh Ta'âlâ revealed the following verses:
"Say: 'Tell me! If this (Quran) is from Allâh and you deny it
whilst a witness from the Banî Isrâîl ('Abdullah bin Salâm
testifies (that this Quran is from Allah) and he (رضي الله عنه
believes whilst you are too arrogant (to believe). Verily, Allâh
does not guide the transgressing people." [Sûrah Ahqaf verse
10]205
Islâm of Maymun bin Yâmîn
Maymun bin Yâmîn was also one of the Jewish leaders. He
embraced Islâm the moment he set eyes upon Rasûlullah . His
conversion to Islâm is similar to that of 'Abdullah bin Salâm
-رضي الله عنه
Maymun bin Yamin رضي الله عنه appeared before Rasulullah
and said: "O Rasûlullah! Summon the Jews and appoint me as a
mediator. They will ultimately confer with me."
Rasûlullah % bade him to sit in a concealed room and sent
someone to call the Jews. When they appeared before him,
Rasûlullah % requested them to appoint an arbitrator between
205 'Uyun AL-Athar volume 1 page 207
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him and the Jews. They replied: "We are pleased to appoint
Maymûn bin Yâmîn as our arbitrator. We will gladly accept
whatever decision he makes."
Rasûlullah ¿ then called out for Maymun saying: "Maymûn!
Come out of there." As he emerged, he declared: "I testify that
he is the messenger of Allâh."
However, the Jews utterly refused to endorse this testimony.
[Fathul-Bârî volume 7 page 113 under Bâbu Ityânil-Yahûdan-
Nabî % Hîna Qadimal-Madinah.]
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رضي الله عنه Islam of Salman bin Islam
206
Salmân was his name. Abû ‘Abdullah was his Kuniyyat
(appellation). He is popularly called Salman Al-Khayr
(goodness). As though Salmân is an embodiment of goodness.
He hailed from the town of Huyay in the vicinity of Hormuz in
Persia. He was a descendant of the Persian emperors. When
anyone asked him: "Whose son are you?" He would reply: "I
206 Hâfiz 'Asqalâni dealina, says: "Salmân Fârsî is also referred to as
Salmân bin Islâm or Salmân bin Khair (goodness). In other words, Islâm is
like a father unto him whilst he is like a son to the religion of Islam. [Isabah
volume 2 page 62 Tarjumah Salmân Fârsî] Hâfiz Ibn Qayyin lealina,
says: "If you ask Salmân's name, it is 'Abdullah. If you ask of his paternity,
it is Ibnul-Islâm (the son of Islâm). If you enquire about his wealth and
property, it is poverty. His shop is the Musjid. His income is patience. His
clothing is Taqwâ. His pillow is wakefulness. His distinguishing feature is
Innahû Minnâ (he is of us). [The words: 'he is of us' are the words of
Rasûlullah .] if you ask of his objective, it is the pleasure of Allâh. If you
ask where he is off to, he is on his way to Jannah. And if you ask who his
guide is on this journey, it is none other than Rasûlullah .
Arabic Poem: When we proceed in the darkness of night, your untainted
Zikr is sufficient as a form of melody for the camels (to spur them to move
faster.)
And if we have to lose our way and we do not find anyone to guide us, your
illuminated countenance will suffice as a guide." [Fawaid of Ibn Qayyim
page 41]
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am Salman, the son of Islam." [Istî'ab of Ibn 'Abdul Barr
volume 2 page 56, footnotes of Isâbah]
In other words, Islam is the source of my spiritual presence.
Islâm is my mentor and guide. What a wonderful father and
what a majestic son.
Hadrat Salman رضى الله عنه reached a very old age. It is said that
he was around during the era of Hadrat Masih 'Îsâ bin Maryam
Allade. Some say that although he was not around at that
time, he was around during the time of one of his Hawarî
(disciples) or executors. Hâfiz Zahabî says: "Taking into
account all the various opinions about his age, all are
unanimous that his age exceeded two hundred and fifty.
Abû-Shaikh writes in Tabqâtul-Isbahânîyyîn: "Scholars say that
he lived for three hundred and fifty years. There is no doubt as
far as his age exceeding two hundred and fifty years is
concerned." [Isâbah volume 2 page 62 Tarjumah Salmân]
Ibn 'Abbas رضى الله عنه says: "Salman Farsi related to me his
story of embracing Islâm in the following manner:
'I was a resident of a town called Huyay in Persia. My father
was the chieftain of this town. I was extraordinarily dear to
him. He would protect me just as virgin girls are protected. He
wouldn't allow me to step out of the house. We were
Zoroastrians (fire-worshippers) by faith. My father appointed
me as an overseer and guard over one of the fire-temples to
ensure that the fire never goes out. On one occasion, since my
father was busy with some construction work, he was forced to
send me to inspect a farm or a piece of land. He stressed upon
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me not to be late. I set out from home. En-route I came across a
church from which I heard some sounds. On closer inspection
from the inside, I noticed a group of Christians occupied in
prayer. Their manner of prayer was tremendously appealing to
me. I thought to myself: 'this religion far surpasses our
religion'. I enquired from them: 'Where is the origin of this
religion?' They replied: 'In Palestine'.
'The sun had already set by then. Nervously impatient, my
father sent someone to search for me. When I finally reached
home, my father enquired: 'Son! What happened? Where were
you?' I recounted the whole incident to him. My father
commented: 'There is nothing good in this religion
(Christianity). The religion of your forefathers (Zoroastrianism)
is far better.'
I replied: 'Never! The religion of the Christians is far better
than our religion.' My father shackled me in leg-irons and
restricted me from leaving the house. Just as Fir'awn told Mûsâ
Mullade: 'If you take anyone other than myself as your lord, I
will render you from amongst the incarcerated.'
I forwarded a secret message to the Christians asking them to
inform me when the next caravan is departing for Syria
(Palestine). Soon they sent me a message that a trade caravan
made up of Christians is about to return to Syria. The moment I
got the opportunity, I hurled my shackles aside, fled from home
and joined them.
As I reached Palestine, I made enquiries about the most
distinguished priest amongst the Christians. People directed me
to a certain priest. I went to him and related my whole story to
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him. I said to him: "I wish to stay in your company to learn
about your religion. I am incredibly fond of your religion and it
really appeals to me. If you permit, I would like to stay in your
service and study this religion. I would also like to perform my
prayers with you."
He responded: "Okay."
A few days later, I realised that this priest is not a morally
upright person. He was dreadfully greedy. He would instruct
others to give alms. When they brought their charities to him,
he wouldn't distribute it amongst the poor but he would keep it
for himself. In this manner, he had accumulated seven earthen-
vessels of gold coins. When he died and in good faith, people
assembled to prepare for his burial and shrouding etc., I
disclosed his actual condition to them and showed them the
seven vessels of gold coins.
On ascertaining his true condition the people exclaimed: "By
Allâh! We will never bury such a person. Eventually, his body
was left suspended from a cross where people furiously
continued to pelt it with stones. Another priest was appointed
as his successor."
Hadrat Slaman رضي الله عنه continues: "I haven't come across a
person more abstinent from the dunyâ (worldly pursuits), more
devoted to the hereafter and more engrossed in his prayers than
this priest. And the level of adoration I cherished for this man I
had never cherished for anyone else. I remained in this man's
company for many years. As his last moments in this world
approached, I submitted: "Offer me some parting advice; who
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should I stay with after your departure?" He replied: "In Mûsil
there is a great 'Âlim. Go to him."
I went to him and after his death, on his parting advice, I set off
for another 'Âlim in Nasîbayn. I stayed in his company for
some time. After his death, also according to his counsel, I
went to an 'Âlim in the city of 'Umûriyyah where I stayed in
his company for a considerable time as well. On his deathbed, I
submitted: "I have lived in the company of so and so 'Ulamâ.
Tell me, where should I head now?" This 'Alim said: "To the
best of my knowledge there is not a single 'Âlim on the straight
path I can refer you to. However, the era for the appearance of
a Prophet is pretty close. This Prophet will tread the path of the
creed of Ibrahim undlade. He will make an appearance in the
land of Arabia. He will subsequently migrate to a land of date
palms. If it is possible to gain access to him, make sure you get
there. His distinctive feature would be that he would not
consume charity but he would accept gifts. The seal of
prophethood would be embedded between his shoulder blades.
Once your glance falls onto him you will surely recognise
him."
During this time, I had accumulated a few goats and cows for
myself. Coincidentally I met up with a caravan heading towards
Arabia. I begged them: "Take me along with you. I will pay
you all these goats and cows I have in my possession." They
accepted my offering and took me along with them.
As we reached the valley of Qura, they turned out to be
treacherous to me. They sold me as a slave to a Jew. When I
joined him (to his house) I came across a number of date palms.
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I imagined that perhaps this is the land I was seeking. However,
I was not at ease about this land when another Jew from Banû
Qurayzah approached this master and purchased me from him.
He then brought me along with him to Madinah. The moment I
set foot in Madînah, I realised, by Allâh, this is the very land
that was previously described to me."
It appears in Sahih Bukhari that Hadrat Salman رضي الله عنه says:
"In this manner I was purchased and sold more than ten times."
(Although people nonchalantly purchased him for a few
Dirhams, nobody realised his true worth.)
"I continued living with this Jewish master attending to his date
plams in Banu Qurayzah. In the meantime, Allâh
commissioned Rasûlullah at Makkah but since I was in
bondage and engaged in the service of my master, I was
completely in the dark about this. Rasûlullah % migrated and
landed in Qubâ at Banû 'Amr bin 'Awf. One day, as I was busy
right on the top of a date palm whilst my master was seated
beneath it, another Jew - my master's father's brother's son i.e.
his cousin, appeared before him and said: "May Allâh destroy
the Qîlah (the Ansar)! They are gathering around a Makkan
man in Qubâ and they claim that he is a Prophet and messenger
of Allâh."
Salman رضى الله عنه says: "By Allah! This barely landed on my
ears when I was seized by a spell of shivering. I almost lost
control of myself and thought I would collapse onto my
master." (The advent of the Bashîr (bringer of glad tidings) and
Nazir (warner) left Salman رضي الله عنه enraptured with delight
and ravished by ecstasy so much so that if it wasn't for the
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divine spirit of "Had we not fortified her (Musa pullalle's
mother's) heart, she would have disclosed it (that this is her
son)207", he would have plummeted headlong from the date
palm.
Looking up at him, both the Jews were left astounded. It was as
though the outward appearance of Salman رضي الله عنه was
conveying the message of the following poem:
'O my friends! Now I am not with you when I am able to
glimpse a vista of the mountains of Laylâ's neighbourhood.'
Persian couplet: "I was aching to meet you for some time but
when my glance fell on your countenance, I became intoxicated
(in your love).'
Nonetheless, he brought his heart under control and warily
descended from the palm. He continues: "I then asked the
arriving Jew: 'Tell me! What were you just talking about?
Enlighten me about this news as well.'
"On hearing me soliciting this information, my master, raging
with fury, struck a severe blow to my face and warned: 'What
does this concern you?'
207
Sûrah Qasas verse 10. In the technical jargon of the Sûfiyah, this
sentiment is referred to as Wajd. And this verse is apparently the
authentication for this. And Allâh knows best.
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"As I wrapped up my work in the evening, I gathered up
whatever wealth I possessed and presented myself before
Rasûlullah . He was residing in Quba at that time. I
submitted: 'I heard that you and your companions don't have
anything. All of you are in need. I wish to present some charity
to you and your friends.' Rasûlullah % declined to accept the
charity for himself saying: "I do not consume of charity.' He
then permitted the Sahabah رضي الله عنهم to accept it.
Salman رضي الله عنه says: "I told myself that by Allah! This is
one of the three signs. I then returned home where I busied
myself in accumulating a bit more wealth. When Rasûlullah
appeared in Madînah, I presented myself to him a second time
and submitted: "My heartfelt desire is to present something to
you. Since you don't accept charity, I have appeared before you
with a gift." Rasûlullah # accepted the gift from me. He
himself ate from it and fed his companions as well. I said to
myself that this is the second sign.
"I then returned home and after a few days I presented myself
before him yet again. In the company of a Janâzah, Rasûlullâh
had just come into Baq'î cemetery. A group of the Sahâbah
were also with him. Whilst he was sitting amongst them, I
ventured up to him and offered Salâm. From there I rose and
went and sat behind him to get a view of the seal of
prohethood. Rasûlullah % guessed my intention and removed
his upper sheet from his blessed back. I identified the seal the
moment my gaze fell onto it. I stood up, tenderly kissed the seal
and burst out crying. Rasûlullâh % said: "Come in front of me."
I went before him and just as I am narrating this incident before
you O Ibn 'Abbas, I recounted my entire story to Rasûlullah
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and his Sahabah رضي الله عنهم and in that very noble assembly I
embraced Islâm. Rasûlullâh * was overjoyed.
After this I occupied myself in the service of my master. This is
why I was unable to take part in the battles of Badr and Uhud.
Once Rasûlullah advised me: "Salman! Make a deal of
Kitâbat208 with your master."
When I spoke to my master, he said: "Surely, on condition you
pay me forty Awqiyah of gold. 209 Furthermore, you should
plant three hundred date palms. After you have paid the forty
Awqyiyahs of gold and the date palms start bearing fruit, you
رضي الله عنه are free." On the advice of Rasulullah , Salman
accepted this arrangement. Rasûlullah & then encouraged the
people to assist me in providing the saplings. The people
wholeheartedly responded by providing these saplings.
Someone provided thirty saplings, another person twenty whilst
a third person provided fifteen and someone brought along ten.
When we had accumulated all three hundred palm-saplings,
Rasûlullah % said: O Salman! Dig holes for them." Once the
holes were dug, Rasûlullah % planted them all with his own
blessed hands and he made Du'â for Barakah as well.
208 Kitâbat is a transaction between master and slave whereby the slave
agrees to pay a certain amount of money in lieu of his freedom.
209
One wugiyah of gold is equivalent to about 37 grams. Hence 40 Awqiyah
is equivalent to about 1480 grams of gold. A rather princely sum at that time
for a man who was a slave. (Tr.)
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Barely a year passed by when all of them started flowering and
bearing fruit. Not a single sapling died. Each and every one of
them flourished with fruit. In this manner, I managed fulfilling
my obligation as far as the palms were concerned. Only the
liability of the gold remained.
One day a man appeared before Rasûlullah # with gold
equivalent to a miniature egg. Rasûlullah * asked: "Where is
that poor Mukâtab slave? Go and call him." When I turned up
before him, he made over the gold to me saying: "Take this.
Allâh will pay out your debts." I said: "This gold is very little,
O Prophet of Allâh. How will I manage paying my debts off?"
Rasûlullah % replied: "Go, Allâh will pay your debts with this
very amount."
When I weighed it, I found it to be precisely forty Awqiyah of
gold. In this manner, I managed fulfilling my entire obligation
and I, at long last, became a free man. I then joined Rasûlullah
in the battle of Khandaq. Even after this, I stayed close to
Rasûlullah % in every subsequent battle." [Sîrat Ibn Hishâm
volume 1 page 73, Tabqât Ibn S'ad volume 4 page 53]
Erection of Musjide-Nabawî
The first spot the camel chose to sit on was a dates-drying area
belonging to orphans. Upon inquiry Rasûlullah # learnt that the
plot of land belongs to two orphans; Sahal and Suhail.
Rasûlullah ¿ summoned both of them to purchase this plot of
land to erect a Musjid. Rasûlullah also # spoke to their uncle in
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whose care these orphans were about purchasing the land. Both
of them expressed a desire to donate the land to Rasûlullah
without any compensation whatsoever saying that they hope to
reap the compensation from Allâh Ta'ala alone. However,
Rasûlullah ¿ declined to accept it without any remuneration.
He paid them for the land.
Zuhrî narrates: "Rasûlullah ¿ instructed Abu Bakr Licalusa, to
pay for the plot of land." According to another narration, Abû
Bakr رضي الله عنه paid ten Dinars (gold coins) as a price for the
land. [Fathul-Bârî volume 7 page 192]
Thereafter Rasûlullah % instructed the Sahabah to chop down
the date palms and level the graves of some polytheists that
were on the land. He then instructed them to produce unbaked
bricks and he himself joined the Muhajirîn and Ansâr in the
production of these bricks.
With the Sahabah رضى الله عنهم,Rasulullah = would lug these
bricks and chant:
"These loads are not the burdens of Khaybar, O our Lord, these
loads are far better and virtuous."
Intermittently he would recite:
"O Allâh! The actual reward is the reward of the hereafter. So
shower Your mercy upon the Muhajirîn and the Ansâr (who are
focused upon the reward of the hereafter only.)"
According to another narration, the words are:
O Allâh! There is no goodness except in the goodness of the
hereafter. So assist the Muhajirîn and the Ansâr (who are
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aiming for the goodness of the hereafter only)." [Fathul-Bârî
volume 7 page 193]
The Sahabah رضي الله عنهم, in the meantime were chanting:
"If we sit down whilst the Prophet toils, this action of ours (this
sitting) would be extremely detestable."
Hadrat 'All رضى الله عنه was chanting the following couplet:
"He who indefatigably perseveres whilst standing and sitting in
the erection of the Musjid can never be on par with that person
who protects his clothing from dust." [Fathul-Barî volume 7
page 193]
Amongst those lugging stones was Hadrat 'Uthmân bin Maz'ûn
He was by nature an exceedingly neat and clean.رضي الله عنه
person. He was absolutely pre-disposed to cleanliness and
tidiness. Whenever he would lug the stones, he would carry
them away from his clothing. The moment a speck of dust
would get onto his clothing, he would promptly dust it off.
[Bayhaqî from Hasan]
Hadrat 'Ali رضي الله عنه would humorously chant the words "he
who protects his clothing from dust" to Hadrat 'Uthmân bin
Maz un رضي الله عنه .[Zarqani volume 1 page 368]
It wouldn't be surprising to learn that perhaps in this humorous
indulgence, Hadrat 'Ali رضي الله عنه wishes to highlight the point
that in such circumstances, dust and dirt is far superior than
fastidious cleanliness. As it appears in the Hadîth, a Hâji is he
who has dishevelled hair and is dirty.
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According to Musnad Ahmad, Talq bin 'Ali رضي الله عنه narrates:
"Rasûlullah instructed me to mix the mortar. Taking a shovel
in hand, I got up to mix the mortar." According to the narration
of Ibn Hibbân, he says: "I asked, O Rasûlullah ! Shouldn't I
carry the bricks as well?" Rasûlullah % replied: "No, you
should rather stick to mixing mortar, as you are more skilled in
this field." [Zarqânî volume 1 page 366]
This Musjid was unique210 in its simplicity. The walls were
constructed of unbaked brick. The pillars were hewn from the
trunks of date palms. The roof was fabricated from the leaves
and branches of date palms. Whenever it rained, water would
seep through into the Musjid. Later on, the roof was plastered
with mortar. It was a hundred cubits long and approximately a
hundred cubits wide. The foundations were about three cubits
deep. The height was a slightly higher than height of the
average man. The Qiblah wall was facing Baitul-Mqadis (in
Jerusalem). Three doors were erected in the Musjid structure.
One door was placed on the side where the Qiblah is today.
The second door was positioned on the western wall and is
210 Hasan Basrî caldas, narrates that Rasûlullah % said: "Erect it (the
Musjid) as a hut like the hut of Mûsâ." The narrator says: "I asked Hasan
Basrî: 'What was the hut of Mûsâ like?' He replied: 'If he raised his hand
upward, he would touch the roof'." According to another narration, the
Ansâr accumulated a bit of wealth and requested Rasûlullah # to beautify
the Musjid. He replied: "I have no intention to act in opposition to my
brother Mûsâ. This should be (a crude) hut like the hut of Mûsâ." [Al-
Bidâyah Wan-Nihâyah volume 3 page 215]
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today referred to as Bâbur-Rahmah. The third door was the
door frequently used by Rasûlullah % and is today referred to
as Bâbu Jibraîl.
After about sixteen or seventeen months when the Qiblah
direction of Baitul-Maqdis was rescinded in favour of the
K'abah for the performance of Salah, the door at the back
(previously the front) of the Musjid was sealed off and another
door erected directly opposite it.
The scholars of Sîrah hold conflicting views in regards to the
area of the Musjid. Some are of the opinion that it was a
hundred cubits in length and a hundred cubits wide as well.
Khârijah bin Zaid, the jurist of Madînah says: "The Musjid was
seventeen cubits in length and sixty in width." Muhammad bin
Yahya, the student of Imam Malik calda, says: "West to
east it was sixty three cubits and north to south it was fifty four
and two thirds of a cubit."
Musjide-Nabawî underwent contruction twice (during the time
of Rasûlullah ). The first when it was erected when
Rasûlullah % migrated and put up at Abû Ayyub Ansârî's
house. The second time it was renovated in the year seven Hijrî
after the battle of Khaybar when the Musjid fell into disrepair.
This is established from a number of Ahadîth and narrations.
In the primary construction, the length and the breadth of the
Musjid was under a hundred cubits whilst it was extended to
just over a hundred cubits in the subsequent construction.
Ibn Jarîj J'afar bin 'Amr narrates: "Rasûlullah ¿ constructed
the Musjid twice. The first was when he migrated to Madinah.
In this construction, the length and breadth of the Musjid was
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under a hundred cubits. The second time was in the seventh
year of Hijrah after the battle of Khaybar when Rasûlullah
renovated the entire Musjid. He purchased (the adjoining plot)
of land and extended the Musjid."
It appears in M'ujam Tabrânî that when Rasûlullah % planned
to extend the Musjid, he approached the Ansarî owner of the
adjoining plot of land and said: "Sell us this land in exchange
of a palace in Jannah." However, the Ansarî, due to his poverty
and excessive dependants, was unable to offer the land for free.
This is why Hadrat 'Uthman Leals, purchased this plot in
exchange of ten thousand Dirhams from this Ansârî. Appearing
before Rasûlullah , he submitted: "O Rasûlullah ! The plot
of land you wished to purchase from the Ansarî in exchange of
a palace in Jannah, please purchase it from me (in exchange of
that palace)." Rasûlullah % purchased this plot from Hadrat
'Uthman رضي الله عنه in exchange of a palace in Jannah and
incorporated this plot of land into the Musjid. Rasûlullah
placed the first brick with his own blessed hand and, as per his
(رضي الله عنه instructions, the next brick was placed by Abu Bakr
then by ،Umar رضى الله عنه, followed by Uthman رضي الله عنه and
.رضي الله عنه then by 'All
Although this Hadîth is weak in respect of the narrators, a
narration of Musnad Ahmad and a satisfactory narration of
Jâm'i Tirmizî corroborate the aforementioned narration. The
narration is: when the rebels laid siege to the house of Hadrat
'Uthman رضى الله عنه, he appealed to them: "Are you not aware
that when the area of the Musjid became inadequate, Rasûlullah
g said: 'is there anyone from amongst you who would purchase
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the adjoining plot of land and include it into the Musjid in
exchange of Jannah?' And you are well aware that I was the
one who purchased the plot of land and included it into the
Musjid and today you are preventing me from performing two
Rak'ât of Salâh in the same Musjid!"
This Hadîth is narrated by Thumâmah bin Hazan Qushayrî in
Jâm'i Tirmizî. Imâm Tirmizî declares this narration as sound.
The same narration is cited in Musnad Ahmad and Sunan Dâr
.رضي الله عنه Qutni on the authority of Ahnaf bin Qays
Furthermore, Hadrat Abu Hurayrah رضى الله عنه, who embraced
Islâm in the seventh year of Hijrah also joined them in this
reconstruction of the Musjid. As mentioned in Musnad Ahmad,
Abu Hurayrah رضي الله عنه himself narrates: "Rasulullah
himself was lugging the stones with the Sahabah رضي الله عنهم in
the reconstruction of the Musjid. He was supporting the stones
onto his chest. I thought that he is hoding them close to his
chest because of their substantial weight. I submitted: "O
Rasûlullah! Hand them over to me. I will carry them."
Rasûlullah replied: "Take another lot of stones, Abû
Hurayrah. There is no life but the life of the hereafter."
Obviously the participation of Abu Hurayrah رضي الله عنه was in
the second construction in the seventh year of Hijrah after the
conquest of Khaybar. The participation of Abû Hurayrah
in the first construction in the first year of Hijrah is رضي الله عنه
not conceivable (because he hadn't embraced Islâm as yet).
Furthermore, the involvement of 'Amr bin 'As رضي الله عنه, who
embraced Islâm in the fifth year of Hijrah, in the construction
of the Musjid is cited in Dalailu Bayhaqî. And obviously, the
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person who embraced Islam in the fifth year couldn't have
participated in the erection of the Musjid in the first year of
Hijrah. Unquestionably his participation would be considered
to be in the second construction and not the first. These and
other details are mentioned in Wafaul-Wafâ and Khulâsatul-
Wafâ chapter four.
Erection of rooms for the Wives
Once he completed the construction of the Musjid, Rasûlullah
laid foundations for the houses of his pure wives. Right
away, he built two rooms; one for Hadrat Sawdah bint Zam'ah
The.رضي الله عنها and the other for Hadrat 'Ayeshah رضي الله عنها
additional rooms were built later on as the need arose.
Adjacent to the Musjid were the houses of Harithah bin
Nu man Ansari رضى الله عنه.Whenever the need arose, Hadrat
Harithah would offer a house to Rasûlullah . In this manner,
he offered all his houses, one after the other to Rasûlullah .
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 images of
their abstemiousness and contentment. These rooms were
epitomes of the transitory nature of the dunyâ. Although
lanterns were rarely lit at night within these homes (Bukhârî
volume 1 page 56) 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 Bashir and Nazîr and the Sirâje
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Life of the Prophet
Munîr (illuminating lantern)? How aptly a poet describes it
when he says:
"O you with unique and exquisite features! Your kingship
extends over the hearts.
Certainly the home wherein you reside does not require a
lantern.
Your blessed countenance will suffice for us as proof the day
when people will present their proofs."
Hasan Basrî dealina, 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 Musjid.
There were no rooms on the Western side. [Wafa-ul-Wafa page
127]
After the demise of the pure wives
Following the demise of the wives of Rasûlullah , on the
royal decree of Walid bin 'Abdul Malik, these rooms were
demolished and the area included into the Musjid. When this
royal directive reached Madinah, the entire population of
Madînah cried out in anguish.
Abû Umâmah Sahl bin Huniaf 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
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