Indexed OCR Text

Sîratul-Mustafa
Life of the Prophet
Philosophical notes and educational subtleties
(An in-depth study into the inception and establishment of the
Azân)
After Îmân (belief), Salâh occupies the loftiest status in Islâm.
The performance of Salah with Jama't is of supreme
importance. And it is somewhat problematical for all the people
to gather at a specific place and time without any form of
announcement. When Rasûlullah # brought this up in the
meeting, someone suggested lighting a fire. Another person
suggested the chiming of bells whilst another proposed blowing
a trumpet. Rasûlullah % loathed the use of fire as this bore
resemblance to the Zoroastrians. He objected to the chiming of
bells due to its resemblance to the practice of the Christians and
he was opposed to the use of a trumpet as it may tantamount to
emulation of the Jews. Without reaching any firm decision, the
gathering broke up and everyone returned home.
1. During this period, 'Abdullah bin Zaid bin ‘Abdi
Rabbihi رضى الله عنه was shown the celebrated dream of
Azân and Iqâmah. When he related his dream to
Rasûlullah , he remarked: "This dream is true." In
other words, this dream is from Allâh and it is free of
Nafsânî (sensual) and Shaytânî (satanic) influence.
Although a categorical injunction cannot be established
on the basis of a pious dream or inspiration but the
endorsement issued by Rasûlullah % of the contents of
this dream has actually acquired the status of divine
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revelation. And in the same words, Rasûlullah
instructed the Sahabah رضي الله عنهم to call out the Azan.
The Azân subsequently became one of the Sha'âir
(salient features) of Dîn.
2. Then again, the configuration and sequence of the
words of the Azan is also remarkable. These few words
sum up the three basic fundamentals of Islam; Tauhid
(oneness of Allâh Ta'âlâ), Risâlat (Prophethood) and
the hereafter. The words Allahu Akbar describe the
greatness and magnanimity of Allâh Ta'âlâ. The words
Ash-hadu Allâilâha Ilallâh confirm the Tauhîd (oneness
of Allâh Ta'âlâ) and negate polytheism. The words Ash-
hadu Anna Muhammadar-Rasûlullâh affirm the
prophethood of Rasûlullah %. They are a proclamation
of the fact that we have recognised Allâh Ta'âlâ and the
method of worshipping Him through the medium of
none other than Rasûlullah . Following this
proclamation of Tauhid and Risâlat, the greatest form of
devotion is Salâh and to this objective the words of
'Hayya 'Alas-Salah' summon the believers. And with
the words Hayya 'Alal Falah' a call to perpetual
success is made and these words are a subtle reference
to the hereafter as well. In other words, if you desire
eternity and perpetual success apply yourself to the sole
worship of Allâh Ta'âlâ. The word success refers to the
success of the hereafter. And finally the Azân is
terminated with the opening words of Allâhu Akbar
Allâhu Akbar Lâ Ilâha Ilallâh. In other words, Allâh
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Ta'âlâ is the greatest and nobody is entitled to worship
and devotion but Him.219
The person whom Allâh Ta'âlâ has granted a bit of common
sense will, by merely glancing over the translation of the Azân,
realise that the Azân is an embodiment of D'awat to the truth
and it is a voice that invites towards Allâh Ta'âlâ. On the
contrary, the chimes of the Christians, the trumpet of the Jews
and the conch-shell of the Hindus are merely objects of play
and amusement. With the proclamation of Allâh's greatness
and grandeur, with the declaration of His oneness and divinity,
a devotee is able to reach Allâh. He will never be able to reach
the Almighty with the thumping of drums or the clanging of
bells.
219 Qurtubî and others say: "The Azân, in spite of its limited number of
words, comprises of a number of articles of faith. It commences with the
grteatness of Allâh Ta'âlâ. This also includes the very presence of Allâh
Ta'âlâ. Therefater, it mentions Tauhid and negates Shirk. It then declares the
Risâlat (Prophethood) of Muhammad Rasûlullah . Immediately after
Shahâdah, it summons (the faithful) to a specific form of devotion because
the knowledge of this devotion could only be gleaned from Rasûlullah .
Thereafter it calls to success and this success is a reference to an eternal
success. And in this is a subtle indication towards the hereafter. Finally the
Azân repeats the opening words to add more emphasis to (its message)."
[Fathul-Bârî volume 2 page 62]
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Persian Couplet: "The path you are treading on is the path
that leads to Turkey (whilst your intention is to go elsewhere).
3. It seems that the words of the Azan were sanctioned
through a dream because the Azân embraces
proclamation of the prophethood of Rasûlullah . And
to publicly proclaim this prophethood and to invite
towards his Dîn is a compulsion upon the servants and
devotees.
Persian Couplet: "It is better and more satisfying when the
mysteries of the beloved is expressed by someone else."
On the night of M'iraj, Allâh Ta'âlâ directly bade
Rasûlullah to establish Salah. And Rasûlullah also
heard the words of the Azân being called out as he was
ascending and descending the levels of the heavens. It
appears in Khasâisu-Kubrâ on the authority of Hadrat 'Alî
that an angel called out the Azan in the heavens رضي الله عنه
and Rasûlullah % heard it. [Khasâisu-Kubra volume 1 page
164]
Hadrat 'Ayeshah رضى الله عنها narrates that Rasulullah
said: "Jibraîl called out the Azân in the sky and he urged me
forward to lead the Salah. So I led the angels in prayer."
[Khasâisu-Kubrâ volume 1 page 176]
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Furthermore, after Hijrah, when the need arose for a public
announcement to summon the faithful to Salâh, 'Abdullah
bin Zaid رضي الله عنه was taught the words of the Azan and
Iqâmah in a dream. When he heard the dream being related
to him by "Abdullah bin Zaid رضى الله عنه,Rasulullah
instantly realised that these were the words of Azân and
Iqâmah he had heard whilst in M'irâj. This is why, on
hearing the words, he spontaneously declared: "This is an
authentic dream." In other words, this dream precisely
corresponds to what I had heard whilst awake on the night
M'irâj.
4. There are conflicting narrations in regards to the
(number of) words of the Azân and Iqâmah. According
to the Azan of Abu Mahzurah رضى الله عنه, Tarj 2220 is an
integral part of the Azân. Hence, the Azân will
comprise of nineteen words whilst the Iqamah will
رحمة الله عليه comprise of seventeen words. Imam Shafii
- رضي الله عنه has opted for the Azan of Abu Mahzurah
Imam Abu Hanifah رحمة الله عليه has preferred the Azan of
،Abdullah bin Zaid رضي الله عنه because after all, the actual
legislation of the Azân is linked to the dream of 'Abdullah
bin Zaid
- رضي الله عنه
Furthermore, Hadrat ‘Umar
s dream also had the identical dream that' رضي الله عنه
-رضي الله عنه corresponds to the Azan of 'Abdullah bin Zaid
220 A reference to certain words of the Azân being repeated; first softly and
then relatively loudly.
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Shaikh Ibn I'lân Makkî221
writes in Sharah Kitâbul-Azkâr
volume 2 page 70 that it is cited in Tabrânî's Awsat that
Abu Bakr رضى الله عنه also saw the identical dream.
Then Rasûlullah # declared the dream to be authentic and
instructed Bilal رضى الله عنه to call out the Azan accordingly
because the Azan of 'Abdullah bin Zaid رضي الله عنه was
identical to the Azan Rasûlullah % heard Jibraîl calling out
in the heavens when he undertook his journey of M'iraj.
And at the urging of Jibraîl, Rasûlullah % led the angels in
Salâh. It appears in a Hadîth that when 'Abdullah bin Zaid
related his dream to Rasulullah , he advised رضي الله عنه
him: "Teach the words of Azan you were taught in the
dream to Bilâl because he has a louder voice than you
have."
221 It is stated in the Awsat of Tabrani that Abu Bakr رضي الله عنه also saw
such a dream. According to Wasit, just over ten Sahabah رضي الله عنهم saw
such a dream. [Futûhâtur-Rabbâniyyah ‘Alal Azkârin-Nawawiyyah volume
2 page 70] 'Allâmah Zarqânî says, it is narrated in the Awsat of Tabrânî that
Abu Bakr رضى الله عنه saw a dream of the Azan. He extracts this Hadith on
the basis of the following Sanad:
Zuafar bin Huzail narrates from Abû Hanîfah who narrates from 'Alqamah
who narrates from Ibn Marthad who narrates from Ibn Buraidah that a man
from the Ansâr .... "
Tabrânî comments: "Nobody but Abû Hanîfah narrates this Hadîth from
'Alqamah." [Zarqânî volume 1 page 377]
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Thereafter, during the lifetime of Rasûlullah % and in his
very presence, Bilal رضي الله عنه continued calling out the
Azân in exactly the same words that were taught to him by
-رضي الله عنه Abdullah bin Zaid،
Furthermore, on the basis of authentic and explicit Ahadîth
it is categorically established that the Azân of 'Abdullah bin
Zaid رضي الله عنه did not contain Tarj't. Also, as mentioned
above, Abu Bakr رضي الله عنه and Umar رضي الله عنه saw
exactly the same dream as 'Abdullah bin Zaid (and this
dream makes no mention of Tarj 'î).
For these reasons, Imam Abu Hanifah رحمة الله عليه declares
the Azan of 'Abdullah bin Zaid رضى الله عنه, that is
mentioned in a number of Ahadîth, as more appropriate.
5. Since Azân is one of the Shi'âr (salient features) of
Islâm and its words contain a form of distinctive
spiritual illumination and Barakât, the Sharî'ah has
enjoined calling out the Azân in the ear of a newborn
child so that the words of Tauhid and Risâlat are the
first words to land on the child's ears upon his entry
into this world. This will enable the child to renew his
pact of Alastu222.
A reference to the pact every soul had taken with Allâh Ta'âlâ in the
222
realm of souls wherein Allâh Ta'âlâ questioned the souls saying: "Alastu
Birabbikum .... " (Am I not your Lord?) Hence the name 'the realm of
Alastu'.
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A poem detailing the epic migration from Makkah to
Madînah
"When Islâm flourished in Madinah the Sahabah migrated from
Makkah to Madînah to preserve their Dîn and in order to
implement the injunctions of Islam tranquilly and to worship
One Allâh peacefully.
When a number of Sahâbah migrated to Madînah one after
another, Abu Bakr رضى الله عنه also resolved to migrate but
Rasûlullah % prevented him from migrating so that they may
migrate together at some later date.
In due course they migrated together. To start with, they left
home and went into hiding for three days in the cave of Thaur
and then they departed for Madînah.
Accompanying them was Abû Bakr's emancipated slave, 'Âmir
bin Fuhairah whilst 'Abdullah bin Arîqat was their guide on
this celebrated journey.
They headed off towards the coastal route whilst Allâh Ta'âlâ
engaged the enemy in the quest of something else.
They were closely trailed by Surâqah bin Malik who longed to
assassinate Rasûlullah ¿ but how can he assassinate him (when
he is in the protection of Allâh Ta'âlâ).
When Rasûlullah ¿ cursed him, his horse bogged down into the
sand and (Surâqah) was forced to beg for clemency.
En route they passed the tent of Ummu M'abad, which fell on
their road (to Madînah).
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She had such a frail goat that couldn't even dash away to join
the other goats to graze in the fields. (This is why the goat was
confined to the tent.)
Rasûlullâh ¿ stroked her udders and (due to his blessed touch)
the goat gave so much of milk that it was abundantly sufficient
for all of them.
Another full container was also milked from her. Leaving this
container with her, Rasûlullah # set out on his journey."
Hâfiz 'Irâqî writes in Alfiyatus-Sîrah:
Poem on him reaching Qubâ and Madînah
"(He travelled) until he reached Qubâ on Monday, the twelfth
of Rab'îul-Awwal, the month of his birthday. What an
extraordinary migration.
He stayed amongst them for four days and on Friday he left for
Madînah. En route he performed Jumu'ah in Musjidu-Jumu'ah
and this was his first Jumu'ah.
[Stopping over for four days in Qubâ is the opinion of the
historians. The opinions of Bukharî and Muslim appear in the
following stanzas.]
Some say he stayed for fourteen days in Qubâ. Research
scholars are more inclined to this view.
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As it appears in Bukhârî and Muslim that Rasûlullah * stayed
for fourteen days in Qubâ. However, the objection raised
against this view is that Rasûlullah % landed in Quba on a
Monday and departed for Madînah on a Friday. According to
this calculation, he stayed four nights in Qubâ if we regard the
Friday of the same week as the Friday he left for Madinah. And
if we regard the following Friday as the day he left Qubâ, it
works out to him staying ten nights in Qubâ and not fourteen as
conveyed by Bukharî and Muslim. Nonetheless, the view of
Bukhârî and Muslim that favours the opinion of fourteen days
stay in Qubâ doesn't tally. Yes, if his day of arrival in Qubâ is
considered as a Friday instead of a Monday, then Saturday to
the following Thursday will total up to fourteen nights.
During his stay in Qubâ, he laid the foundation of a Musjid and
then he set out for Madinah.
His divinely inspired camel halted in the afternoon at the plot
of the Musjid.
He % put up at the home of Abû Ayyub until he erected a wide
Musjid,
And around it he erected rooms for his wives (into which he
moved after leaving Abû Ayyûb's house) and some Sahâbah
also built their homes near Rasûlullah ¿ in the same vicinity.
Following his entry into Madinah, Madinah transformed itself
into a gloriously radiant and pure city after being utterly
gloomy and repulsive. [Hadrat Anas رضي الله عنه says: "When
Rasûlullah entered Madinah, every single particle of
Madînah shimmered in radiance. Tirmizî in Manâqib, Zarqânî
volume 1 page 359]
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Madînah was formerly a land plagued by illness but this
vanished after his blessed appearance.
With His grace, Allah Ta'âlâ transferred the fever of Madinah
to Juhfah.
Hadrat 'Ayeshah رضى الله عنها narrates: "Before Rasulullah
appeared in Madînah, there was no land more plagued by
illness than the land of Madinah. Rasûlullah & begged Allâh
Ta'âlâ in a Du'â: "O Allâh! Purify this city and transfer its
maladies to Juhfah."
This Hadîth is cited in a number of chapters in Bukhârî; in the
chapter on the virtues of Madinah, in the chapter on the sick
and in the chapter on Du'âs.
Ibn Ishaq says that Ibn Shihâb Zuhrî narrates from 'Abdullah
bin 'Amr bin 'As that when Rasûlullah % and his Sahabah
landed in Madînah, they were afflicted by such severe fever
(found exclusively in Madinah) that they fell quite ill. Allâh
Ta'âlâ protected Rasûlullah % from this type of fever. They
suffered such acute weakness that many of them started
performing their Salâh whilst seated. Once when Rasûlullah
appeared before them performing Salâh in this manner, he
commented: "Bear in mind that the reward of the Salah of a
seated person is half to that of a person performing his Salâh
whilst standing." Following this counsel, the Sahabah
in spite of their infirmity and distress, would stand (رضي الله عنهم
and perform Salah to acquire the full reward of Qiyâm in Salah.
[Sîrat Ibn Hishâm volume 1 page 216]
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Neither Dajjal nor plague would enter Madînah. The city is like
a well-fortified fort against such misfortune. Cited by Bukhârî
and Muslim on the authority of Abu Hurayrah رضي الله عنه that
Rasûlullah % said: "The roads leading to Madinah are guarded
by the angels. Neither Dajjal nor plague would be able to enter
the precincts of the city." Imam Bukharî cites this Hadîth in the
virtues of Madînah, in Kitâbut-Tibb and in Kitâbul-Fitan.
Following a month-long stay, Salah was increased by a further
two Rak'ât whilst the Salah for a Musafir remained at two
Rak'ât as it was at the very outset. This is narrated by Bukhârî
-رضي الله عنها and Muslim from Hadrat 'Ayeshah
From Rab'îul-Awwal to Safar Rasûlullah * remained busy in
the erection of the Musjid.
During this period, Rasûlullah
drew up a written treaty
between his Sahâbah and the Jews (the details of which will be
mentioned shortly, Inshâ Allâh).
And the Azan was launched on the basis of the dream of
،Abdullah bin Zaid رضي الله عنه and this transpired either in the
first or the second year of Hijrah." The 'Ulama hold conflicting
views on this.
Treaty with the Jews
The bulk of the population of Madinah was made up of the
Aws and Khazraj tribes. However over an extended period of
time, a significant number of Jews also settled in Madînah.
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They had a number of Madrasahs and educational institutes in
Khaybar and Madînah. They also had a few fortresses in
Khaybar. They were also referred to as Ahle-Kitâb (people of
the scripture). Compared to the polytheists, they enjoyed
educational superiority and distinction in the land of Hijâz. On
the basis of their celestial scriptures, they were well conscious
of the conditions and attributes of the final messenger. As Allâh
Ta'âlâ declares: "They recognise him just as they recognise
their (own) sons." However, they were not people of sound
disposition. Jealousy, pride, obstinacy and defiance were their
second nature. As Allâh Ta'âlâ describes: "And they (the Jews)
refuted it (the Âyât) wrongfully and arrogantly even though
their hearts were convinced (of the truth)."
Even whilst Rasûlullah was in Makkah, the Jews would
persistently incite the Makkan Quraysh against Rasûlullah .
The Jews would often persuade the Quraysh to ask Rasûlullah
about certain topics like Ashâbe-Kahf, Rûh (soul), Zul-
Qarnain etc. When Rasûlullah % migrated to Madinah, this
jealousy and defiance flared even further. In due course, they
came to grips with the fact that the days of their educational
and academic superiority have drawn to a close and the
deviants from amongst them trailed their predecessors in
flouting the truth. They elected to adhere to the demeanour of
the 'people of Saturday (Ashabe-Sabt)' and the conduct of
those who 'assassinated the Prophets'.
The pious and those of sound disposition from amongst the
Rabbis and the learned divulged the prophecies of the final
messenger to their people and these selected few embraced
Islâm. However, most of them preferred the route of defiance.
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Jealousy and rebelliousness proved to be their downfall in this
path of righteousness.
In view of their jealousy and defiance and in order to contain
their civil strife, sedition and depravity, Rasûlullah * decided
to draw up a written treaty with them. The idea behind this
treaty was to at least ensure that their opposition and defiance
does not intensify any further and so that the Muslims may be
safe from their strife and depravity. The Holy Quran is replete
with the evils and rabble-rousing of the Jews. So in order to
contain this sedition and mischief from swelling any further,
Rasûlullah formed a treaty with the local Jews of Madinah.
Five months223 after his migration to Madînah, Rasûlullah
established a written treaty with the Jews of Madinah in which
he promised to allow them to retain their Dîn, wealth and assets
subject to certain conditions. These will be discussed shortly.
For comprehensive details see Sîrat Ibn Hishâm volume 1 page
178 and Al Bidâyah Wan-Nihâyah volume 3 page 224. A
summary of this treaty follows:
223
The details of this treaty are mentioned in Sîrat Ibn Hisham and Al
Bidâyah Wan-Nihâyah but no dates are mentioned in these books. This
timeframe of five months from the Hijrah is extracted from Târîkhul-
Khamîs volume 1 page 39.
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Treaty from Muhammad, the unlettered Prophet between the
Muslims of the Quraysh and Muslims of Madinah and between
the Jews who wish to ally themselves with the Muslims, that
every affiliate of the treaty will, whilst retaining his own faith,
be bound by the following conditions:
1. Qisâs and the ancient system of blood money will be
retained with justice and integrity.
2. With fairness, each member will be obliged to pay the
ransom of its own tribe. In other words, if a prisoner (of
war) is to be released by the payment of ransom, the
obligation of payment rests upon the tribe from which
the prisoner hails.
3. All members will remain committed against tyranny,
transgression, hostility and civil strife. There will be no
exceptions to this rule even if the offender is the son (of
one of the leaders).
4. No Muslim will be permitted to execute another
Muslim in retaliation of the murder of a disbeliever.
Furthermore, no disbeliever will be assisted against a
Muslim.
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5. A lowest ranking Muslim will enjoy the same right of
offering sanctuary and refuge as that of the highest-
ranking Muslim.
6. The safety of Jews living under the Muslims will be the
responsibility of the Muslims. They will not be harassed
or tyrannised and their enemies will not be assisted
against them.
7. A polytheist or disbeliever will not have the right
against Muslims to offer asylum to the lives and wealth
of the Quraysh nor will he have the right to interfere
between the Muslims and the Quraysh.
8. In times of war, the Jews will be obliged to support the
Muslims with their wealth and lives. They will not be
permitted to assist the enemy against the Muslims.
9. If an enemy of Rasûlullah & attacks Madinah, the Jews
will be duty-bound to assist Rasûlullah .
10. From the tribes who are affiliated to this treaty, none of
them will have the right to withdraw from the
obligations of this treaty without the permission of
Rasûlullah .
11. Assistance or asylum to a trouble monger will not be
permitted. He who assists or offers asylum to a Bid'atî
attracts the wrath and curse of Allâh. None of his good
actions will be accepted right until Qiyâmah.
12. If the Muslims enter into a peace treaty with anyone, the
Jews will also be obliged to observe the conditions of
this treaty.
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13. He who murders a Muslim and there is evidence to
support this, will be executed in Qisas except if the
guardian agrees to accept blood money etc.
14. In cases of dispute or mutual disagreement matters will
be referred to Allâh and His Rasûl . [Al-Bidayah
Wan-Nihâyah volume 3 page 224]
The tribes 224
with which Rasûlullah
concluded this treaty
included three major tribes of the Jews who lived in and around
Madînah. These three tribes were Banu Qaynq'a, Banû Nadîr
and Banû Qurayzah. Since these three tribes declined to comply
with Rasûlullah
,
he entered into this treaty with them to
staunch the proliferation of their evil and mischief. However,
all three tribes, one after the other, violated the terms of the
treaty and took extensive part in their hostility and conspiracy
against the Muslims. And they were punished for their
misdeeds as coming up in the chapter dealing with military
expeditions.
224
Ibn Ishaq says: "Rasûlullah _ invited the Jews (to Islam) when he set
foot in Madînah but (most of them) declined to comply with him. So he
entered into a treaty with them. They made up three tribes; Banû Qaynq'â,
Banû Nadîr and Banû Qurayzah. However, these tribes, one after the other,
violated the conditions of the treaty. Rasûlullah # favoured the Banû
Qaynq'â, banished the Banû Nadîr and exterminated the Banû Qurayzah.
Details of these coming up, Insha Allah. [Fathul-Bârî volume 7 page 314]
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Abû 'Ubaid writes in Kitâbul-Amwal: "This treaty was ratified
before the injunction of jizyah (head tax levied on non-Muslims
living under Muslim rule). Islam was still vulnerable and weak
at that moment in time. Initially, the ruling was that if the Jews
join the Muslims in any military expedition, they are to be
given a percentage of the booty. This is why one of the
conditions of this treaty was that the Jews will be obliged to
share the burden of the expenditure incurred in these
campaigns."
Note: The text of the treaty clearly indicates that this treaty
between the Muslims and the Jews was formulated in such a
manner that the Muslims will be dominant and the Jews will be
subordinate to them whilst Rasûlullah ¿ will be the undisputed
ruler between them. And in cases of dispute, all matters will be
referred to Rasûlullâh % and his decision will be final.
This treaty was similar to the agreement between the Muslims
and Zimmîs (non Muslims living under Muslim rule) but it is
not exactly the same because this treaty was enacted in the very
early days of Islam's supremacy and leadership. The era of
Islâm's supremacy commenced at the treaty of Hudaybiyyah
and at the conquest of Makkah. After failing to locate any
verification for their views from the Qurân and Sunnah,, some
Muslims who fancy joining or supporting the Congress Party225
225 A somewhat non-religious political party in India that ruled India for
most of its democratic years after gaining independence from Britain in
1947 and most Muslims on the sub-continent lend their support to this party
more for political expedience than anything else. (Tr.)
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tend to employ this treaty to justify their political allegiance.
This is grossly incorrect because every article in this treaty
from beginning to end226 verifies that the rule of Islam will
remain dominant and the non-Muslims will remain subjugated
to the Muslims. This condition is explicitly mentioned in Siyar-
Kabîr etc. This is a newfangled fabrication of those who
advocate such ostensible 'unity' between Muslims and Hindus
and such a sham has no basis in Dîn whatsoever.
Miscellaneous incidents of the first year of Hijrah
1. After Rasûlullah 's arrival in Madînah, Kulthum bin
Hadam, in whose house Rasûlullah % lodged during his
stay in Qubâ, passed away. [Târîkh Tabrî volume 2
page 257]
2. Even before Rasûlullah could complete the
construction of the Musjid, As'ad bin Zurârah, the head
of Banû Najjar tribe passed away. Banû Najjâr appeared
before Rasûlullah and requested: "O Rasûlullah !
Appoint another head as his successor." Rasûlullah
replied: "You are my maternal kinsfolk. I am from
amongst you and I am your head."
226 See Rawdul-Anf volume 2 page 17.
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Sîratul-Mustafâ
Life of the Prophet
Rasûlullâh 's acceptance of the post of head over the Banû
Najjar tribe is enumerated as one of the merits of this tribe.
This tribe considered this a source of their pride. [Ibid.]
3. In the same year, two chieftains of the polytheists died;
Walîd bin Mughîrah and 'Âs bin Wail, the father of the
conqueror of Egypt 'Amr bin 'As رضي الله عنه .[Ibid]
4. In the same year eight months after arriving in Madînah,
Rasûlullah % consummated his marriage with Hadrat
،Ayeshah رضى الله عنها with whom he had performed
Nikâh before Hijrah after the demise of Hadrat
- رضي الله عنها Khadijah
At the time of her Nikah, Hadrat 'Ayeshah رضي الله عنها was six
years old and she was nine when she went to live with
Rasûlullah . Some people are of the opinion that Rasûlullah
consummated his marriage with her eighteen months after
Hijrah in the second year. [Ibid]
5. When the Muslims landed in Madinah, the water of all
the wells of Madinah was brackish. Only one well
called 'the well of Rumah' yielded sweet water. This
well belonged to a Jew who wouldn't provide its water
except at a price. The poor Muslims were left in a
quandary. Hadrat Uthman رضي الله عنه purchased this
well and sold it to Rasûlullah in exchange of a
fountain in Jannah. He donated it to the Muslim Ummah
at large. Whoever wants may avail himself of its water.
Imâm Tirmizî declares this Hadîth as Hasan (satisfactory).
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