Indexed OCR Text

Sîratul-Mustafa
Life of the Prophet
his life in such simple rooms and huts." [Zarqânî volume 1
page 370]
During this time, Rasûlullah sent Zaid bin Harithah
to Makkah to fetch Hadrat رضى الله عنه and Abu Raffi رضي الله عنه
Fatimah211 رضى الله عنها,Hadrat Ummu Kulthum رضي الله عنها and
Ummul-Muminin Hadrat Sawdah رضى الله عنها.In their
company, Hadrat Abu Bakr رضى الله عنه sent his son 'Abdullah to
(رضي الله عنها Hadrat Asma ,رضي الله عنها fetch Hadrat 'Ayeshah
Hadrat Ummu Ruman رضي الله عنها and 'Abdur-Rahman bin Abi
-رضي الله عنه Bakr
By the time Hadrat Zaid bin Harithah رضى الله عنه returned
Madînah, Rasûlullâh % had already relocated from Abû Ayyûb
Ansârî's house to these rooms. [Tabrânî form 'Ayeshah
[370 Zarqani volume 1 page ,رضي الله عنها
211 Hadrat Fatimah and Hadrat Ummu Kulthâm came to Madînah with Zaid
bin Harithah and Abu Rafi whilst Hadrat Ruqayyah رضي الله عنها had already
arrived in Madinah with her husband Hadrat 'Uthman رضي الله عنه .Hadrat
Zaynab رضى الله عنها stayed over in Makkah with her husband Abul-'As bin
Rab'î who had not as yet embraced Islam. When he was captured as a
prisoner of war in the expedition of Badr, Rasûlullah % released him on
condition that he sends his (Rasûlullah 's) daughter to him at Madînah.
When he returned to Makkah, Abul-'Âs sent her to her father, Rasûlullah .
[Zarqânî volume 1 page 370]
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Expansion of the Musjid of Khâtamu Masajidil-Ambiyâ212 by
the Khulafâ
During his Caliphate, Hadrat Abu Bakr رضى الله عنه did not
extend any portion of the Musjid. He merely replaced with
exactly the same date trunks some of the pillars that had
decomposed with age.
رضي الله عنه In the seventeenth year of Hijrah, Hadrat Umar
extended the Musjid towards the Qiblah and the western side.
Since the rooms of the wives were situated towards the eastern
side, he did not extend the Musjid in this direction.
Although Hadrat Umar رضي الله عنه extended the Musjid, he did
not bring about any substantial change in the actual façade and
appearance of the structure. As was in the case of Rasûlullah
,
Hadrat Umar رضي الله عنه also built the Musjid with unbaked
brick. He hewed its pillars from the trunks of date palms and
212 This caption is an allusion to a Hadîth. It appears in Sahîh Muslim and
Nasaî on the authority of Abu Hurayrah cale, that Rasûlullah % said: "I
am the seal of all prophets. And my Musjid is the seal of all Masajid." These
are the actual words of Nasaî. The words of Muslim are: "I am the final
messenger and my Musjid is the final Musjid." The words of Musnad
Bazzâr etc. are: "I am the seal of all Prophets and my Musjid is the seal of
all Masajid." In other words, my Musjid will be the seal of all Masajid
erected by the Ambiyâ. Just as there is no new messenger after me, there
will be no messenger to erect a Musjid after me. It does not mean that no
Musjid will ever be erected after this.
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erected the roof from branches and leaves. He upheld the
former simplicity of the original structure.
رضي الله عنه During his reign of Caliphate, Hadrat Uthman
extended the Musjid and instead of simple unbaked brick, he
reconstructed the Musjid using decorative stones and lime as
mortar. He remodelled the pillars from stone and replaced the
roof using a kind of hardwood timber.
When Hadrat 'Uthman رضى الله عنه resolved to revamp the
Musjid in this manner, the Sahabah were a bit offended to see
the simplicity of Musjide Nabawî subject to such ornate
transformation. When Hadrat 'Uthman رضى الله عنه noticed the
Sahâbah's relentless refusal and their aversion for this, he
addressed them in one of his sermons saying: "You people have
expressed numerous comments (about this proposed elaborate
structure). I heard Rasûlullah saying: 'He who builds a
Musjid for the pleasure of Allâh, Allâh will surely build a
palace similar to it in Jannah'." [Fathul-Bârî volume 1 page
453]
Construction commenced in Rab'îul-Awwal 29 A.H. and
reached completion in Muharram 30 A.H. According to this,
the construction took at least ten months. [Wafaul-Wafa
volume 1 page 356]
Imam Malik dealdna, narrates: "When Hadrat 'Uthman
initiated the renovation of the Musjid, K'ab Ahbar رضي الله عنه
would make Du'a thus: 'O Allâh! May this construction never
reach completion.' When people enquired the reason for him
making Du'a like this, he replied: 'The moment the renovation
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drew to a close, the Fitnahs (divine tribulations) started
descending from the sky."" [Fathul-Bârî volume 1 page 453]
Site of Janâzah Salâh
Abu Said Khudri رضى الله عنه narrates: "When Rasulullah
migrated to Madînah and one of us was close to breathing his
last, we would promptly notify him. Rasûlullah % would then
come and make Du'â of Istighfâr (forgiveness) for him. He
would stay with the deceased right up to after his burial. Quite
often, Rasûlullah % would get incredibly late. This is why we
decided to notify him after the actual death. This routine
continued for a few days. We would inform Rasûlullah % of the
death. He would come, perform the Salah and make Du'a of
forgiveness etc. for the deceased. Sometimes he would
participate in the burial whilst at times he would return
immediately after the Salâh.
Afterwards, in view of Rasûlullah 's ease, we decided to take
the Mayyit (deceased) directly to his house. Rasûlullah # would
perform the Janâzah Salâh in the vicinity of his house. This is
why that area came to be known as Mawda 'ul-Jânâiz (place of
Janâzah)." [Tabqât Ibn S'ad volume 1 page 14 section two]
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A similar Hadîth appears in Bukhari 213
on the authority of
"Abdullah bin 'Umar رضى الله عنه .Rasulullah would perform
Janâzah Salâh in an area adjacent to Musjide Nabawî. It was
not his regular habit to perform Janâzah Salâh in the Musjid.
Yes, occasionally, forced by circumstances, he would perform
the Janâzah Salâh in the Musjid (not as a normal routine).
[Fathul-Bârî volume 3 page 160 under chapter on Salâh upon
the deceased in the Musjid and 'Îd-Gâh]
This is why Imam Abu Hanîfah dealda, and Imam Malik
Adealda, maintain that Janazah Salah is Makruh
(abominable) in the Musjid whilst Imâm Shâf'î says that it is
permissible.
Brotherhood between the Muhajirîn and Ansar
When the Muhajirîn migrated from Makkah leaving behind
their children, kinsfolk, homes and property and landed in
Madinah, Rasûlullah established bonds of brotherhood
between the Muhajirîn and Ansar so that their perplexing
agitation brought about by their traumatic departure may be
replaced by the love and affection of the Ansar. At times of
need, they may assist one another and console one another at
213 Imâm Bukhari Alcaldes, cites this Hadîth in a number of chapters. For
instance, chapter on Janâiz page 177, chapter on the signs of prophethood
page 513, Kitâbut-Tafsîr page 654, chapter on Rajm in Balât page 1007 etc.
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times of bereavement. The weak may acquire some strength
from the brotherhood of the strong and powerful whilst the
weak may underpin his support for the strong. The fortunate
may benefit from the unfortunate whilst the unfortunate may
benefit from the fortunate. The scattered pearls of the Muhajirîn
and Ansâr may be threaded into a single strand of brotherhood
and develop into a single entity without any from of disunity
and disharmony. All of them may hold firmly onto the rope of
Allâh. The dissension and disunity that brought about the
destruction of the Banû Israîl, this Ummah should be entirely
safe from it. And due to their unassailable unity, Allâh Ta'âlâ's
hand remains over their heads. And if, per chance, some
arrogance of the pre-Islamic days still remains within the
hearts, this brotherhood would totally eradicate it and instead of
the heart harbouring pride, arrogance and conceit, the hearts
may cherish humility, meekness, brotherhood and beneficence.
The servant and the master, the superior and inferior, the king
and the subjects are all brought to stand on a single platform.
All the ludicrous distinctive features of the world are
eliminated and Allâh-consciousness and piety is restored as the
sole benchmark of nobility and eminence. As Allâh Ta'âlâ
declares: "Certainly, the most noble amongst you in the eyes of
Allâh are those who are the most Allâh-conscious." [Sûrah
Hujurât verse 13]
It was with these benefits in mind that Rasûlullah , even
before Hijrah, established bonds of brotherhood amongst the
Muhajirîn whilst in Makkah. After his migration to Madînah,
he again instituted this union of brotherhood, this time between
the Muhajirîn and Ansar. Hafiz Ibn 'Abdul-Barr ducali
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says: "This association of brotherhood was launched on two
separate occasions; first amongst the Muhâjirîn whereby one
Muhajir was allied with another Muhâjir. This took place in
Makkah. The second phase of brotherhood took place in
Madînah between the Muhajirîn and Ansâr.
Ibn 'Abbas رضى الله عنه narrates that Rasulullah established a
bond of brotherhood between Zubair رضى الله عنه and 'Abdullah
bin Masud رضى الله عنه whereas both of them were from the
Muhâjirîn.
This Hadîth is cited by Hâkim and Ibn 'Abdul-Barr. The Sanad
of this Hadîth is satisfactory. Hafiz Diyaud-Din also mentions
this Hadîth
in Mukhtârah
quoting
from Tabrânî's
M‘ujame'Kabîr.
Hâfiz Ibn Taymiyyah says: "The Ahâdîth cited in Mukhtârah
are far more authentic than the Ahadîth of Mustadraku Hâkim.
رضي الله عنه It is mentioned in Mustadraku Hakim that Ibn 'Umar
narrates: "Rasûlullah established a bond of brotherhood
between Abû Bakr and 'Umar, between so and so and so and
رضي الله عنه so" ..... and he went on to mention a few others. "Ali
enquired: 'Who is my brother, O Rasûlullah ?' Rasûlullah
replied: "I am your brother." [Fathul-Barî volume 7 page 210]
Hâfiz Ibn Sayyidun-Nâs writes in 'Uyûn Al-Athar: "The bond
of brotherhood established in Makkah before Hijrah was
instituted amongst the Muhajirîn as follows:
Brotherhood between
And
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1
رضي الله عنه Abu Bakr
رضي الله عنه Umar،
2
رضي الله عنه Hamzah
Zaid
bin
رضي الله عنه
Hârithah
3
رضي الله عنه Uthman Ghani،
'Abdur-Rahmân bin 'Awf
رضي الله عنه
4
Zubair
رضي الله عنه
bin
‘Awwâm
‘Abdullah
رضي الله عنه
bin
Mas‘ûd
5
'Ubaidah
رضي الله عنه
bin
Hârith
رضي الله عنه Bilal bin Rabah
6
Mus'ab
رضي الله عنه
bin
'Umair
S'ad bin Abî Waqqâs
رضي الله عنه
7
رضي الله عنه Abu 'Ubaidah
Sâlim, slave of Huzaifah
رضي الله عنه
8
رضي الله عنه Sa id bin Zaid
Talhah bin 'Ubaidullâh
رضي الله عنه
9
Sayyidinâ Rasûlullâh
رضي الله عنه All'
Second occasion of brotherhood
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The second occasion of brotherhood was launched five months
after Hijrah in Hadrat Anas رضى الله عنه's house between forty-
five Muhajirîn and forty-five Ansâr. Each Muhajir was paired
off with an Ansarî. [Fathul-Bârî volume 7 page 210]
Some of them are listed below:
Muhâjirîn
Ansâr
1
رضي الله عنه Abu Bakr Siddiq
Khârijah
رضي الله عنه
bin
Zaid
2
'Umar
رضي الله عنه
bin
Khattâb
رضي الله عنه Atban bin Malik،
3
Abû 'Ubaidah bin Jarrâh
رضي الله عنه
رضي الله عنه S ad bin Mu az
4
'Abdur-Rahmân bin 'Awf
رضي الله عنه
رضي الله عنه 1'S'ad bin Rab
5
Zubair
رضي الله عنه
bin
'Awwâm
Salâmah bin Salâmah bin
رضي الله عنه Wuqaish
6
'Uthmân
رضي الله عنه
bin
‘Affân
رضي الله عنه Aws bin Thabit
7
Talhah bin 'Ubaidullâh
رضي الله عنه
رضي الله عنه K'ab bin Malik
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◌َسَلَّمَ
Life of the Prophet
8
Sa'îd bin Zaid bin 'Amr bin
رضي الله عنه Nufail
رضي الله عنه Ubayy bin K'ab
9
Mus'ab
bin
'Umair
رضي الله عنه
Abû Ayyûb Khâlid bin Zaid
رضي الله عنه Ansari
10
Abû Huzaifah bin 'Utbah
رضي الله عنه
رضي الله عنه Abbad bin Bishr،
11
‘Ammâr
bin
Yâsir
Huzaifah
bin
Yamân
رضي الله عنه
رضي الله عنه
12
رضي الله عنه Abu Zar Ghifari
رضي الله عنه Munzir bin 'Amr
13
رضي الله عنه Salman Farsi
Abud-Dardâ 'Uwaymir bin
رضي الله عنه Th alabah
14
رضي الله عنه Bilal
Abû Ruwayhah 'Abdullah
bin
'Abdur-Rahmân
رضي الله عنه
15
Hâtib bin Abî Balta'ah
رضي الله عنه
'Uwaim
رضي الله عنه
bin
Sâ‘idah
16
رضي الله عنه Abu Marthad
‘Ubâdah
رضي الله عنه
bin
Sâmit
17
'Abdullah
رضي الله عنه
bin
Jahash
رضي الله عنه Asim bin Thabit،
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◌َسَلَّمَ
Life of the Prophet
18
'Utbah
bin
Ghazwân
رضي الله عنه Abu Dujanah
رضي الله عنه
19
Abû Salamah bin 'Abdul-
رضي الله عنه Asad
S'ad bin
رضي الله عنه
Khaythamah
20
'Uthmân
رضي الله عنه
bin
Maz‘ûn
Abul-Haytham bin Tayhân
رضي الله عنه
21
'Ubaidah
رضي الله عنه
bin
Hârith
'Umair
bin
رضي الله عنه
Hammâm
22
رضي الله عنه Tufail bin Harith
- 'Ubaidah's brother.
Sufyân
Nasr
رضي الله عنه
Khazrajî
23
Safwân
رضي الله عنه
bin
Baydâ
رضي الله عنه Rafi bin Muralla
24
رضي الله عنه Miqdad
'Abdullah bin Rawâhah
رضي الله عنه
25
رضي الله عنه Zush-Shimalain
رضي الله عنه Yazid bin Harith
26
رضي الله عنه Arqam
رضي الله عنه Talhah bin Zaid
27
رضي الله عنه Zaid bin Khattab
رضي الله عنه M'an bin 'Adi
28
'Amr
رضي الله عنه
bin
Surâqah
رضي الله عنه S'ad bin Zaid
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29
رضي الله عنه Aqil bin Bukair،
Mubashir
bin
'Abdul-
رضي الله عنه Munzir
30
Khunais
bin
Huzâfah
رضي الله عنه
Munzir bin Muhammad
رضي الله عنه
31
Surrah bin Abî Ruhm
رضي الله عنه
'Ubâdh bin Al-Khashkhâsh
رضي الله عنه
32
Mistah
bin
Uthâthah
Zaid
bin
Muzayyan
رضي الله عنه
رضي الله عنه
33
‘Ukkâshah
bin
Mihsan
bin
Dammâr
رضي الله عنه
Mujazzir
رضي الله عنه
34
‘Âmir
bin
Fuhayrah
Hârith
bin
Simmah
رضي الله عنه
رضي الله عنه
35
Muhajj a رضي الله عنه) slave
رضي الله عنه of ،Umar
Surâqah bin ‘Amr bin
· رضي الله عنه Atiyyah'
The right of brotherhood fulfilled by the Ansar and the
overriding degree of the sincere sacrifices demonstrated by the
Ansâr is absolutely unique without comparison. Their
generosity with the Muhajirîn as far as their wealth, lands and
assets is concerned is somewhat understandable in that they
214 Extracted from 'Uyûn Al-Athar volume 1 page 201
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gave away their physical wealth like date orchards etc. to the
Muhajirîn but even beyond that, they even offered their wives
to the Muhajirîn. An Ansârî who had two wives would offer his
Muhajir brother to choose one of his two wives saying: "Select
whichever one you wish. I will divorce her and you may marry
her (after the 'Iddah period)."
It is cited in Sunan Abû Dâwûd and in Jâm'î Tirmizî that
Hadrat Anas رضى الله عنه narrates: "None of the Ansar would
ever regard anyone more eligible to his wealth than his Muhâjir
brother." [Zarqânî volume 1 page 374]
When the Muhajirîn witnessed the unparalleled empathy and
unrivalled sacrifices of the Ansâr, they asked: " Rasûlullah !
We haven't come across anyone more compassionate, sincerely
dedicated and more enthusiastically devoted - whether in times
of comfort or hardship - than these people amongst whom we
have put our roots. We fear that they will acquire all the reward
whilst we will be deprived." Rasûlullah % replied: "No, as long
as you continue making Du'â for them."215
215
-ُرضي الله عنه Extracted by Ibn Sayyidin-Nas on the authority of Anas]
['Uyun Al-Athar] Ibn Kathîr says: "This Hadîth comprises of merely three
links in the Sanad (chain of narrators), all of whom are indisputably reliable
according to the conditions of Sahîhain (Bukharî and Muslim). And none of
the authors of the six most authentic Hadîth books have extracted this
Hadîth from this angle."]
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In other words, your good turn of making Du'â for them is not
in any way inferior to their kindness of providing tangible
wealth to you. In fact, making Du'a is more superior to that.
Let alone a few coins, if the riches of the entire world were to
be placed on one pan of the scale and just a single sincere Du'â
is placed on the other pan, Insha Allah, the pan of Du'a would
far outweigh the pan of riches. In this declaration of mine, I am
not saying 'Inshâ Allâh' as a form of a 'conditional clause' but
rather as a source of Tabarruk (blessings) and as a form of
reverence. Imâm Bukhârî cites a number of Ahâdîth in Kitâbut-
Tawhid under the chapter of Mashiyyah wal Irâdah wherein
Rasûlullah % said 'Insha Allah' not as a 'conditional clause'
but as a form of Tabarruk.
Whenever a beggar appeared before Hadrat 'Ayeshah
showering Du'as upon her - as is the norm of رضي الله عنها
beggars - she would first recompense him by reciprocating
with the Du'a and then she would give him some alms.
Someone asked her: "O Ummul-Muminîn! Why is it that you
give a beggar alms and make Du'â for him in the words he
made Du'â for you?" She replied: "If I refrain from praying for
him and simply give him alms only, his favour over me would
be more superior to my kindness over him because Du'â is far
superior to alms-giving. This is why I offset my Du'â against
his Du'â so that my charity remains pure, it won't be in
exchange of anything." [Mafatih Sharah Masâbîh] So he who
can give a few coins and earn himself sincere Du'â in the
process should not allow this opportunity to pass by.
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Persian couplet: "I have offered a few lifeless objects in
redemption of my life,
Alhamdulillah! I have struck a cheap bargain."
Nonetheless, this union of brotherhood was so strong that it
was considered as enduring as a family relationship. When an
Ansârî would leave this world, his Muhajir brother would
inherit from him. As Allâh Ta'lâ says:
"Certainly those who believed and migrated and executed Jihad
in the path of Allah with their wealth and lives, and those who
provided refuge and help - these are all allies (heirs) unto one
another." [Sûrah Anfal verse 72]
However, this
injunction
favouring
inheritance was
subsequently rescinded and all believers were declared to be
brothers unto one another. The following verse was revealed:
"Certainly the believers are brothers (unto one another)."
[Sûrah Hujurât]
Now the bond of brotherhood was left only for mutual
assistance, protection and commiseration and inheritance was
allotted specifically to family members only. [Fathul-Bârî
volume 7 page 210, Zarqânî volume 1 page 374]
Inception of the Azân
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The Salah's of 'Asr and Fajr were made mandatory right at the
beginning of prophethood. Subsequently, the remaining Salâhs
were enjoined on the night of Mi'raj. All the Salahs with the
exception of Maghrib consisted of just two Rak'ât. After Hijrah
the two Rak'ât were left intact whilst travelling whilst a further
two Rak'ât were added in Zuhr, 'Asr and 'Isha for those not
[رضي الله عنها travelling. [Bukhari from 'Ayeshah
Until now the practice was that people would assemble in the
Musjid whenever the time for Salah would set in. Rasûlullah
felt that there should be some signal or the other that would
allow the people from the community to easily assemble in the
Musjid at once.
Someone suggested striking a Nâqûs216 whilst someone else
suggested blowing a Bûq
,217
to summon the faithful to Salah.
However, Rasûlullah % rejected the use of such devices as this
would tantamount to resemblance with the Jews and Christians.
The Christians used the Nâqus whilst the Jews used a Bûq. In
short, Rasûlullah % detested this degree of similitude with the
Christians and Jews.
Someone proposed lighting a fire at an elevated spot. When
people notice the flames, they would come to Salâh. Rasûlullah
216
A type of stick used by the Christians to summon the laity to church.
Something similar to today's bells.
217 A trumpet, which the Jews would blow to summon the people to the
synagogue.
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replied that this is the custom of the Zoroastrians. He
abhorred similarity with the Zoroastrians as well.
The assembly dispersed without reaching any concrete
resolution. This concern and unease of Rasûlullah # had a
profound effect on 'Abdullah bin Zaid bin 'Abdi Rabbihî
. رضي الله عنه
218
During the course of these discussions,, 'Abdullah bin Zaid saw
a dream. He says: "I saw a man dressed in green apparel
clutching a bell in his hand walking past me. I asked him: 'Will
you sell this bell to me?' 'What will you do with it?' he asked.
I replied: 'I will summon the people to Salah by chiming the
bell.' The man with the green apparel remarked: 'Should I not
enlighten you on something far more superior than this?' 'Why
not?' I replied, 'Surely.'
The man said: 'Say the following words (to summon the people
to prayer):
218
In this regard, 'Abdullah bin Zaid رضى الله عنه composed the following
stanzas:
'I profusely praise Allâh, the revered and esteemed, for the fortune of the
Azân.
When there appeared before me a Bashîr (bearer of glad tidings) from Allâh
and what a pleasing Bashîr he was.
For three nights consecutively the Bashir appeared before me and each time
he appeared before me, he enhanced my honour.' [Sunan Ibn Mâjah]
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‘Allâhu Akbar Allâhu Akbar.
Ash-hadû Al-lâilâha Ilallâh,
Ash-hadû Al-lâilâha Ilallâh.
Ash-hadû Anna Muhammadar-Rasûlullâh,
Ash-hadû Anna Muhammadar-Rasûlullâh.
Hayya 'Alas-Salâh,
Hayya 'Alas-Salâh.
Hayya 'Alal-Falâh
Hayya 'Alal-Falâh.
‘Allâhu Akbar Allâhu Akbar.
Lâ Ilâha Ilallâh.'
Shifting onto one side, the man then taught me the words of the
Iqâmah saying: 'Recite the same words when you stand for
Salâh. After the words Hayya 'Alal-Falah, add on the words
'Qad Qâmatis-Salah' twice."
'Abdullah bin Zaid further relates: "The next morning, I
presented myself before Rasûlullah % and related the dream to
him. On hearing the dream, Rasûlullah # pronounced: "Surely
this dream is true, Insha Allah."
In this sentence, the phrase of Insha Allah (if Allâh wills) is not
as a conditional clause or an expression of uncertainty but the
phrase is applied more for Barakat and reverence than anything
else, as explained above.
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Sîratul-Mustafa
Life of the Prophet
Rasulullah then directed 'Abdullah bin Zaid رضي الله عنه to
teach Bilal رضى الله عنه the words of the Azan so that he, Bilal
may call out the Azan. Rasulullah a told 'Abdullah ,رضي الله عنه
bin Zaid رضى الله عنه:"Let Bilal call out the Azan as his voice is
louder than yours."
Hadrat Bilal رضى الله عنه then called out the Azan. When the
(رضي الله عنه words of the Azan reached the ears of Hadrat 'Umar
he frantically hastened to Rasûlullah « heaving his sheet
behind him. As he appeared before Rasûlullah , 'Umar
submitted: "O Rasulullah ! By the Being Who has رضي الله عنه
ordained you with Haqq (truth), I have also seen (in the dream)
what he ('Abdullah bin Zaid) had been shown."
Upon hearing this, Rasûlullah
exclaimed: "So Allah be
praised!"
Muhammad bin Ishaq narrates this Hadîth with the following
Sanad:
'This Hadîth was narrated to me by Muhammad bin Ibrahim
At-Taymî and he narrates from Muhammad bin 'Abdullah bin
Zaid bin 'Abdi Rabbihî and he narrates this Hadîth from his
". رضي الله عنه father 'Abdullah bin Zaid
Imam Tirmizî and Imâm Abû Dawud also narrate this Hadîth
with this Sanad.
Imâm Tirmizî says: "When I asked Bukhârî about this Hadîth
narrated by Muhammad bin Ibrâhîm Taymî, he replied:
'According to me, this Hadîth is Sahîh (authentic).""
639

Sîratul-Mustafâ
Life of the Prophet
Imam Ibn Khuzaymah رحمة الله عليه writes in his Sahth: "This
Hadîth is Sahîh (authentic) and it is well-established as far as
its transcription is concerned."
Muhammad bin Yahyâ Zuhalî also declares this Hadîth to be
authentic.
Imam Tirmizî adealina, says: "The Hadîth of 'Abdullah bin
Zaid is a Hasan (satisfactory) Hadîth." [Naylul-Awtâr volume
2 page 16]
،Abdur-Rahman bin Abu Layla رحمة الله عليه says: "The Sahabah
of Rasulullah a related to me that 'Abdullah bin رضي الله عنهم
Zaid رضي الله عنه appeared before Rasulullah # and submitted:
'O Rasûlullah ! I saw in a dream a man draped in green
sheets. He first climbed onto a wall where he called out the
Azân twice. He then descended and called out the Iqâmah
twice.'"'
Hafiz 'Alâud-Dîn Mârdînî says: "All the narrators of this
Hadîth are reliable even according to the stringent prerequisites
laid down by Imam Bukharî dealin. [Jawhar Naqî
Hashiyah of Sunan Kubra volume 1 page 420]
According to Mu'jame Awsat of Tabrânî, Hadrat Abu Bakr
-also saw a similar dream. [See Al-Futuhat Ar رضي الله عنه
Rabbâniyyah 'Alal Azkârin-Nawawiyyah of Shaikh Ibn I'lân
Al-Makkî volume 2 page 70]
640