‫ﻞ اﻟﻤﺤﻤﺪﻳہ‬Ò‫ﻴہ ﻋ�ي اﻟﺸﻤﺎ‬Ò‫اﻟﺘﻮﺿﻴﺤﺎت اﻟﻀﻴﺎ‬

At Tawdihaatuz Dia-iyah
Alash Shama’il-il-Muhammadiyyah

Luminous Elucidations
On The Exalted Virtues of
Nabi Muhammad ‫ﷺ‬

Translated From Lessons on Selected Ahadith From

The Shama’il e Tirmizi

As Taught By Huzoor Sayyidi Muhad’dith e Kabeer
Hazrat Allama Zia ul Mustafa Qaadiri Amjadi ﷾

Through the Blessings of

Ghaus ul Waqt Huzoor Sayyidi Mufti e Azam Hind
Ash Shah Imam Mustafa Raza Khan Qaadiri ؓ◌

By a humble servant of Allah

Muhammad Afthab Cassim Qaadiri Razvi Noori

Published For Free Distribution By

Imam Mustafa Raza Research Centre
Overport, Durban, South Africa

1
 ALL RIGHTS RESERVED

No part of this publication may be produced, stored in a retrieval system or

transmitted in any form or by any means, electronic, mechanical photocopying or
otherwise without the prior permission of the Copyright Owner.

Title: Luminous Elucidations on The Exalted Virtues of Nabi Muhammad ‫ﷺ‬

As Taught By: Huzoor Muhad’dith e Kabeer Allama Zia ul Mustafa Qaadiri ﷾
Translated By: Muhammad Afthab Cassim Qaadiri Razvi Noori

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2
 Contents

BLESSED WORDS OF THE GRAND MUHAD’DITH 5

MESSAGE OF APPRECIATION 7
A BLESSED OVERVIEW 10
SHAMA’IL E TIRMIZI & HUZOOR MUHAD’DITH E KABEER 15
THE SHAMA’IL A UNIQUE COLLECTION 21
COMPILER’S NOTE 24

THE BLESSED FEATURES 36

THE SEAL OF PROPHETHOOD 108
THE BLESSED HAIR 124
COMBING OF THE BLESSED HAIR 132
THE WHITENESS IN THE BLESSED HAIR 137
THE DYING OF THE SACRED HAIR 146
THE SURMAH I.E. COLLYRIUM 151
THE SACRED CLOTHING 158
THE GENERAL LIFESTYLE 170
THE BLESSED LEATHER SOCKS 175
THE SACRED FOOTWEAR 181
THE SACRED RING 192
THE RING WAS WORN ON THE RIGHT HAND 198
THE SACRED SWORD 205
THE SACRED SUIT OF ARMOUR 208
THE SACRED BATTLE-HELMET 212
THE BLESSED TURBAN 216
THE BLESSED LOWER GARMENT 219
THE BLESSED MANNER OF WALKING 221
THE SACRED HEADSHAWL 223
THE BLESSED MANNER OF SITTING 224
NOT LEANING WHILE EATING 229
LEANING ON ANYTHING ELSE EXCEPT A CUSHION 231
THE BLESSED MANNER OF EATING 232
3
THE BLESSED BREAD 234
THE BLESSED CURRY 240
WUDU BEFORE EATING 250
DUAS BEFORE & AFTER EATING 252
THE SACRED UTENSILS 256
THE BLESSED FRUITS 258
THE BELOVED DRINKS 264
THE BLESSED MANNER OF DRINKING 267
THE BLESSED FRAGRANCE 272
THE BLESSED MANNER OF CONVERSING 277
THE BLESSED CONDUCT 283
WORDS OF POETRY 289
THE BLESSED SLEEP 296
THE SINCERE DEVOTION IN THE IBAADAT 299
THE CHAASHT NAMAAZ 307
THE NAFIL PRAYERS 308
THE BLESSED FASTING 309
THE BLESSED RECITATION 316
THE BLESSED BED 326
THE BLESSED HUMILITY 328
THE BLESSED CHARACTER 338
THE BLESSED MODESTY 357
THE CUPPING PROCESS 359
THE BLESSED NAMES 363
THE BLESSED TRUST &CONTENTMENT 369
THE AFTER ESHA DISCUSSIONS 385
THE AGE & DEPARTURE FROM THIS WORLD 388
THE INHERITANCE 401
THE BLESSED VISION 403

4
 Blessed Words of
The Grand Muhad’dith
Amir ul Mo’mineen Fil Hadith Huzoor Sayyidi Muhad’dith e Kabeer
Hazrat Allama Zia ul Mustafa Qaadiri Amjadi ﷾

‫اﻟﺮﺣﻤﻦ اﻟﺮﺣﻴﻢ‬
ٰ ‫�ﺴﻢ اﷲ‬
‫واﻟﺼﻠﻮة واﻟﺴﻼم ﻋ�ي ﻣﻦ ﻻ ﻧ�ي �ﻌﺪہ‬
‫اﻟﺤﻤﺪ ﷲ وﺣﺪہ ﹽ‬

Many books have been written on this subject, but the prominence
and acceptance which has been received by the Shama’il e Tirmizi, is
exclusive and distinct.

There are also numerous annotations which have been written on

the Shama’il. The aim and objective of Imam Tirmizi �  �‫ر�  ا‬ in
compiling the Shama’il was so that the people may act upon the
Sunnats of Huzoor e Akram ‫ ﷺ‬with devotion, and so that they may
follow His ‫ﷺ‬ Blessed Example in their worldly lives, and in all
matters of their Deeni lives as well, and this is what every person
should be doing.

Hazrat Maulana Afthab Cassim Saaheb (May his splendours be

increased) is a resident of Durban, South Africa. He holds a
distinctive position amongst the Ulama with regards to publishing
and translating Deeni books into English, and in writing Deeni
articles and biographies on the lives of the pious predecessors. He
wished to present a proper Sunni translation of The Shama’il e

5
Tirmizi, or at least an explanatory translation of it, and for this he
chose the lessons taught by me from the Shama’il.

He did this so that the people may learn more about the Beloved
Rasool ‫ﷺ‬, and so that their hearts may be filled with the love for the
Sunnats of the Beloved Rasool ‫ﷺ‬.

I pray in the Court of Almighty Allah; that Allah continues to bless

Hazrat Maulana Afthab Cassim Saaheb �� with Divine Guidance, to
continue this work, and may He Aid him in this and grant him Barkat
in his life.

May Allah allow his books and all his Deeni work to become even
more widespread and more accepted, and may Allah increase the
honour of Maulana by a thousand folds more, and grant Barkat in his
acceptance.

‫و ﺻ�ي اﷲ �ﻌﺎ�ي ﻋ�ي ﺧ�� ﺧﻠﻘہ و ﻧﻮر �ﺷہ و ﻗﺎﺳﻢ رزﻗہ ﺳﻴﺪﻧﺎ و ﻣﻮﻻﻧﺎ ﻣﺤﻤﺪ و اﻟہ و ﺻﺤﺒﺪہہ‬
‫اﺟﻤﻌ�ن ﺑﺮﺣﻤﺘک ﻳﺎ ارﺣﻢ اﻟﺮاﺣﻤ�ن‬

6
 Message of Appreciation
Hazrat Allama Mufti Jamal e Mustafa Qaadiri
Elder Son Huzoor Muhad’dith e Kabeer

‫اﻟﺮﺣﻤﻦ اﻟﺮﺣﻴﻢ‬
ٰ ‫�ﺴﻢ اﷲ‬
‫واﻟﺼﻠﻮة واﻟﺴﻼم ﻋ�ي ﻣﻦ ﻻ ﻧ�ي �ﻌﺪہ‬
‫اﻟﺤﻤﺪ ﷲ وﺣﺪہ ﹽ‬

I was very pleased to hear that Maulana Afthab Cassim has fulfilled
this noble task of translating the Sacred Lessons from the Shama’il e
Tirmizi as taught by my beloved and distinguished father Huzoor
Muhad’dith e Kabeer � �.

In doing so, he has joined the ranks of those chosen servants who
have been blessed with presenting the interpretation of the Shama’il
e Tirmizi. He has also translated numerous other works of Huzoor
Muhad’dith e Kabeer, such as the Khutbaat e Muhad’dith e Kabeer.

He has also written on the life and works of Huzoor Muhad’dith e

Kabeer and has published other great works. I pray that all the other
blessed lessons taught by Huzoor Muhad’dith e Kabeer may also be
brought into written format, so that those who are thirsty to drink
from the fountain of knowledge may quench their thirst of
knowledge through it.

Hazrat Allama Mufti Afthab Cassim Saaheb is regarded as very

reputable amongst the Ulama and teachers of sacred knowledge, He
is completely engrossed and absorbed in the propagation of Maslak e
7
Aala Hazrat and no matter how much I may praise his work it would
still be less. To remain firm on Maslak e Aala Hazrat and to propagate
Maslak e Aala Hazrat by passing the message of truth without fear or
favour is a very great blessing in this time.

This is a great Jihad from amongst the Jihads, regarding which

Huzoor e Akram ‫ﷺ‬ said that, one of the greatest Jihads is to
proclaim the truth in front of a corrupt king or leader.

Today there are many so-called big Ulama who are diverting from
Maslak e Aala Hazrat, yet they regard themselves as those in the
position of authority. In fact, such people are deserters of Maslak e
Aala Hazrat.

All his work, be it in a written or verbal manner, deserves to be

commended. Allah bless this translation of Shama’il e Tirmizi with
acceptance amongst the scholars and the laymen and through the
blessings of Maslak, may Allah bless him with greater prosperity and
success.

He has named this book At Tawdihaatuz Dia-iyah Alash Shama’ilil

Muhammadiyyah which is a beautiful and befitting name for this
distinguished work of Huzoor Muhad’dith e Kabeer.

May this effort be accepted in the Court of Almighty Allah, through

the Exalted Court of the Beloved Rasool ‫ ﷺ‬and through the blessings
of all the beloveds of Almighty Allah.

8
May this translation be accepted and may it be beneficial to the
scholars and the laymen as well.

May Allah give immense Barkat in all his future tasks, and may Allah
bless him with prosperity and good health.

May he continue to spread the Maslak of Aala Hazrat in this

beautiful manner. ‫آﻣ�ن ﺑﺠﺎہ ﺳﻴﺪاﻟﻤﺮﺳﻠ�ن ﺻ�ي اﷲ ﻋﻠﻴہ و ﺳﻠﻢ‬

- Mufti Jamal Mustafa Qaadiri

Principal Jamia Amjadia Razvia
Ghosi Shareef

9
 A Blessed Overview
Hazrat Allama Mufti Abu Yusuf Muhammad Qaadiri Al Azhari
The Youngest Son of Huzoor Sayyidi Muhad’dith e Kabeer

‫اﻟﺮﺣﻤﻦ اﻟﺮﺣﻴﻢ‬
ٰ ‫�ﺴﻢ اﷲ‬

‫واﻟﺼﻠﻮة واﻟﺴﻼم ﻋ�ي ﻣﻦ ﻻ ﻧ�ي �ﻌﺪہ‬

‫اﻟﺤﻤﺪ ﷲ وﺣﺪہ ﹽ‬

Every person knows that the origin and the source of the rulings of
the Shari’at are the Holy Qur’an and the Hadith. Those who spend
their lives striving to attain the knowledge of Deen are deserving of
admiration, and as for those who have spent their entire lives
acquiring, propagating and protecting the Deen in order to attain
the pleasure of Almighty Allah, then for such fortunate ones, the
glad tidings of Aaqa e Kareem Rahmatulil Aalameen ‫ ﷺ‬are present in
the numerous Books of Ahadith e Mubaarak, such as,

‫درهﻤﺎ‬
‫دﻳﻨﺎرا وﻻ ﹱ‬ ‫إن اﻟﻌﻠﻤﺎء ورﺛﺔ اﻷﻧبﻴﺎء وإن اﻷﻧبﻴﺎء ﻟﻢ ﹽﹻ‬
‫ﻳﻮرﺛﻮا ﹱ‬
�‫واﻧﹽﻤﺎ ورﺛﻮا اﻟﻌﻠﻢ ﻓﻤﻦ اﺧﺬہ اﺧﺬ ﺑﺤﻆ وا‬

Verily, the Ulama are the Inheritors of the Ambia, and verily, The
Ambia do not leave behind (as inheritance) Dinars and Dirhams,
but They leave behind as inheritance, Knowledge; so
whomsoever has acquired it, has acquired an abundant share.
[Tirmizi from Abu Dardah]

10
It is mentioned in the Hadith that Rasoolullah ‫ ﷺ‬said,

‫�� اﷲ اﻣﺮ ﹱءا ﺳﻤﻊ ﻣﻨﺎ ﺷﻴﺌﹱﺎ ﻓﺒﻠﻐه ﻛﻤﺎ ﺳﻤﻌه‬

May Allah revitalise the state of that person who hears

something from us, and then shares this (knowledge) with
others, just as he heard it (i.e. in its original format). [Tirmizi
from Ibn Mas’ud]

In the list of Ulama, Fuqaha and Awliyah, the land of India, is very
fertile and wealthy, and in the 14th Century (Islamic) Aala Hazrat
Mujaddid e Deen o Millat Imam Ahmed Raza � �‫ ر� ا‬took the world of
knowledge to exalted heights.

This great Imam brought forth the manifestations of sacred and

theoretical sciences, thereby giving strength to Deen e Islam, and
granting further firmness to the already established rulings of the
Shari’ah, and in doing so, he announced to the coming generations,
that the greatness and the strength of Islam can be proven from
every science of knowledge.

When we observe his expertise in the science of Fiqh, i.e.

Jurisprudence, we find him amongst the companions of Imam Abu
Hanifa , and when we observe the science of Hadith, we find
�  �‫ر�  ا‬

him to be the Imam Bukhari of his era. From amongst those who
took the most blessings from the knowledge of Aala Hazrat �  �‫ر�  ا‬

was Sarkaar Sadrush Shariah Allama Amjadi Ali �  �‫ ر�  ا‬the author of

11
the renowned Bahaar e Shariat. He held a prominent and distinctive
position in the interpretation and understanding of Fiqh and Hadith.
Mumtaz ul Fuqaha Muhad’dith e Kabeer Allama Zia ul Mustafa
Qaadiri ��‫��  ا‬ is the beloved son and successor of Huzoor Sadrush
Shariah � �‫ر� ا‬, who is in fact the true inheritor of the knowledge and
piety of Huzoor Sadrush Shariah . He attained his knowledge
�  �‫ر�  ا‬

from the great Huzoor Hafiz e Millat o Deen � �‫ر� ا‬.

He once respectfully made the following request in the court of

Huzoor Mufti e Azam e Alam �  �‫ر�  ا‬ . He said, ‘Sarkaar! Through the
chain of transmission by which you have attained the knowledge
and blessings from Sayyidi Aala Hazrat , please bless me with
�  �‫ر�  ا‬

its blessings as well’. Hence, he took some lessons in the Sihah Sittah
and some other books of Hadith and in some books of Fiqh from
Huzoor Mufti e Azam . In this manner, he received the
�  �‫ر�  ا‬

blessings of the knowledge of Sarkaar Aala Hazrat � �‫ ر� ا‬through just

one intermediary.

Huzoor Muhad’dith e Kabeer ��‫��  ا‬ has been teaching Hadith and
Fiqh with complete devotion for more than fifty to sixty years, and
till this day (at the age of eighty-seven), he is continuing with this
grand responsibility. In this time, there is none who can be
compared to Huzoor Muhad’dith e Kabeer ��‫��  ا‬ in the science of
Fiqh and Hadith.

12
Most of the Madrassahs in India invite Huzoor Muhad’dith e Kabeer
��‫ �� ا‬to officiate and preside over the Khatam e Bukhari Shareef, so
that those students who are qualifying as Ulama may attain the
blessings of his knowledge in Hadith before graduating.

Wherever in the world he goes, there the Ulama and Fuqaha come to
him and take lessons in Hadith and Fiqh from him, so that they too
may be included amongst his students, as they regard this as a
means of blessing in this world, and for the hereafter as well.

Most of his journeys and travels are for the sake of Deen, and if I say
that all his journeys are in fact for the sake of imparting knowledge;
it would be nothing but the truth.

From amongst those journeys, was one of his tours to England,

where on the request of those who have a passion for knowledge, he
taught the Shama’il e Tirmizi, which is the distinguished work of
Imam Tirmizi �  �‫ر�  ا‬. There were a few chapters more which needed
to be taught, so this humble servant took lessons on these chapters,
Alhamdu-Lillah bringing the lessons on all the chapters of Shama’il e
Tirmizi to be completed.

May Almighty Allah bless Huzoor Muhad’dith e Kabeer ��‫ ��  ا‬with a

very long life and may the shade of his affection and blessings
remain with us forever. ‫آﻣ�ن ﺑﺠﺎہ ﺳﻴﺪاﻟﻤﺮﺳﻠ�ن ﺻ�ي اﷲ ﻋﻠﻴہ و ﺳﻠﻢ‬

13
Hazrat Allama Maulana Afthab Cassim ‫ز�  �ہ‬ has listened to the audio
recordings of these lessons and has translated them into English, and
published it through his institute Imam Mustafa Raza Research
Centre under the title, At Tawdihaatuz Dia-iyah Alash Shama’ilil
Muhammadiyyah, i.e. ’Luminous Elucidations on The Exalted
Virtues of Nabi Muhammad ‫ﷺ‬.

Translating is a very difficult science, but Almighty Allah has blessed

the translator with complete expertise in this science. He has
translated and published more than one hundred books till now. In
fact, Hazrat Maulana needs no introduction.

It is sufficient for you to understand that he is the lion of Raza in the

African Desert, and a great flag-bearer of Maslak e Aala Hazrat. He is
always engrossed in the services of the Madhab and Maslak, and
absorbed in the works of knowledge and in the propagation of the
Deen. May Almighty Allah accept his knowledgeable efforts, and may
this book be widely accepted amongst the elite and general masses,
and may Allah Almighty grant him good health, and protect him and
keep him well. ‫آﻣ�ن ﺑﺠﺎہ ﺳﻴﺪاﻟﻤﺮﺳﻠ�ن ﺻ�ي اﷲ ﻋﻠﻴہ و ﺳﻠﻢ‬

And Hopeful of Forgiveness

-Faqeer Abu Yusuf Muhammad Qaadiri

Khaadim Jamia Amjadia Razvia
Ghosi Shareef, India
15 Jumadil Ula 1441 Hijri
12 January 2020
14
 Shama’il e Tirmizi &
Huzoor Muhad’dith e Kabeer
Hazrat Allama Mufti Muhammad Shahid Raza Qaadiri Misbahi
Son-in-law of Huzoor Sayyidi Muhad’dith e Kabeer

‫اﻟﺤﻤﺪ ﻟﻮﻟﻴہ واﻟﺼﻠﻮة ﻋ�ي ﻧبﻴہ و رﺳﻮﻟہ‬

Almighty Allah says,

‫ﷲ ﻏﹷﻔ ْﹹﻮ ٌر ﹽﹷرﺣ ْﹻﻴ ٌﻢ‬ ْ ‫� ﹷ�ﻜﹹ ْﻢ ذﹹﻧ ْﹹﻮﺑﹷﻜﹹ‬

‫ؕﻢ ﹷوا ﹹ‬ ‫ﷲ ﻓ ﹽﹷ‬
‫ﹷﺎﺗﺒ ﹻ ﹹﻌ ْﻮ� ﹻ ْي ﻳﹹ ْﺤب ﹻ ْﺒﻜﹹ ﹹﻢ ا ﹹ‬ ‫ﹹﻗ ْﻞ ا ﹻ ْن ﹹﻛ ْﻨﺘ ْﹹﻢ ﺗﹹﺤ ﹽﹹﹻﺒ ْﻮ ﹷن ا ﹷ‬
ْ ‫ﷲ ﹷو ﹷ� ْﻐ ﹻ‬

‘O Beloved! Say you, O People! If you (truly) love Allah, then

become obedient to me, Allah will make you His Beloved, and
(He) will forgive your sins; And Allah is Most Forgiving, Most
Merciful.’ [Surah Aal e Imraan (3) Verse 31]

This is why Almighty Allah has blessed the people with a means
through which the Blessed Seerah of Rasool e Akram ‫ﷺ‬ has been
preserved, and the lives of those beloveds who have gathered and
compiled the Blessed Ways and the Manners of Rasoolullah ‫ ﷺ‬have
also been preserved.

From amongst these beloveds, is Hazrat Imam Tirmizi �  �‫ر�  ا‬ who
was a very pious personality, and who possessed amazing qualities.
He was a personality of high standing and character, and was
devoted in virtuous practices.

15
He was overwhelmed by the fear of Almighty Allah, and towards the
latter portion of his life, he would often be found weeping in the fear
of Almighty Allah, It is said that he wept so much that he lost his
vision.

By writing such an exclusive and elegant book like ‘Ash Shama’il ul

Muhammadiyyah’, he did a grand favour upon the Ummah of Huzoor
e Akram ‫ﷺ‬. In this distinguished book, he beautifully described the
Blessed and Sacred Body and Features of The Beloved Rasool ‫ﷺ‬. He
discussed His ‫ﷺ‬ Matchlessness and His ‫ﷺ‬ Exalted Characteristics.
He so beautifully illuminated these discussions by his pen, that
through its radiance, our souls and our Imaan began to burst with
fragrance.

The book before you At Tawdihaatuz Dia-iyah Alash Shama’ilil

Muhammadiyyah is taken from a collection of eloquent, distinctive
and marvellous Sacred Lessons on the Shama’il e Tirmizi, as taught
by Sanad ul Muhad’ditheen, Umdatul Muhaq’qiqeen, Mumtaz ul
Fuqaha, Muhad’dith e Kabeer, Ameer ul Mo’mineen fil Hadith, Hazrat
Allama Al-Haj, Ash Shah Mufti Zia Ul Mustafa Saaheb Qibla Qaadiri
��‫��  ا‬ during one of his trips to England in 2007, after being
requested to do so by some seekers of Sacred Knowledge.

These lessons have now taken the form of At Tawdihaatuz Dia-

iyah Alash Shama’ilil Muhammadiyyah, and is now affording
radiance to your eyes.

16
The Tirmizi Shareef is counted amongst one of the most distinct
compilations of the Sihah Sittah and it holds a unique position in its
manner of interpretation, explanation and classification of Ahadith,
and this is why it is even more difficult to teach compared to Bukhari
and Muslim, especially in the naming of the chapters, but Almighty
Allah has blessed Huzoor Muhad’dith e Kabeer ��‫��  ا‬ with such
expertise and brilliance in the science of Hadith that the tongue
uncontrollably begins to say that, When he teaches Hadith it is as if
he is continuously absorbed in the vast sea of the treasures of Hadith
Shareef which is always flowing at its fullest.

It is extremely difficult to measure the depth of Huzoor Muhad’dith

e Kabeer’s knowledge and his expertise in the field of Hadith, but if
you ever wish to get an idea of the depth of his understanding of the
Hadith, then listen to his many lectures, which he delivers during
the opening and closing ceremonies of the Bukhari Shareef, through
the length and breadth of India, at the most reputable institutions at
the request of the organisers. Even the most learned scholars are left
in awe after listening to his discourses. The splendour of these
lectures is that new waves rise from the seas of knowledge in every
new lecture delivered by him.

This expertise and unique capability afforded to him, was recognised

even while he was a student, by his beloved teacher and mentor,
Ustaz ul Ulama, Jalalatul Ilm, Huzoor Hafiz e Millat ��‫ � ا‬and this is
why immediately after his graduation, Huzoor Hafiz e Millat ��‫�  ا‬

appointed him to the exalted position of Shaykh ul Hadith at Far-

fara, in Bengal.
17
Huzoor Muhad’dith e Kabeer ��‫��  ا‬ has been teaching Hadith for
almost sixty years, and Alhamdu-lillah he is doing so even today.
May this blessed service of the distribution of the rays of Hadith
grow even more, and may the blessings of his knowledge continue to
enlighten the world.

When you, the reader, commences this journey through the Shama’il
e Muhammadiyyah, then as you advance on this journey in the light
of the Shama’il, you will find the profound love of Mujaddid e Azam,
Sayyiduna Aala Hazrat �  �‫ر�  ا‬ interpreting the Shama’il, by
proclaiming, Ya Rasool’Allah ‫!ﷺ‬

Teri Khalq Ko Haq Ne Azeem Kaha

Teri Khulq Ko Haq Ne Jameel Kaha
Koi Tujhsa Huwa He Na Hoga Shaha
Teri Khaliq e Husn o Ada Ki Qasm

As you continue through the Shama’il e Tirmizi, you will find

yourself ecstatically announcing, in the words of Aala Hazrat � �‫ر� ا‬

Wo Kamaal e Husn e Huzoor He Ke Gumaan Naqs Jahaan Nahi

Yahi Phool Khaar Se Door He Yahi Shama’ He Ke Dhuwa Nahi

You are still on this journey of the Shama’il when you reach the
round-about discussing the grand humility and contentment of Nabi
‫ﷺ‬, and right there, you declare;

Kul jahaan Milk Aur Jo Ki Roti Giza

Us Shikam Ki Kana’at Pe Laakho Salaam
18
And as you complete your journey of the Shama’il, your tongue
excitedly says,

Jaan He Ishq e Mustafa ‫ﷺ‬, Roz Fazu Kare Khuda

Jis Ko Ho Dard Ka Maza, Naaz e Dawa Uthaaye Kyu

Ya To Yunhi Tarap Ke Jaaen Ya Wahi Daam Se Churaaen

Minnat e Ghair Kyun Uthaaen, Ko-ee Taras Jataa-e Kyu

At Tawdihaatuz Dia-iyah Alash Shama’ilil Muhammadiyyah was

originally in the Urdu audio format, but the English speakers are
more fortunate than the Urdu speakers in this case, that even before
the Urdu speakers, this valuable treasure is being received by the
English speakers, and no matter how appreciative we may be to the
Khalifa of Huzoor Taajush Shariah and Huzoor Muhad’dith e Kabeer,
Hazrat Allama Mufti Afthab Saaheb, it will never be enough, for he
has mined this rare diamond from the mines of U.K. and in a short
space of time presented its English translation to the world.

Almighty Allah has blessed Hazrat Mufti Afthab Cassim Saaheb with
immense Barkat in his work, and has granted him immense expanse
even in the least portions of his time. He has been blessed with
immense expertise in translation, and his enthusiasm and passion in
this regard has reached such a level of addiction, that in a few hours
he is able to bring scores of pages into the English language.

19
Indeed! This is through the special blessings of Huzoor Taajush
Shariah ��‫�  ا‬ and his special sight and attention upon him, and
through the special sight and blessings of Huzoor Muhad’dith e
Kabeer ��‫�� ا‬.

May Allah allow the blessings of Hazrat Mufti Afthab Cassim Saaheb’s
knowledge to spread far and wide, and may Allah protect him from
the malice and envy of the envious ones, and grant him continuous
prosperity. ‫آﻣ�ن ﺑﺠﺎہ ﺳﻴﺪاﻟﻤﺮﺳﻠ�ن ﺻ�ي اﷲ ﻋﻠﻴہ و ﺳﻠﻢ‬

-Muhammad Shahid Raza Qaadiri Misbahi

Mumbai, India

20th Jumadil Ula 1441

15th January 2020

20
 The Shama’il
A Unique Collection
Hazrat Allama Maulana Muhammad Shakeel Qaadiri Ridawi

All praise be to Allah Almighty the Sustainer of the whole universe,

infinite salutations and blessings upon the Mercy for the whole
universe Sayyiduna Rasool Allah ‫ﷺ‬.

You have before you a beautiful translation of the Durus from The
Shamā’il of Imaam Abu ‘Eesa Tirmidhi �  �‫ر�  ا‬, which were delivered
by the Imaam of Hadith Huzoor Muhad’dith e Kabeer, May Allah
Almighty preserve him and grant him health.

The Shamā’il is a collection of 397 Ahadith Shareefah and is divided

into 55 chapters on the physical description and characteristics of
our Beloved Nabi ‫ﷺ‬. It has been printed on numerous occasions and
many commentaries have been written on it. Unfortunately, many of
the English commentaries and translations which are available today
have been written without being completely absorbed in the love for
the Most Beloved Sayyiduna Rasool Allah ‫ﷺ‬.

The Shamā’il Tirmidhi is a unique book and holds a special place in

this field. You will find many scholars who wrote about the blessed
appearance, manners and blessed description of the Prophet ‫ﷺ‬, but
the Shamā’il by Imam Tirmidhi, compiled whilst being completely
absorbed in the love of the Most Beloved ‫ ﷺ‬has become accepted by
the whole Ummah.

21
Imaam Mulla Ali Qari �  �‫ر�  ا‬ says, the study of this book, is like
studying the Blessed face and existence of Sayyiduna Rasool
Allah ‫ﷺ‬.

Imam Bajuri �  �‫ر�  ا‬ writes, It is very unique in the sequence how
Imam Tirmidhi Radi Allahu Anhu has assembled his book. Then
he writes that, this blessed book spread far and wide.

A Muslim can truly claim his love for Rasool Allah ‫ﷺ‬, if he attempts
to follow the manner and blessed Sunnah of the Beloved Messenger
of Allah Almighty ‫ﷺ‬. We are given such an opportunity, after the
reading of this book, for it enlightens the reader with the features,
description, and blessed habits of Sayyiduna Rasool Allah ‫ﷺ‬.

My dear brothers in Islam, Hadrat Mufti Afthab Sahib Qibla, Allah

Almighty preserve him, has once again made an essential
contribution to the Ahlus Sunnah, by translating and putting into
text these valuable lessons on the Shamā’il. This is essential for
every Muslim who wishes to increase his connection and love with
the Most Beloved Sayyiduna Rasool Allah ‫ﷺ‬.

Hadrat Mufti Afthab Sahib Qibla is a great asset for the Ahlus
Sunnah, who not only understands the needs of the English speaking
Sunni population, but also is fulfilling this need on a constant basis. I
am grateful, thankful and honoured that Hadrat blesses this Ahqar to
go through his works and it is his kind generosity and humility that
he has granted me the honour and opportunity to add a comment to
his beautiful work.
22
I always say about every single book which Hadrat translates, that
every Sunni should refer to his books, every Madrassah should either
teach them it or at least have a copy of all Hadrat’s books in its
library for reference.

I pray from the bottom of my heart that Allah Almighty showers his
unbound bounties upon him, and makes this contribution as a means
of great Sadaqah e Jaariyah for his blessed mother. May Allah
Almighty allow all his translations to become accepted far and wide
and reward him in abundance. May Allah Almighty grant Huzoor
Muhad’dith e Kabeer a long healthy life and bless all of us with
blessings. Aameen

-Faqeer Muhammad Shakeel Qaadiri Ridawi Ghufira Lahu

London, United Kingdom

23
 Compiler’s Note

All Praise is due to Allah who created man in the best of moulds,
through the blessings of The Greatest of all Mankind, and The
Greatest in the entire creation, The Light of Allah ‫ﷺ‬ who appeared
in the form of Man to grant honour to mankind. Countless Durood
and Salaams upon The Most Beloved of Almighty Allah ‫ﷺ‬, The Most
Handsome ‫ﷺ‬, The Most Beautiful ‫ﷺ‬, The Most Exalted ‫ﷺ‬, The Most
Elegant ‫ﷺ‬, The Most Eloquent ‫ﷺ‬, The Most Generous ‫ﷺ‬, The Most
Wise ‫ﷺ‬, The Most Revered ‫ﷺ‬, The Most Kind ‫ﷺ‬, The Most
Hospitable ‫ﷺ‬, The Most Radiant ‫ﷺ‬, The Most Noble ‫ﷺ‬ and The
Most Unique and The Most Unparalleled One ‫ ﷺ‬in Allah’s Creation,
Whose Blessed Soles the Arsh touched, Whose Sacred Feet The Arch
Angel Jibra’eel ‫�  ا�م‬ kissed, affording him his Me’raj on the eve
when His ‫ﷺ‬ Ascension took Him ‫ﷺ‬ where none has ever gone,
announcing to the universe, that He ‫ ﷺ‬is the Most Beloved of Allah,
and His ‫ﷺ‬ Excellence, Nobility and Virtue Supersedes the entire
creation.

Peace and Blessings upon His ‫ﷺ‬ Noble Family and Illustrious
Companions �‫ر�ان  ا�  ع�ى ىھم  ا‬, who described His ‫ ﷺ‬Beauty, Character and
Eloquence, in the most attractive of manners, passing down the seas
of true beauty and love to those who came after them.

Peace and Blessings upon the great Awliyah and Ulama, especially
the Great Muhad’ditheen like Imam Abu Esa Tirmizi , who
�  �‫ر�  ا‬

brought us to smile with the descriptions in ‘The Shama’il’, and upon

24
our Blessed Masha’ikh who allowed us to drink from the Goblets of
Sacred Knowledge, which flow from The Sparkling Oceans of Ghaus e
Azam, through The Lake of Sultan ul Hind, across the Channel of
Aala Hazrat, via the Rivers of Mufti e Azam, Hujjatul Islam and
Sadrush Shariah, into the Ponds of Sayyidi Taajush Shariah and
Sayyidi Muhad’dith e Kabeer, and upon all those who will sip this
potion of true love until the last day, aboard the Ship of Salvation, in
the Port of Maslak e Aala Hazrat. �‫ر�ان ا� ع�ى ىھم ا‬

By the Grace of Almighty Allah, The Mercy of Sayyiduna Rasoolullah

‫ﷺ‬ and blessings of the Awliyah and Masha’ikh, especially my
Beloved Shaykh e Kaamil Huzoor Sayyidi Taajush Shariah �  �‫ ر�  ا‬and
my mentor Huzoor Sayyidi Muhad’dith e Kabeer ﷾, and the Duas of
Qa’id e Millat Hazrat Allama Mufti Asjad Raza Khan ﷾, and the
blessings of my beloved parents, you have before you, ’At
Tawdihaatuz Dia-iyah Alash Shama’il-il-Muhammadiyyah’
’Luminous Elucidations on The Exalted Virtues of Nabi
Muhammad ‫’ﷺ‬ which is the English translation of lessons on
selected Ahadith from the Shama’il e Tirmizi, also known as Shama’il
e Muhammadiyyah.

I had been listening to one-hundred and thirty odd recordings of

lessons taught in the Urdu language from the Shama’il Shareef.
These lessons I believe were taught sometime in the early 2000’s by
Sultan ul Fuqaha, Ameerul Mo’mineen Fil Hadith, Huzoor Sayyidi
Muhad’dith e Kabeer Hazrat Allama Zia ul Mustafa Qaadiri Amjadi ﷾
during one of his trips to England.

25
I listened to these recordings over a period of time and I was taken
aback as always, when listening to Huzoor Muhad’dith e Kabeer ﷾

teaching Hadith, with his beautiful, eloquent, masterful,

knowledgeable, yet simple to understand manner, which takes one
back in time, putting the student at the Sacred Feet of Huzoor e
Akram ‫ﷺ‬, and in the laps of the illustrious Sahaba e Kiraam.

After having listened to all the recordings, I felt that it would be an

injustice to this great effort by Huzoor Sayyidi Muhad’dith e Kabeer
﷾ if this grand service is only left in the form of audio recordings,
and does not reach those who are deprived due to the language
barrier.

I thus put my trust in Almighty Allah and commenced the

translation of these recordings. I had translated the first few
narrations while in Suriname (South America) in Rabi ul Awwal
Shareef. Thereafter, I did a few narrations in Amsterdam while at the
distinguished Noori Masjid, but I could not do anymore due to time
constraints.

On the 2nd of December 2019, I was blessed once again with Haaziri in
the Exalted Court of Sayyiduna Rasoolullah ‫ﷺ‬ in Madina Shareef.
During this blessed journey I intended to do at least one Hadith in
Madina Shareef to attain the blessings, as I have heard from my
Masha’ikh that any virtuous task that is commenced in Madina
Shareef is always completed.

26
However, I was unable to do anything until the night before leaving
Madina Munawwarah, when while seated in the Sacred Masjid un
Nabawi Shareef I directed my heart towards the Court of The
Beloved Rasool ‫ﷺ‬ and completed the translation of three
narrations.

At that moment seated with me was my son Muhammad Abul

Barkaat, Janaab Abdul Azeem, a Qaari Saaheb from Madina Shareef
and a few more of our brothers. Janaab Abdul Azeem then asked
what I was doing, and I explained that I was attempting to translate
some Ahadith while sitting in the Sacred Court through the blessings
of which I am hopeful that I would complete this virtuous task once I
got home.

I had just completed the translation of the twelfth Hadith which was
the third one which I had done that night, when Abdul Azeem Bhai
requested that I teach the three Ahadith e Mubaaraka to them. I
mentioned that I am not an expert in teaching Hadith Shareef, but I
will regard it a blessing of Rasoolullah ‫ ﷺ‬and I will attempt to teach
the three Ahadith e Mubaaraka which I had just translated, and I will
do so imitating the lessons of Huzoor Sayyidi Muhad’dith e Kabeer ﷾,
and this is exactly what I did.

After teaching and explaining the three narrations, they requested

that I discuss the excellence of my Murshid Qutb ul Waqt Huzoor
Sayyidi Taajush Shariah Hazrat Allama Mufti Mohammed Akhtar
Raza Khan Qaadiri Azhari �  �‫ر�  ا‬ and Huzoor Sayyidi Muhad’dith e
Kabeer Hazrat Allama Zia ul Mustafa Qaadiri Amjadi ﷾.
27
I was taken aback by these two requests, but we sat in a Halqa as we
did during the Hadith lesson, and I explained what I knew about my
Masters. We then completed by standing before Nabi Kareem ‫ ﷺ‬and
offering our humble Salaams.

As I walked out of Masjid e Nabawi Shareef, I felt a sense of

gratefulness and a deep sense of contentment. A simple weak beggar
like myself, was blessed with teaching a few Ahadith in the Court of
Nabi Kareem ‫ﷺ‬, and discussing the excellence of my Murshid
Huzoor Taajush Shariah �  �‫ ر�  ا‬and my Mentor Huzoor Muhad’dith e
Kabeer ﷾ in an environment wherein the evil wahabis would not
hear of people sitting in a circle and doing anything, leave alone
teaching Ahadith and praising those who regard them as deviants.

I realised immediately that this was a sign of acceptance of the

excellence of Huzoor Sayyidi Taajush Shariah �  �‫ر�  ا‬ and Huzoor
Muhad’dith e Kabeer ﷾ in the Court of Sayyiduna Rasoolullah ‫ﷺ‬

that Huzoor e Akram ‫ﷺ‬ had afforded this beggar and those who
made the request this honour. I felt that Huzoor e Akram Noor e
Mujassam ‫ ﷺ‬was showing us that His ‫ ﷺ‬Beloveds are so beloved to
Him ‫ﷺ‬ that He ‫ﷺ‬ encourages their kind praises in His ‫ﷺ‬ Sacred
Court. This also was a sign for me that the lessons of the Shama’il
taught by Huzoor Muhad’dith e Kabeer and all his efforts for Deen
are indeed accepted. After this journey I arrived home but due to ill
health, I slowly continued this task and after spending a short
amount of time daily, I have by the Grace of Allah and the Mercy of
Nabi Kareem ‫ﷺ‬ managed to complete the translation of these
blessed lessons over two weeks.
28
Another amazing incident related to this was that only a few days
before completion of this translation, a brother by the name Ahmed
Raza, who was not aware of my intentions and of what had
transpired in Madina Shareef, sent me a message saying that he had
a dream that morning, in which he saw this Qaadiri Razvi beggar in
his dream. He saw that I was in Masjid un Nabawi Shareef delivering
a lecture to a huge crowd of people. I immediately took this as
another blessed sign of the acceptance of the Blessings of Masha’ikh.

I have presented this lengthy discussion in my introduction as a

means of showing gratitude for the Ne’mat of Almighty Allah and so
that the readers may understand how the great Masha’ikh and their
services are accepted in the Court of Sayyiduna Rasoolullah ‫ ﷺ‬and
how beggars like myself survive and prosper through their blessed
attention.

While translating these lessons, I ascertained that Huzoor Sayyidi

Muhad’dith e Kabeer did not teach in these lessons the entire
Shama’il e Tirmizi, but rather he taught over a very short period of
time, the most relevant narrations that incorporated and explained
the similar narrations of the Shama’il as well. Thus, you will find that
this is not the complete Shama’il but the most relevant and selected
narrations from the Shama’il Shareef. It does however include
majority of the narrations. Further instead of 55 chapters, you will
find 53 as some have been incorporated into one another. I also
noted that Huzoor Sayyidi Muhad’dith e Kabeer did not present
word to word translations of all the narrations he taught, but rather
he presented beautiful explanatory translations which more than
29
just being a translation of these Ahadith e Mubaarak, they serve as a
luminous elucidation on the Ahadith of Shama’il Tirmizi Shareef. I
must also thank Hazrat Allama Mufti Jamal Mustafa Saaheb Qibla for
his support, and Hazrat Allama Mufti Muhammad Shahid Raza
Saaheb Qibla for his input in initially sending some of my requests to
Huzoor Muhad’dith e Kabeer. I am deeply indebted to the youngest
son of Huzoor Sayyidi Muhad’dith e Kabeer Hazrat Allama Mufti Abu
Yusuf Muhammad Qaadiri Razvi Al Azhari, for sitting with Huzoor
Sayyidi Muhad’dith e Kabeer and recording explanations of Ahadith
in certain chapters, for which I could not find any earlier recordings.
He took time from his busy schedule to sit with Hazrat as Hazrat
taught the chapters which I had requested.

My special thanks as always to Aalim e Nabeel Hazrat Maulana

Muhammad Shakeel Qaadiri Ridawi for proofreading the entire
document and making valuable suggestions. I would like to thank
Brother Rukhsar Hussain Qaadiri Amjadi (Birmingham, UK), Brother
Faheem Moosa Qaadiri Razvi (Lilongwe), and the student of Sacred
Knowledge Janaab Ahmed Sabir Suliman Qaadiri Razvi for their input
in reading through the document.

Special thanks to Brother Shahbaz Raza Qaadiri Razvi (India) for

designing the beautiful cover for this book, and to my brothers Haji
Mohammed Ali Guman Qaadiri Razvi and Haji Farhad Guman Qaadiri
Razvi for their moral support during this project which I initially
commenced in their home in Suriname (South America). I must also
thank Janaab Abdul Mustafa Khatri of Bombay for his input
whenever required.
30
I must also thank all the staff and well-wishers of Imam Mustafa Raza
Research Center and all others who have assisted in any way possible
during this noble project. Last but not least, I must thank my wife
and children for their support and patience, during the lengthy
hours I spend working. It is my sincere Dua that Almighty Allah
through the Wasila of Nabi Kareem ‫ ﷺ‬blesses us all with firmness in
Imaan and sincerity in A’maal. Aameen.

Kaam Wo Le Lijiye Tum Ko Jo Raazi Kare

Theek Ho Naam e Raza Tum Pe Karoro Durood

Sag e Mufti e Azam

-Muhammad Afthab Cassim Qaadiri Razvi Noori
Imam Mustafa Raza Research Centre
Durban, South Africa

17 Jumadil Aakhir 1441

14 January 2020

31
 This Book is Dedicated To

THE GREAT MUHAD’DITH OF HIS ERA

HAZRAT SAYYIDUNA IMAM

ABU ESA TIRMIZI

� �‫ر� ا‬

In The Love of Our Murshid e Kaamil

The Qutb ul Aqtaab of The Era

Sayyidi Taajush Shariah Hazrat Allama Mufti
MOHAMMED AKHTAR RAZA KHAN
QAADIRI AZHARI ؓ◌
For The Esaal e Sawaab of My Beloved Mother
SAYYIDAH KHADIJA GOOLAM RASOOL
& For The Esaal e Sawaab of
Janaab Gulam Mustafa Qaadiri
The Father of Al-Haj Rafique Raza Qaadiri
& For All The Marhooms of The Ahle Sunnat

Allah Exalt Them and all Marhooms of The Ahle

Sunnat with an Exalted Place in Holy Paradise. Aameen.

32
 ﷽

Before commencing the lessons on the Shama’il e Tirmizi, The

Ameerul Mo’mineen Fil Hadith Huzoor Sayyidi Muhad’dith e Kabeer,
Hazrat Allama Mufti Zia ul Mustafa Qaadiri Amjadi ﷾ requested all
those present to recite some Blessed Duas to commence the Sacred
Lessons.

‫ﻣﺤﻤﺪ ﹽﻣﻌﺪن اﻟﺠﻮد وا��م ﻣﻨﺒﻊ اﻟﻌﻠﻢ واﻟﺤﻜﻢ و ﻋ�ٰي �ﻟہ‬

‫ﺳﻴﺪﻧﺎ ﹽ‬
‫اﻟ ٰﹽﻠﻬﻢ ﺻ ﹽﻞ ﻋ�ٰي ﹽ‬
‫واﺻ ٰﺤﺒہ وﺑﺎرک و ﺳﻠﻢ‬

�‫ﹹﺳ ْﺒ ﹷﺤﺎﻧﹷﻚﹷ ﹷﻻ ﻋﹻﻠ ﹷْﻢ ﹷﻟ ﹷﻨﺎ إ ﹻ ﹽﹷﻻ ﹷﻣﺎ ﹷﻋ ﹽﹷﻠ ْﻤت ﹷ ﹷﻨﺎ‬
‫ۖ إﹻﻧﹽﹷﻚﹷ أﹷ ﹷ‬
‫ﻧﺖ اﻟ ﹷْﻌﻠ ﹻﻴ ﹹﻢ ا ْﻟ ﹷﺤﻜﹻﻴ ﹹﻢ‬
��‫رب �� وﻻ �ﻌ� وﺗﻤﻢ ﺑﺎﻟﺨ‬
��‫رب �� وﻻ �ﻌ� وﺗﻤﻢ ﺑﺎﻟﺨ‬
��‫رب �� وﻻ �ﻌ� وﺗﻤﻢ ﺑﺎﻟﺨ‬

Rab-bi Yas’sir wa Laa Tu’as’sir Wa Tam’mim Bil Khayr

Rab-bi Yas’sir wa Laa Tu’as’sir Wa Tam’mim Bil Khayr

Rab-bi Yas’sir wa Laa Tu’as’sir Wa Tam’mim Bil Khayr

33
 ﷽

‫اﻟﺤﻤﺪ ﷲ واﻟﺼﻠﻮة واﻟﺴﻼم ﻋ�ي ﻋﺒﺎدہ اﻟﺬﻳﻦ اﺻﻄ�ي‬

‫ﻋﻴ�ي ﺑﻦ ﺳﻮرة اﻟ��ﻣﺰي‬
ٰ ‫ﻋﻴ�ي ﻣﺤﻤﺪ ﺑﻦ‬
ٰ ‫ﻗﺎل اﻟﺸﻴﺦ اﻟﺤﺎﻓﻆ اﺑﻮ‬

The Ameerul Mo’mineen Fil Hadith Huzoor Sayyidi Muhad’dith e

Kabeer pronounces,

Imam e Tirmizi commenced this Kitaab with the Hamd, i.e. Praise of
Almighty Allah, and Salaam upon the chosen and beloved servants of
Almighty Allah. He did this, because it is mentioned in the Hadith e
Paak that when anything is commenced without the Hamd of Allah,
that task remains incomplete, so whenever a Muslim commences
some important task, he should most certainly commence this with
Allah’s Hamd, i.e. by Praising Almighty Allah, and with Bismillah.
The same is in the Holy Qur’an. It commences with Bismillah and
with the Hamd of Allah. It must further be noted that to complete
the Hamd, it is necessary to present the offerings of Salaat o Salaam
and Durood in the Court of The Beloved Rasool ‫ﷺ‬.

It is reported from Sayyiduna Umar e Farouk �  �‫ر�  ا‬ that Duas

remain suspended between the skies and the earth, until such time
that Durood Shareef is recited upon Huzoor ‫ﷺ‬.

34
This is not specific to Dua, but it is necessary to read Durood for the
acceptance of all our deeds, by joining Durood Shareef in it. Hence,
in order to make this Kitaab complete, Imam e Tirmizi �  �‫ر�  ا‬

commenced it with Hamd and Durood.

‫ﻋﻴ�ي ﺑﻦ ﺳﻮرة اﻟ��ﻣﺬي‬

ٰ ‫ﻋﻴ�ي ﻣﺤﻤﺪ ﺑﻦ‬
ٰ ‫ﻗﺎل اﻟﺸﻴﺦ اﻟﺤﺎﻓﻆ اﺑﻮ‬

The Great Shaykh Hafiz Abu Esa Muhammad bin Muhammad Esa
bin Sawrah Al Tirmizi says

This statement has been added by one of the students of Imam

Tirmizi. In the books of the scholars of the past, words like these
were usually added at the beginning of the texts by their students, in
which they said that our such and such Shaykh wrote this book in
such and such a manner.

35
 The Blessed Features of
Sayyiduna Rasoolullah ‫ﷺ‬

Hadith Shareef

‫ﻴﻌ ﹷﺔ ﺑْ ﹻﻦ أﹷ�ﹻي ﹷﻋ ْﺒ ﹻﺪ اﻟ ﹽﹷﺮ ْﺣ ﹷﻤ ﹻﻦ‬ ٍ ‫ﹷﺣ ﹽﹷﺪﺛﹷ ﹷﻨﺎ أﹷﺑﹹﻮ ﹷر ﹷﺟ‬

‫ﺎء ﹹﻗت ﹷ ْي ﹷﺒ ﹹﺔ ﺑْ ﹹﻦ ﹷﺳﻌﹻﻴ ٍﺪ ﹷﻋ ْﻦ ﹷﻣﺎﻟ ﹻ ﹻﻚ ﺑْ ﹻﻦ أﹷﻧ ﹷ ٍﺲ ﹷﻋ ْﻦ ﹷرﺑ ﹻ ﹷ‬
‫ﹷﻋ ْﻦ أﹷﻧ ﹷ ﹻﺲ ﺑْ ﹻﻦ ﹷﻣﺎﻟ ﹻ ٍﻚ أﹷﻧ ﹽﹷ ﹹه ﹷﺳﻤﹻ ﹷﻌ ﹹه ﹷ� ﹹﻘﻮ ﹹل � ﹷ ﹷ‬
‫ﺎن ﹷر ﹹﺳﻮ ﹹل اﷲﹻ ﺻ�� اﷲ ﻋﻠﻴه وﺳﻠﻢ ﻟ ْﹷﻴ ﹷﺲ‬

‫ ﹻﹻﻦ ﹷوﻻﹷ ﺑﹻﺎ ْﻟ ﹷﻘﺼﹻ �� ﹻ ﹷوﻻﹷ ﺑﹻﺎﻷﹷﺑْ ﹷﻴ ﹻﺾ اﻷﹷ ْﻣ ﹷه ﹻﻖ ﹷوﻻﹷ ﺑﹻﺎﻵ ﹷدم ﹻ ﹷوﻻﹷ ﺑﹻﺎ ْﻟ ﹷﺠ ْﻌ ﹻﺪ ا ْﻟ ﹷﻘ ﹷﻄ ﹻﻂ ﹷوﻻﹷ‬Ò‫ﺎﻟﻄﻮﹻﻳ ﹻﻞ اﻟ ﹷْﺒﺎ‬
‫ﺑ ﹻ ﹽﹷ‬
‫ﹽﹷ‬ ‫ﹷ‬ ‫ﺎﻟﺴ ْﺒ ﹻﻂ ﹷ� ﹷﻌ ﹷﺜ ﹹه اﷲﹹ ﹷ� ﹷﻌﺎ� ﹷ� ﹷﻋ� ﹷ� ﹷرأْ ﹻ‬
‫� ﹻﺳﻨ ﹻ� ﹷن ﹷوﺑﹻﺎﻟ ﹷْﻤﺪﹻﻳ ﹷﻨ ﹻﺔ‬ ‫س أﹷ ْر ﹷ�ﻌﹻ� ﹷن ﹷﺳ ﹷﻨ ﹱﺔ ﻓﹷأﻗ ﹷ‬
‫ﹷﺎم ﺑ ﹻ ﹷﻤﻜ ﹷﺔ ﹷﻋ ْ ﹷ‬ ‫ﺑ ﹻ ﹽﹷ‬

‫ون‬
‫ﹻ� ﹷ‬ ‫� ﹻﺳﻨ ﹻ� ﹷن ﹷو ﹷﺗ ﹷﻮ ﹽﹷﻓﺎ ﹹه اﷲﹹ ﹷ� ﹷﻌﺎ� ﹷ� ﹷﻋ� ﹷ� ﹷرأْ ﹻ‬
‫س ﹻﺳ ﹽﹻﺘ� ﹷن ﹷﺳ ﹷﻨ ﹱﺔ ﹷوﻟ ْﹷﻴ ﹷﺲ �ﹻي ﹷرأْ ﹻﺳهﹻ ﹷوﻟ ﹻ ْﺤ ﹷيﺘﹻهﹻ ﻋ ْ ﹹ‬ ‫ﹷﻋ ْ ﹷ‬
‫ﹷﺷ ﹷﻌ ﹷﺮ ﹱة ﺑﹷ ْﻴ ﹷﻀﺎ ﹷء‬

This is the chapter discussing those Ahadith which are regarding the
Blessed Features, i.e. the Physical Attributes of Rasoolullah ‫ﷺ‬. In
other words, it is a discussion which describes the Blessed
Appearance of Huzoor e Akram ‫ ﷺ‬appearance.

(It must firstly be noted that) there is a difference in the words

‘Khalq’ and ‘Khulq’. These are two different things. Khalq refers to
the apparent features of a person, and Khulq refers to his internal,
i.e. intrinsic condition, as to whether he has a good personality or a
bad one, or what kind of a person he is etc., therefore, a person’s
Khulq means his character.
36
Hence, here we want to discuss The Beloved Rasool’s ‫ﷺ‬ Khalq,
meaning the Blessed Features of Rasoolullah ‫ﷺ‬. In other words, we
will discuss His ‫ﷺ‬ Blessed Eyes, and Blessed Nose and His ‫ﷺ‬ other
Blessed Physical Features.

In order to do this, Imam Tirmizi �  �‫ر�  ا‬ narrated a Hadith from

Hazrat Qutaiba ibn Sa’eed � �‫ ر� ا‬who was the student of Imam Malik
�  �‫ر�  ا‬ and the Ustadh of many great Imams, such as Imam Bukhari
and Imam Tirmizi � �‫ر� ا‬.

Hazrat Qutaiba ibn Sa’eed � �‫ ر� ا‬is a very blessed student, and a great
and illustrious Muhad’dith. He says, I heard the Mu’atta from Imam
Malik � �‫ ر� ا‬for seventeen years.

(In this Hadith) He narrates from Imam Malik �  �‫ر�  ا‬ who narrates
from Hazrat Rabi’a ibn Abdir Rahmaan , who narrates from
�  �‫ر�  ا‬

Hazrat Anas ibn Maalik � �‫ر� ا‬.

Hazrat Rabi’a ibn Abdir Rahmaan is a very great Tabi’een (i.e. one
who saw a Sahaba with the eyes of Imaan and passed from this world
with Imaan).

He is the Ustadh of Imam Malik �  �‫ر�  ا‬ and is counted amongst the
seven great Fuqaha of Madina, and is regarded as being from
amongst the most senior Tabi’een. People would travel from all over
the world to attain knowledge from the seven great Fuqaha of
Madina. One of them is this personality who is also known as
Rabi’atur Raai.
37
He is reporting this narration from Hazrat Sayyiduna Anas bin
Maalik � �‫ر� ا‬.

Since the age of ten, in other words, from the day Huzoor e Akram
‫ﷺ‬ came to Madina after making Hijrat, until the day of the Wafaat
Shareef, i.e. the passing of Huzoor ‫ﷺ‬, Hazrat Sayyiduna Anas bin
Maalik �  �‫ر�  ا‬ remained the Khaadim, i.e. the special servant, of
Huzoor ‫ﷺ‬.

He served the Beloved Rasool ‫ﷺ‬ during His ‫ﷺ‬ journeys and
expeditions, and while He ‫ ﷺ‬was resident in Madina, and even when
Huzoor ‫ﷺ‬ was outside Madina. He would remain in the service of
Huzoor ‫ ﷺ‬when He ‫ ﷺ‬went out for Jihad, i.e. on any Holy Battle.

In other words, Hazrat Sayyiduna Anas �  �‫ر�  ا‬ even accompanied

Rasoolullah ‫ﷺ‬ to those places where a na-baaligh, i.e. one who has
not reached puberty, is not allowed, and this was because of him
being the appointed Khaadim of Rasoolullah ‫ﷺ‬. In other words,
those who did not reach puberty were not allowed on the battle
field, but in many Jihads, he accompanied Huzoor ‫ﷺ‬ as His ‫ﷺ‬

Khaadim.

This is that Hazrat Anas bin Malik �  �‫ر�  ا‬ who saw the Beloved
Rasool’s life in public and in private as well. He was blessed with the
opportunity to observe the Beloved Rasool ‫ ﷺ‬from very near.

38
Hazrat Sayyiduna Anas ibn Malik � �‫ ر� ا‬reports that,

‫ﺎن ﹷر ﹹﺳﻮ ﹹل اﷲﹻ ﺻ�� اﷲ ﻋﻠﻴه وﺳﻠﻢ ﻟ ْﹷﻴ ﹷﺲ ﺑ ﹻ ﹽﹷ‬

‫ ﹻﹻﻦ‬Ò‫ﺎﻟﻄﻮﹻﻳ ﹻﻞ اﻟ ﹷْﺒﺎ‬ ‫�ﹷ ﹷ‬

Rasool e Akram ‫ ﷺ‬was neither extremely tall,

In other words, He ‫ ﷺ‬was not so tall that it did not look good. One
type of tallness is that which suits the height of a person, especially
if the person also has a good build. This brings out attractiveness and
handsomeness. You will notice that a person who is extremely thin
and is also very tall does not look as attractive (as the well-built
person).

The other case is if the person has a full body, i.e. he is fleshy, but he
is also very short, then too, he is not regarded as being of an
attractive height.

So, in appearance and build, Rasool e Akram ‫ ﷺ‬was not so tall, that
there would be some awkwardness to His ‫ ﷺ‬height, but His ‫ ﷺ‬entire
height was full of beauty and He ‫ ﷺ‬was completely attractive.

He then says that,

‫ﹷوﻻﹷﺑﹻﺎ ْﻟ ﹷﻘﺼﹻ �� ﹻ‬

Nor was He ‫ ﷺ‬very short

39
For a person who has an excellent stature and one who is regarded
as attractive, he should neither be thin and tall like a wire, nor
should he be too short. He should be of such a medium, i.e. average
build, through which one is naturally attracted to him. The person’s
body structure should also be such, that if he is a tall person, then he
should also have a good physique to compliment his height.

Firstly, you must understand what ‘Husn’, i.e. beauty is. What is it
that is regarded as ‘Husn’? Someone may say that beauty means that
the person’s eyes should be such and such, and his ears should be
such and such, or his nose should be such and such, or the cheeks
should be such and such, or the face should be such and such, or the
person’s figure and stature should be such and such.

However, (beauty) in reality does not refer to any of these things. So,
to explain beauty, let us just fix one word (or statement). Husn, i.e.
beauty, is the due proportion of the limbs.

In other words, everything, i.e. each limb, and part should be

according to the structure, meaning it should be in proportion to the
structure, i.e. to the physique.

It means that if a person is a bit short and has a slightly bigger head,
then it looks beautiful. In other words, if he is short then his head
should also suit it (i.e. his height), and his nose should be
proportionate to his face. For example, if a person has a big, i.e. full
face, but has a very small nose, it will not look good, and if he has a
small face, and a very big nose, it will also not look so attractive. So,
40
when there is proportion in all the limbs, then it emanates true
beauty, i.e. it is regarded as being attractive. So, whether it was in
His ‫ ﷺ‬height or structure, or the appearance of His ‫ ﷺ‬Blessed Facial
Features, or His ‫ﷺ‬ build and physique, He ‫ﷺ‬ was blessed with
perfection in proportion.

Regarding the complexion and elegance of Rasoolullah ‫ ﷺ‬it must be

noted that one discussion is about how He ‫ ﷺ‬looked, and the other
is about His ‫ ﷺ‬Blessed Complexion and Elegance. Regarding this it is
being said,

‫ﹷوﻻﹷﺑﹻﺎﻷﹷﺑْ ﹷﻴ ﹻﺾ اﻷ ﹷ ْﻣ ﹷه ﹻﻖ‬

He ‫ ﷺ‬was not absolutely white (like Lime)

If a person is absolutely white like lime, will someone be attracted

towards him? So Huzoor e Akram ‫ ﷺ‬was not white like milk or lime,
i.e. completely white (i.e. pale), but in His ‫ ﷺ‬Blessed Whiteness, i.e.
in His ‫ ﷺ‬fair complexion, there was the reflection of redness (i.e. a
beautiful rosiness). In other words, my Aaqa ‫ﷺ‬ was very fair in
complexion, but His ‫ ﷺ‬Blessed Face had a beautiful rosy colour, and
this, is the means of attraction.

‫ﹷوﻻﹷﺑﹻﺎﻵ ﹷدم ﹻ‬

He was not Dark in Complexion

41
In other words, neither was He ‫ ﷺ‬completely white, and nor was He
‫ ﷺ‬completely dark brown in complexion, meaning He ‫ ﷺ‬was not of
a complexion which gave off any darkness, like is in the case of our
skin colour. Neither was He ‫ﷺ‬ completely white, nor was He ‫ﷺ‬

completely like the colour of wheat, in other words, His complexion

did not throw off any darkness.

How was Mu-e-Mubaarak, i.e. the Blessed Hair of the Beloved Rasool
‫?ﷺ‬

‫ﹷوﻻﹷﺑﹻﺎ ْﻟ ﹷﺠ ْﻌ ﹻﺪ ا ْﻟ ﹷﻘ ﹷﻄ ﹻﻂ ﹷوﻻﹷﺑ ﹻ ﹽﹷ‬

‫ﺎﻟﺴ ْﺒ ﹻﻂ‬

Neither was His ‫ ﷺ‬Blessed Hair Completely Curly,

Nor Was It Completely Straight

The Blessed Hair of Nabi ‫ﷺ‬ was neither completely curly like the
hair of Africans, and nor was it completely straight or stiff, whereby
it seemed like they were standing up on the head (like spikes).

In other words, it was neither so straight that it had no body, i.e.

waviness in it, and nor was it completely curly and tangled, as this
too is not something which is generally preferred.

One must understand that a person’s temperament is a lot like his

figure and the style of his hair. One whose hair is more twisted, has a
more complicated, i.e. harsh temperament.

42
The one whose hair is more stiff and spiked, has no gentleness in his
temperament. You will notice that the beards of some people are
straight like a spear, while that of others has some waviness and
curls, and the one whose hair has some waviness and slight curls in
it as well, is the sign of a person who is moderate in temperament
and nature.

In other words, he is someone who is not harsh, but is also not so

soft, that when there is a need for strictness, he does not even apply
it. This is why Huzoor e Akram ‫ ﷺ‬said, Ask for your needs from the
attractive ones, for they have softness, i.e. gentleness in their
hearts. In other words, (generally) when a person is of good
appearance and stature, then such a person is (usually) also of good
temperament. The appearance, features and stature of the Beloved
Rasool ‫ﷺ‬ was (and is) the best and most beautiful in the entire
universe, and concerning His ‫ﷺ‬ temperament, i.e. personality, as
well, He ‫ ﷺ‬was better than everyone.

(Here in this Hadith), one other important point is being mentioned,

which will be mentioned at a later stage as well, but because this is
also a part of this Hadith, I will explain it here as well. Hazrat
Sayyiduna Anas � �‫ ر� ا‬mentions,

‫ﹷ� ﹷﻌ ﹷﺜ ﹹه اﷲﹹ ﹷ� ﹷﻌﺎ� ﹷ� ﹷﻋ� ﹷ� ﹷرأْ ﹻ‬

‫س أﹷ ْر ﹷ�ﻌﹻ� ﹷن ﹷﺳ ﹷﻨ ﹱﺔ‬

Almighty Allah Made Him ‫ ﷺ‬Announce His Prophethood

At The Age of Forty

43
Now, here there is one very important point to understand. We must
understand that the announcement of Prophethood, and Rasoolullah
‫ﷺ‬ attaining Nubuw’wat, i.e. becoming a Nabi, are two different
things.

There are those who mislead and deceive the people at this juncture,
by saying that the Beloved Rasool ‫ﷺ‬ received Prophethood, i.e. He
‫ ﷺ‬became a Prophet at the age of forty.

It must be noted that Nubuw’wat is something else and Bi’sat is

something else. Bi’sat means to link the connection of the Nabi to
the creation.

To better understand this, we must ask and understand; since when

is the Nubuw’wat of Huzoor ‫?ﷺ‬ This is proven from Mutawatir
transmitted narrations which are reported from Huzoor ‫ﷺ‬. He ‫ﷺ‬

says,

‫ﻛﻨﺖ ﻧبﻴﺎ وآدم ﺑ�ن اﻟﺮوح واﻟﺠﺴﺪ‬

I was a Nabi Then, When Adam ‫� ا�م‬

was Between Soul and Body

In other words, I was even a Nabi then, when the soul of Hazrat
Adam ‫ �  ا�م‬had not as yet entered His body. Hence, the Nubuw’wat
of my Aaqa ‫ﷺ‬ is from before, but the direct connection to the
Ummah was not established as yet.

44
At the age of forty, He ‫ ﷺ‬was turned towards the Ummah (i.e. He ‫ﷺ‬
was commanded to announce His Nubuw’wat). This is why it is called
Bi’sat. In other words, Bi’sat means to be sent towards the Ummat.

I hope you have understood this well. You must never say that
Huzoor ‫ﷺ‬ received Nubuw’wat at the age of forty, but you should
always say that His ‫ ﷺ‬Bi’sat took place at the age of forty (i.e. He ‫ﷺ‬
being the Nabi was made apparent unto the people by way of the
Grand Announcement). Always keep this important point of respect
in your minds.

Hence, the Hadith mentions,

‫ﹷ� ﹷﻌ ﹷﺜ ﹹه اﷲﹹ ﹷ� ﹷﻌﺎ� ﹷ� ﹷﻋ� ﹷ� ﹷرأْ ﹻ‬

‫س أﹷ ْر ﹷ�ﻌﹻ� ﹷن ﹷﺳ ﹷﻨ ﹱﺔ‬

Almighty Allah Sent Him ‫ ﷺ‬Towards The People

At The Age of Forty

Here, I will not go into the details regarding how He ‫ ﷺ‬was sent as a
Nabi, and how the Wahi, i.e. Revelation, descended upon Him ‫ﷺ‬.

‫� ﹻﺳﻨ ﹻ� ﹷن ﹷو ﹷﺗ ﹷﻮ ﹽﹷﻓﺎ ﹹه اﷲﹹ ﹷ� ﹷﻌﺎ� ﹷ� ﹷﻋ� ﹷ� ﹷرأْ ﹻ‬

‫س ﹻﺳ ﹽﹻﺘ� ﹷن‬ ‫ﹽﹷ‬ ‫ﹷ‬
‫� ﹻﺳﻨ ﹻ� ﹷن ﹷوﺑﹻﺎﻟ ﹷْﻤﺪﹻﻳ ﹷﻨ ﹻﺔ ﹷﻋ ْ ﹷ‬
‫ﹷﺎم ﺑ ﹻ ﹷﻤﻜ ﹷﺔ ﹷﻋ ْ ﹷ‬
‫ﻓﹷأﻗ ﹷ‬
‫ون ﹷﺷ ﹷﻌ ﹷﺮ ﹱة ﺑﹷ ْﻴ ﹷﻀﺎ ﹷء‬ ‫ﹷﺳ ﹷﻨ ﹱﺔ ﹷوﻟ ْﹷﻴ ﹷﺲ �ﹻي ﹷرأْ ﹻﺳهﹻ ﹷوﻟ ﹻ ْﺤ ﹷيﺘﹻهﹻ ﻋ ْ ﹹ‬
‫ﹻ� ﹷ‬

He ‫ ﷺ‬resided in Makkah for ten years, and He ‫ ﷺ‬resided in

Madina for ten years, and Allah caused Him ‫ ﷺ‬to journey from

45
this world at the age of sixty, and even then, the Blessed White
Hairs on both, His ‫ ﷺ‬Blessed Head and in His ‫ ﷺ‬Blessed Beard
combined, were less than twenty.

How many? There were not even twenty white, i.e. grey strands of
hair (combined). Some have counted eleven, while some said less,
and others said seventeen, but here Hazrat Anas �  �‫ر�  ا‬ says that
they were less than twenty.

It must also be noted here that those who said eleven or less, are
talking about the Blessed Beard. In other words, those who said
eleven counted what was in the Blessed Beard and what was in the
area above the Blessed Beard and below the Blessed Lip, which (in
Urdu) is called the Bich-chi, i.e. the tuft of hair under the lower lip.

There is a narration in Bukhari from Hazrat Anas �  �‫ ر�  ا‬wherein he

mentions that I counted four white hairs in the Bich-chi Shareef,
which is in the tuft of hair under the Blessed Lip of Huzoor ‫ﷺ‬.

Hence, combining the hairs in the tuft, and the hairs in the Blessed
Beard, made it eleven; and when the Blessed Hairs of the Blessed
Head are added, they were seventeen. He ‫ﷺ‬ had reached such an
age, but still such a large amount of His ‫ﷺ‬ Blessed Hair was still
black.

We understand from this, that Almighty Allah displays the strength

of a person through his structure, which is through his physique,
and through his hair. It thus means that Rasool e Akram ‫ﷺ‬ was
46
splendidly strong, and He ‫ ﷺ‬was blessed with immense strength in
His ‫ ﷺ‬mind and body, due to which the whiteness of old-age was not
willing to show itself. This is how strong the Beloved Rasool ‫ ﷺ‬was.

Except for this, it must also be noted that the attraction of a wife
towards her husband becomes less when she notices the signs of
ageing in him, and this at times even causes some distance between
them, and if the slightest thought of distance from Rasool e Paak ‫ﷺ‬
finds a way into the heart, then it is close to kufr.

This is why Almighty Allah blessed the Beloved Nabi ‫ﷺ‬ with such
uniqueness that the thought of anything unlikable regarding Him ‫ﷺ‬
was never born in their minds, i.e. in the minds of His ‫ﷺ‬ Blessed
Wives as well.

Now remains the discussion regarding the age of Rasoolullah ‫ﷺ‬. It

has been clearly mentioned in the Hadith Shareef that Rasool e
Akram ‫ﷺ‬ passed from this physical world at the age of sixty-five,
and according to some narrations, at the age of sixty-three.

However, in this particular narration the age of the Beloved Rasool

‫ﷺ‬ is being mentioned as sixty. This is a lengthy discussion, but I
want to briefly explain just one point regarding this here.

In Arabia there was the culture of Naseeh and Ziyaadat. Now what is
meant by Naseeh and Ziyaadat?

47
It means that, in counting the years, they added one month in the
middle. This was because at that time, three months of Hurmat
would come in a row, i.e. Zil-qaddah, Zil-hijjah and Muharram. They
were months of Hurmat, i.e. Sacred Months according to the Arabs,
and it was impermissible for them to kill, fight, and hunt in these
months.

This is why; they would add a month in the middle. In other words,
the moment Zil-hijjah would come to an end, they would bring in
the month of Safar. In other words, they would bring Muharram
afterwards, and they brought Safar before Muharram, and when this
one month would pass, then they would commence the count again
from Muharram, Safar, Rabi ul Awwal, Rabi ul Aakhir etc.

Hence, they used to have a year with thirteen months each. Now if
you keep this in mind, it will be counted as sixty years, and if the
extra month in each year is left, it becomes sixty-five years.

At the time of Hajjatul Wada’ Rasoolullah ‫ ﷺ‬announced that just as

at the time of the creation of Adam ‫ �  ا�م‬Almighty Allah had kept a
year with the sequence of twelve months, that sequence has been
established today. Neither will there be any additions nor
subtractions to the months, and the year will be of twelve months.

Now from this narration of Hazrat Anas �  �‫ر�  ا‬ I am sure that you
have a better idea regarding the appearance, the build, the height,
and the complexion of the Sacred Face of Huzoor ‫ﷺ‬.

48
Hadith Shareef

‫ﺎب ﹽﹷ‬
‫اﻟﺜ ﹷﻘ� ﹽﹹﹻي ﹷﻋ ْﻦ ﹹﺣ ﹷﻤ ْﻴ ٍﺪ ﹷﻋ ْﻦ‬ ‫� ﹽﹹي ﻗﹷﺎ ﹷل ﹷﺣ ﹽﹷﺪﺛﹷ ﹷﻨﺎ ﹷﻋ ْﺒ ﹹﺪ اﻟ ﹷْﻮ ﹽﹷه ﹻ‬
‫ﹷﺣ ﹽﹷﺪﺛﹷ ﹷﻨﺎ ﹹﺣ ﹷﻤ ْﻴ ﹹﺪ ﺑْ ﹹﻦ ﹷﻣ ْﺴ ﹷﻌ ﹷﺪ ﹷة اﻟ ﹷْﺒ ْ ﹻ‬

‫أﹷﻧ ﹷ ﹻﺲ ﺑْ ﹻﻦ ﹷﻣﺎﻟ ﹻ ٍﻚ ﻗﹷﺎ ﹷل � ﹷ ﹷ‬

‫ﺎن ﹷر ﹹﺳﻮ ﹹل اﷲﹻ ﺻ�� اﷲ ﻋﻠﻴه وﺳﻠﻢ ﹷر ْ� ﹷﻌ ﹱﺔ ﻟ ْﹷﻴ ﹷﺲ ﺑ ﹻ ﹽﹷ‬
‫ﺎﻟﻄﻮﹻﻳ ﹻﻞ ﹷوﻻ‬
‫اﻟﻠﻮ ﹻن إﹻذﹷا ﹷﻣ ﹷ�ي ﻳ ﹷﺘ ﹷﻜ ﹽﹷﻔأ ﹹ‬
‫ﹷ‬ ْ ‫ﺎن ﹷﺷ ﹷﻌﺮﹹ ﹹه ﻟ ْﹷﻴ ﹷﺲ ﺑ ﹻ ﹷﺠ ْﻌ ٍﺪ ﹷوﻻ ﹷﺳ ْﺒ ٍﻂ أﹷ ْﺳ ﹷﻤ ﹷﺮ ﹽﹷ‬
‫ﺑﹻﺎ ْﻟ ﹷﻘﺼﹻ �� ﹻ ﹷﺣ ﹷﺴ ﹷﻦ ا ْﻟﺠﹻ ْﺴ ﹻﻢ ﹷو� ﹷ ﹷ‬

The second Hadith is also from Hazrat Anas ibn Maalik � �‫ر� ا‬. Hazrat
Humaid Taweel �  �‫ر�  ا‬ reported this Hadith from Hazrat Anas ibn
Maalik �  �‫ر�  ا‬ . In this narration there will come some ikhtilaaf, i.e.
some differences, about a word which I will explain.

Hazrat Anas �  �‫ر�  ا‬ says that the Beloved Rasool ‫ﷺ‬ was of a
proportionate build, i.e. He ‫ﷺ‬ was blessed with perfection in
proportion. This is why Rab’ah here means beautiful, i.e. handsome.
The Beloved Rasool ‫ﷺ‬ was neither very tall nor was He ‫ﷺ‬ very
short. Neither was He ‫ﷺ‬ fat, nor was He ‫ﷺ‬ very thin. He was
naturally beautiful in a perfectly proportionate manner. Explaining
this, Hazrat Anas � �‫ ر� ا‬says that,

‫ﻟ ْﹷﻴ ﹷﺲ ﺑ ﹻ ﹽﹷ‬
‫ﺎﻟﻄﻮﹻﻳ ﹻﻞ ﹷوﻻ ﺑﹻﺎ ْﻟ ﹷﻘﺼﹻ �� ﹻ ﹷﺣ ﹷﺴ ﹷﻦ ا ْﻟﺠ ﹻ ْﺴ ﹻﻢ‬

Neither Was He ‫ ﷺ‬Very Tall, Nor Was He ‫ ﷺ‬Very Short. He ‫ﷺ‬

Was A Personality With A Perfectly Beautiful Body, i.e. He ‫ ﷺ‬Had
A Perfectly Unique Physical Appearance.

49
After saying this, he then describes the Blessed Mu-e-Mubaarak, i.e.
Sacred Hair of Rasoolullah ‫ﷺ‬. He says,

‫ﹷو� ﹷ ﹷ‬
‫ﺎن ﹷﺷ ﹷﻌﺮﹹ ﹹه ﻟ ْﹷﻴ ﹷﺲ ﺑ ﹻ ﹷﺠ ْﻌ ٍﺪ ﹷوﻻ ﹷﺳ ْﺒ ٍﻂ‬

Neither Was His ‫ ﷺ‬Blessed Hair Completely Curled,

Nor Was It Completely Straight, i.e. Stiff.

Rather, His ‫ﷺ‬ Blessed Hair was also proportionate and somewhat
wavy with some soft curls, being the kind which radiates beauty.
Thereafter he says,

‫أﹷ ْﺳ ﹷﻤ ﹷﺮ ﹽﹷ‬
‫اﻟﻠ ْﻮ ﹻن‬

In this narration of Humaid Taweel �  �‫ر�  ا‬ the word ‘Asmaral Laun’
has been mentioned, whereas in the other narrations, narrated from
others, like from Hazrat Anas �  �‫ر�  ا‬ , the word ‘Azharal Laun’ has
been mentioned instead of ‘Asmaral Laun’ .

It is reported from many Sahaba e Kiraam that Rasoolullah ‫ﷺ‬ was

very fair in complexion with a glow of redness, i.e. a beautiful
rosiness.

Asmaral Laun means brownish or tan, like the colour of wheat.

Hence, many Ulama had differences regarding this narration. Some
have said that the meaning of ‘Asmaral Laun’ here is fairness with

50
some redness in it, and they have given this explanation, so that it
may be in accordance with the other Ahadith.

Azharal Laun means one with a fair and bright complexion. In other
words, a complexion which has a glow and brightness. In this
context Asmaral Laun has also been taken in the same meaning.

Hazrat Anas � �‫ ر� ا‬then says,

‫إﹻذﹷا ﹷﻣ ﹷ�ي ﻳ ﹷﺘ ﹷﻜ ﹽﹷﻔأ ﹹ‬

‫ﹷ‬

When He ‫ ﷺ‬walked, He ‫ ﷺ‬Took Firm Steps Inclining Forward

He would not walk like those who walk with coquetry, i.e. in a
pretentious manner, swaying as they walk, very slowly. His ‫ ﷺ‬style
of walking was that of a courageous and valiant person. Masculinity
was evident in His ‫ ﷺ‬swiftness. He ‫ ﷺ‬did not walk in the manner of
females, which is slowly and with coquetry, swaying from side to
side. He ‫ﷺ‬ would raise His ‫ﷺ‬ Blessed Feet in the manner of the
courageous, taking firm strides. It was not done leisurely, but He ‫ﷺ‬
raised His ‫ﷺ‬ Blessed Feet steadily and walked briskly, i.e. He took
brisk steady strides when He ‫ ﷺ‬walked.

In this narration, the reason for mentioning the manner in which

Rasoolullah ‫ ﷺ‬walked, was because it is also something which shows
beauty, i.e. elegance. It is conceivable that walking very leisurely and
swaying etc. is regarded as being attractive, i.e. elegant in a
51
particular species, but walking with a masculine stride, is what is
regarded as the elegance of men. Hence, this has been made
apparent here (in this narration).

Other things which become apparent in this manner of walking, are

the signs of strength and dignity, and the commanding position of
the personality. In other words, a prestigious and dignified person
does not show any coquetry when he walks, but rather he walks with
prestige and dignity, which is the natural manner (for males).

Hadith Shareef

ٍ ‫ﹷﺣ ﹽﹷﺪﺛﹷ ﹷﻨﺎ ﹹﻣ ﹷﺤ ﹽﹷﻤﺪ ﺑْ ﹹﻦ ﹷ� ﹽﹷﺸﺎ ٍر ﻗﹷﺎ ﹷل ﹷﺣ ﹽﹷﺪﺛﹷ ﹷﻨﺎ ﹹﻣ ﹷﺤ ﹽﹷﻤ ﹹﺪ ﺑْ ﹹﻦ ﹷﺟ ْﻌ ﹷ‬

‫� ﻗﹷﺎ ﹷل ﹷﺣ ﹽﹷﺪﺛﹷ ﹷﻨﺎ ﹹﺷ ْﻌ ﹷﺒ ﹹﺔ ﹷﻋ ْﻦ أﹷ�ﹻي‬

‫ﺎق ﻗﹷﺎ ﹷل ﹷﺳﻤﹻ ْﻌ ﹹﺖ ا ْﻟ� ﹷ ﹷ�ا ﹷء ﺑْ ﹷﻦ ﹷﻋﺎز ٍﹻب ﹷ� ﹹﻘﻮ ﹹل � ﹷ ﹷ‬

‫ﺎن ﹷر ﹹﺳﻮ ﹹل اﷲﹻ ﺻ�� اﷲ ﻋﻠﻴه وﺳﻠﻢ ﹷر ﹹﺟﻼ‬ ‫إ ﹻ ْﺳ ﹷﺤ ﹷ‬
‫�ى ﹷﻋﻠ ْﹷﻴهﹻ ﺣﹹ ﹽﹷﻠ ٌﺔ ﹷﺣ ْﻤ ﹷﺮا ﹹء‬
‫ﹻﻴﻢ ا ْﻟ ﹹﺠ ﹽﹷﻤ ﹻﺔ إ�ﹻ ﹷ� ﹷﺷ ْﺤ ﹷﻤ ﹻﺔ أﹹذﹹﻧ ﹷ ْﻴهﹻ ا ْﻟ ﹹﻴ ْ ﹷ‬
‫ﻜﺒ� ْ ﹻن ﹷﻋﻈ ﹷ‬
‫ﹷﻣﺮْﺑﹹﻮ ﹱﻋﺎ ﹷ� ﹻﻌ ْﻴ ﹷﺪ ﹷﻣﺎ ﺑﹷ� ْ ﹷن اﻟ ﹷْﻤ ْﻨ ﹷ‬
‫ﹷﻣﺎ ﹷرأﹷﻳْ ﹹﺖ ﹷﺷ ْﻴﺌﹱﺎ ﻗ ﹽﹹﹷﻂ أﹷ ْﺣ ﹷﺴ ﹷﻦ ﹻﻣ ْﻨ ﹹه‬

Imam Tirmizi says that Muhammad ibn Bash-shaar Abdi �  �‫ر�  ا‬

reported to us a Hadith. He said Muhammad ibn Ja’far � �‫ر� ا‬narrated

to him the Hadith, that Shu’bah �  �‫ر�  ا‬ narrated the Hadith to him,
who in turn reports from Hazrat Abu Ishaaq Subaihi � �‫ر� ا‬. He says, I
heard from Hazrat Bara ibn Aazib � �‫ر� ا‬.

52
Hazrat Bara Ibn Aazib � �‫ ر� ا‬is from amongst the Sahaba of Huzoor e
Akram ‫ﷺ‬, and he is connected to one of the Ansaar tribes. He says,

‫�ﹷ ﹷ‬
‫ﺎن ﹷر ﹹﺳﻮ ﹹل اﷲﹻ ﺻ�� اﷲ ﻋﻠﻴه وﺳﻠﻢ ﹷر ﹹﺟﻼ ﹷﻣﺮْﺑﹹﻮ ﹱﻋﺎ‬

Rasoolullah ‫ ﷺ‬Was of A Perfectly Proportionate Physique

He ‫ﷺ‬ was such a personality, that all His ‫ﷺ‬ Blessed Limbs were
perfectly proportionate. In other words, each limb was
proportionate to the other, meaning that all His ‫ﷺ‬ features were
perfectly proportionate.

Hazrat Bara Ibn Aazib � �‫ ر� ا‬says,

‫ﻜﺒ� ْ ﹻن‬
‫ﹷ� ﹻﻌ ْﻴ ﹷﺪ ﹷﻣﺎ ﺑﹷ� ْ ﹷن اﻟ ﹷْﻤ ْﻨ ﹷ‬

There Was A Distance Between Both His ‫ ﷺ‬Blessed Shoulders

This means that His ‫ﷺ‬ Blessed Chest was not confined or
constricted, but His ‫ ﷺ‬Sacred Chest was broad. When it is said that
there is distance between two shoulders, it means that the person
has a broad chest.

A broad chest is the sign of bravery, courageousness, strength and

intelligence. It is also the sign of handsomeness and elegance. Hence,

53
he is mentioning that there was some broadness, i.e. extensiveness
in the Blessed Chest of Huzoor ‫ﷺ‬.

He then says,

‫ﹻﻴﻢ ا ْﻟ ﹹﺠ ﹽﹷﻤ ﹻﺔ‬

‫ﹷﻋﻈ ﹷ‬

The Mu-e-Mubaarak i.e. Sacred Hair of Rasoolullah ‫ﷺ‬

was Thick, i.e. Healthy and Jum-mah

In other words, it reached His ‫ﷺ‬ Blessed Earlobes. Here it must be

noted that Huzoor ‫ﷺ‬ kept His ‫ﷺ‬ Blessed Hair in different ways. It
was sometimes Jum-mah, and sometimes it was Wafarah.

When the Mu-e-Mubaarak of Huzoor ‫ﷺ‬ was just above the Blessed
Earlobes, then this was called Jum-mah.

When it could become longer and cover the neck, it is referred to as

Wafarah.

When it would come below the ears and halfway down the neck, it
would be called Lum-mah.

So, Huzoor ‫ ﷺ‬kept His ‫ ﷺ‬Blessed Hair in different styles. Sometimes

He ‫ ﷺ‬would trim it and bring it up to the earlobes, and if He ‫ ﷺ‬left it
for some time it would reach the neck, and at times it would become
a bit longer. He ‫ ﷺ‬would not let it grow longer than this.

54
Hence, here ‫ﹻﻴﻢ ا ْﻟ ﹹﺠ ﹽﹷﻤ ﹻﺔ‬
‫ ﹷﻋﻈ ﹷ‬means that the Blessed Hair of Nabi ‫ﷺ‬ was full
(and thick) right up to His Blessed Earlobes. This means that the
Blessed Hair on the Blessed Head of Huzoor ‫ ﷺ‬was not scattered or
less, but the Mu-e-Mubaarak were full, i.e. it was a healthy growth of
hair. In other words, if they had to be held together, they would be
abundant.

A full growth of hair is the sign of a healthy and fit person, and it is
also is a sign of beauty and elegance.

Having very little hair generally implies that the person lacks
stamina, and it is not generally regarded as a sign of handsomeness.
Lack of hair also generally shows weakness in the body and it is a
sign of weakness of the nerves, and the presence of anxiety.

Almighty Allah created Rasoolullah ‫ﷺ‬ perfectly in every way, be it

physically or intrinsically.

Hazrat Bara ibn Aazib � �‫ ر� ا‬is further saying that,

‫ﹷﻋﻠ ْﹷﻴهﹻ ﹹﺣ ﹽﹷﻠ ٌﺔ ﹷﺣ ْﻤ ﹷﺮا ﹹء‬

I Saw Rasoolullah ‫ ﷺ‬Wearing A Red Pair of Clothes

55
In other words, He ‫ﷺ‬ was wearing a red lower garment, and was
covered in a red sheet, i.e. a mantle.

It must be noted that it is permissible for men to wear red clothing

in the Shari’at, for as long as it is not the (bright) red colour which is
specific to women, as such a colour is Mamnu’, i.e. disallowed. There
is no objection to wearing red clothing which is not specifically worn
by females.

Hazrat Sayyidina Abu Yuhaifa �  �‫ ر�  ا‬reports that I saw Huzoor ‫ ﷺ‬in

Hudaibiyah (when Huzoor ‫ﷺ‬ went for Umrah e Hudaibiyah). He
says, I saw Him ‫ ﷺ‬come out of His ‫ ﷺ‬Private Chambers, and He ‫ﷺ‬
was wearing a red pair of clothes.

He ‫ﷺ‬ then performed Wudu, and during the Wudu the Sahaba e
Kiraam would take His ‫ﷺ‬ Wudu water in their hands and apply it
onto their faces and chests, and they would not allow the water to
fall onto the ground.

So, in this narration as well there is mention that Huzoor ‫ﷺ‬ was
wearing a red pair of clothes. From this we also understand that to
wear other colours in Ehraam is also permissible as Huzoor ‫ ﷺ‬was in
the state of Ehraam at this time, and He ‫ﷺ‬ was wearing red.
However, they should not be colours which are specifically not
permitted, such as ‘kusum’ which is a bright orange, or saffron
coloured clothing, which Huzoor ‫ ﷺ‬prohibited for men, as these are
impermissible. Therefore, here the red does not refer to any of those
colours (which are prohibited). Hazrat Bara ibn Aazib � �‫ ر� ا‬says,
56
 ‫ﹷﻣﺎ ﹷرأﹷﻳْ ﹹﺖ ﹷﺷ ْﻴﺌﹱﺎ ﻗ ﹽﹹﹷﻂ أﹷ ْﺣ ﹷﺴ ﹷﻦ ﹻﻣ ْﻨ ﹹه‬

Never Have I Seen Anything More Beautiful (Handsome)

Than The Beloved Rasool ‫ﷺ‬

In other words, neither the moon, nor the sun, nor the stars nor the
galaxy, nor any flower. In other words, I have seen nothing more
beautiful than Rasoolullah ‫ﷺ‬. He is saying that, If I saw something
beautiful, then it was only and only the Beloved Rasool ‫ﷺ‬.

Husn e Yusuf Pe Kati Misr Me Angusht e Zanañ

Sar Kataate He Tere Naam Pe Mardaan e Arab

The Maidens of Egypt Sliced Their Fingers,

Seeing The Beauty of Yusuf ‫� ا�م‬

While The Men of Arabia Give Their Heads,

Upon Your ‫ ﷺ‬Blessed Name

Hadith Shareef

‫ﻼن ﻗﹷﺎ ﹷل ﹷﺣ ﹽﹷﺪﺛﹷ ﹷﻨﺎ ﹷوﻛﹻﻴ ٌﻊ ﻗﹷﺎ ﹷل ﹷﺣ ﹽﹷﺪﺛﹷ ﹷﻨﺎ ﹹﺳﻔ ﹷْﻴﺎ ﹹن ﹷﻋ ْﻦ أﹷ�ﹻي إ ﹻ ْﺳ ﹷﺤ ﹷ‬
‫ﺎق ﹷﻋ ﹻﻦ‬ ‫ﹷﺣ ﹽﹷﺪﺛﹷ ﹷﻨﺎ ﹷﻣ ْﺤ ﹹﻤﻮ ﹹد ﺑْ ﹹﻦ ﻏ ْﹷﻴ ﹷ‬
��‫ا ْﻟ� ﹷ ﹷ�ا ﹻء ﺑْ ﹻﻦ ﹷﻋﺎز ٍﹻب ﻗﹷﺎ ﹷل ﹷﻣﺎ ﹷرأﹷﻳْ ﹹﺖ ﹻﻣ ْﻦ ذﹻي ﻟ ﹻ ﹽﹷﻤ ٍﺔ �ﹻي ﺣﹹ ﹽﹷﻠ ٍﺔ ﹷﺣ ْﻤ ﹷﺮا ﹷء أﹷ ْﺣ ﹷﺴ ﹷﻦ ﹻﻣ ْﻦ ﹷر ﹹﺳﻮ ﹻل اﷲﹻ ﺻ‬
‫ ﻟ ْﹷﻢ ﹷﻳﻜﹹ ْﻦ ﺑ ﹻﺎ ْﻟ ﹷﻘﺼﹻ �� ﹻ ﹷوﻻ‬،‫ﻜﺒ� ْ ﹻن‬ ‫اﷲ ﻋﻠﻴه وﺳﻠﻢ ﹷﻟ ﹹه ﹷﺷ ﹷﻌ ٌﺮ ﹷ� ْ ﹻ‬
‫� ﹹب ﹷﻣ ْﻨ ﹻﻜب ﹷ ْﻴهﹻ ﹷ� ﹻﻌ ْﻴ ﹷﺪ ﹷﻣﺎ ﺑﹷ� ْ ﹷن اﻟ ﹷْﻤ ْﻨ ﹷ‬
‫ﺑ ﹻ ﹽﹷ‬
‫ﺎﻟﻄﻮﹻﻳ ﹻﻞ‬

57
This fourth Hadith is also from Hazrat Bara ibn Aazib �  �‫ر�  ا‬. He has
explained the same thing as in the previous Hadith, but in a different
manner.

Hazrat Bara ibn Aazib � �‫ ر� ا‬said that, I have never seen anyone with
hair up to his ears looking more beautiful in a red pair of clothing
than Rasool e Akram ‫ﷺ‬.

In this narration, mention is being made about the length of the

Blessed Hair of Nabi ‫( ﷺ‬at this time), and it also explains the beauty
of the Blessed Hair and the red pair of clothes, and the beauty that
was emanating from the Beloved Rasool ‫ﷺ‬.

He is explaining the perfect beauty of Nabi Kareem ‫ ﷺ‬as being such,

that no matter what colour or clothes Huzoor ‫ ﷺ‬wore, it was as if it
was made just for the Beloved Rasool ‫ﷺ‬.

He says that such beauty he did not find in any, except in

Rasoolullah ‫ﷺ‬. He also mentions that the Blessed Hair of
Rasoolullah ‫ﷺ‬ would reach near His ‫ﷺ‬ Blessed Shoulders. (Like
Hazrat Anas � �‫ )ر� ا‬he too says,

‫ﻜﺒ� ْ ﹻن‬
‫ﹷ� ﹻﻌ ْﻴ ﹷﺪ ﹷﻣﺎ ﺑﹷ� ْ ﹷن اﻟ ﹷْﻤ ْﻨ ﹷ‬

There Was A Distance Between Both

The Blessed Shoulders of Rasoolullah ‫ﷺ‬

58
In other words, His ‫ﷺ‬ Blessed chest was broad. (In this narration),
He further says,

‫ﻟ ْﹷﻢ ﻳﹷﻜﹹ ْﻦ ﺑﹻﺎ ْﻟ ﹷﻘﺼﹻ �� ﹻ ﹷوﻻ ﺑ ﹻ ﹽﹷ‬

‫ﺎﻟﻄﻮﹻﻳ ﹻﻞ‬

Neither Was He ‫ ﷺ‬Short Nor Was He ‫ ﷺ‬Very Tall.

In other words, He ‫ ﷺ‬was free of all those things which are regarded
as being contrary to true beauty.

Wo Kamaal e Husn e Huzoor He

Ke Gumaan e Naqs Jahaa Nahi

Yahi Phool Khaar se Door He

Yahi Shama He Ke Dhuwa Nahi

So Splendid is Huzoor’s ‫ ﷺ‬Excellence,

That It Holds No Room For Any Weakness

It is Only This Rose Which is Completely Thorn less

It is Only This Flame Which is Completely Smokeless

Hadith Shareef

‫ﹷﺣ ﹽﹷﺪﺛﹷ ﹷﻨﺎ ﹹﻣ ﹷﺤ ﹽﹷﻤ ﹹﺪ ﺑْ ﹹﻦ إ ﹻ ْﺳ ﹷﻤﺎﻋ ﹻﻴ ﹷﻞ ﻗﹷﺎ ﹷل ﹷﺣ ﹽﹷﺪﺛﹷ ﹷﻨﺎ أﹷﺑﹹﻮ �ﹹ ﹷﻌ ْﻴ ٍﻢ ﻗﹷﺎ ﹷل ﹷﺣ ﹽﹷﺪﺛﹷ ﹷﻨﺎ اﻟ ﹷْﻤ ْﺴ ﹹﻌﻮد ﹽﹹﹻي ﹷﻋ ْﻦ ﻋﹹ ْﺜ ﹷﻤ ﹷ‬
‫ﺎن‬
‫ﺑْ ﹻﻦ ﹹﻣ ْﺴﻠ ﹻ ﹻﻢ ﺑْ ﹻﻦ هﹹ ْﺮ ﹹﻣﺰﹷ ﹷﻋ ْﻦ ﻧﹷﺎﻓ ﹻ ﹻﻊ ﺑْ ﹻﻦ ﹹﺟ ﹷﺒ� ْ� ﹻﺑْ ﹻﻦ ﹹﻣ ْﻄﻌ ٍﹻﻢ ﹷﻋ ْﻦ ﹷﻋ� ﹻ ﹽﹻي ﺑْ ﹻﻦ أﹷ�ﹻي ﻃﹷﺎﻟﹻﺐٍ ﻗﹷﺎ ﹷل ﻟ ْﹷﻢ ﹷﻳﻜﹹ ﹻﻦ‬

‫ﺎﻟﻄﻮﹻﻳ ﹻﻞ ﹷوﻻ ﺑﹻﺎ ْﻟ ﹷﻘﺼﹻ �� ﹻ ﹷﺷ� ْ ﹹن ا ْ� ﹷﻜ ﹽﹷﻔ� ْ ﹻن ﹷوا ْﻟ ﹷﻘ ﹷﺪ ﹷﻣ� ْ ﹻن ﹷﺿ ْﺨ ﹹﻢ اﻟ ﹽﹷﺮأْ ﹻ‬

‫س‬ ‫اﻟ ﹽﹷﻨ ﹻ� ﹽﹹي ﺻ�� اﷲ ﻋﻠﻴه وﺳﻠﻢ ﺑ ﹻ ﹽﹷ‬
59
‫�ﺑﹷ ﹻﺔ إ ﹻذﹷا ﹷﻣ ﹷ�� ﹷﺗ ﹷﻜ ﹽﹷﻔأ ﹷ ﹷﺗ ﹷﻜ ﹽﹹﻔ ﹱﺆا ﹷﻛأﹷﻧ ﹽﹷ ﹷﻤﺎ ﻳﹷ ْﻨ ﹷﺤ ﹽﹹﻂ ﹻﻣ ْﻦ ﹷﺻ ﹷﺒﺐٍ ﻟ ْﹷﻢ أﹷ ﹷر‬
‫ْ�اد ﹻﹻﻳﺲ ﻃﹷﻮﹻﻳ ﹹﻞ اﻟ ﹷْﻤ ْ ﹹ‬
‫ﹷﺿ ْﺨ ﹹﻢ ا� ﹷ ﹷ‬
‫ﻗ ْﹷﺒ ﹷﻠ ﹹه ﹷوﻻ ﹷ� ْﻌ ﹷﺪ ﹹه ﹻﻣ ْﺜ ﹷﻠ ﹹه ﺻ�� اﷲ ﻋﻠﻴه وﺳﻠﻢ‬

This is the fifth Hadith which is from Maula e Ka’inaat, Hazrat Ali e
Murtaza ‫�م  اﷲ  وججهه‬. Hazrat Imam Tirmizi �  �‫ر�  ا‬ says, Imam Muhammad
ibn Isma’eel narrated to me this Hadith, i.e. Imam Bukhari �  �‫ر�  ا‬

narrated it to me. He says that Abu Nu’aim �  �‫ ر�  ا‬narrated it to him.

He says that Mas’udi �  �‫ر�  ا‬ narrated it to me, who reports from
Usman Ibn Muslim Ibn Hurmuz �  �‫ر�  ا‬ , who reports from Hazrat
Naafe’ Ibn Jubair Ibn Mut’im �  �‫ر�  ا‬ , who reports from Hazrat Ali e
Murtaza ��‫�م  اﷲ    ��  وججهه  ا‬. Hazrat Ali e Murtaza ��‫�م  اﷲ    ��  وججهه  ا‬ says that,
Neither was Rasoolullah ‫ ﷺ‬very tall, nor was He ‫ ﷺ‬short.

He says,

‫ﹷﺷ� ْ ﹹن ا ْ� ﹷﻜ ﹽﹷﻔ� ْ ﹻن ﹷوا ْﻟ ﹷﻘ ﹷﺪ ﹷﻣ� ْ ﹻن‬

Both His ‫ ﷺ‬Blessed Hands And Blessed Feet

Were Covered With Flesh.

We find that some people have veins that are bulging or bones which
are protruding on their hands, and there is also a lack of flesh in
their palms, like myself. There is no real beauty in this.

60
When the hand, i.e. the top and the palm is fleshy, then neither will
there be any wrinkles or bulging of the vessels, or protruding of the
bones, and when the hand is touched, you will feel its softness and
gentleness.

Except for the beauty of the hand due to it being fleshy, when one
shakes hands (which such a person), one feels a special (spiritual)
attraction in shaking his hand.

The same is in the case of the feet. Some people have bulging veins
and raised bones due to a lack of flesh in those areas. So in brief,
what is being mentioned is that, both the Blessed Hands and Blessed
Feet of Huzoor e Akram ‫ﷺ‬ were well-covered with flesh. In other
words, they were absolutely attractive.

He then says,

‫ﹷﺿ ْﺨ ﹹﻢ اﻟ ﹽﹷﺮأْ ﹻ‬
‫س‬

In other words, His ‫ ﷺ‬Sacred Head was Splendid.

In other words, it was perfectly proportionate to His ‫ﷺ‬ Blessed

Body, meaning that He ‫ ﷺ‬had a beautifully large head. It is famously
said that, the head of a leader is large. The largeness of the Sacred
Head of Nabi ‫ ﷺ‬showed the vastness of His ‫ ﷺ‬intelligence, wisdom
and understanding.

61
Maula Ali � �‫ ر� ا‬then says,

‫ﹷﺿ ْﺨ ﹹﻢ ا� ﹷ ﹷ‬
‫ْ�اد ﹻﹻﻳﺲ‬

Karaadees is the plural of Kurdoos. This word is used to describe the

thickness, i.e. the firmness and strength of the wrist, elbow, ankle,
and knee joints. If the knee joint is small or the ankle joints are thin,
it will make those areas weak, and its true beauty will not be
apparent. So, Hazrat Ali � �‫ ر� ا‬says that the Blessed Joints of Nabi ‫ﷺ‬
were firm and well-built, and they were very strong and perfectly
elevated.

He then says,

‫�ﺑﹷ ﹻﺔ‬
‫ﻃﹷﻮﹻﻳ ﹹﻞ اﻟ ﹷْﻤ ْ ﹹ‬

Masraba refers to the line of fine hairs. So the line of Blessed Fine
Hairs on the chest of Rasool e Akram ‫ﷺ‬, which runs from the chest
to the navel, was beautiful and perfect, like a straight full branch.

In saying ‫ ﻃﹷﻮﹻﻳ ﹹﻞ اﻟ ﹷْﻤ ْ ﹹ�ﺑﹷﺔ�ﹻ‬he is explaining that this beautiful line of Blessed
Hair was a continuous beautiful line, all the way to His ‫ﷺ‬ Blessed
Navel.

62
He further says,

‫إﹻذﹷا ﹷﻣ ﹷ�� ﹷﺗ ﹷﻜ ﹽﹷﻔأ ﹷ ﹷﺗ ﹷﻜ ﹽﹹﻔ ﹱﺆا‬

When He ‫ ﷺ‬Walked, He ‫ ﷺ‬Did So With Strong Strides

With A Forward Incline

In other words, He ‫ﷺ‬ did not walk in a manner of coquetry (as

mentioned in the earlier narrations as well). He ‫ﷺ‬ had no need to
enact this manner of walking, but He ‫ ﷺ‬would raise His ‫ ﷺ‬Blessed

Feet in a courageous manner, walking naturally.

Regarding the style in which Huzoor e Akram ‫ﷺ‬ walked, Maula Ali
� �‫ر� ا‬ says,

ٍ‫ﹷﻛأﹷﻧ ﹽﹷ ﹷﻤﺎ ﹷﻳ ْﻨ ﹷﺤ ﹽﹹﻂ ﹻﻣ ْﻦ ﹷﺻ ﹷﺒﺐ‬

He ‫ ﷺ‬Walked As If He ‫ ﷺ‬Was Descending An Incline

In other words, when a person is descending from a height, he will

raise each foot firmly and also plant it on the ground accordingly.
This means that when He ‫ ﷺ‬walked, He ‫ ﷺ‬did not sway from side to
side or back and forth, but He ‫ ﷺ‬walked as if He ‫ ﷺ‬was descending
from a height, like a person who is coming down an incline keeps
himself firm when descending, and he does not allow himself to slip.
This was His ‫ ﷺ‬manner of walking at all times.

63
So, He ‫ﷺ‬ walked with a downward (leaning like) force.
Courageousness and valour are evident in this manner of His ‫ﷺ‬, and
this was also evident in His ‫ ﷺ‬splendid self-esteem.

Maula Ali � �‫ ر� ا‬further says,

‫ﻟ ْﹷﻢ أﹷ ﹷر ﻗ ْﹷﺒ ﹷﻠ ﹹه ﹷوﻻ ﹷ� ْﻌ ﹷﺪ ﹹه ﹻﻣ ْﺜ ﹷﻠ ﹹه‬

Never Have I Seen Anyone Like Rasoolullah ‫ﷺ‬

Before or After Him ‫ﷺ‬

Hazrat Jibra’eel e Amin ‫ � ا�م‬once said,

‫ﻗﻠﺒﺖ ﻣﺸﺎرق اﻷرض وﻣﻐﺎرﺑهﺎ ﻓﻠﻢ أﺟﺪ ﻣﺜﻠک‬

Ya Rasool’Allah ‫ !ﷺ‬I Have Searched The East and The West of

The Earth, But I Have Found None Like You

Here Huzoor Muhad’dith e Kabeer ﷾ mentions the words of Hazrat

Sayyiduna Amir e Khusru � �‫ر� ا‬

Aafaq Raa Gar Deedah-am Mehr e Butaan Warzeedah-am

Bisyaar Khuban Deedah-am Lekin Too Cheez e Deegari

In other words, I have travelled the entire earth; I have seen the
beauty of many beautiful ones. I have also seen many beautiful stars,

64
‫‪ are the most unique in every way, i.e. none is like You. It‬ﷺ ‪but You‬‬
‫‪ says in the following words:‬ر� ا� � ‪is this which Aala Hazrat‬‬

‫‪Yahi Bole Sidra Waale Chaman e Jahaañ Ke Thaale‬‬

‫‪Sabhi Me Ne Chaan Daale Tere Paaye Ka Na Paaya‬‬

‫‪Tujhe Yak ne Yak Banaya Tujhe Yak ne Yak Banaya‬‬

‫‪Tujhe Yak ne Yak Banaya Tujhe Yak ne Yak Banaya‬‬

‫‪The Exalted Resident of Sidra Announced,‬‬

‫‪The Gardens of The Universe I Have Sifted,‬‬

‫‪None Like You I Have Ever Located,‬‬

‫‪The One Has Made You One Unmatched,‬‬

‫‪Hadith Shareef‬‬

‫� ﹽﹹي ﹷو ﹷﻋ� ﹽﹹﹻي ﺑْ ﹹﻦ ﹹﺣ ْﺠﺮ ٍ ﹷوأﹷﺑﹹﻮ ﹷﺟ ْﻌ ﹷ ٍ‬

‫� ﹹﻣ ﹷﺤ ﹽﹷﻤ ﹹﺪ ﺑْ ﹹﻦ ا ْﻟ ﹹﺤ ﹷﺴ� ْ ﹻن‬ ‫ﹷﺣ ﹽﹷﺪﺛﹷ ﹷﻨﺎ أﹷ ْﺣ ﹷﻤ ﹹﺪ ﺑْ ﹹﻦ ﹷﻋ ْﺒ ﹷﺪ ﹷة ﹽﹷ‬
‫اﻟﻀ� ﹽﹹﹽﹻي اﻟ ﹷْﺒ ْ ﹻ‬
‫ﹷوه ﹷﹹﻮ اﺑْ ﹹﻦ أﹷ�ﹻي ﹷﺣﻠ ﹻ ﹷﻴﻤ ﹷﺔ ﹷواﻟ ﹷْﻤ ْﻌ� ﹷ� ﹷواﺣ ٌﹻﺪ ﻗﹷﺎﻟﹹﻮا ﹷﺣ ﹽﹷﺪﺛﹷ ﹷﻨﺎ ﻋ ﹷﹻﻴ�ي ﺑْ ﹹﻦ ﻳﹹﻮﻧ ﹷﹹﺲ ﹷﻋ ْﻦ ﻋﹹ ﹷﻤ ﹷﺮ ﺑْ ﹻﻦ ﹷﻋ ْﺒ ﹻﺪ اﷲﹻ‬

‫ﹹ�ةﹷ‪ ،‬ﻗﹷﺎ ﹷل ﹷﺣ ﹽﹷﺪﺛﹷ�ﹻي إﹻﺑْ ﹷﺮاهﹻﻴ ﹹﻢ ﺑْ ﹹﻦ ﹹﻣ ﹷﺤ ﹽﹷﻤ ٍﺪ ﹻﻣ ْﻦ ﹷو ﹷﻟ ﹻﺪ ﹷﻋ� ﹻ ﹽﹻي ﺑْ ﹻﻦ أﹷ�ﹻي ﻃﹷﺎﻟﹻﺐٍ ﻗﹷﺎ ﹷل � ﹷ ﹷ‬
‫ﺎن ﹷﻋ� ٌﹽﹻي‬ ‫ﹷﻣ ْﻮ� ﹷ� ﻏ ْ ﹷ‬
‫ﻒ ﹷر ﹹﺳﻮ ﹷل اﷲﹻ ﺻ�� اﷲ ﻋﻠﻴه وﺳﻠﻢ ﻗﹷﺎ ﹷل ﻟ ْﹷﻢ ﹷﻳﻜﹹ ْﻦ ﹷر ﹹﺳﻮ ﹹل اﷲﹻ ﺻ�� اﷲ ﻋﻠﻴه‬ ‫إﹻذﹷا ﹷو ﹷﺻ ﹷ‬
‫ﺎن ﹷر ْ� ﹷﻌ ﹱﺔ ﹻﻣ ﹷﻦ ا ْﻟ ﹷﻘ ْﻮم ﹻ ﻟ ْﹷﻢ ﹷﻳﻜﹹ ْﻦ ﺑﹻﺎ ْﻟ ﹷﺠ ْﻌ ﹻﺪ‬
‫ﺎﻟﻄﻮﹻﻳ ﹻﻞ اﻟ ﹹْﻤ ﹽﹷﻤﻐ ﹻﹻﻂ ﹷوﻻ ﺑﹻﺎ ْﻟ ﹷﻘﺼﹻ �� ﹻاﻟ ﹹْﻤ� ﹷ ﹷ� ﹽﹻدد ﹻ ﹷو� ﹷ ﹷ‬
‫وﺳﻠﻢ ﺑ ﹻ ﹽﹷ‬

‫ﺎن ﹷﺟ ْﻌ ﹱﺪا ﹷر ﹻﺟﻼ ﹷوﻟ ْﹷﻢ ﹷﻳﻜﹹ ْﻦ ﺑﹻﺎﻟ ﹹْﻤ ﹷﻄه ﹻﹽﹷﻢ ﹷوﻻ ﺑﹻﺎﻟ ﹹْﻤ� ﹷ ْﻠ ﹷﺜ ﹻﻢ ﹷو� ﹷ ﹷ‬
‫ﺎن �ﹻي ﹷو ْﺟهﹻهﹻ‬ ‫ﺎﻟﺴ ْﺒ ﹻﻂ � ﹷ ﹷ‬
‫ا ْﻟ ﹷﻘ ﹷﻄ ﹻﻂ ﹷوﻻ ﺑ ﹻ ﹽﹷ‬

‫ش ﹷوا ْ� ﹷﻜ ﹷﺘ ﹻﺪ أﹷ ْﺟ ﹷﺮ ﹹد ذﹹو‬
‫� ٌب أﹷ ْد ﹷﻋﺞﹹ اﻟ ﹷْﻌ ْي ﹷﻨ� ْ ﹻن أﹷه ﹷْﺪ ﹹب اﻷﹷ ْﺷﻔﹷﺎرﹻ ﹷﺟﻠﹻﻴ ﹹﻞ اﻟ ﹹْﻤﺸﹷ ﺎ ﹻ‬
‫ﹷﺗ ْﺪو ﹻ ٌﻳﺮ أﹷﺑْ ﹷﻴ ﹹﺾ ﹹﻣ ﹷ ﹷ‬
‫‪65‬‬
‫�ﺑﹷ ٍﺔ ﹷﺷ� ْ ﹹن ا ْ� ﹷﻜ ﹽﹷﻔ� ْ ﹻن ﹷوا ْﻟ ﹷﻘ ﹷﺪ ﹷﻣ� ْ ﹻن إﹻذﹷا ﹷﻣ ﹷ�ي ﹷﻛأﹷﻧ ﹽﹷ ﹷﻤﺎ ﻳﹷ ْﻨ ﹷﺤ ﹽﹹﻂ �ﹻي ﹷﺻ ﹷﺒﺐٍ ﹷوإﹻذﹷا ا ْﻟ ﹷﺘﻔ ﹷﹷﺖ ا ْﻟ ﹷﺘﻔ ﹷﹷﺖ ﹷﻣ ﹱﻌﺎ‬
‫ﹷﻣ ْ ﹹ‬
‫س ﹷﺻ ْﺪ ﹱرا ﹷوأﹷ ْﺻ ﹷﺪ ﹹق اﻟ ﹽﹷﻨﺎ ﹻ‬
‫س ﹷﻟ ْه ﹷﺠ ﹱﺔ‬ ‫ﺑﹷ� ْ ﹷن ﹷﻛﺘﹻﻔ ْﹷﻴهﹻ ﹷﺧﺎ ﹷﺗ ﹹﻢ اﻟ ﹽﹹﻨﺒﹹ ﹽﹷﻮة ﹻ ﹷوه ﹷﹹﻮ ﹷﺧﺎ ﹷﺗ ﹹﻢ اﻟ ﹽﹷﻨبﹻﻴﹽﹻ� ﹷن أﹷ ْﺟ ﹷﻮدﹹ اﻟ ﹽﹷﻨﺎ ﹻ‬
‫ﹻ� ﹱة ﹷﻣ ْﻦ ﹷرآ ﹹه ﺑﹷﺪ ﹷﹻﻳه ﹱﺔ ﹷهﺎﺑﹷ ﹹه ﹷو ﹷﻣ ْﻦ ﹷﺧﺎﻟ ﹷﹷﻄ ﹹه ﹷﻣ ْﻌﺮ ﹻ ﹷﻓ ﹱﺔ أﹷ ﹷﺣ ﹽﹷﺒ ﹹه ﹷ� ﹹﻘﻮ ﹹل‬ ‫�ﻳ ﹷﻜ ﹱﺔ ﹷوأﹷ ْ ﹷ‬
‫� ﹹﻣ ﹹه ْﻢ ﻋ ْ ﹷ‬ ‫ﹷوأﹷ ْﻟ ﹷيﻨﹹ ﹹه ْﻢ ﹷ ﹻ‬
‫ﻧﹷﺎﻋ ﹻ ﹹﺘ ﹹه ﻟ ْﹷﻢ أﹷ ﹷر ﻗ ْﹷﺒ ﹷﻠ ﹹه ﹷوﻻ ﹷ� ْﻌ ﹷﺪ ﹹه ﹻﻣ ْﺜ ﹷﻠ ﹹه ﺻ�� اﷲ ﻋﻠﻴه وﺳﻠﻢ‬

Here Imam Tirmizi � �‫ ر� ا‬has presented a similar chain and gave the
reference, in order to give support to the previous narration. This is
the sixth Hadith. This is another Hadith of Hazrat Ali �  �‫ ر�  ا‬which is
more detailed, which his paternal grandson, Hazrat Ibrahim Ibn
Muhammad �  �‫ر�  ا‬ has reported, but he reported it directly from
Hazrat Ali � �‫ ر� ا‬and the Muhad’ditheen have mentioned that Hazrat
Ibrahim Ibn Muhammad �  �‫ر�  ا‬ did not get the opportunity of
listening to the Hadith directly from Hazrat Ali � �‫ر� ا‬.

Hence they say that this Hadith is not a narration with a continuous,
i.e. unbroken, chain of narrators, but with the amount of strength,
i.e. authenticity, by which he is narrating it, it is completely
acceptable according to the A’imma e Hanafiyah, because such
‘Thiqa’, i.e. reliable and trustworthy narrators, knew that to falsely
attribute anything to Rasoolullah ‫ ﷺ‬is to make hell your abode.

Ibrahim Ibn Muhammad �  �‫ر�  ا‬ who is from amongst the Thiqa, i.e.
reliable and trustworthy narrators, would never have attributed any
such narration towards Rasoolullah ‫ﷺ‬ for which he did not have
valid evidence connecting it to Hazrat Ali � �‫ر� ا‬.
66
Imam Tirmizi �  �‫ر�  ا‬ says that many blessed personalities narrated
this Hadith. From amongst them is Ahmed Ibn Abdah Ad-Dhabi
Basari , Ali Ibn Hujr
�  �‫ر�  ا‬ �  �‫ر�  ا‬ , and Abu Ja’far Muhammad ibn
Husain � �‫ر�  ا‬, who is the son of Abu Halima. They have all narrated
this Hadith, and even though all their words differ slightly, the
essence of their narration is the same.

These three blessed personalities have said that Esa Ibn Yunus � �‫ر� ا‬
narrated to us, while reporting from Umar Ibn Abdullah �  �‫ ر�  ا‬who
is the freed slave of Ghufrah. He says that Ibrahim Ibn Muhammad
who is from the descendants of Hazrat Ali Ibn Abi Taalib �  �‫ر�  ا‬

narrated to me this Hadith.

Here it must be noted that Hazrat Ali �  �‫ر�  ا‬ also had a son by the
name of Hazrat Muhammad ibn Hanafiyah �  �‫ر�  ا‬. Hazrat Ibrahim
Ibn Muhammad � �‫ ر� ا‬is his son, and thus the grandson of Hazrat Ali
.
� �‫ر� ا‬

He says, When Hazrat Ali �  �‫ر�  ا‬ would describe the features and
manner of Rasool e Akram ‫ﷺ‬, he would say, that Huzoor ‫ ﷺ‬was not
very tall.

In other words, He ‫ﷺ‬ was not so tall that it would seem like an
awkward or deformed tallness.

67
 ‫ﹷوﻻ ﺑﹻﺎ ْﻟ ﹷﻘﺼﹻ �� ﹻاﻟ ﹹْﻤ� ﹷ ﹷ� ﹽﹻدد ﹻ‬

An Nor Was He ‫ ﷺ‬Very Short

In other words, not like when something is compressed into

becoming short. For example, if you take a pen and force another
into it, and then another, then even though it is long it looks like it
was compressed to make it look compact. This is the meaning of
mutaraddid. In other words, not short like being compressed into
something.

In other words, there was no awkwardness in His ‫ﷺ‬ height. But

rather His ‫ﷺ‬ Beauty, i.e. handsomeness and radiance, was clearly
evident in His ‫ ﷺ‬Height.

‫ﹷو� ﹷ ﹷ‬
‫ﺎن ﹷر�ْ ﹷﻌ ﹱﺔ ﹻﻣ ﹷﻦ ا ْﻟ ﹷﻘ ْﻮم ﹻ‬

In other words, and from amongst the people He ‫ ﷺ‬was the one with
the most perfectly proportionate features and limbs, and the most
handsome of all.

Explaining the Mu-e-Mubaarak, i.e. His ‫ ﷺ‬Sacred Hair, he says,

‫ﻟ ْﹷﻢ ﹷﻳﻜﹹ ْﻦ ﺑﹻﺎ ْﻟ ﹷﺠ ْﻌ ﹻﺪ ا ْﻟ ﹷﻘ ﹷﻄ ﹻﻂ ﹷوﻻ ﺑ ﹻ ﹽﹷ‬

‫ﺎﻟﺴ ْﺒ ﹻﻂ‬

68
In other words, the Blessed Hair of Rasoolullah ‫ﷺ‬ was not
completely curly, i.e. frizzy, or compressed, and nor was it
completely straight and stiff.

‫�ﹷ ﹷ‬
‫ﺎن ﹷﺟ ْﻌ ﹱﺪا ﹷر ﹻﺟﻼ‬

It had a slight beautiful waviness in it. In other words, it could be

combed comfortably. In other words, if His ‫ﷺ‬ Blessed Hair was
combed, it would become beautifully straight.

‫ﹷوﻟ ْﹷﻢ ﻳﹷﻜﹹ ْﻦ ﺑﹻﺎﻟ ﹹْﻤ ﹷﻄه ﹻﹽﹷﻢ‬

Neither Was He ‫ ﷺ‬Fat, i.e. Overweight

‫ﹷوﻻ ﺑﹻﺎﻟ ﹹْﻤ� ﹷ ْﻠ ﹷﺜ ﹻﻢ‬

And Nor Was He ‫ ﷺ‬Extremely Thin

He was not like someone who was withered. In other words, some
people are very fat and this fatness makes them look clumsy, and
some are so thin that they look like strings of Paan or Twigs. So He
‫ ﷺ‬had none of this in Him ‫ﷺ‬.

‫ﹷو� ﹷ ﹷ‬
‫ﺎن �ﹻي ﹷو ْﺟهﹻهﹻ ﹷﺗ ْﺪو ﹻ ٌﻳﺮ‬

69
In other words, the Blessed Face of Rasoolullah ‫ﷺ‬ was not
completely round, but it had a beautiful roundness i.e. plumpness.
So, His ‫ ﷺ‬Blessed Face was neither very long i.e. elongated, nor was
it completely round and flat, but it had a beautiful roundness to it.

This emanates real beauty, which in our language is called a Kitaabi

Chehra, i.e. a well-adjusted face, with slight length in it.

What was the colour, i.e. the complexion, of Nabi Kareem ‫?ﷺ‬

‫أﹷﺑْ ﹷﻴ ﹹﺾ ﹹﻣ ﹷ ﹷ‬
‫� ٌب‬

White, i.e. fair, going towards redness, i.e. pinkish. In other words, it
was a whiteness and fairness which had the glow of redness, i.e. a
beautiful rosy glow in it.

And How were His ‫ ﷺ‬Blessed Eyes? He says,

‫أﹷ ْد ﹷﻋﺞﹹ اﻟ ﹷْﻌ ْي ﹷﻨ� ْ ﹻن‬

He ‫ ﷺ‬Had Huge Beautiful Eyes, With Deep Black Pupils

It must also be noted that the depth of the black pupils will only
shine out completely when the whiteness of the eye is clear and
pure.

70
When the whiteness is not clear and pure, then even the depth of the
black pupils will not be clearly visible. So His ‫ﷺ‬ Blessed Eyes were
beautifully big with sparkling black pupils.

‫أﹷه ﹷْﺪ ﹹب اﻷﹷ ْﺷﻔﹷﺎرﹻ‬

He ‫ ﷺ‬Had Beautiful Long Eyelashes

You must have seen that the eyelashes of some people tend to fall
off, while some have very small eyelashes, but my Aaqa ‫ ﷺ‬had long
beautiful eyelashes from which beauty flowed.

‫ش ﹷوا ْ� ﹷﻜ ﹷﺘ ﹻﺪ‬
‫ﹷﺟﻠﹻﻴ ﹹﻞ اﻟ ﹹْﻤﺸﹷ ﺎ ﹻ‬

And the joints of His ‫ ﷺ‬Blessed Bones and the lower neck area were
also very firm and strong. It was not such that the bones were
apparent, but there was some thickness in them.

‫أﹷ ْﺟ ﹷﺮدﹹ‬

His ‫ ﷺ‬Blessed Lower Neck area near the shoulders was not hairy. In
other words, there were only very few fine hairs.

‫�ﺑﹷ ٍﺔ‬
‫ذﹹو ﹷﻣ ْ ﹹ‬

71
On His ‫ﷺ‬ Blessed Chest, He ‫ﷺ‬ had a beautiful straight line of hair,
which was a sign of attractiveness. In other words, it was a sign of
masculine beauty.

‫ﹷﺷ� ْ ﹹن ا ْ� ﹷﻜ ﹽﹷﻔ� ْ ﹻن ﹷوا ْﻟ ﹷﻘ ﹷﺪ ﹷﻣ� ْ ﹻن‬

Both His ‫ ﷺ‬Blessed Hands and Feet Were Full of Flesh

When He ‫ ﷺ‬would walk, He ‫ ﷺ‬walked by raising and placing His ‫ﷺ‬

Sacred Feet firmly on the ground, like when descending an incline
from a height.

‫ﹷوإﹻذﹷا ا ْﻟ ﹷﺘﻔ ﹷﹷﺖ ا ْﻟ ﹷﺘﻔ ﹷﹷﺖ ﹷﻣ ﹱﻌﺎ‬

When He ‫ ﷺ‬Would Turn, He ‫ ﷺ‬Would Do So Completely

In other words, while walking if He ‫ﷺ‬ needed to turn to look at

someone etc. He ‫ﷺ‬ would not just turn His ‫ﷺ‬ Blessed Head from
side to side etc. But He ‫ﷺ‬ would turn His ‫ﷺ‬ entire body in that
direction.

In this, there is a show of self-esteem and honour, because to merely

extend the head out from side to side is a sign of sloppiness.

When a person walks around looking here and there, extending his
head out peering here and there, it is a sign of carelessness and of
being unscrupulous.
72
If a person wants to look at something, he should turn completely to
look at it and not merely look from side to side etc. like thieves.
Turning the entire body displays integrity and dignity.

When one turns completely towards someone, the person will also
feel that the one turning towards him is placing his complete
attention on him, and by merely turning the neck to look at
someone, does not give the same effect. He says,

‫ﺑﹷ� ْ ﹷن ﹷﻛﺘﹻﻔ ْﹷﻴهﹻ ﹷﺧﺎ ﹷﺗ ﹹﻢ اﻟ ﹽﹹﻨﺒﹹ ﹽﹷﻮة ﹻ‬

Between both the Blessed Shoulders of Huzoor ‫ﷺ‬

was the ‘Seal of Prophethood’.

He says that on the Blessed Shoulder area of Huzoor ‫ ﷺ‬was a Mohr e

Nubuw’wat, i.e. the Seal of Prophethood, which was about the size of
a pigeon’s egg, or almost that size.

More details about this will come in the Ahadith that follow. From
those narrations you will understand how beautifully the Sahaba e
Kiraam described the Seal of Prophethood in their own style. Here I
will discuss it in more detail. He then says,

‫ﹷوه ﹷﹹﻮ ﹷﺧﺎ ﹷﺗ ﹹﻢ اﻟ ﹽﹷﻨبﹻﻴﹽﹻ� ﹷن‬

And He ‫ ﷺ‬is Khatamun Nabiy’yeen, i.e. the Final Nabi

73
In other words, no new Nabi will come after Him ‫ﷺ‬. Even when
Hazrat Esa ‫ �  ا�م‬returns, He will return practising on the way of the
Beloved Rasool ‫ﷺ‬, and He ‫ �  ا�م‬is not a new Nabi, i.e. He is simply
returning. He will not come to announce His Nubuw’wat, but Hazrat
Esa ‫�  ا�م‬ will come to announce Himself as the Ummati (of Nabi
Kareem ‫)ﷺ‬, so the Beloved Rasool ‫ ﷺ‬is the Final Nabi.

Why was this mentioned here? It was mentioned here to point out
that all the Ambia e Kiraam ‫�  ا�م‬ have been blessed with beauty
and elegance, but our Nabi ‫ ﷺ‬being the Final Nabi, has come bearing
the itr (i.e. the perfume) of all the Ambia e Kiraam ‫( �  ا�م‬i.e. He ‫ﷺ‬
is the one through whom all of them attained whatever blessings
they have, and the fragrance of the blessings of Nubuw’wat which
they have attained is through Him ‫)ﷺ‬.

‫أﹷ ْﺟ ﹷﻮ ﹹد اﻟ ﹽﹷﻨﺎ ﹻ‬
‫س ﹷﺻ ْﺪ ﹱرا‬

He ‫ ﷺ‬Was The Most Generous Amongst All The People

In other words, His ‫ ﷺ‬Sacred Chest was filled with generosity more
than anyone else. Every person possesses some form of generosity or
the other, but the generosity which has been bestowed to Huzoor e
Akram ‫ﷺ‬ is unique in every way, and none in the universe has
received such generosity (i.e. none is more generous than Him ‫)ﷺ‬.

‫ﹷوأﹷ ْﺻ ﹷﺪ ﹹق اﻟ ﹽﹷﻨﺎ ﹻ‬
‫س ﹷﻟ ْه ﹷﺠ ﹱﺔ‬
74
In other words, His Sacred Tongue (i.e. His ‫ ﷺ‬eloquence and manner
of speech) was the most truthful (i.e. none from amongst the people
was as truthful and honest as Huzoor ‫)ﷺ‬. Here the Splendours of
Huzoor ‫ ﷺ‬are being mentioned.

He further says,

‫ﹷوأﹷ ْﻟ ﹷيﻨﹹ ﹹه ْﻢ ﹷ ﹻ‬
‫�ﻳ ﹷﻜ ﹱﺔ‬

In other words, Huzoor ‫ ﷺ‬was the most gentle person in character

and mannerism. He ‫ ﷺ‬was so gentle (and generous) that people did
not have to even say anything. In other words, even before they
mentioned their need, He ‫ ﷺ‬would understand their need.

His excellence was such that,

Kyun Apni Gali Me Wo Rawadaare Sada Ho

Jo Bheek liye Raahe Gada Dekh Raha Hain

In His ‫ ﷺ‬Sacred Court, What Need is There To Mention My Need,

When He ‫ ﷺ‬Himself, is Waiting, To Distribute To Those in Need

He then says,

‫ﹷوأﹷ ْ ﹷ‬
‫� ﹹﻣ ﹹه ْﻢ ﻋ ْ ﹷ‬
‫ﹻ� ﹱة‬

75
In other words, in socialising, i.e. associating with the people, He ‫ﷺ‬
was very kind and generous. When He ‫ ﷺ‬was amongst the people, He
‫ﷺ‬ would show kindness and generosity towards all of them. He ‫ﷺ‬

would not be harsh upon the people and He ‫ ﷺ‬would not force His
‫ ﷺ‬authority over them.

He says that if someone just looked at the build, stature, and

appearance etc. of Huzoor ‫ ﷺ‬and he did not know that He ‫ ﷺ‬is very
soft-hearted, and that He ‫ ﷺ‬was of gentle character, and that He ‫ﷺ‬
was generous towards the people,

‫ﹷﻣ ْﻦ ﹷرآ ﹹه ﺑﹷﺪ ﹷﹻﻳه ﹱﺔ ﹷهﺎﺑﹷ ﹹه‬

In other words, if someone looked at Him ‫ ﷺ‬unexpectedly, without

knowing anything about Him ‫ﷺ‬, and if one only looked at His ‫ﷺ‬

physique and His ‫ ﷺ‬appearance, he would be in awe, and he would

be overwhelmed with awe. This was the magnificence of His ‫ﷺ‬

presence.

Now, what does this mean? It means that there are some people
whom the people fear due to their immense harshness, or they fear
someone because such a person is always angry, and they feel that
he is someone who will beat us up.

76
Whereas there are those, who people are in awe about, due to their
physique and bodily appearance (i.e. their commanding presence),
that just by looking at such a person, the one looking at him is struck
with awe and amazement.

In other words, Almighty Allah blessed Huzoor e Akram ‫ ﷺ‬with such

a commanding and magnificent stature, that on looking at Him ‫ﷺ‬

the people would immediately become awe-struck.

‫ﹷو ﹷﻣ ْﻦ ﹷﺧﺎﻟ ﹷﹷﻄ ﹹه ﹷﻣ ْﻌﺮ ﹻ ﹷﻓ ﹱﺔ أﹷ ﹷﺣ ﹽﹷﺒ ﹹه‬

As for those who associated with Him ‫ﷺ‬ and sat with Him ‫ﷺ‬ after
knowing about Him ‫ﷺ‬, then they would fall deeply in love with
Huzoor e Akram ‫ﷺ‬.

In other words, they would be taken aback by the fact that He ‫ ﷺ‬was
of such great stature and of such excellence, yet He ‫ ﷺ‬was so kind,
gentle, generous and attentive. They would be amazed at His ‫ﷺ‬

humility and simplicity, and it was this that would cause the person
to fall deeply in love with the Beloved Rasool ‫ﷺ‬.

He further says,

‫ﹷ� ﹹﻘﻮ ﹹل ﻧﹷﺎﻋ ﹻ ﹹﺘ ﹹه‬

77
‫‪ excellence and stature,‬ﷺ ‪In other words, the one who observed His‬‬
‫‪and the one who mentioned His‬‬ ‫ﷺ‬ ‫‪splendours and marvels would‬‬
‫‪immediately proclaim,‬‬

‫ﻟ ْﹷﻢ أﹷ ﹷر ﻗ ْﹷﺒ ﹷﻠ ﹹه ﹷوﻻ ﹷ� ْﻌ ﹷﺪ ﹹه ﹻﻣ ْﺜ ﹷﻠ ﹹه‬

‫‪ Before,‬ﷺ ‪Neither Have I Found Anyone Like Him‬‬

‫‪ Afterwards‬ﷺ ‪And Nor Have I Seen Anyone Like Him‬‬

‫‪Hadith Shareef‬‬

‫ﻴﻊ ﻗﹷﺎ ﹷل ﹷﺣ ﹽﹷﺪﺛﹷ ﹷﻨﺎ ﹹﺟ ﹷﻤ ْﻴ ﹹﻊ ﺑْ ﹹﻦ ﻋﹹ ﹷﻤ ﹷﺮ ﺑْ ﹻﻦ ﹷﻋ ْﺒ ﹻﺪ اﻟ ﹽﹷﺮ ْﺣ ﹷﻤ ﹻﻦ اﻟْﻌ ْﺠ� ﹽﹹﹻي إ ﹻ ْﻣﻼ ﹱء‬
‫ﹷﺣ ﹽﹷﺪﺛﹷ ﹷﻨﺎ ﹹﺳﻔ ﹷْﻴﺎ ﹹن ﺑْ ﹹﻦ ﹷوﻛ ﹻ ٍ‬
‫ﹷﻋ ﹷﻠ ْي ﹷﻨﺎ ﹻﻣ ْﻦ ﻛ ﹻ ﹷﺘﺎﺑﹻهﹻ ﻗﹷﺎ ﹷل أﹷ ْﺧ� ﹷ ﹷ��ﹻي ﹷر ﹹﺟ ٌﻞ ﹻﻣ ْﻦ ﺑﹷ�ﹻي ﹷﺗﻤﹻ ٍﻴﻢ ﹻﻣ ْﻦ ﹷو ﹷﻟ ﹻﺪ أﹷ�ﹻي ﹷهﺎ ﹷﻟ ﹷﺔ ﹷز ْو ﹻج ﹷﺧﺪﹻﻳ ﹷﺠ ﹷﺔ ﻳﹹ ﹷﻜ� ﹷي‬
‫أﹷﺑﹷﺎ ﹷﻋ ْﺒ ﹻﺪ اﷲﹻ ﹷﻋ ﹻﻦ اﺑْ ٍﻦ ﻷﹷ�ﹻي ﹷهﺎ ﹷﻟ ﹷﺔ ﹷﻋ ﹻﻦ ا ْﻟ ﹷﺤ ﹷﺴ ﹻﻦ ﺑْ ﹻﻦ ﹷﻋ� ٍﹽﹻي ﻗﹷﺎ ﹷل ﹷﺳأﹷﻟ ﹹْﺖ ﹷﺧﺎ�ﹻي هﹻ ْﻨ ﹷﺪ ﺑْ ﹷﻦ أﹷ�ﹻي ﹷهﺎ ﹷﻟ ﹷﺔ‬
‫ﺎن ﹷو ﹽﹷﺻﺎﻓﹱﺎ ﹷﻋ ْﻦ ﺣﹻﻠ ﹷْﻴ ﹻﺔ ﹷر ﹹﺳﻮ ﹻل اﷲﹻ ﺻ�� اﷲ ﻋﻠﻴه وﺳﻠﻢ ﹷوأﹷﻧﹷﺎ أﹷ ْﺷ ﹷﺘ�ﹻي أﹷ ْن �ﹷﺼﹻ ﹷ‬
‫ﻒ �ﹻي ﹻﻣ ْﻨ ﹷهﺎ‬ ‫ﹷو� ﹷ ﹷ‬
‫ﺎن ﹷر ﹹﺳﻮ ﹹل اﷲﹻ ﺻ�� اﷲ ﻋﻠﻴه وﺳﻠﻢ ﹷﻓﺨ ﹱْﻤﺎ ﹹﻣ ﹷﻔ ﹽﹷﺨ ﹱﻤﺎ ﹷﻳ ﹷﺘ ْﻸﻷ ﹹ ﹷو ْﺟ ﹹه ﹹه‬ ‫ﹷﺷ ْﻴﺌﹱﺎ أﹷ ﹷ� ﹷﻌ ﹽﹷﻠ ﹹﻖ ﺑﹻهﹻ ﹷﻓ ﹷﻘﺎ ﹷل � ﹷ ﹷ‬
‫� ﹻﻣ ﹷﻦ اﻟ ﹹْﻤﺸﹷ ﹽﹷﺬ ﹻب ﹷﻋﻈﹻﻴ ﹹﻢ اﻟ ﹷْهﺎ ﹷﻣ ﹻﺔ ﹷر ﹻﺟ ﹹﻞ‬‫ﹷﺗ ْﻸﻟﹹ ﹷﺆ ا ْﻟ ﹷﻘ ﹷﻤﺮ ﹻﻟ ْﹷﻴ ﹷﻠ ﹷﺔ اﻟ ﹷْﺒ ْﺪرﹻ أﹷﻃ ْ ﹷﻮ ﹹل ﹻﻣ ﹷﻦ اﻟ ﹷْﻤ ْﺮﺑﹹﻮ ﹻع ﹷوأﹷ ْﻗ ﹷ ﹹ‬
‫� ﹹه أﹷزْ ﹷهﺮﹹ‬ ‫ﹽﹷ‬ ‫ﹹ‬ ‫ﹽﹷ‬
‫�ﻗ ْﹷﺖ ﹷﻋﻘ ﹻﻴ ﹷﻘ ﹹﺘ ﹹه �ﹷ ﹽﹷ ﻗ ﹷﹷهﺎ ﹷوإﹻﻻ ﻓﹷﻼ ﻳﹹ ﹷﺠﺎو ﹻ ﹹز ﹷﺷ ﹷﻌﺮﹹ ﹹه ﹷﺷ ْﺤ ﹷﻤ ﹷﺔ أذﹹﻧ ﹷ ْﻴهﹻ إﹻذﹷا ه ﹷﹹﻮ ﹷو ﹷ‬ ‫اﻟﺸ ْﻌﺮ ﹻ إ ﹻ ﹻن ا ْ� ﹷ ﹷ‬
‫ﹽﹷ‬
‫� ٌق ﻳﹹﺪ ﹽﹹﹻر ﹹه ا ْﻟ ﹷﻐ ﹷﻀ ﹹﺐ‬ ‫اﻟﻠ ْﻮ ﹻن ﹷوا ﹻﺳ ﹹﻊ ا ْﻟ ﹷﺠﺒﹻ� ﹻن أﹷ ﹷز ﹽﹹج ا ْﻟ ﹷﺤ ﹷﻮا ﹻﺟ ﹻﺐ ﹷﺳ ﹷﻮاﺑ ﹻ ﹷﻎ �ﹻي ﻏﹷ� ْ� ﹻ ﹷ ﹷ� ٍن ﺑﹷ ْي ﹷﻨ ﹹه ﹷﻤﺎ ﹻ ْ‬
‫أﹷ ْﻗ� ﹷي ا ْﻟ ﹻﻌﺮْﻧﹷ� ْ ﹻن ﹷﻟ ﹹه ﻧ ٌﹹﻮر ﹷ� ْﻌﻠﹹﻮ ﹹه ﹷﻳ ْﺤ ﹷﺴﺒﹹ ﹹه ﹷﻣ ْﻦ ﻟ ْﹷﻢ ﹷﻳ ﹷﺘأ ﹷ ﹽﹷﻣ ْﻠ ﹹه أﹷ ﹷﺷ ﹽﹷﻢ ﹷﻛ ﹽﹹﺚ اﻟ ﹽﹻﻠ ْﺤ ﹷﻴ ﹻﺔ ﹷﺳ ْه ﹹﻞ اﻟ ﹽﹷ‬
‫ْﺨﺪﻳْ ﹻﻦ‬
‫�ﺑﹷ ﹻﺔ ﹷﻛأ ﹷ ﹽﹷن ﻋﹹﻨﹹ ﹷﻘ ﹹه ﹻﺟﻴ ﹹﺪ دﹹ ْﻣ ﹷﻴ ٍﺔ �ﹻي ﹷﺻﻔﹷﺎ ﹻء ا ْﻟﻔ ﹽﹷﹻﻀ ﹻﺔ‬ ‫ﹷﺿﻠﹻﻴ ﹹﻊ ا ْﻟﻔ ﹻﹷﻢ ﹹﻣ ْﻔﻠﹷﺞﹹ اﻷﹷ ْﺳ ﹷﻨﺎ ﹻن ﹷدﻗ ﹻ ﹹ‬
‫ﻴﻖ اﻟ ﹷْﻤ ْ ﹹ‬
‫ﹻﻴﺪ ﹷﻣﺎ ﺑﹷ� ْ ﹷن‬
‫ﻳﺾ اﻟﺼﹽﹷ ْﺪرﹻ ﹷ�ﻌ ﹷ‬ ‫ﹹﻣ ْﻌ ﹷﺘ ﹻﺪ ﹹل ا ْﻟ ﹷﺨﻠ ﹻْﻖ ﺑﹷﺎد ٌﹻن ﹹﻣ ﹷﺘ ﹷﻤﺎﺳ ٌ‬
‫ﹻﻚ ﹷﺳ ﹷﻮا ﹹء اﻟ ﹷْﺒ ْﻄ ﹻﻦ ﹷواﻟﺼﹽﹷ ْﺪرﹻ ﹷ ﹻ‬
‫� ﹹ‬
‫‪78‬‬
‫اﻟ�ة ﹻ�ﹻﺸﹷ ﹷﻌﺮ ٍﻳﹷ ْﺠﺮﹻي‬ ‫ﻜﺒ� ْ ﹻن ﹷﺿ ْﺨ ﹹﻢ ا� ﹷْ�اد ﹻﹻﻳﺲ أﹷﻧ ْ ﹷﻮ ﹹر اﻟ ﹹْﻤ ﹷﺘ ﹷﺠ ﹽﹷﺮد ﹻ‪ ،‬ﹷﻣ ْﻮ ﹹﺻﻮ ﹹل ﹷﻣﺎ ﺑﹷ� ْ ﹷن ﹽﹷ‬
‫اﻟﻠ ﹽﹷﺒ ﹻﺔ ﹷو ﹽﹹ ﹽﹷ‬ ‫اﻟ ﹷْﻤ ْﻨ ﹷ‬
‫ﹷ‬
‫ﻜﺒ� ْ ﹻن ﹷوأﹷ ﹷﻋﺎ�ﹻي‬ ‫اﻟﺜ ْﺪﻳﹷ� ْ ﹻن ﹷواﻟ ﹷْﺒ ْﻄ ﹻﻦ ﹻﻣ ﹽﹷﻤﺎ ﺳ ﹷﹻﻮى ذﹷﻟﹻﻚﹷ أﹷ ْﺷ ﹷﻌﺮﹹ ﹽﹻ‬ ‫�ﹷﺎ ْﻟ ﹷﺨ ﹽﹻﻂ ﹷﻋﺎرﹻي ﹽﹷ‬
‫اﻟﺬ ﹷرا ﹷﻋ� ْ ﹻن ﹷواﻟ ﹷْﻤ ْﻨ ﹷ‬
‫�افﹻ أﹷ ْو ﻗﹷﺎ ﹷل‬‫اﻟﺼﹽﹷ ْﺪرﹻ ﻃﹷﻮﹻﻳ ﹹﻞ اﻟﺰﹽﹷﻧ ْ ﹷﺪﻳْ ﹻﻦ ﹷر ْﺣ ﹹﺐ اﻟﺮﹽﹷا ﹷﺣ ﹻﺔ ﹷﺷ� ْ ﹹن ا ْ� ﹷﻜ ﹽﹷﻔ� ْ ﹻن ﹷوا ْﻟ ﹷﻘ ﹷﺪ ﹷﻣ� ْ ﹻن ﹷﺳﺎ‪ Ò‬ﹻ ﹹﻞ اﻷﹷ ْ ﹷ‬
‫�افﹻ ﹷﺧ ْﻤ ﹷﺼﺎ ﹹن اﻷﹷ ْﺧ ﹷﻤ ﹷﺼ� ْ ﹻن ﹷﻣ ﹻﺴﻴﺢﹹ ا ْﻟ ﹷﻘ ﹷﺪ ﹷﻣ� ْ ﹻن ﻳﹷ ْﻨﺒﹹﻮ ﹷﻋ ْﻨ ﹹه ﹷﻤﺎ اﻟ ﹷْﻤﺎ ﹹء إﹻذﹷا ﹷزا ﹷل ﹷزا ﹷل‬ ‫ﹷﺷﺎ‪ Ò‬ﹻ ﹹﻞ اﻷﹷ ْ ﹷ‬
‫ﹷﻗﻠ ﹻ ﹱﻌﺎ ﻳﹷﺨ ﹹْﻄﻮ ﹷﺗ ﹷﻜ ﹽﹻﻔ ﹱﻴﺎ ﹷوﻳﹷ ْﻤ�ﹻي ﹷه ْﻮﻧ ﹱﺎ ﹷذرﹻﻳ ﹹﻊ ا ْﻟﻤﹻ ْﺸ ﹷﻴ ﹻﺔ إﹻذﹷا ﹷﻣ ﹷ�ي ﹷﻛأﹷﻧ ﹽﹷ ﹷﻤﺎ ﹷﻳ ْﻨ ﹷﺤ ﹽﹹﻂ ﹻﻣ ْﻦ ﹷﺻ ﹷﺒﺐٍ ﹷوإﹻذﹷا‬
‫اﻟﺴ ﹷﻤﺎ ﹻء ﹹﺟ ﹽﹹﻞ‬
‫ض أﹷﻃ ْ ﹷﻮ ﹹل ﹻﻣ ْﻦ ﻧﹷﻈﹷ ﺮﹻه ﹻ إ�ﹻ ﹷ� ﹽﹷ‬‫اﻟ�فﹻ ﻧﹷﻈﹷ ﺮﹹ ﹹه إ�ﹻ ﹷ� اﻷﹷ ْر ﹻ‬ ‫ﹽﹷ‬
‫ا ْﻟ ﹷﺘ ﹷﻔ ﹷﺖ ا ْﻟ ﹷﺘﻔ ﹷﹷﺖ ﹷﺟﻤﹻﻴ ﹱﻌﺎ ﹷﺧﺎﻓ ﹹﹻﺾ ْ‬
‫ﻮق أﹷ ْﺻ ﹷﺤﺎﺑﹷ ﹹه ﹷو ﹷﻳ ْﺒ ﹷﺪأ ﹹ ﹷﻣ ْﻦ ﻟﹷ� ﹷﹻي ﺑ ﹻ ﹽﹷ‬
‫ﺎﻟﺴﻼم ﹻ‬ ‫ﻧﹷﻈﹷ ﺮﹻه ﹻاﻟ ﹹْﻤﻼ ﹷﺣﻈﹷ ﹹﺔ ﹷ� ﹹﺴ ﹹ‬

‫‪This is followed by another Hadith (on this discussion).‬‬

‫‪In other words, Sufyan Ibn Waqi‬‬ ‫ر�  ا�  �‬ ‫‪narrated to me a Hadith,‬‬
‫‪.‬ر�  ا�  � ‪which was narrated to him by Umar ibn Abdur Rahman Ajali‬‬
‫‪He says that he dictated it to me, from a person from Banu Tameem,‬‬
‫‪who was from the children of Abu Haala.‬‬

‫‪It must be noted that Abu Haala was the first husband of Hazrat‬‬
‫‪Khadijatul Kubra‬‬ ‫ر�  ا�  �‬ ‫‪. One of his descendants is from Bani‬‬
‫‪Tameem. He was known as Abu Abdullah.‬‬

‫‪He narrates from the son of Abu Haala, who narrates from Hazrat‬‬
‫‪Imam Hasan Ibn Ali‬‬ ‫ر�  ا�  �‬ ‫‪. Imam Hasan says I asked my maternal‬‬
‫‪.‬ر� ا� � ‪uncle Hind Ibn Abi Haala‬‬

‫‪79‬‬
Now why did he refer to him as his maternal uncle? What we need to
understand is that Hazrat Khadijatul Kubra �  �‫ر�  ا‬ is the Beloved
Mother of Hazrat Faatimatuz Zahra �  �‫ر�  ا‬ and Hazrat Hind Ibn Abi
Haala �  �‫ر�  ا‬ is the son of Hazrat Khadijatul Kubra �  �‫ر�  ا‬ from her
earlier marriage. So due to this he referred to him as his uncle.

Hind bin Abi Haala �  �‫ ر�  ا‬is from the Sahaba e Kiraam of Huzoor ‫ﷺ‬
and he accepted Islam in the early days. He carefully observed and
understood the life of Huzoor ‫ﷺ‬ before the announcement of
Nubuw’wat and even thereafter. Based on this, he exquisitely
narrated the attributes, features and life of Huzoor ‫ﷺ‬. Hazrat Imam
Hasan �  �‫ر�  ا‬ says that, Hind ibn Abi Haala �  �‫ر�  ا‬ was a master in
describing the features and attributes of Huzoor ‫ﷺ‬.

In other words, He observed the life of Huzoor ‫ﷺ‬ very carefully

(before and after the announcement of Nubuw’wat), and he used to
describe it very well. Hazrat Imam Hasan �  �‫ ر�  ا‬is thus saying that, I
had a desire to know more about the attributes of Huzoor ‫ﷺ‬.

In other words, Imam Hasan � �‫ ر� ا‬was saying that he saw Huzoor ‫ﷺ‬
when he was very young, and due to being of this tender age, he did
not look at every aspect of Rasoolullah ‫ ﷺ‬with complete detail.

In other words, Imam Hasan said, because he described the features

of Huzoor ‫ ﷺ‬so well, I asked that uncle of mine to describe Huzoor
‫ﷺ‬ to me, so that I may increase my knowledge.

80
 ‫ﹷوأﹷﻧﹷﺎ أﹷ ْﺷ ﹷﺘ�ﹻي أﹷ ْن �ﹷﺼﹻ ﹷ‬
‫ﻒ �ﹻي ﹻﻣ ْﻨ ﹷهﺎ ﹷﺷ ْﻴﺌﹱﺎ‬

I Desired That Hind Bin Abi Haala � �‫ ر� ا‬Should Tell Me

Something More About Huzoor ‫ﷺ‬

‫أﹷ ﹷ� ﹷﻌ ﹽﹷﻠ ﹹﻖ ﺑﹻهﹻ‬

So That I May Embed It In My Memory

‫ﺎن ﹷر ﹹﺳﻮ ﹹل اﷲﹻ ﺻ�� اﷲ ﻋﻠﻴه وﺳﻠﻢ ﹷﻓﺨ ﹱْﻤﺎ ﹹﻣ ﹷﻔ ﹽﹷﺨ ﹱﻤﺎ‬
‫ﹷﻓ ﹷﻘﺎ ﹷل � ﹷ ﹷ‬

So He Said That Rasool e Akram ‫ ﷺ‬Was Very Exalted And Worthy

of Great Respect, That One Who Saw Him ‫ ﷺ‬Would Immediately
Acknowledge His ‫ ﷺ‬Eminence

‫ﻳﹷ ﹷﺘ ْﻸﻷ ﹹ ﹷو ْﺟ ﹹه ﹹه ﹷﺗﻸﻟﹹ ﹷﺆ ا ْﻟ ﹷﻘ ﹷﻤﺮ ﹻﻟ ْﹷﻴ ﹷﻠ ﹷﺔ اﻟ ﹷْﺒ ْﺪرﹻ‬

The Blessed Face of The Beloved Rasool ‫ ﷺ‬Used To Glow

Like The Full Moon Glows

He explains that Huzoor ‫ﷺ‬ was tall, but what kind of height? He
says, He ‫ﷺ‬ had a perfectly beautiful height. His ‫ﷺ‬ height was not
like that of a bamboo, but rather there was immense beauty in His
‫ﷺ‬ height.

81
He further says, His Height was based on its beauty, and if He ‫ ﷺ‬had
to be compared to those who are very tall, then He ‫ ﷺ‬was not as tall
as some, but this height was perfectly beautiful.

‫ﹷﻋﻈﹻﻴ ﹹﻢ اﻟ ﹷْهﺎ ﹷﻣ ﹻﺔ‬

He ‫ ﷺ‬Had A Perfectly Large Beautiful Head

‫ﹷر ﹻﺟ ﹹﻞ ﹽﹷ‬
‫اﻟﺸ ْﻌﺮ ﹻ‬

His ‫ ﷺ‬Blessed Hair Was Slightly Wavy

In other words, neither was it completely curly, nor was it

completely stiff, but rather it had a slight waviness.

‫إ ﹻ ﹻن ا ْ� ﹷ ﹷ‬
‫�ﻗ ْﹷﺖ ﹷﻋﻘ ﹻﻴ ﹷﻘ ﹹﺘ ﹹه �ﹷ ﹽﹷ ﻗ ﹷﹷهﺎ‬

When The Hair Of His ‫ ﷺ‬Forehead Would Be Separated,

It Would Become A Path By Itself

In other words, this refers to a path being formed in the hair, like
when you comb a path in the hair. His ‫ ﷺ‬hair was thick and slightly
wavy and also very soft, so a path would easily form or could be
easily combed in it. If it had been very stiff then this would be
difficult. Hence, the Blessed Hair of Huzoor ‫ ﷺ‬would take whichever
form He ‫ ﷺ‬wished to for it to take. Such was His ‫ ﷺ‬Blessed Hair.

82
 ‫ﹽﹷ‬ ‫ﹹ‬
‫ﹷوإﹻﻻ ﻓﹷﻼ ﻳﹹ ﹷﺠﺎو ﹻ ﹹز ﹷﺷ ﹷﻌﺮﹹ ﹹه ﹷﺷ ْﺤ ﹷﻤ ﹷﺔ أذﹹﻧ ﹷ ْﻴهﹻ إﹻذﹷا ه ﹷﹹﻮ ﹷو ﹷ‬
‫� ﹹه‬

It was most often (seen) that His ‫ﷺ‬ Blessed Hair would not go
beyond His ‫ ﷺ‬Earlobes, when it was Wafarah.

How was the Blessed Face of Rasool e Akram ‫?ﷺ‬

‫أﹷزْ ﹷهﺮﹹ ﹽﹷ‬

‫اﻟﻠ ْﻮ ﹻن‬

He ‫ ﷺ‬Was Fair and Glowing In Complexion

‫ﹷوا ﹻﺳ ﹹﻊ ا ْﻟ ﹷﺠﺒﹻ� ﹻن‬

His ‫ ﷺ‬Blessed Forehead was Broad

Some people have very narrow foreheads and others have foreheads
which go halfway into the head, and this is baldness.

A broad forehead is the sign of bravery, valour, courage. It is also

sign of the power of knowledge, and the power of intelligence.

‫أﹷ ﹷز ﹽﹹج ا ْﻟ ﹷﺤ ﹷﻮا ﹻﺟ ﹻﺐ‬

His ‫ ﷺ‬Blessed Eyebrows Were Fine, But Full

83
His ‫ ﷺ‬Blessed Eyebrows were not very thick, but they were fine yet
full. In other words, not like those with barely any hair causing the
skin underneath to be visible.

He ‫ﷺ‬ had a beautiful fine but full growth of hair in His Blessed
Eyebrows. This is a sign of beauty.

‫ﹷﺳ ﹷﻮاﺑ ﹻ ﹷﻎ �ﹻي ﻏﹷ� ْ� ﹻ ﹷ ﹷ‬

‫� ٍن‬

In other words, both His ‫ﷺ‬ Blessed Eyebrows were not joined but
rather they had a small space between them.

Some have said that the Eyebrows of Nabi ‫ﷺ‬ met, but they in fact
did not meet, because there was a very small space between them
(and it seemed that they met even though they did not).

He says,

ْ ‫ﺑﹷ ْي ﹷﻨ ﹹه ﹷﻤﺎ ﹻ‬
‫� ٌق‬

Between The Both Brows There Was A Blood Vessel

This vessel was slightly visible and when Rasoolullah ‫ﷺ‬ would
become displeased (i.e. Jalaal),

‫ﻳﹹﺪ ﹽﹹﹻر ﹹه ا ْﻟ ﹷﻐ ﹷﻀ ﹹﺐ‬

84
In other words, the vessel would become red (the flow of blood
would increase in it), when Huzoor ‫ﷺ‬ would become displeased at
somebody who did something wrong (against Shariah).

‫أﹷ ْﻗ� ﹷي ا ْﻟ ﹻﻌ ْﺮﻧﹷ� ْ ﹻن ﹷﻟ ﹹه ﻧ ٌﹹﻮر ﹷ� ْﻌﻠﹹﻮ ﹹه ﹷﻳ ْﺤ ﹷﺴﺒﹹ ﹹه ﹷﻣ ْﻦ ﻟ ْﹷﻢ ﹷﻳ ﹷﺘأ ﹷ ﹽﹷﻣ ْﻠ ﹹه أﹷ ﹷﺷ ﹽﹷﻢ‬

In other words, He ‫ ﷺ‬had a perfectly formed nose, meaning that He

‫ﷺ‬ did not have a small constricted nose, but it was also not very fat,
but as it came to the front it would become somewhat thinner. To
the one who saw Him ‫ﷺ‬ from a distance, it would seem that the
Blessed Nose was raised, but when he looked at it carefully, he would
notice that it was perfectly Beautiful. Neither was it very big nor
very small.

‫ﹷﻛ ﹽﹹﺚ اﻟ ﹽﹻﻠ ْﺤ ﹷﻴ ﹻﺔ‬

His ‫ ﷺ‬Blessed Beard was full and Thick

‫ْﺨﺪﻳْ ﹻﻦ‬
‫ﹷﺳ ْه ﹹﻞ اﻟ ﹽﹷ‬

Both His ‫ ﷺ‬Blessed Cheeks were Full and Soft

‫ﹷﺿﻠﹻﻴ ﹹﻊ ا ْﻟﻔ ﹻﹷﻢ‬

His ‫ ﷺ‬Blessed Mouth Was Slightly Broad

85
It was not a small mouth, but rather it had some broadness. From
this it is apparent that when Huzoor e Akram ‫ ﷺ‬spoke, He ‫ ﷺ‬would
speak very clearly, audibly and eloquently.

‫ﹹﻣ ْﻔﻠﹷﺞﹹ اﻷﹷ ْﺳ ﹷﻨﺎ ﹻن‬

He ‫ ﷺ‬Had Beautiful Spaces Between His ‫ ﷺ‬Blessed Front Teeth

In other words, there were beautiful spaces between them, like

glowing pearls.

‫�ﺑﹷ ﹻﺔ‬ ‫ﹷدﻗ ﹻ ﹹ‬

‫ﻴﻖ اﻟ ﹷْﻤ ْ ﹹ‬

There Was A Fine Line of Hair On His ‫ ﷺ‬Blessed Chest

Up to His ‫ ﷺ‬Blessed Navel

‫ﹷﻛأ ﹷ ﹽﹷن ﻋﹹﻨﹹ ﹷﻘ ﹹه ﹻﺟﻴ ﹹﺪ دﹹ ْﻣ ﹷﻴ ٍﺔ �ﹻي ﹷﺻﻔﹷﺎ ﹻء ا ْﻟﻔ ﹽﹷﹻﻀ ﹻﺔ‬

In other words, His ‫ ﷺ‬neck was so fine and eloquent, like it had been
coated with the tusk of an elephant, with a silvery shine.

In other words, He ‫ ﷺ‬had a long Beautiful Neck. It was so beautiful

that it seemed like it was carved from an elephant’s tusk, but the
glow was not just like a tusk, but it would glow like silver.

86
 ‫ﹹﻣ ْﻌ ﹷﺘ ﹻﺪ ﹹل ا ْﻟ ﹷﺨﻠ ﹻْﻖ‬

He ‫ ﷺ‬Was Perfectly Proportionate In Build

In other words, there was a perfect proportion to all His ‫ ﷺ‬Blessed

Limbs.

‫ﹻﻚ‬
ٌ ‫ﺑﹷﺎد ٌﹻن ﹹﻣ ﹷﺘ ﹷﻤﺎﺳ‬

He ‫ ﷺ‬had a body which was full of flesh.

In other words, He ‫ﷺ‬ was not fat, but His ‫ﷺ‬ Body was well built.
Some people have a lot of flesh in their body, but it is usually flabby.
Huzoor ‫ ﷺ‬had a fleshy Body, but it was well toned, i.e. muscular.

‫ﹷﺳ ﹷﻮا ﹹء اﻟ ﹷْﺒ ْﻄ ﹻﻦ ﹷواﻟﺼﹽﹷ ْﺪرﹻ‬

His ‫ ﷺ‬Blessed Stomach and Blessed Chest Were in Line

It was not such that the stomach was protruding and the chest was
pushed in, or that the chest was protruding and the stomach was
completely sunk in, but rather it was in line with each other, and it
was always like this.

87
 ‫ﻳﺾ اﻟﺼﹽﹷ ْﺪرﹻ‬
‫� ﹹ‬
‫ﹷﹻ‬

His ‫ ﷺ‬Blessed Chest Was Broad

‫ﻜﺒ� ْ ﹻن‬
‫ﹷ� ﹻﻌ ْﻴ ﹷﺪ ﹷﻣﺎ ﺑﹷ� ْ ﹷن اﻟ ﹷْﻤ ْﻨ ﹷ‬

There Was A Distance Between Both His ‫ ﷺ‬Blessed Shoulders

‫ﹷﺿ ْﺨ ﹹﻢ ا� ﹷ ﹷ‬
‫ْ�اد ﹻﹻﻳﺲ‬

In other words, all His ‫ﷺ‬ joints were fleshy, well-built and strong,
and the bones did not protrude. This was the sign of Him ‫ ﷺ‬having
firm and strong joints.

He further says,

‫أﹷﻧ ْ ﹷﻮ ﹹر اﻟ ﹹْﻤ ﹷﺘ ﹷﺠ ﹽﹷﺮد ﹻ‬

In other words, if any portion of His ‫ ﷺ‬Blessed body would show, it

would be found to be glowing. Another meaning that can be taken
here is that those parts which were visible, such as the Blessed Face,
The Wrists, The Neck, The Throat and the Feet etc. would be striking,
i.e. brightness emanated from them.

88
 ‫اﻟ�ة ﹻ�ﹻﺸﹷ ﹷﻌﺮ ٍﻳﹷ ْﺠﺮﹻي �ﹷﺎ ْﻟ ﹷﺨ ﹽﹻﻂ‬ ‫ﹷﻣ ْﻮ ﹹﺻﻮ ﹹل ﹷﻣﺎ ﺑﹷ� ْ ﹷن ﹽﹷ‬
‫اﻟﻠ ﹽﹷﺒ ﹻﺔ ﹷو ﹽﹹ ﹽﹷ‬

On The Area Which Is between the Lower Portion of His ‫ﷺ‬

Blessed Chest and Blessed Navel There Was A Beautiful Growth
of Hair, Like A Neat Line

It was so beautiful and perfect that it looked like it had been drawn.
At times it seemed like someone had drawn beautiful flowers and
leaves. This is how His ‫ﷺ‬ Blessed Hair looked on His ‫ﷺ‬ Blessed
Chest.

He says that,

‫ﹷﻋﺎرﹻي ﹽﹷ‬
‫اﻟﺜ ْﺪ ﹷﻳ� ْ ﹻن ﹷواﻟ ﹷْﺒ ْﻄ ﹻﻦ‬

There Was Not A Huge Amount of Hair On His ‫ﷺ‬

Blessed Chest or Stomach.

‫ﻜﺒ� ْ ﹻن‬ ‫ذﹷﻟﹻﻚﹷ أﹷ ْﺷ ﹷﻌﺮﹹ ﹽﹻ‬

‫اﻟﺬ ﹷرا ﹷﻋ� ْ ﹻن ﹷواﻟ ﹷْﻤ ْﻨ ﹷ‬

There was Hair On His ‫ ﷺ‬Blessed Wrists

And Below His ‫ ﷺ‬Blessed Shoulders

This hair is regarded as a sign of courageousness and valour.

89
 ‫ﻃﹷﻮﹻﻳ ﹹﻞ اﻟﺰﹽﹷﻧ ْ ﹷﺪﻳْ ﹻﻦ‬

Both His ‫ ﷺ‬Forearms Were Beautifully Long

‫ﹷر ْﺣ ﹹﺐ اﻟﺮﹽﹷا ﹷﺣ ﹻﺔ‬

He ‫ ﷺ‬Had Broad Palms

The broad palms are a sign of His ‫ ﷺ‬immense generosity.

‫ﹷﺷ� ْ ﹹن ا ْ� ﹷﻜ ﹽﹷﻔ� ْ ﹻن ﹷوا ْﻟ ﹷﻘ ﹷﺪ ﹷﻣ� ْ ﹻن‬

Both His ‫ ﷺ‬Blessed Hands And Blessed Feet Were Fleshy

‫ ﹻ ﹹﻞ اﻷﹷ ْ ﹷ‬Ò‫�افﹻ أﹷ ْو ﻗﹷﺎ ﹷل ﹷﺷﺎ‬

‫�افﹻ‬ ‫ ﹻ ﹹﻞ اﻷﹷ ْ ﹷ‬Ò‫ﹷﺳﺎ‬

He either said Sa-ilul Atraaf or Sha-ilul Atraaf. Both have the same
meaning, in other words, all His ‫ﷺ‬ Blessed Limbs, i.e. fingers and
toes of the Hands and Feet, were beautifully shaped, i.e. not
completely straight without a nice shape.

‫ﹷﺧ ْﻤ ﹷﺼﺎ ﹹن اﻷﹷ ْﺧ ﹷﻤ ﹷﺼ� ْ ﹻن‬

In other words, the soles of His ‫ﷺ‬ Blessed Feet had depth, i.e. an
arch. In other words, the middle part was not completely flat, so that
90
when it was placed on the ground it would be flat against the
ground.

Some people’s feet are such that the middle portion under the feet,
is completely flat and sticks to the ground, in other words, they are
flat-footed. This is regarded as being in contrast to beauty. The
Blessed Hands and Feet of Huzoor ‫ ﷺ‬were truly beautiful.

He says that the soles of His ‫ﷺ‬ Blessed Feet were completely
smooth. It was not such that it was cracked, or sunk etc. here and
there. This is why he said,

‫ﹷﻳ ْﻨﺒﹹﻮ ﹷﻋ ْﻨ ﹹه ﹷﻤﺎ اﻟ ﹷْﻤﺎ ﹹء‬

In other words, if water was poured over both His ‫ﷺ‬ Sacred Feet,
the water would not stop anywhere, but would flow over
comfortably. If there are some cracks etc. in it, then the water would
stay there, rather than flow. This also shows the elegance of His ‫ﷺ‬

Blessed Soles, that the water would immediately pass over it

smoothly.

‫إﹻذﹷا ﹷزا ﹷل ﹷزا ﹷل ﹷﻗﻠ ﹻ ﹱﻌﺎ ﹷﻳﺨ ﹹْﻄﻮ ﹷﺗ ﹷﻜ ﹽﹻﻔ ﹱﻴﺎ‬

When Huzoor ‫ ﷺ‬Would Raise His ‫ ﷺ‬Blessed Feet,

i.e. When He ‫ ﷺ‬Walked He ‫ ﷺ‬Took Long Firm Strides

91
 ‫ﹷوﻳﹷ ْﻤ�ﹻي ﹷه ْﻮﻧ ﹱﺎ‬

He ‫ ﷺ‬Walked In A Relaxed Manner, i.e. Steadily With Dignity

‫ﹷذرﹻﻳ ﹹﻊ ا ْﻟﻤﹻ ْﺸ ﹷﻴ ﹻﺔ‬

In other words, when He ‫ﷺ‬ walked, He took long strides, meaning

whenever He ‫ﷺ‬ walked, He ‫ ﷺ‬did so with firm and steady strides.
When He ‫ ﷺ‬took long strides, He ‫ ﷺ‬did not do so pretentiously, but
it was His ‫ﷺ‬ natural manner of taking strides. Huzoor ‫ﷺ‬ walked
slowly, but His ‫ﷺ‬ speed was more, i.e. He ‫ﷺ‬ walked quickly, and
this was not because He ‫ﷺ‬ walked fast, but because He ‫ﷺ‬ took
longer strides, even though He ‫ﷺ‬ would raise His ‫ﷺ‬ Blessed Feet
with immense dignity.

‫إﹻذﹷا ﹷﻣ ﹷ�ي ﹷﻛأﹷﻧ ﹽﹷ ﹷﻤﺎ ﻳﹷ ْﻨ ﹷﺤ ﹽﹹﻂ ﹻﻣ ْﻦ ﹷﺻ ﹷﺒﺐٍ ﹷوإﹻذﹷا ا ْﻟ ﹷﺘﻔ ﹷﹷﺖ ا ْﻟ ﹷﺘﻔ ﹷﹷﺖ ﹷﺟﻤﹻﻴ ﹱﻌﺎ‬

In other words, when He ‫ﷺ‬ walked it seemed like He ‫ﷺ‬ was

coming down from an incline, and when He ‫ﷺ‬ turned, He ‫ﷺ‬

would turn completely.

‫ﹽﹷ‬
‫اﻟ�فﹻ ﻧﹷﻈﹷ ﺮﹹ ﹹه إ� ﹻ ﹷ� اﻷﹷ ْر ﹻ‬
‫ض‬ ْ ‫ﹷﺧﺎﻓ ﹹﹻﺾ‬

He Would Keep His ‫ ﷺ‬Blessed Gaze

Lowered Towards The Ground

92
 ‫اﻟﺴ ﹷﻤﺎ ﹻء‬
‫أﹷﻃ ْ ﹷﻮ ﹹل ﹻﻣ ْﻦ ﻧﹷﻈﹷ ﺮﹻه�ﹻ إ�ﹻ ﹷ� ﹽﹷ‬

He ‫ ﷺ‬Looked More Towards The Ground,

Compared To Looking Towards The Sky.

This was the sign of His ‫ ﷺ‬Modesty and Dignity.

‫ﹹﺟ ﹽﹹﻞ ﻧﹷﻈﹷ ﺮﹻه ﹻاﻟ ﹹْﻤﻼ ﹷﺣﻈﹷ ﹹﺔ‬

His ‫ ﷺ‬Blessed Way Was To Mostly Look In Such Cases From The
Corner of His ‫ ﷺ‬Blessed Eyes

In other words, He ‫ﷺ‬ looked in a modest manner. In other words,

He ‫ ﷺ‬would not concentrate by staring at the worldly things around
Him.

‫ﻮق أﹷ ْﺻ ﹷﺤﺎﺑﹷ ﹹه‬

‫ﹷ� ﹹﺴ ﹹ‬

He ‫ ﷺ‬Would Let The Sahaba Walk In Front of Him

In other words, He ‫ﷺ‬ would send them ahead, while He ‫ﷺ‬ walked
behind them. In other words, He ‫ ﷺ‬oversaw them from behind.

‫ﹷو ﹷﻳ ْﺒ ﹷﺪأ ﹹ ﹷﻣ ْﻦ ﻟﹷ� ﹷﹻي ﺑ ﹻ ﹽﹷ‬

‫ﺎﻟﺴﻼم ﹻ‬

He ‫ ﷺ‬Was First To Convey Salaam To Those Whom He ‫ ﷺ‬Met

93
In other words, whenever He ‫ ﷺ‬would meet anyone (on the way) He
‫ﷺ‬ would be first to say Salaam to them, whereas Salaam is Sunnat
and the reply to it is Fard, but this is such a Sunnat that its reward is
more than the Fard. This is why He ‫ﷺ‬ would be first in saying
Salaam.

Huzoor Sayyidi Muhad’dith e Kabeer goes on to say, Up to now, we

have discussed the Blessed Features of Huzoor e Akram Sayyid e
Aalam ‫ﷺ‬, in which we have presented the narrations from:

• Hazrat Anas ibn Maalik � �‫ر� ا‬

• Hazrat Bara ibn Aazib � �‫ر� ا‬
• Maula e Ka’inaat Sayyidina Ali e Murtadha � �‫ر� ا‬
• Hazrat Hind Ibn Abi Haala � �‫ر� ا‬

Hazrat Hind Ibn Abi Haala �  �‫ر�  ا‬ is the son of Hazrat Khadijatul
Kubra � �‫ ر� ا‬from her first husband. In other words, the step brother
of Hazrat Faatimatuz Zahra � �‫ر� ا‬.

We have narrated some Ahadith from them, and some other short
Ahadith will follow, which are from Hazrat Sayyidina Abdullah Ibn
Ab’bas �  �‫ر�  ا‬, Hazrat Abu Hurairah �  �‫ر�  ا‬, Hazrat Jaabir Ibn Samura
�  �‫ر�  ا‬, and Hazrat Jaabir Ibn Abdullah . The Sahaba e Kiraam
�  �‫ر�  ا‬

who explained the Blessed Appearance and Features of Huzoor e

Akram ‫ ﷺ‬with detail are Maula e Ka’inaat Hazrat Ali e Murtadha  �‫ر� ا‬
� and Hind Ibn Abi Haala � �‫ ر� ا‬who is the son of Hazrat Khadijatul
Kubra � �‫ ر� ا‬from her first marriage.

94
Both these personalities presented detailed narrations. You will find
all that which has been reported in this discussion to be found
gathered concisely in these narrations. These narrations similarly
explain that,

• Huzoor e Akram ‫ﷺ‬ was neither very tall nor was He ‫ﷺ‬

very short.

• Huzoor e Akram ‫ ﷺ‬looked the most beautiful, i.e. the

most handsome, and the tallest amongst all the people.

• Huzoor e Akram's ‫ ﷺ‬Blessed Hair was not stiff or

completely straight or completely curly, but rather it was
soft with a slight waviness.

• Huzoor e Akram ‫ﷺ‬ was neither fat, nor was He ‫ﷺ‬ very
thin.

• Huzoor e Akram's ‫ ﷺ‬Blessed Face was not completely

round, but it was slightly long, and took a roundish, i.e.
mild oval shape.

• Huzoor e Akram ‫ ﷺ‬was very fair in complexion, with a

beautiful rosiness.

• Huzoor e Akram ‫ ﷺ‬had wide Eyes and long Eyelashes.

• Huzoor e Akram's ‫ ﷺ‬Joints were very strong and firm.

• Huzoor e Akram's ‫ ﷺ‬Shoulders were full, i.e. well

covered with flesh and the bones were not protruding.

95
 • Huzoor e Akram's Body which could be seen, i.e. the
visible parts were bright and glowing, from which Noor
emanated.

• Huzoor e Akram's ‫ ﷺ‬both Blessed Hands and Feet were

well covered with flesh, yet soft and gentle.

• The Blessed Soles under the Sacred Feet of Huzoor e

Akram ‫ ﷺ‬were beautifully arched and would not stick to
the ground completely.

• Huzoor e Akram ‫ ﷺ‬walked in a masculine style, walking

with dignity. He ‫ ﷺ‬would raise His Blessed Feet firmly
taking long strides.

• Huzoor e Akram ‫ ﷺ‬would turn completely when turning

towards any direction. He would not just turn His ‫ﷺ‬
Blessed Head from side to side to look at things, like
those without esteem.

The above are the Blessed Features as explained by Maula e Ka’inaat

Hazrat Ali � �‫ر� ا‬. Hazrat Hind Ibn Abi Haala � �‫ ر� ا‬also mentioned all
these Blessed Features. In his narration Hind Ibn Abi Haala �  �‫ر�  ا‬

also explained the Blessed Nose of Huzoor e Akram ‫ﷺ‬.

In doing so, he said,

‫أﹷ ْﻗ� ﹷي ا ْﻟ ﹻﻌ ْﺮﻧﹷ� ْ ﹻن ﹷﻟ ﹹه ﻧ ٌﹹﻮر ﹷ� ْﻌﻠﹹﻮ ﹹه�ﹷ‬

96
 • Huzoor e Akram's ‫ ﷺ‬Blessed Nose Was Perfectly formed.
In other words, He ‫ ﷺ‬did not have a small constricted
nose, and it was also not very fat, but as it came to the
front it would become somewhat thinner. To the one
who saw Him ‫ ﷺ‬from a distance, it would seem that the
Blessed Nose was raised, but when he looked at it
carefully, he would notice that it was perfectly Beautiful.
Neither was it very big nor very small.

We also ascertained from this narration that,

• Huzoor e Akram's ‫ ﷺ‬Blessed Beard was full and thick,

and His ‫ ﷺ‬Blessed Cheeks were perfectly formed and
they were not fat or swollen.

• Huzoor e Akram's ‫ ﷺ‬Blessed Mouth was slightly Broad

and His ‫ ﷺ‬Blessed Front Teeth had Beautiful tiny spaces
between them.

• Huzoor e Akram's ‫ ﷺ‬Blessed Chest had a beautiful thin

line of hair which looked like it had been drawn
meticulously.

• Huzoor e Akram's ‫ ﷺ‬Blessed Limbs on which Hair would

be found was such that the skin beneath the fine growth
would glow through, and Noor emanated from it.

• Huzoor e Akram's ‫ ﷺ‬Blessed Wrists, Shoulder Area and

Upper Chest had hair on them.

• Huzoor e Akram's ‫ ﷺ‬Blessed Hands and Feet were full,

i.e. well covered and His ‫ ﷺ‬Blessed Wrists and Arms etc.
97
 complemented each other in perfect beauty. Some
people have small wrists and huge arms or the other
way around, and this was not the case with Huzoor ‫ﷺ‬.

• In the same way while explaining the Sacred Feet and

Sacred Heals of Huzoor e Akram ‫ﷺ‬, he said that they
were full, i.e. well covered, but not so full of flesh, i.e.
fattish. In other words, they were perfectly toned as they
should be.

• Huzoor e Akram's ‫ ﷺ‬Soles of His ‫ ﷺ‬Blessed Feet were so

smooth that when water was poured over it, the water
would flow smoothly without the flow breaking.

• Huzoor e Akram's ‫ ﷺ‬walk was such that when He ‫ﷺ‬

walked, He ‫ ﷺ‬would raise His ‫ ﷺ‬Blessed Feet taking
long strides.

• Huzoor e Akram ‫ ﷺ‬walked in a very dignified manner.

He ‫ ﷺ‬did not run while walking, nor did He ‫ ﷺ‬walk
sluggishly. His ‫ ﷺ‬Walk was of a medium pace. Since
Huzoor e Akram ‫ ﷺ‬was tall, when He ‫ ﷺ‬raised His ‫ﷺ‬
Blessed Feet, it would bring about natural long strides
and His ‫ ﷺ‬speed seemed very fast.

• Huzoor e Akram ‫ ﷺ‬was so modest that His ‫ ﷺ‬gaze

would always be lowered. In other words, He ‫ ﷺ‬mostly
looked towards the ground when He ‫ ﷺ‬walked. He
would not often raise His ‫ ﷺ‬Blessed Sight towards the
sky. In this situation He ‫ ﷺ‬preferred to look at anyone or
anything from the corner of His Blessed Eyes, and He ‫ﷺ‬

98
 ‫‪did not look towards anything like a person with greed‬‬
‫‪looks or stares at anything.‬‬

‫‪We will discuss later on regarding the Blessed Character of Huzoor e‬‬
‫‪Akram‬‬ ‫‪,‬ﷺ‬ ‫‪but here he has mentioned that, Huzoor e Akram‬‬ ‫ﷺ‬

‫‪would always try to be first to say Salaam when He‬‬ ‫ﷺ‬ ‫‪would‬‬
‫‪meet anyone.‬‬

‫‪Hadith Shareef‬‬

‫ﻮ�� ﹹﻣ ﹷﺤ ﹽﹷﻤ ﹹﺪ ﺑْ ﹹﻦ اﻟ ﹹْﻤ ﹷﺜ�ﹽﹷ� ﹷﺣ ﹽﹷﺪﺛﹷ ﹷﻨﺎ ﹹﻣ ﹷﺤ ﹽﹷﻤ ﹹﺪ ﺑْ ﹹﻦ ﹷﺟ ْﻌ ﹷ ٍ‬

‫� ﹷﺣ ﹽﹷﺪﺛﹷ ﹷﻨﺎ ﹹﺷ ْﻌ ﹷﺒ ﹹﺔ ﹷﻋ ْﻦ ﺳ ﹷﹻﻤﺎ ﹻ≈‬ ‫ﹷﺣ ﹽﹷﺪﺛﹷ ﹷﻨﺎ أﹷﺑﹹﻮ ﹹﻣ ﹷ‬
‫� ٍب ﻗﹷﺎ ﹷل ﹷﺳﻤﹻ ْﻌ ﹹﺖ ﹷﺟﺎﺑ ﹻ ﹷﺮ ﺑْ ﹷﻦ ﹷﺳ ﹹﻤ ﹷﺮ ﹷة ﹷ� ﹹﻘﻮ ﹹل � ﹷ ﹷ‬
‫ﺎن ﹷر ﹹﺳﻮ ﹹل اﷲﹻ ﺻ�� اﷲ ﻋﻠﻴه وﺳﻠﻢ ﹷﺿﻠﹻﻴ ﹷﻊ‬ ‫ﺑْ ﹻﻦ ﹷ ْ‬
‫ا ْﻟﻔ ﹻﹷﻢ أﹷ ْﺷ� ﹷ ﹷﻞ اﻟ ﹷْﻌ� ْ ﹻن ﹷﻣ ْﻨ ﹹه ﹷ‬
‫ﻮس اﻟ ﹷْﻌﻘ ﹻﹻﺐ‬

‫‪ said that,‬ر� ا� � ‪Thereafter Hazrat Jaabir Ibn Samura‬‬

‫‪Huzoor e Akram’s‬‬ ‫ﷺ‬ ‫‪Blessed Mouth was somewhat broad, and His‬‬
‫ﷺ‬ ‫‪ did not have‬ﷺ ‪Blessed Eyes were slightly apart. Huzoor e Akram‬‬
‫‪heavy joints but they had a light covering of flesh.‬‬

‫‪Hadith Shareef‬‬

‫اﻟ� ﹽﹻي ﻗﹷﺎ ﹷل ﹷﺣ ﹽﹷﺪﺛﹷ ﹷﻨﺎ ﹷﻋ ْﺒ�ﹷ�ﹹ ﺑْ ﹹﻦ ا ْﻟ ﹷﻘﺎﺳ ﹻﹻﻢ ﹷﻋ ْﻦ أﹷ ْﺷ ﹷﻌ ﹷﺚ ﹷ� ْﻌ�ﹻي اﺑْ ﹷﻦ ﹷﺳﻮﹽﹷا ٍر ﹷﻋ ْﻦ‬
‫ﹷﺣ ﹽﹷﺪﺛﹷ ﹷﻨﺎ ﹷه ﹽﹷﻨﺎدﹹ ﺑْ ﹹﻦ ﹽﹷ ﹻ‬
‫ﺎق ﹷﻋ ْﻦ ﹷﺟﺎﺑﹻﺮ ﹻﺑْ ﹻﻦ ﹷﺳ ﹹﻤ ﹷﺮ ﹷة ﻗﹷﺎ ﹷل ﹷرأﹷﻳْ ﹹﺖ ﹷر ﹹﺳﻮ ﹷل اﷲﹻ ﺻ�� اﷲ ﻋﻠﻴه وﺳﻠﻢ �ﹻي ﻟ ْﹷﻴ ﹷﻠ ٍﺔ‬ ‫أﹷ�ﹻي إ ﹻ ْﺳ ﹷﺤ ﹷ‬
‫إ ﹻ ْﺿﺤ ﹷﹻﻴﺎ ٍن ﹷو ﹷﻋﻠ ْﹷﻴهﹻ ﹹﺣ ﹽﹷﻠ ٌﺔ ﹷﺣ ْﻤ ﹷﺮا ﹹء ﹷﻓ ﹷﺠ ﹷﻌﻠ ﹹْﺖ أﹷﻧ ْ ﹹﻈﺮﹹ إﹻﻟ ْﹷﻴهﹻ ﹷوإ�ﹻ ﹷ� ا ْﻟ ﹷﻘ ﹷﻤﺮ ﹻ ﹷﻓ ﹷﻠ ﹹه ﹷﻮ ﻋ ﹻ ْﻨﺪﹻي أﹷ ْﺣ ﹷﺴ ﹹﻦ ﹻﻣ ﹷﻦ ا ْﻟ ﹷﻘ ﹷﻤﺮ ﹻ‬
‫‪99‬‬
Hazrat Jaabir � �‫ ر� ا‬says, I saw Huzoor e Akram ‫ ﷺ‬once on a moonlit
night, adorned in a reddish set of clothes. The moon was shining
brightly in the sky and its moonlight was lighting up the earth. I
would sometimes look towards the moon and sometimes look
towards Sarkaar ‫ﷺ‬, to see who was glowing more, and I exclaimed,

‫ﹷﻓ ﹷﻠ ﹹه ﹷﻮ ﻋ ﹻ ْﻨﺪﹻي أﹷ ْﺣ ﹷﺴ ﹹﻦ ﹻﻣ ﹷﻦ ا ْﻟ ﹷﻘ ﹷﻤﺮ ﹻ‬

The Blessed Face of Huzoor e Akram ‫ﷺ‬

Is More Radiant And More Beautiful Than The Moon

Imam Bukhari also took a similar Hadith from him on this discussion.

Hadith Shareef

‫اﻟﺮ ﹷؤا� ﹽﹹﹻي ﹷﻋ ْﻦ ﹹز ﹷه� ْ� ٍ ﹷﻋ ْﻦ أﹷ�ﹻي‬

‫ﹷﺣ ﹽﹷﺪﺛﹷ ﹷﻨﺎ ﹹﺳﻔ ﹷْﻴﺎ ﹹن ﺑْ ﹹﻦ ﹷوﻛﹻﻴ ٍﻊ ﹷﺣ ﹽﹷﺪﺛﹷ ﹷﻨﺎ ﺣﹹ ﹷﻤ ْﻴ ﹹﺪ ﺑْ ﹹﻦ ﹷﻋ ْﺒ ﹻﺪ اﻟ ﹽﹷﺮ ْﺣ ﹷﻤ ﹻﻦ ﹽﹹ‬
‫ﺎن ﹷو ْﺟ ﹹه ﹷر ﹹﺳﻮ ﹻل اﷲﹻ ﺻ�� اﷲ ﻋﻠﻴه وﺳﻠﻢ‬ ‫ﺎق ﻗﹷﺎ ﹷل ﹷﺳأ ﹷ ﹷل ﹷر ﹹﺟ ٌﻞ ا ْﻟ� ﹷ ﹷ�ا ﹷء ﺑْ ﹷﻦ ﹷﻋﺎز ٍﹻب أﹷ� ﹷ ﹷ‬
‫إ ﹻ ْﺳ ﹷﺤ ﹷ‬
‫اﻟﺴ ْﻴ ﹻﻒ ﻗﹷﺎ ﹷل ﻻ ﺑﹷ ْﻞ ﹻﻣ ْﺜ ﹷﻞ ا ْﻟ ﹷﻘ ﹷﻤﺮ ﹻ‬
‫ﹻﻣ ْﺜ ﹷﻞ ﹽﹷ‬

Hazrat Sayyidina Bara ibn Aazib �  �‫ر�  ا‬ was once asked, did the
Blessed Face of Huzoor e Akram ‫ ﷺ‬shine like a sword? He said, No!
But it was like the moon.

Huzoor Sayyidi Muhad’dith e Kabeer goes on to say, What was the

aim of him giving this example of the moon rather than the sword?
In other words, he was saying that the comparison which you are

100
making is to the sword, but the sword is long, and the moon is
roundish.

In other words, the moon is roundish, with a slight elongation,

bringing out its beauty, and the Blessed Face of Huzoor e Akram ‫ﷺ‬
was not completely round and nor was it very elongated, but it had a
beautiful roundness in it. Hence, if the closest example is given to try
to explain His ‫ ﷺ‬Blessed Face, then the example used is that of the
moon.

It must also be noted that this example of illustration will not be

counted as being derogatory. It is without any doubt that Huzoor e
Akram ‫ﷺ‬ is more exalted than the Sun, the Moon and the entire
creation. When making a comparison with something or using it as
an example to show some excellence, is not counted as derogatory
and there is no objection to this.

However, if such a comparison or example is used that tries to show

some shortcoming or a fault, then the use of such a comparison and
example is counted as Gustakhi, i.e. blasphemy.

For example, if you say about someone that, his eyes are like that of
a deer, then this is not regarded as derogatory as you are praising
the sharpness of his vision, but if you say that his eyes are like the
eyes of an Ul-lu, i.e. an owl, then this is regarded as an insult.

101
In other words, it must be understood that the use of the moon as an
example is only so that an idea can be given about the Blessed
Contour of the Blessed Face of Huzoor e Akram ‫ﷺ‬, and not to equate
the moon to His ‫ ﷺ‬Blessed Face.

Hazrat Maula e Ka’inaat �  �‫ر�  ا‬ , Hazrat Hind Ibn Abi Haala �  �‫ر�  ا‬ ,
Hazrat Anas ibn Maalik � �‫ر� ا‬, Bara ibn Aazib � �‫ ر� ا‬and many other
Sahaba e Kiraam have all said that the excellence and the elegance of
Huzoor e Akram ‫ﷺ‬ was such that whoever saw Him ‫ﷺ‬ would
proclaim that, Neither have I found anyone like Him ‫ﷺ‬ before,
and nor have I seen anyway like Him ‫ ﷺ‬afterwards. This was the
exaltedness of Huzoor e Akram ‫ﷺ‬.

Hadith Shareef

‫ﹷﺣ ﹽﹷﺪﺛﹷ ﹷﻨﺎ أﹷﺑﹹﻮ ﹷدا ﹹو ﹷد اﻟ ﹷْﻤ ﹷﺼﺎﺣﹻ� ﹽﹹﹻي ﹹﺳﻠ ْ ﹷﹷ� ﹹن ﺑْ ﹹﻦ ﹷﺳﻠ ٍْﻢ ﻗﹷﺎ ﹷل ﹷﺣ ﹽﹷﺪﺛﹷ ﹷﻨﺎ اﻟ ﹽﹷﻨ ْ ﹹ‬
‫� ﺑْ ﹹﻦ ﹹﺷ ﹷﻤ ْﻴ ٍﻞ ﹷﻋ ْﻦ ﹷﺻﺎﻟ ﹻﺢﹻ‬
‫ ﻗﹷﺎ ﹷل � ﹷ ﹷ‬،‫ﺎب ﹷﻋ ْﻦ أﹷ�ﹻي ﹷﺳﻠ ﹷﹷﻤ ﹷﺔ ﹷﻋ ْﻦ أﹷ�ﹻي ه ﹷﹹﺮﻳْ ﹷﺮةﹷ‬
��‫ﺎن ﹷر ﹹﺳﻮ ﹹل اﷲﹻ ﺻ‬ ٍ ‫� ﹷﻋ ﹻﻦ اﺑْ ﹻﻦ ﺷ ﹷﹻه‬ ‫ﺑْ ﹻﻦ أﹷ�ﹻي اﻷﹷ ْﺧ ﹷ ﹻ‬
‫اﷲ ﻋﻠﻴه وﺳﻠﻢ أﹷﺑْ ﹷﻴ ﹷﺾ ﹷﻛأﹷﻧﹽﹷﻤﺎ ﺻﹻ ﻴ ﹷﻎ ﹻﻣ ْﻦ ﻓ ﹽﹷﹻﻀ ٍﺔ ﹷر ﹻﺟ ﹷﻞ ﹽﹷ‬
‫اﻟﺸ ْﻌﺮ ﹻ‬ ‫ﹷ‬

In the same context Hazrat Abu Hurairah � �‫ ر� ا‬and Hazrat Hind Ibn
Abi Haala �  �‫ ر�  ا‬also said that, the Blessed Neck of Huzoor e Akram
‫ﷺ‬ was long and esteemed. It was so beautiful that it seemed as if it
was encased in silver. It used to emanate an amazing brightness.

102
He also says that Huzoor e Akram’s ‫ﷺ‬ Baal e Mubaarak, i.e. Sacred
Hair had some waviness in it, and it was not completely straight or
completely curly.

Hadith Shareef

‫ﹷﺣ ﹽﹷﺪﺛﹷ ﹷﻨﺎ ﹹﻗت ﹷ ْي ﹷﺒ ﹹﺔ ﺑْ ﹹﻦ ﹷﺳﻌﹻﻴ ٍﺪ ﻗﹷﺎ ﹷل أﹷ ْﺧ� ﹷ ﹷ��ﹻي ﹽﹷ‬

‫اﻟﻠ ْﻴ ﹹﺚ ﺑْ ﹹﻦ ﹷﺳ ْﻌ ٍﺪ ﹷﻋ ْﻦ أﹷ�ﹻي اﻟﺰﹽﹹﺑﹷ� ْ� ﹻ ﹷﻋ ْﻦ ﹷﺟﺎﺑﹻﺮ ﹻﺑْ ﹻﻦ ﹷﻋ ْﺒ ﹻﺪ‬
‫ﻮ�ي ﹷﻋﻠ ْﹷﻴهﹻ‬‫� ﹷض ﹷﻋ� ﹷ ﹽﹷي اﻷﹷﻧْب ﹻ ﹷﻴﺎ ﹹء ﹷﻓإﹻذﹷا ﹹﻣ ﹷ‬ ‫ أﹷ ﹽﹷن ﹷر ﹹﺳﻮ ﹷل اﷲﹻ ﺻ�� اﷲ ﻋﻠﻴه وﺳﻠﻢ ﻗﹷﺎ ﹷل ﹹ ﹻ‬،‫اﷲﹻ‬
‫ﻼم‬‫اﻟﺴ ﹹ‬ ‫� ٌب ﹻﻣ ﹷﻦ اﻟ ﹽﹻﺮ ﹷﺟﺎ ﹻل ﹷﻛأﹷﻧ ﹽﹷ ﹹه ﹻﻣ ْﻦ رﹻ ﹷﺟﺎ ﹻل ﹷﺷﻨﹹ ﹷﺆ ﹷة ﹷو ﹷرأﹷﻳْ ﹹﺖ ﻋ ﹷﹻﻴ�ي ﺑْ ﹷﻦ ﹷﻣ ْﺮﻳﹷ ﹷﻢ ﹷﻋﻠ ْﹷﻴهﹻ ﹽﹷ‬
ْ ‫ﻼم ﹷ‬
‫اﻟﺴ ﹹ‬‫ﹽﹷ‬
‫ﻼم ﹷﻓإﹻذﹷا‬ ‫� ﹷوةﹹ ﺑْ ﹹﻦ ﹷﻣ ْﺴ ﹹﻌﻮد ٍ ﹷو ﹷرأﹷﻳْ ﹹﺖ إﹻﺑْ ﹷﺮاه ﹷﹻﻴﻢ ﹷﻋﻠ ْﹷﻴهﹻ ﹽﹷ‬
‫اﻟﺴ ﹹ‬ ْ ‫ﹷﻓإﹻذﹷا أﹷ ْ ﹷ� ﹹب ﹷﻣ ْﻦ ﹷرأﹷﻳْ ﹹﺖ ﺑﹻهﹻ ﹷﺷ ﹷﺒ ﹱهﺎ ﹹ‬
‫ﻼم ﹷﻓإﹻذﹷا‬ ‫أﹷ ْ ﹷ� ﹹب ﹷﻣ ْﻦ ﹷرأﹷﻳْ ﹹﺖ ﺑﹻهﹻ ﹷﺷ ﹷﺒ ﹱهﺎ ﹷﺻﺎﺣﹻﺒﹹﻜﹹ ْﻢ ﹷ� ْﻌ�ﹻي ﹷ�ﻔ ﹷْﺴ ﹹه ﹷو ﹷرأﹷﻳْ ﹹﺖ ﹻﺟ�ْ�ﹻﻳ ﹷﻞ ﹷﻋﻠ ْﹷﻴهﹻ ﹽﹷ‬
‫اﻟﺴ ﹹ‬
‫أﹷ ْ ﹷ� ﹹب ﹷﻣ ْﻦ ﹷرأﹷﻳْ ﹹﺖ ﺑﹻهﹻ ﹷﺷ ﹷﺒ ﹱهﺎ د ﹻ ْﺣ ﹷﻴ ﹹﺔ‬

Hazrat Jaabir Ibn Abdullah �  �‫ر�  ا‬ presents a Hadith of Huzoor e

Akram ‫ ﷺ‬which is related to an account on the night of Me’raj, and
is a short portion of a lengthy Hadith.

Huzoor e Akram ‫ﷺ‬ says that, The Ambia e Kiraam ‫�  ا�م‬ were
presented before Me.

Huzoor Sayyidi Muhad’dith e Kabeer explains that, This was done to

show that from before all the Honourable Ambia e Kiraam ‫�  ا�م‬

desired the Ziyaarat of Huzoor e Akram ‫ﷺ‬. This is why Almighty

Allah afforded them this blessed moment on the eve of Me’raj.

103
Huzoor e Akram ‫ﷺ‬ said, I saw Hazrat Moosa ‫�  ا�م‬ ; He was very
tall, like the people of the Shanoo’a Tribe.

The Banu Shanoo’a is a tribe from Yemen who are extremely tall.
Except for what is mentioned here, Bukhari and Muslim have added
that,

‫ﹷﻛأﹷﻧ ﹽﹷ ﹹه ﹻﻣ ْﻦ رﹻ ﹷﺟﺎ ﹻل ﹷﺷﻨﹹ ﹷﺆ ﹷة‬

He ‫�  ا�م‬ was so tall as if He ‫�  ا�م‬ was from the men of Bani

Shanoo’a, i.e. a very different type of people.

Huzoor e Akram ‫ﷺ‬ said, I then saw Hazrat Esa ‫�  ا�م‬ . The person
who resembled him the most is Urwah Ibn Mas’ud (Thaqafi).
Urwah Ibn Mas’ud Thaqafi �  �‫ر�  ا‬ is a Sahabi of Huzoor ‫ﷺ‬ who
accepted Islam at the time of Fateh Makkah.

Huzoor e Akram ‫ ﷺ‬then said, I saw Hazrat Ibrahim , and the

‫�  ا�م‬

one who resembles Him Most is Your Aaqa Sarkaar ‫ﷺ‬.

In other words,

‫أﹷ ْ ﹷ� ﹹب ﹷﻣ ْﻦ ﹷرأﹷﻳْ ﹹﺖ ﺑﹻهﹻ ﹷﺷ ﹷﺒ ﹱهﺎ ﹷﺻﺎﺣﹻﺒﹹﻜﹹ ْﻢ ﹷ� ْﻌ�ﹻي ﹷ�ﻔ ﹷْﺴ ﹹه‬

There is also a similar Hadith in Ibn e Majah Shareef which I have

read. It is regarding the Sacred Impression of the Sacred Foot of
Hazrat Ibrahim ‫ � ا�م‬which is at the Maqaam e Ibrahim.
104
It is reported that once the people of Makkah were contemplating
about whose foot from amongst them is the closest (in size and
shape etc.) to the Sacred Footprint of Hazrat Ibrahim ‫� ا�م‬.

There was a woman present at that time, who was regarded as a

physiognomist. She said, take a cloth and flatten the sand with it,
and everyone should press their feet on it leaving their footprint.

After examining the footprints of everyone, she looked at the Sacred

Footprint of Huzoor e Akram ‫ ﷺ‬and said,

‫�ي ا�ب ﺷﺒهﺎ �ﻘﺪم اﺑﺮاﻫﻴﻢ‬

His ‫ ﷺ‬Sacred Feet Is The Closest Resemblance

To The Sacred Foot of Hazrat Ibrahim ‫� ا�م‬.

In the same Hadith (of Hazrat Jaabir � �‫ )ر� ا‬Huzoor ‫ ﷺ‬then said,

I saw Jibra’eel ‫�  ا�م‬. From amongst all of My Sahaba Hazrat

Dihya Kalbi � �‫ ر� ا‬resembled Him most.

Hazrat Dihya Kalbi �  �‫ر�  ا‬ was a very handsome and radiant Sahabi,
and here Huzoor ‫ﷺ‬ mentioned about him resembling Hazrat
Jibra’eel ‫� ا�م‬.

105
Hadith Shareef

‫ون‬ ‫ﻴﻊ ﹷو ﹹﻣ ﹷﺤ ﹽﹷﻤ ﹹﺪ ﺑْ ﹹﻦ ﹷ� ﹽﹷﺸﺎ ٍر اﻟ ﹷْﻤ ْﻌ� ﹷ� ﹷواﺣ ٌﹻﺪ ﻗﹷﺎﻻ أﹷ ْﺧ� ﹷ ﹷ�ﻧﹷﺎ ﹷﻳﺰﹻﻳ ﹹﺪ ﺑْ ﹹﻦ ﹷه ﹹ‬
‫ﺎر ﹷ‬ ٍ ‫ﹷﺣ ﹽﹷﺪﺛﹷ ﹷﻨﺎ ﹹﺳﻔ ﹷْﻴﺎ ﹹن ﺑْ ﹹﻦ ﹷوﻛ ﹻ‬
‫اﻟﻄﻔ ْﹷﻴ ﹻﻞ ﹷ� ﹹﻘﻮ ﹹل ﹷرأﹷﻳْ ﹹﺖ اﻟ ﹽﹷﻨ ﹻ� ﹽﹷي ﺻ�� اﷲ ﻋﻠﻴه وﺳﻠﻢ‬ ‫ﹷﻋ ْﻦ ﹷﺳﻌﹻﻴ ٍﺪ ا ْﻟ ﹹﺠ ﹷﺮﻳْﺮ ﹻ ﹽﹻي ﻗﹷﺎ ﹷل ﹷﺳﻤﹻ ْﻌ ﹹﺖ أﹷﺑﹷﺎ ﹽﹹ‬
‫ﺎن أﹷﺑْ ﹷﻴ ﹷﺾ ﹷﻣﻠﹻﻴ ﹱﺤﺎ ﹹﻣ ﹷﻘﺼﹽﹷ ﹱﺪا‬
‫ض أﹷ ﹷﺣ ٌﺪ ﹷرآ ﹹه ﻏﹷ� ْ� ﹻي ﹹﻗﻠ ﹹْﺖ ﺻﹻ ْﻔ ﹹه �ﹻي ﻗﹷﺎ ﹷل � ﹷ ﹷ‬
‫ﹷو ﹷﻣﺎ ﺑﹷ� ﹷﹻي ﹷﻋ� ﹷ� ﹷو ْﺟهﹻ اﻷﹷ ْر ﹻ‬

After this is a very concise Hadith from Hazrat Sayyidina Abu Tufail
Ibn Waathila Ibn Asqa’ � �‫ر� ا‬.

He is that Sahabi who was born in the year of the Hijrat. In other
words, he was born in the year when Huzoor e Akram ‫ ﷺ‬made Hijrat
and entered Madina Shareef.

Hazrat Abu Tufail �  �‫ر�  ا‬ was the last (of the Companions) to pass
away in 110 Hijri. In other words, Hazrat Abu Tufail �  �‫ ر�  ا‬is the last
Sahabi who remained alive from the Sahaba e Kiraam.

Imam Azam Abu Hanifa �  �‫ر�  ا‬ met him. Imam e Azam �  �‫ر�  ا‬ was
thirty years of age at the time of the passing away of Hazrat Abu
Tufail � �‫ر� ا‬.

Someone once asked Hazrat Abu Tufail �  �‫ ر�  ا‬a question about this,
and he said, I made Ziyaarat of Rasoolullah ‫ ﷺ‬and there is now none
alive in the world who has personally seen Huzoor e Akram ‫ﷺ‬,

except for me. He explained all the Blessed Features of Huzoor e

Akram ‫ ﷺ‬in just three words.
106
 ‫ﺎن أﹷﺑْ ﹷﻴ ﹷﺾ ﹷﻣﻠﹻﻴ ﹱﺤﺎ ﹹﻣ ﹷﻘﺼﹽﹷ ﹱﺪا‬
‫�ﹷ ﹷ‬

He said three words, in other words, He ‫ﷺ‬ was very fair in

complexion, He ‫ ﷺ‬was very attractive, and His ‫ﷺ‬ entire body
was perfectly proportionate.

Hadith Shareef

‫ﹷﺣ ﹽﹷﺪﺛﹷ ﹷﻨﺎ ﹷﻋ ْﺒ ﹹﺪ اﷲﹻ ﺑْ ﹹﻦ ﹷﻋ ْﺒ ﹻﺪ اﻟ ﹽﹷﺮ ْﺣ ﹷﻤ ﹻﻦ ﻗﹷﺎ ﹷل ﹷﺣ ﹽﹷﺪﺛﹷ ﹷﻨﺎ إﹻﺑْ ﹷﺮاه ﹻﻴ ﹹﻢ ﺑْ ﹹﻦ اﻟ ﹹْﻤ ْﻨ ﹻﺬرﹻ ا ْﻟ ﹻﺤﺰﹷا� ﹽﹹﹻي ﻗﹷﺎ ﹷل ﹷﺣ ﹽﹷﺪﺛﹷ ﹷﻨﺎ‬
‫ﹷﻋ ْﺒ ﹹﺪ اﻟ ﹷْﻌﺰﹻﻳﺰ ﹻﺑْ ﹹﻦ أﹷ�ﹻي ﺛﹷﺎﺑ ﹻ ٍﺖ اﻟﺰﹽﹹهْﺮ ﹻ ﹽﹹي ﻗﹷﺎ ﹷل ﹷﺣ ﹽﹷﺪﺛﹷ�ﹻي إ ﹻ ْﺳ ﹷﻤﺎﻋ ﹻﻴ ﹹﻞ ﺑْ ﹹﻦ إﹻﺑْ ﹷﺮاه ﹷﹻﻴﻢ اﺑْ ﹹﻦ أﹷ�ﹻي ﹹﻣ ﹷ‬
‫ﻮ�ي ﺑْ ﹻﻦ‬
‫ﺎن ﹷر ﹹﺳﻮ ﹹل اﷲﹻ ﺻ�� اﷲ‬ ‫س ﻗﹷﺎ ﹷل � ﹷ ﹷ‬ ٍ ‫�ﻳْﺐٍ ﹷﻋ ﹻﻦ اﺑْ ﹻﻦ ﹷﻋﺒﹽﹷﺎ‬ ‫ ﹷﻋ ْﻦ ﹹ ﹷ‬،‫ﻮ�ي ﺑْ ﹻﻦ ﻋﹹ ْﻘ ﹷﺒ ﹷﺔ‬ ‫ﻋﹹ ْﻘ ﹷﺒ ﹷﺔ ﹷﻋ ْﻦ ﹹﻣ ﹷ‬
‫ﹽﹷ‬
‫ﻋﻠﻴه وﺳﻠﻢ أﹷ ْﻓﻠﹷﺞﹷ اﻟﺜﻨ ﹻ ﹽﹷي ﹷﺘ� ْ ﹻن إﹻذﹷا ﹷﺗ� ﹷ ﹽﹷﻠ ﹷﻢ ﹹر� ﹷﹻي �ﹷﺎﻟ ﹽﹹﻨﻮرﹻ ﹷﻳ ْ ﹹ‬
‫� ﹹج ﹻﻣ ْﻦ ﺑﹷ� ْ ﹻن ﺛﹷ ﹷﻨﺎ ﹷﻳﺎ ﹹه‬

After this Hadith there is a narration from Hazrat Ibn Ab’bas �  �‫ر�  ا‬.
He says that, There were beautiful spaces between the Blessed
Front Teeth of Huzoor e Akram ‫ﷺ‬, from which Noor Radiated
when Huzoor e Akram ‫ﷺ‬ spoke. In other words, it gave off a
brightness. Either in reality Noor emanated, and this is the Mu’az of
Huzoor e Akram ‫ﷺ‬, or it can mean that the brightness of His ‫ﷺ‬

Blessed Teeth were such that the eyes would not be able to settle on
it, due to the glow of His ‫ ﷺ‬Blessed Teeth.

We have now completed derivations from all the Ahadith which

have been reported in Shama’il e Tirmizi regarding the Blessed
Features of Huzoor e Akram ‫ﷺ‬.

107
 The Seal of Prophethood of
Sayyiduna Rasoolullah ‫ﷺ‬

Huzoor Sayyidi Muhad’dith e Kabeer says, This Chapter discusses the

Khaatam e Nubuw’wat of Rasoolullah ‫ ﷺ‬which we call the Mohr e
Nubuw’wat, i.e. The Seal of Prophethood of Huzoor e Akram ‫ﷺ‬.

Almighty Allah blessed Huzoor e Akram ‫ﷺ‬ with a special sign or

symbol of Nubuw’wat which was in the form of the Mohr e
Nubuw’wat. All the Ambia e Kiraam ‫�  ا�م‬ were given some physical
sign or the other of Nubuw’wat.

In this regard Huzoor e Akram ‫ﷺ‬ has been blessed with this
uniqueness that His ‫ ﷺ‬Mohr e Nubuw’wat was on His ‫ ﷺ‬upper back,
below the neck which was in the form of a raised piece of flesh. This
was mentioned in the Taurait, the Injeel and in the other Heavenly
Books, and many people had knowledge of this.

It was said that there will be a seal on the upper portion of His ‫ﷺ‬

back between both His ‫ﷺ‬ Blessed Shoulders. This is a sign from
amongst the signs of Nubuw’wat. It has been reported by numerous
Sahaba e Kiraam who saw it as well. From amongst the Sahaba whose
narrations Imam Tirmizi � �‫ ر� ا‬presented in his Shama’il are:

• Hazrat Saaib ibn Yazid � �‫ر� ا‬

• Hazrat Jaabir Ibn Samura � �‫ر� ا‬

108
 • A female Sahabiyah Rumaysa � �‫ر� ا‬

• Maula e Ka’inaat Ali e Murtaza � �‫ر� ا‬

• Hazrat Umar Ibn e Akhtab Ansari �  �‫ر�  ا‬ who was known
as Abu Zaid

• Hazrat Salman Farsi � �‫ر� ا‬

• Hazrat Abu Sa'eed Khudri � �‫ر� ا‬

• Hazrat Abdullah Ibn Sarjas � �‫ر� ا‬

All of them have reported that with their eyes they saw the Seal of
Prophethood of Huzoor e Akram ‫ﷺ‬.

In this discussion it is of utmost importance to preserve the Hadith

of Hazrat Salman Farsi . The reason for this is based on the
�  �‫ر�  ا‬

story of his life.

He was from Faris, i.e. Persia, and it was their culture to worship
their forefathers. Once he observed some Christians of that era
performing Namaaz, i.e. praying, so he liked this manner of worship.
He mentioned it to his father once, so his father had him chained
and shackled, because he feared that if he went to them he would
leave the religion of his ancestors. He says that, one day when I
found the opportunity, I broke the chains and fled. I went to seek
refuge at the place of a Padri, i.e. Monk, who ended up being a very
evil and greedy Padri. He used to take the charity etc. from people

109
and digest all of it for himself. When he died the people carried his
funeral bier with immense respect. Hazrat Salman Farsi �  �‫ر�  ا‬ told
them that he was an immensely greedy person. They all tried to
attack him. He said to them; let me show you what I mean. He took
them into his basement and showed them the heaps of gold and
silver which the monk had hoarded, just as Mohammed Ibn Ishaaq
reported this in his Al Maghazi.

In this narration, it is mentioned that he went to a second Padri and

then to a third and so on. The very last one whom he met said to him
that, after me there will be no other sincere person to guide you in
the matters of Deen. You should now journey towards the shade of
date palms, where the Final Nabi is soon to appear. He will have
three signs:

• The first is that He ‫ ﷺ‬will not eat Sadaqah, i.e. charity.

• The second is that He ‫ ﷺ‬will accept gifts and offerings.

• The third is that on His ‫ ﷺ‬Blessed Back, between both

His ‫ ﷺ‬Blessed Shoulders will be the Seal of Prophethood.

Huzoor Muhad’dith e Kabeer goes on to explain, These are the three

signs which he informed him about, and when a monk has narrated
this to him, then there is no doubt, and it is very clear that he must
have read this in the past scriptures. I will explain the incident
relating to him (i.e. how he accepted Islam) later on.

110
Hadith Shareef

ٍ ‫ﹷﺣ ﹽﹷﺪﺛﹷ ﹷﻨﺎ أﹷﺑﹹﻮ ﹷر ﹷﺟ‬

‫ﺎء ﹹﻗت ﹷ ْي ﹷﺒ ﹹﺔ ﺑْ ﹹﻦ ﹷﺳﻌﹻﻴ ٍﺪ ﻗﹷﺎ ﹷل ﹷﺣ ﹽﹷﺪﺛﹷ ﹷﻨﺎ ﹷﺣﺎﺗ ﹻ ﹹﻢ ﺑْ ﹹﻦ إ ﹻ ْﺳ ﹷﻤﺎﻋ ﹻﻴ ﹷﻞ ﹷﻋ ﹻﻦ ا ْﻟ ﹷﺠ ْﻌ ﹻﺪ ﺑْ ﹻﻦ ﹷﻋ ْﺒ ﹻﺪ‬
‫ﻳﺪ ﹷ� ﹹﻘﻮ ﹹل ﹷذ ﹷه ﹷﺒ ْﺖ �ﹻي ﹷﺧﺎ ﹷﻟ�ﹻي إ�ﹻ ﹷ� اﻟ ﹽﹷﻨ ﹻ� ﹽﹻي ﺻ�� اﷲ ﻋﻠﻴه‬ ‫اﻟ ﹽﹷﺮ ْﺣ ﹷﻤ ﹻﻦ ﻗﹷﺎ ﹷل ﹷﺳﻤﹻ ْﻌ ﹹﺖ ﹽﹷ‬
‫ ﹷﹻﺐ ﺑْ ﹷﻦ ﹷﻳﺰ ﹻ ﹷ‬Ò‫اﻟﺴﺎ‬
‫وﺳﻠﻢ ﹷﻓ ﹷﻘﺎﻟ ْﹷﺖ ﹷﻳﺎ ﹷر ﹹﺳﻮل اﷲﹻ إ ﹻ ﹽﹷن اﺑْﻦ أ ﹹ ْﺧ�ﹻي و ﹻﺟ ٌﻊ ﻓﹷﻤ ﹷﺴﺢﹷ ﹷرأْ�ﹻي و ﹷد ﹷﻋﺎ �ﹻي ﺑﹻﺎ ْﻟ� ﹷ ﹷ� ﹷﻛ ﹻﺔ و ﹷﺗﻮ ﹽﹷﺿأ ﹷ‬
‫ﹷ ﹷ‬ ‫ﹷ‬ ‫ﹷ‬ ‫ﹷ‬ ‫ﹷ‬ ‫ﹷ‬
‫ْﻒ ﻇﹷ ْهﺮﹻه ﹻ ﹷﻓ ﹷﻨﻈﹷ ْﺮتﹹ إ�ﹻ ﹷ� ا ْﻟ ﹷﺨﺎ ﹷﺗ ﹻﻢ ﺑﹷ� ْ ﹷن ﹷﻛﺘﹻﻔ ْﹷﻴهﹻ ﹷﻓإﹻذﹷا ه ﹷﹹﻮ ﹻﻣ ْﺜ ﹹﻞ زﹻ ﹽﹻر‬ ‫ﹻهﹻ ﹷوﻗ ْﹹﻤ ﹹﺖ ﹷﺧﻠ ﹷ‬Ò‫ﹷ�ﺑْ ﹹﺖ ﹻﻣ ْﻦ ﹷو ﹹﺿﻮ‬
‫ﻓﹷﹻ‬
‫ا ْﻟ ﹷﺤ ﹷﺠ ﹷﻠ ﹻﺔ‬

Let us first look at the Hadith of Hazrat Saaib bin Yazid �  �‫ر�  ا‬ . He
was born in the year of the Hijrat, i.e. the migration. He is counted
amongst the junior, i.e. younger Sahaba e Kiraam. He says, my
maternal aunt took me to the Court of Huzoor e Akram ‫ ﷺ‬and said,
Ya Rasool’Allah ‫!ﷺ‬ This nephew of mine is always ill. He says,
Huzoor e Akram ‫ ﷺ‬ran His ‫ ﷺ‬Blessed Hand over my head and
made Dua for Barkat, i.e. abundance, for me. He ‫ ﷺ‬then made
Wudu and gave me His ‫ ﷺ‬Wudu water to drink.

Here it is not mentioned whether it was the remaining water in the

vessel after Wudu, or whether it was the water that fell from His ‫ﷺ‬
Sacred Body during Wudu. Either way, both types of water are full of
blessings, no matter which he drank.

He says, I then stood behind Huzoor ‫ﷺ‬ and I saw that between
both the Blessed Shoulders of Huzoor ‫ﷺ‬ on His Blessed back
was a Seal which looked like a raised nodule (like a button).

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The same Saaib bin Yazid � �‫ ر� ا‬also later says that,

Thereafter, I became so healthy, and as for the Dua for Barkat

which Huzoor ‫ ﷺ‬made for me, the result of that was that
throughout my life my health was never compromised. I have
reached the age of ninety-four, but till now there is no wrinkle
on my face, and all my hair on my body turned white but the
hair on my head is still like that of the youth, because of Huzoor
‫ ﷺ‬running His Blessed Hand over it.

Hadith Shareef

‫ﺣﺪﺛﹷ ﹷﻨﺎ أﹷ ﹽﹹﻳ ﹹ‬

ْ ‫ﻮب ﺑْ ﹹﻦ ﹷﺟﺎﺑﹻﺮ ٍ ﹷﻋ ْﻦ ﺳ ﹷﹻﻤﺎ ﹻ≈ ﺑْ ﹻﻦ ﹷ‬
‫� ٍب‬ ‫اﻟﻄﺎ ْﻟ ﹷﻘﺎ�ﹻي ﻗﹷﺎ ﹷل ﹽﹷ‬
‫ﹽﹹ‬ ‫ﹷﺣ ﹽﹷﺪﺛﹷ ﹷﻨﺎ ﹷﺳﻌﹻﻴ ﹹﺪ ﺑْ ﹹﻦ ﹷ� ْﻌ ﹹﻘ ﹷ‬
‫ﻮب ﹽﹷ‬

‫ﹷﻋ ْﻦ ﹷﺟﺎﺑﹻﺮ ﹻﺑْ ﹻﻦ ﹷﺳ ﹹﻤ ﹷﺮ ﹷة ﻗﹷﺎ ﹷل ﹷرأﹷﻳْ ﹹﺖ ا ْﻟ ﹷﺨﺎ ﹷﺗ ﹷﻢ ﺑﹷ� ْ ﹷن ﹷﻛﺘﹻ�ﹷ ْي ﹷر ﹹﺳﻮ ﹻل اﷲﹻ ﺻ�� اﷲ ﻋﻠﻴه وﺳﻠﻢ ﻏ ﹽﹷﹹﺪ ﹱة‬
‫ﹷﺣ ْﻤ ﹷﺮا ﹷء ﹻﻣ ْﺜ ﹷﻞ ﺑﹷ ْﻴ ﹷﻀ ﹻﺔ ا ْﻟ ﹷﺤ ﹷﻤﺎ ﹷﻣ ﹻﺔ‬

In this Hadith which follows Hazrat Jaabir Ibn Samura �  �‫ر�  ا‬ says
that, between both the Blessed Shoulders of Huzoor e Akram ‫ ﷺ‬I
saw the sign of Nubuw’wat. It was a raised area, like a mass, i.e.
a raised piece of flesh. It was reddish in colour and like (the size
of) a pigeon’s egg.

In other words, it was somewhat roundish.

112
Hadith Shareef

‫ﻒ ﺑْ ﹹﻦ اﻟ ﹷْﻤﺎ ﹻﺟ ﹹﺸﻮ ﹻن ﹷﻋ ْﻦ أﹷﺑﹻﻴهﹻ ﹷﻋ ْﻦ ﹷﻋﺎﺻﹻ ﹻﻢ ﺑْ ﹻﻦ‬

‫ﹷﺣ ﹽﹷﺪﺛﹷ ﹷﻨﺎ أﹷﺑﹹﻮ ﹹﻣ ْﺼ ﹷﻌﺐٍ اﻟ ﹷْﻤﺪ ﹷﻳ�ﹻ ﹽﹹي ﻗﹷﺎ ﹷل ﹷﺣ ﹽﹷﺪﺛﹷ ﹷﻨﺎ ﻳﹹﻮ ﹹﺳ ﹹ‬
‫ ﹷوﻟ ْﹷﻮ‬،‫ ﻗﹷﺎﻟ ْﹷﺖ ﹷﺳﻤﹻ ْﻌ ﹹﺖ ﹷر ﹹﺳﻮ ﹷل اﷲﹻ ﺻ�� اﷲ ﻋﻠﻴه وﺳﻠﻢ‬،‫ﹹﻋ ﹷﻤ ﹷﺮ ﺑْ ﹻﻦ ﹷﻗ ﹷﺘﺎ ﹷد ﹷة ﹷﻋ ْﻦ ﹷﺟ ﹽﹷﺪﺗﹻهﹻ ﹹر ﹷﻣ ْﻴ ﹷﺜ ﹷﺔ‬
‫أﹷ ﹷﺷﺎ ﹹء أﹷ ْن أ ﹹ ﹷﻗ ﹽﹻﺒ ﹷﻞ ا ْﻟ ﹷﺨﺎ ﹷﺗ ﹷﻢ ﹽﹷاﻟ ﹻﺬي ﺑﹷ� ْ ﹷن ﹷﻛﺘﹻﻔ ْﹷﻴهﹻ ﹻﻣ ْﻦ ﹹ ْ�ﺑﹻهﹻ ﹷﻟﻔ ﹷﹷﻌﻠ ﹹْﺖ ﹷ� ﹹﻘﻮ ﹹل ﻟ ﹻ ﹷﺴ ْﻌ ﹻﺪ ﺑْ ﹻﻦ ﹹﻣ ﹷﻌﺎذ ٍ ﹷﻳ ْﻮ ﹷم‬

ْ ‫ﺎت ا ﹻهْ ﹷﺘﺰﹽﹷ ﹷﻟ ﹹه ﹷ‬

‫� ﹹش اﻟ ﹽﹷﺮ ْﺣ ﹷﻤ ﹻﻦ‬ ‫ﹷﻣ ﹷ‬

There is a narration from ‘Aasim ibn Umar ibn Qatadah �  �‫ر�  ا‬ who
reports from his paternal grandmother Rumaysa �  �‫ر�  ا‬ . She says, I
was standing so close to Huzoor e Akram ‫ ﷺ‬that if I wished I
could have kissed with my mouth the seal of Prophethood of
Huzoor ‫ﷺ‬.

She says, it was the day when Hazrat Sa’ad Ibn Mu’az �  �‫ر�  ا‬ had
passed from this world, and on his passing Huzoor ‫ ﷺ‬said,

ْ ‫ا ﹻهْ ﹷﺘﺰﹽﹷ ﹷﻟ ﹹه ﹷ‬
‫� ﹹش اﻟ ﹽﹷﺮ ْﺣ ﹷﻤ ﹻﻦ‬

On his passing away the Arsh of Almighty Allah shook, i.e. with
happiness.

In other words, it was excited that today the soul of that personality
is coming towards me, who is very honourable amongst the Sahaba e
Kiraam. In other words, to welcome him the Arsh e Ilaahi went into a

113
state of elation. She (Rumaysa �  �‫ر�  ا‬ ) said that, I saw this Seal of
Prophethood with my eyes.

This makes three Ahadith in this discussion. In other words, from

Saaib ibn Yazid �  �‫ر�  ا‬ , from Hazrat Jaabir Ibn Samura �  �‫ر�  ا‬ and
from Rumaysa � �‫ر� ا‬ .
Hadith Shareef

‫ﹷﺣ ﹽﹷﺪﺛﹷ ﹷﻨﺎ أﹷ ْﺣ ﹷﻤ ﹹﺪ ﺑْ ﹹﻦ ﹷﻋ ْﺒ ﹷﺪ ﹷة ﹽﹷ‬

‫ ﻗﹷﺎﻟﹹﻮا ﹷﺣ ﹽﹷﺪﺛﹷ ﹷﻨﺎ ﻋ ﹷﹻﻴ�ي ﺑْ ﹹﻦ ﻳﹹﻮﻧ ﹷﹹﺲ‬،‫اﻟﻀ� ﹽﹹﹽﹻي ﹷو ﹷﻋ� ﹽﹹﹻي ﺑْ ﹹﻦ ﺣﹹ ْﺠﺮ ٍ ﹷوﻏﹷ�ْ�ﹹ ﹷواﺣ ﹻ ٍﺪ‬
‫ﹹ� ﹷة ﻗﹷﺎ ﹷل ﹷﺣ ﹽﹷﺪﺛﹷ�ﹻي إﹻﺑْ ﹷﺮاه ﹻﻴ ﹹﻢ ﺑْ ﹹﻦ ﹹﻣ ﹷﺤ ﹽﹷﻤ ٍﺪ ﹻﻣ ْﻦ ﹷو ﹷﻟ ﹻﺪ ﹷﻋ� ﹻ ﹽﹻي ﺑْ ﹻﻦ أﹷ�ﹻي‬
‫ﹷﻋ ْﻦ ﹹﻋ ﹷﻤ ﹷﺮ ﺑْ ﹻﻦ ﹷﻋ ْﺒ ﹻﺪ اﷲﹻ ﹷﻣ ْﻮ� ﹷ� ﻏ ْ ﹷ‬
‫ﻒ ﹷر ﹹﺳﻮ ﹷل اﷲﹻ ﺻ�� اﷲ ﻋﻠﻴه وﺳﻠﻢ ﻓ ﹷﹷﺬ ﹷ ﹷ‬
‫� ا ْﻟ ﹷﺤﺪ ﹷ‬
‫ﹻﻳﺚ ﺑ ﹻ ﹹﻄﻮﻟﹻهﹻ‬ ‫ﻃﹷﺎﻟﹻﺐٍ ﻗﹷﺎ ﹷل � ﹷ ﹷ‬
‫ إﹻذﹷا ﹷو ﹷﺻ ﹷ‬،‫ﺎن ﹷﻋ� ٌﹽﹻي‬
‫ﹷوﻗﹷﺎ ﹷل ﺑﹷ� ْ ﹷن ﹷﻛﺘﹻﻔ ْﹷﻴهﹻ ﹷﺧﺎ ﹷﺗ ﹹﻢ اﻟ ﹽﹹﻨﺒﹹ ﹽﹷﻮة ﹻ ﹷوه ﹷﹹﻮ ﹷﺧﺎ ﹷﺗ ﹹﻢ اﻟ ﹽﹷﻨبﹻﻴﹽﹻ� ﹷن‬

The fourth Hadith in this section is from Hazrat Imam Baaqir �  �‫ر�  ا‬
whose name is Muhammad Ibn Ali Ibn Husain Ibn Ali Ibn Abi Taalib.
He is the paternal grandson of Imam Husain �  �‫ر�  ا‬ and is a very
blessed and knowledgeable personality. He was called Baaqir because
he used to go so deep into the faculties of knowledge, like one who
excavates something, in order to mine the treasures in it. This is how
he would go into the depths of knowledge, in order to understand
the secrets of the knowledge of Deen. He was a treasure chest of
knowledge. His blessed face closely resembled the Sacred Face of
Huzoor e Akram ‫ﷺ‬.

114
There is a Hadith in Muslim Shareef. He says, I was seventeen years
old and I went to visit Hazrat Jaabir Ibn Abdullah . I said to
�  �‫ر�  ا‬

him, Were you in the Hajjatul Wada, i.e. the Farewell Hajj, with
Huzoor ‫?ﷺ‬

He said, yes I was. I then said (to him), I wish to hear from you the
Hadith of Hajjatul Wada. I want to know its details and all that
happened there.

Hazrat Jaabir Ibn Abdullah �  �‫ ر�  ا‬asked him, who are you? He said, I
am Muhammad ibn Ali Ibn Husain. So he said, come close to me. He
(Hazrat Baaqir �  �‫ )ر�  ا‬says that, he had lost his vision (by this time),
so he placed his hands over my face and carefully ran them over my
eyes and nose etc.

He then said,

‫اﹷﻧ ْ ﹷﺖ اﹷ ْﺷ ﹷﺒ ﹹہ ﺑ ﹻ ﹷﺮ ﹹﺳ ْﻮ ﹻل اﷲﹻ‬

You Resemble The Beloved Rasool ‫ ﷺ‬Closely

It is this Hazrat Imam Baaqir �  �‫ر�  ا‬ who reports from Maula e
Ka’inaat Hazrat Ali e Murtaza � �‫ر� ا‬.

It must be noted that he (i.e. Imam Baaqir ) did not directly

�  �‫ر�  ا‬

meet with Hazrat Maula e Ka’inaat � �‫ر� ا‬.

115
In fact, even Hazrat Imam Zainul Aabideen �  �‫ر�  ا‬ did not meet
Hazrat Ali � �‫ر� ا‬, but Hazrat Imam Baaqir � �‫ ر� ا‬is from amongst the
Thiqaat, i.e. reliable and authentic narrators.

He is such a reliable personality and narrator, that until such time

the authenticity of something is not properly confirmed, he does not
mention it with his tongue. This Hadith thus reached him with
authentic proof from Maula e Ka’inaat � �‫ر� ا‬.

He says that Hazrat Ali �  �‫ر�  ا‬ said that, Between the two Blessed
Shoulders of Huzoor e Akram ‫ ﷺ‬there was the Khaatam e
Nubuw’wat, i.e. the Seal of Prophethood, and He ‫ ﷺ‬is the
Khaatam un Nabiy’yeen, i.e. He ‫ ﷺ‬is The Seal of The Prophets.

Hadith Shareef

‫ﹷﺣ ﹽﹷﺪﺛﹷ ﹷﻨﺎ ﹹﻣ ﹷﺤ ﹽﹷﻤ ﹹﺪ ﺑْ ﹹﻦ ﹷ� ﹽﹷﺸﺎ ٍر ﻗﹷﺎ ﹷل ﹷﺣ ﹽﹷﺪﺛﹷ ﹷﻨﺎ أﹷﺑﹹﻮ ﹷﻋﺎﺻﹻ ٍﻢ ﻗﹷﺎ ﹷل ﹷﺣ ﹽﹷﺪﺛﹷ ﹷﻨﺎ ﹷﻋﺰْ ﹷرةﹹ ﺑْ ﹹﻦ ﺛﹷﺎﺑ ﹻ ٍﺖ ﻗﹷﺎ ﹷل ﹷﺣ ﹽﹷﺪﺛﹷ�ﹻي‬
‫� ﹽﹹي ﻗﹷﺎ ﹷل ﹷﺣ ﹽﹷﺪﺛﹷ�ﹻي أﹷﺑﹹﻮ ﹷزﻳْ ٍﺪ ﻋﹹﻤﺮ ﺑْ ﹹﻦ أﹷ ْﺧ ﹷﻄ ﹷﺐ اﻷﹷ ْ� ﹷﺼﺎر ﹽﹹﹻي ﻗﹷﺎ ﹷل ﻗﹷﺎ ﹷل �ﹻي‬
‫ﻋﹻﻠ ﹷْﺒﺎ ﹹء ﺑْ ﹹﻦ أﹷ ْﺣ ﹷﻤ ﹷﺮ اﻟ ﹷْﻴ ْﺸ ﹹ ﹻ‬
‫ﹷر ﹹﺳﻮ ﹹل اﷲﹻ ﺻ�� اﷲ ﻋﻠﻴه وﺳﻠﻢ ﹷﻳﺎ أﹷﺑﹷﺎ ﹷزﻳْ ٍﺪ ا ْد ﹹن ﹻﻣ�ﹽﹻي ﻓﹷﺎ ْﻣ ﹷﺴﺢْ ﻇﹷ ْهﺮﹻي ﻓ ﹷﹷﻤ ﹷﺴ ْﺤ ﹹﺖ ﻇﹷ ْه ﹷﺮ ﹹه‬
‫ﺎت‬ ٌ ‫ﻓ ﹷﹷﻮﻗ ﹷﹷﻌ ْﺖ أﹷ ﹷﺻﺎﺑﹻ�ﹻي ﹷﻋ� ﹷ� ا ْﻟ ﹷﺨﺎ ﹷﺗ ﹻﻢ ﹹﻗﻠ ﹹْﺖ ﹷو ﹷﻣﺎ ا ْﻟ ﹷﺨﺎ ﹷﺗ ﹹﻢ ﻗﹷﺎ ﹷل ﹷﺷ ﹷﻌ ﹷﺮ‬
ٌ ‫ات ﹹﻣ ْﺠ ﹷﺘﻤﹻ ﹷﻌ‬

This is the fifth Hadith which is from Umar ibn Akhtab Ansari � �‫ر� ا‬.
He says that the Beloved Rasool ‫ﷺ‬ said to me, O Abu Zaid! Come
close to Me, and gently rub, i.e. massage My Back.

116
‫‪Huzoor Sayyidi Muhad’dith e Kabeer further explains, It must be‬‬
‫‪noted that here, Huzoor e Akram‬‬ ‫ﷺ‬ ‫‪is giving him the precious‬‬
‫‪opportunity to attain blessings. So He says, I ran my hands on‬‬
‫‪Huzoor’s‬‬ ‫ﷺ‬ ‫‪Blessed Back, i.e. under His‬‬ ‫ﷺ‬ ‫‪Kurta, and my hand‬‬
‫‪reached the Khaatam e Nubuw’wat. I noticed that there was a‬‬
‫‪cluster of some hairs on it.‬‬

‫‪(Even though he mentions it as a cluster of hairs), from this it is‬‬

‫‪understood that there were some hairs around the Khaatam e‬‬
‫‪Nubuw’wat. This does not mean that the Khaatam itself was just‬‬
‫‪made up of a cluster of hairs alone. In other words, when a person‬‬
‫‪rubs his hand over (the back), and he does not really see it, then‬‬
‫‪surely he will touch or feel the hairs.‬‬

‫‪Hadith Shareef‬‬

‫�ﻳْ ٍﺚ ا ْﻟ ﹹﺨﺰﹷا�ﹻ ﹽﹹي ﻗﹷﺎ ﹷل ﹷﺣ ﹽﹷﺪﺛﹷ ﹷﻨﺎ ﹷﻋ� ﹽﹹﹻي ﺑْ ﹹﻦ ﺣﹹ ﹷﺴ� ْ ﹻن ﺑْ ﹻﻦ ﹷواﻗ ﹻ ٍﺪ ﹷﺣ ﹽﹷﺪﺛﹷ�ﹻي أﹷ�ﹻي ﻗﹷﺎ ﹷل‬
‫ﹷﺣ ﹽﹷﺪﺛﹷ ﹷﻨﺎ أﹷﺑﹹﻮ ﹷﻋ ﹽﹷﻤﺎ ٍر ا ْﻟ ﹹﺤ ﹷﺴ� ْ ﹹن ﺑْ ﹹﻦ ﹹ ﹷ‬
‫ﹷﺣ ﹽﹷﺪﺛﹷ�ﹻي ﹷﻋ ْﺒ ﹹﺪ اﷲﹻ ﺑْ ﹹﻦ ﺑ ﹹ ﹷﺮﻳْ ﹷﺪ ﹷة ﻗﹷﺎ ﹷل ﹷﺳﻤﹻ ْﻌ ﹹﺖ أﹷ�ﹻي ﺑ ﹹ ﹷﺮﻳْ ﹷﺪ ﹷة ﹷ� ﹹﻘﻮ ﹹل ﹷﺟﺎ ﹷء ﹷﺳﻠ ﹷْﻤﺎ ﹹن ا ْﻟﻔﹷﺎرﹻ� ﹽﹹﹻي إ�ﹻ ﹷ� ﹷر ﹹﺳﻮ ﹻل اﷲﹻ ﺻ��‬
‫اﷲ ﻋﻠﻴه وﺳﻠﻢ ﺣ ﹻ� ﹷن ﹷﻗﺪ ﹷﹻم اﻟ ﹷْﻤﺪﹻﻳ ﹷﻨ ﹷﺔ ﺑ ﹻ ﹷﻤﺎ‪ Ò‬ﹷﹻﺪة ٍ ﹷﻋﻠ ْﹷﻴ ﹷهﺎ ﹹرﻃ ٌﹷﺐ ﻓ ﹷﹷﻮ ﹷﺿ ﹷﻌ ﹷهﺎ ﺑﹷ� ْ ﹷن ﹷﻳ ﹷﺪ ْي ﹷر ﹹﺳﻮ ﹻل اﷲﹻ ﺻ�� اﷲ‬
‫ﻋﻠﻴه وﺳﻠﻢ ﹷﻓ ﹷﻘﺎ ﹷل ﹷﻳﺎ ﹷﺳﻠ ﹷْﻤﺎ ﹹن ﹷﻣﺎ ﹷه ﹷﺬا ﹷﻓ ﹷﻘﺎ ﹷل ﹷﺻ ﹷﺪ ﹷﻗ ٌﺔ ﹷﻋﻠ ْﹷﻴﻚﹷ ﹷو ﹷﻋ� ﹷ� أﹷ ْﺻ ﹷﺤﺎﺑﹻﻚﹷ ﹷﻓ ﹷﻘﺎ ﹷل ْارﻓ ْﹷﻌ ﹷهﺎ ﹷﻓإﹻﻧﹽﹷﺎ ﻻ ﻧﹷأْ� ﹹ ﹹﻞ‬
‫اﻟﺼﹽﹷ ﹷﺪ ﹷﻗ ﹷﺔ ﻗﹷﺎ ﹷل �ﹷ ﹷ ﻓ ﹷﹷﻌ ﹷهﺎ ﹷﻓ ﹷﺠﺎ ﹷء ا ْﻟ ﹷﻐ ﹷﺪ ﺑﹻﻤﹻ ْﺜﻠﹻهﹻ ﻓ ﹷﹷﻮ ﹷﺿ ﹷﻌ ﹹه ﺑﹷ� ْ ﹷن ﹷﻳ ﹷﺪ ْي ﹷر ﹹﺳﻮ ﹻل اﷲﹻ ﺻ�� اﷲ ﻋﻠﻴه وﺳﻠﻢ ﹷﻓ ﹷﻘﺎ ﹷل‬
‫ﹷﻣﺎ ﹷه ﹷﺬا ﻳﹷﺎ ﹷﺳﻠ ﹷْﻤﺎ ﹹن ﹷﻓ ﹷﻘﺎ ﹷل ﹷه ﹻﺪﻳﹽﹷ ٌﺔ ﻟﹷﻚﹷ ﹷﻓ ﹷﻘﺎ ﹷل ﹷر ﹹﺳﻮ ﹹل اﷲﹻ ﺻ�� اﷲ ﻋﻠﻴه وﺳﻠﻢ ﻷﹷ ْﺻ ﹷﺤﺎﺑﹻهﹻ ا�ْ ﹹﺴ ﹹﻄﻮا ﺛ ﹹ ﹽﹷﻢ ﻧﹷﻈﹷ ﹷﺮ‬
‫ﺎن ﻟﹻﻠ ﹷْﻴ ﹹهﻮد ﹻ ﻓﹷﺎ ْﺷ� ﹷ ﹷ�ا ﹹه ﹷر ﹹﺳﻮ ﹹل اﷲﹻ‬
‫إ�ﹻ ﹷ� ا ْﻟ ﹷﺨﺎ ﹷﺗ ﹻﻢ ﹷﻋ� ﹷ� ﻇﹷ ْهﺮ ﹻ ﹷر ﹹﺳﻮ ﹻل اﷲﹻ ﺻ�� اﷲ ﻋﻠﻴه وﺳﻠﻢ ﻓﹷﺂ ﹷﻣ ﹷﻦ ﺑﹻهﹻ ﹷو� ﹷ ﹷ‬
‫ﺻ�� اﷲ ﻋﻠﻴه وﺳﻠﻢ ﺑ ﹻ ﹷﻜ ﹷﺬا ﹷو ﹷﻛ ﹷﺬا د ْﹻر ﹷه ﹱﻤﺎ ﹷﻋ� ﹷ� أﹷ ْن ﹷ� ْﻐﺮ ﹻ ﹷس ﹷﻟ ﹹه ْﻢ ﻧﹷﺨْﻼ ﻓ ﹷﹷﻴ ْﻌ ﹷﻤ ﹷﻞ ﹷﺳﻠ ﹷْﻤﺎ ﹹن ﻓ ﹻﻴهﹻ‪ ،‬ﹷﺣ�ﹽﹷي ﺗﹹ ْﻄﻌ ﹷﹻﻢ‬
‫‪117‬‬
‫� ﹷﺳ ﹷهﺎ ﹹﻋ ﹷﻤﺮﹹ ﹷﻓ ﹷﺤ ﹷﻤﻠﹷﺖﹻ اﻟ ﹽﹷﻨ ْﺨ ﹹﻞ ﹻﻣ ْﻦ‬ ‫ﹷﻓ ﹷﻐ ﹷﺮ ﹷس ﹷر ﹹﺳﻮ ﹹل اﷲﹻ ﺻ�� اﷲ ﻋﻠﻴه وﺳﻠﻢ اﻟ ﹽﹷﻨﺨ ﹷﻞ إﹻﻻ ﻧ ﹷ ْﺨ ﹷﻠ ﹱﺔ ﹷواﺣ ﹷﹻﺪ ﹱة ﹷ ﹷ‬
‫ﹷﻋﺎ ﹻﻣ ﹷهﺎ ﹷوﻟ ْﹷﻢ ﹷﺗ ْﺤﻤﹻ ْﻞ ﻧ ﹷ ْﺨ ﹷﻠ ٌﺔ ﹷﻓ ﹷﻘﺎ ﹷل ﹷر ﹹﺳﻮ ﹹل اﷲﹻ ﺻ�� اﷲ ﻋﻠﻴه وﺳﻠﻢ ﹷﻣﺎ ﹷﺷأ ْ ﹹن ﹷه ﹻﺬه ﹻاﻟ ﹽﹷﻨ ْﺨ ﹷﻠ ﹻﺔ ﹷﻓ ﹷﻘﺎ ﹷل ﻋﹹ ﹷﻤﺮﹹ ﹷﻳﺎ‬

‫ﹷر ﹹﺳﻮ ﹷل اﷲﹻ أﹷﻧﹷﺎ ﹷ ﹷ‬

‫ ﹷﻓ ﹷﻐ ﹷﺮ ﹷﺳ ﹷهﺎ ﹷﻓ ﹷﺤ ﹷﻤﻠ ْﹷﺖ ﹻﻣ ْﻦ ﹷﻋﺎ ﹻﻣ ﹷهﺎ‬،‫� ْﺳﺘ ﹷﹹهﺎ ﹷﻓ ﹷﻨﺰﹷ ﹷﻋ ﹷهﺎ ﹷر ﹹﺳﻮ ﹹل اﷲﹻ ﺻ�� اﷲ ﻋﻠﻴه وﺳﻠﻢ‬

After this is the incident about Hazrat Salman Farsi �  �‫ر�  ا‬ which is
being narrated by Hazrat Abu Buraidah � �‫ر� ا‬.

He says, When he came to Madina, he brought some fresh dates in

the Court of Huzoor e Akram ‫ ﷺ‬and placed them before Huzoor ‫ﷺ‬.
Huzoor ‫ﷺ‬ said, O Salman what is this? He said, these are dates of
Sadaqah for you all, i.e. for You and Your companions. Huzoor ‫ﷺ‬

said, we do not eat Sadaqah, so take it back.

The following day, he again returned with some fresh dates. When
asked about them, he said, I brought these as a gift and offering to
You, so Huzoor e Akram ‫ ﷺ‬said to His ‫ ﷺ‬Sahaba, All of you spread
out your hands, i.e. partake in the meal, so all of them ate from it
together.

Hazrat Salman e Farsi �  �‫ ر�  ا‬says that two things I had now seen in
Huzoor e Akram ‫ ﷺ‬which a priest had once mentioned to me. He
mentioned to me the three signs of Nubuw’wat which will be in Him
‫ﷺ‬, of which two I had confirmed (i.e. first being that He ‫ ﷺ‬will not
accept and eat Sadaqah, and the second is that He ‫ ﷺ‬will accept gifts
and offerings), so what will I do about the third!

118
Huzoor Sayyidi Muhad’dith e Kabeer further says,

Here the details about that incident of Hazrat Salman e Farsi �  �‫ر�  ا‬
have not been mentioned. Bukhari has mentioned it on merit of a
suspended narration, and Baihaqi etc. has mentioned it with more
detail. It is mentioned that he used to come in the Holy Presence of
Huzoor ‫ﷺ‬ and sit there, but he says that the Sacred Mantle, i.e.
covering of the Beloved Rasool ‫ ﷺ‬never moved from His ‫ ﷺ‬Blessed

Shoulders, so he was not able to see the Khaatam e Nubuw’wat, i.e.

the Seal of Prophethood (this was the third sign which the priest had
mentioned to him).

He says, One day I became very restless, and I got up and stood
behind Huzoor ‫ﷺ‬ so Huzoor ‫ﷺ‬ Himself moved His ‫ﷺ‬ Sacred
Mantle from His ‫ﷺ‬ Blessed Shoulders, and I saw the Seal of
Prophethood, so I embraced Him ‫ﷺ‬ and kissed the Seal of
Prophethood.

Huzoor ‫ ﷺ‬held my hand and said, Salman! Come and sit in front. It
was at this time that he accepted Islam. He mentions this incident
and says that after seeing this third sign (of Nubuw’wat which was
mentioned to him), he accepted Islam.

Here this incident has been mentioned briefly, otherwise in the

detailed Hadith it is also mentioned that he said, Ya Rasool’Allah ‫!ﷺ‬
Some people tricked me during a journey, and they captured me and
sold me to a Jew. I discreetly come to Your Court, and due to this,
that evil one beat me, and causes me undue suffering.
119
Huzoor ‫ ﷺ‬said, agree on the price for your freedom with him. Ask
him what he will take. He returned to the Beloved Rasool ‫ ﷺ‬and said
that, Ya Rasool’Allah ‫!ﷺ‬ He says that I should plant three hundred
date palms, and when the trees are matured and the fruit, i.e. the
dates on it become completely ripe, then one condition (for my
freedom) will be fulfilled, and he has also asked for forty Awqiyah of
gold (which is over 4kg of gold).

He (Salman Farsi ) says I came and mentioned this to Huzoor

�  �‫ر�  ا‬

‫ﷺ‬. Huzoor e Akram ‫ ﷺ‬said to His ‫ ﷺ‬Sahaba e Kiraam; Assist your

brother Salman. Prepare a piece of land on which you wish to grow
the palms, and some of you should give ten shoots of dates, while
others should give fifteen shoots of dates etc.

Hence, all of them assisted him in this regard, and each gave some
shoots of date palms. When the land was prepared (to sew the
shoots), they informed Huzoor e Akram ‫ ﷺ‬of this, and Huzoor ‫ﷺ‬

personally came there and planted the shoots. In other words,

Huzoor e Akram ‫ ﷺ‬planted the shoots with His ‫ ﷺ‬Blessed Hands, but
discreetly Hazrat Umar �  �‫ر�  ا‬ planted one shoot on the edge
somewhere.

In the very same year, the date trees grew and the dates became ripe
on them, in the same year as well. It usually takes years for the date
palms to grow and for it to flower and then bear fruits. Here the
situation was such that in the same year. When the cultivation
season arrived, the trees were ready with dates. Huzoor ‫ ﷺ‬went out
to inspect the orchard.
120
There He ‫ ﷺ‬noticed that all the trees had fruits on them, but one
shoot was just as it was i.e. it did not grow like the others. Huzoor ‫ﷺ‬
said, what has happened to this one? Hazrat Umar �  �‫ ر�  ا‬came forth
and said, Ya Rasool’Allah ‫!ﷺ‬ I planted this one shoot. So, Huzoor
‫ﷺ‬ removed it from its roots, and then re-planted it with His ‫ﷺ‬

Blessed Hands in the same place, and that too matured with fruit
with all the others.

From this, the Miracle and the complete authority and power of
Huzoor ‫ﷺ‬is evident and clearly manifest.

One point to note here is as to why did Hazrat Umar �  �‫ ر�  ا‬do this?
Why did he discreetly plant one shoot at the edge?

It must be noted that he did not do this because he wanted to

compare or be equal to Huzoor ‫ﷺ‬, but he did this to show the
people, that if Huzoor ‫ ﷺ‬planted all the shoots, then someone would
have said that the land was fertile, and the shoots were healthy, or
that the weather was favourable, hence they all grew.

Hence, he did this to show that this shoot is also from the same lot of
shoots, and the land is also the same land, and the weather is also
the same, but when the hand changed, the effect also changed. His
aim of doing this, was to prove the uniqueness and matchlessness of
Huzoor ‫ﷺ‬. This is why he discreetly planted one shoot. He was a
personality with in-depth understanding of things, and he was very
judicious, hence he did this.

121
‫‪Translator’s Note‬‬

‫‪Something worthy to take note of here is that even today, with all‬‬
‫‪the modern technology, it takes about four to eight years for a date‬‬
‫‪palm to bear fruit after it has grown, and it only yields sufficient‬‬
‫‪crop after seven to ten years. Just for the bud to develop on the date‬‬
‫‪palm takes eighteen to thirty-six months.‬‬

‫‪Hadith Shareef‬‬

‫ﹻﻴﻞ ﹽﹷ‬
‫اﻟﺪ ْو ﹷر� ﹻ ﹽﹹي‬ ‫ﹷﺣ ﹽﹷﺪﺛﹷ ﹷﻨﺎ ﹹﻣ ﹷﺤ ﹽﹷﻤ ﹹﺪ ﺑْ ﹹﻦ ﹷ� ﹽﹷﺸﺎ ٍر ﻗﹷﺎ ﹷل ﹷﺣ ﹽﹷﺪﺛﹷ ﹷﻨﺎ �ﹻ ْ ﹹ‬
‫� ﺑْ ﹹﻦ اﻟ ﹷْﻮ ﹽﹷﺿﺎ ﹻح ﻗﹷﺎ ﹷل ﹷﺣ ﹽﹷﺪﺛﹷ ﹷﻨﺎ أﹷﺑﹹﻮ ﹷﻋﻘ ٍ‬
‫� ﹷة اﻟ ﹷْﻌ ﹷﻮ� ﹻ ﹽﹻي ﻗﹷﺎ ﹷل ﹷﺳأﹷﻟ ﹹْﺖ أﹷﺑﹷﺎ ﹷﺳﻌﹻﻴ ٍﺪ ا ْﻟﺨ ْﹹﺪر ﹽﹷﹻي ﹷﻋ ْﻦ ﹷﺧﺎ ﹷﺗ ﹻﻢ ﹷر ﹹﺳﻮ ﹻل اﷲﹻ ﺻ�� اﷲ‬ ‫ﹷﻋ ْﻦ أﹷ�ﹻي ﹷ� ْ ﹷ‬
‫ﻋﻠﻴه وﺳﻠﻢ ﹷ� ْﻌ�ﹻي ﹷﺧﺎ ﹷﺗ ﹷﻢ اﻟ ﹽﹹﻨﺒﹹ ﹽﹷﻮة ﹻ ﹷﻓ ﹷﻘﺎ ﹷل � ﹷ ﹷ‬
‫ﺎن � ﹻي ﻇﹷ ْهﺮﹻه ﹻ ﹷ� ْﻀ ﹷﻌ ٌﺔ ﻧﹷﺎ ﹻﺷﺰﹷ ٌة‬

‫‪After this is the sixth Hadith in this chapter which is from Hazrat‬‬
‫‪Abu Sa’eed Khudri‬‬ ‫ر�  ا�  �‬ ‫‪. He said that, The Seal of Prophethood‬‬
‫‪was a raised piece of flesh on the Blessed Back of Huzoor e‬‬
‫‪.‬ﷺ ‪Akram‬‬

‫‪Hadith Shareef‬‬

‫� ﹽﹹي ﻗﹷﺎ ﹷل أﹷ ْﺧ� ﹷ ﹷ�ﻧﹷﺎ ﹷﺣ ﹽﹷﻤﺎدﹹ ﺑْ ﹹﻦ ﹷزﻳْ ٍﺪ ﹷﻋ ْﻦ‬

‫ﹷﺣ ﹽﹷﺪﺛﹷ ﹷﻨﺎ أﹷ ْﺣ ﹷﻤ ﹹﺪ ﺑْ ﹹﻦ ا ْﻟﻤﹻ ْﻘ ﹷﺪام ﹻ أﹷﺑﹹﻮ اﻷﹷ ْﺷ ﹷﻌﺚﹻ ا ْﻟ ﹻﻌ ْﺠ� ﹽﹹﹻي اﻟ ﹷْﺒ ْ ﹻ‬
‫� ﹻﺟ ﹷﺲ ﻗﹷﺎ ﹷل أﹷ ﹷﺗ ْﻴ ﹹﺖ ﹷر ﹹﺳﻮ ﹷل اﷲﹻ ﺻ�� اﷲ ﻋﻠﻴه وﺳﻠﻢ‬
‫ﹷﻋﺎﺻﹻ ٍﻢ اﻷﹷ ْﺣ ﹷﻮ ﹻل ﹷﻋ ْﻦ ﹷﻋ ْﺒ ﹻﺪ اﷲﹻ ﺑْ ﹻﻦ ﹷ ْ‬
‫س ﹻﻣ ْﻦ أﹷ ْﺻ ﹷﺤﺎﺑﹻهﹻ ﹷﻓ ﹹﺪ ْرتﹹ ﹷه ﹷﻜ ﹷﺬا ﹻﻣ ْﻦ ﹷﺧ ْﻠ ﹻﻔهﹻ ﻓ ﹷﹷﻌ ﹷﺮ ﹷف ﹽﹷاﻟ ﹻﺬي أﹹرﹻﻳ ﹹﺪ ﻓﹷأ ﹷ ْﻟ ﹷ�� اﻟ ﹽﹻﺮ ﹷدا ﹷء ﹷﻋ ْﻦ‬
‫ﹷوه ﹷﹹﻮ �ﹻي ﻧﹷﺎ ٍ‬
‫‪122‬‬
‫ﹻﻴﻼن ﹷﻛأﹷﻧ ﹽﹷ ﹷهﺎ ﺛﹷﺂﻟﹻﻴ ﹹ‬
‫ﻞ‬ ٌ ‫ﻇﹷ ْهﺮﹻه ﹻ �ﹷ ﹷ أﹷﻳْ ﹹﺖ ﹷﻣ ْﻮ ﹻﺿ ﹷﻊ ا ْﻟ ﹷﺨﺎ ﹷﺗ ﹻﻢ ﹷﻋ� ﹷ� ﹷﻛﺘﹻﻔ ْﹷﻴهﹻ ﹻﻣ ْﺜ ﹷﻞ ا ْﻟ ﹹﺠ ْﻤ ﹻﻊ ﹷﺣ ْﻮﻟ ﹷﹷهﺎ ﺧ‬
‫ﹷ� اﷲﹹ ﹷﻟﻚﹷ ﻳﹷﺎ ﹷر ﹹﺳﻮ ﹷل اﷲﹻ ﹷﻓ ﹷﻘﺎ ﹷل ﹷو ﹷﻟﻚﹷ ﹷﻓ ﹷﻘﺎ ﹷل ا ْﻟ ﹷﻘ ْﻮ ﹹم‬ ْ �‫�ﹷ ﹷ ﹷﺟ ْﻌ ﹹﺖ ﹷﺣ�ﹽﹷ‬
‫اﺳ ﹷﺘ ْﻘ ﹷﺒ ْﻠ ﹹﺘ ﹹه ﹷﻓ ﹹﻘﻠ ﹹْﺖ ﻏ ﹷ ﹷ‬
‫� ﹷﻟﻚﹷ ﹷر ﹹﺳﻮ ﹹل اﷲﹻ ﺻ�� اﷲ ﻋﻠﻴه وﺳﻠﻢ ﹷﻓ ﹷﻘﺎ ﹷل ﹷ� ﹷﻌ ْﻢ ﹷو ﹷ�ﻜﹹ ْﻢ ﺛ ﹹ ﹽﹷﻢ ﹷﺗﻼ ﹷه ﹻﺬه ﹻ اﻵﻳﹷ ﹷﺔ‬ ‫أﹷ ْﺳ ﹷﺘ ْﻐ ﹷ ﹷ‬
‫� ﻟ ﹻ ﹷﺬﻧْﺒﹻﻚﹷ ﹷوﻟﹻﻠ ﹹْﻤ ْﺆ ﹻﻣﻨ ﹻ� ﹷن ﹷواﻟ ﹹْﻤ ْﺆ ﹻﻣ ﹷﻨﺎ ﹻ‬
‫ت‬ ْ ‫اﺳ ﹷﺘ ْﻐ ﹻ‬
ْ ‫ﹷو‬

The seventh Hadith is from Hazrat Abdullah ibn Sarjis (of Sajras). He
says that Huzoor e Akram ‫ ﷺ‬was seated in the midst of a few Sahaba
e Kiraam. I came closer to Huzoor ‫ ﷺ‬and then went behind Him ‫ﷺ‬,
so He ‫ﷺ‬ knew instantly what was in my heart, and He ‫ﷺ‬

immediately lowered His ‫ ﷺ‬Sacred Mantle, i.e. Sheet, from His ‫ﷺ‬

Blessed Shoulders.

I saw that between the Blessed Shoulders of Nabi ‫ ﷺ‬there was a

raised mass like a kernel. Around it were some very small moles,
i.e. beauty spots, and a cluster of some hairs. It looked like a
small swelling.

After reading these few Ahadith and finding that the seal of
Prophethood was mentioned to be either small or a bit bigger etc. it
must be noted that the different views regarding its size are based on
the different instances when it was seen. It could also be because
someone saw it from a distance, while another saw it from near. This
issue of the size is based on this. Either way, this proves that on the
Sacred Body, and the Sacred Features of Huzoor e Akram ‫ ﷺ‬there is
a manifest sign which is the sign of Nubuw’wat.

123
 The Blessed Hair of
Sayyiduna Rasoolullah ‫ﷺ‬

This Chapter discusses the manner in which Rasool e Akram ‫ ﷺ‬His kept

‫ ﷺ‬Blessed Hair. It will be explained whether He ‫ ﷺ‬left His ‫ ﷺ‬Blessed

Hair or Blessed Beard disheveled or He ‫ﷺ‬ would keep it neat and
tidy.

It will also discuss whether He ‫ﷺ‬ completely shaved off His ‫ﷺ‬

Blessed Hair, or if He ‫ﷺ‬ sometimes kept it short and sometimes

longer.

It will also be discussed regarding the manner i.e. the style in which
He ‫ﷺ‬ combed His ‫ﷺ‬ Blessed Hair. Thereafter, will come the
discussion regarding the few strands of Hair of Huzoor e Akram ‫ﷺ‬

which had become white. We will also discuss whether Huzoor e

Akram ‫ ﷺ‬would dye or colour them, red, yellow or black etc.

The discussion about Him ‫ﷺ‬ applying Surmah, i.e. collyrium will
also follow. The discussion about the Sacred Clothing and the colours
of the clothing of Huzoor ‫ ﷺ‬will also be presented.

There will also be discussions about His ‫ﷺ‬ lower garment, His ‫ﷺ‬

Qamees, i.e. Kurta, and Sacred Mantle, i.e. shawl or sheet etc.

124
This is because Deen e Islam is Deen e Fitrat, i.e. of an inherent
nature. It is not such, that people have been made as complete
ascetics, and it is also not that people have been left to become
completely aimless. This Deen teaches us regarding how a person
should adorn himself and keep himself prim and proper, giving
dignity to himself, and keeping within the conduct of being human,
in order to be presentable and dignified.

The Beloved Nabi ‫ﷺ‬ taught the people about how to carry
themselves, and how to present themselves, and He ‫ ﷺ‬did so by His
‫ ﷺ‬own example and manner of elegance. He ‫ ﷺ‬also taught this by
way of His prestigious manners, i.e. character.

There are four Ahadith (in this section) about the Sacred Hair of
Huzoor e Akram ‫ ﷺ‬which discuss how long they were, and how He
‫ ﷺ‬kept His ‫ ﷺ‬Blessed Hair.

Hadith Shareef

‫ﹷﺣ ﹽﹷﺪﺛﹷ ﹷﻨﺎ ﹷﻋ� ﹽﹹﹻي ﺑْ ﹹﻦ ﹹﺣ ْﺠﺮ ٍﻗﹷﺎ ﹷل أﹷ ْﺧ� ﹷ ﹷ�ﻧﹷﺎ إ ﹻ ْﺳ ﹷﻤﺎﻋ ﹻﻴ ﹹﻞ ﺑْ ﹹﻦ إﹻﺑْ ﹷﺮاه ﹷﹻﻴﻢ ﹷﻋ ْﻦ ﹹﺣ ﹷﻤ ْﻴ ٍﺪ ﹷﻋ ْﻦ أﻧ ﹷ ﹻﺲ ﺑْ ﹻﻦ ﹷﻣﺎﻟ ﹻ ٍﻚ‬
‫ﺎن ﹷﺷ ﹷﻌﺮﹹ ﹷر ﹹﺳﻮ ﹻل اﷲﹻ ﺻ�� اﷲ ﻋﻠﻴه وﺳﻠﻢ إ�ﹻ ﹷ� � ْﹻﺼ ﹻﻒ أﹹذﹹﻧ ﹷ ْﻴهﹻ‬
‫ﻗﹷﺎ ﹷل � ﹷ ﹷ‬

The first Hadith in this category is from Hazrat Anas �  �‫ر�  ا‬. He says
that, the Blessed Hair on the Sacred Head of Rasool e Akram ‫ﷺ‬

was up to halfway of His ‫ ﷺ‬Blessed Ears.

125
Hadith Shareef

ْ ‫اﻟ� ﹽﹻي ﻗﹷﺎ ﹷل أﹷ ْﺧ� ﹷ ﹷ�ﻧﹷﺎ ﹷﻋ ْﺒ ﹹﺪ اﻟ ﹽﹷﺮ ْﺣ ﹷﻤ ﹻﻦ ﺑْ ﹹﻦ أﹷ�ﹻي اﻟﺰﹽﹻﻧﹷﺎد ﹻ ﹷﻋ ْﻦ هﹻﺸﹷ ﺎم ﹻﺑْ ﹻﻦ ﹹ‬
‫� ﹷو ﹷة ﹷﻋ ْﻦ‬ ‫ﹷﺣ ﹽﹷﺪﺛﹷ ﹷﻨﺎ ﹷه ﹽﹷﻨﺎ ﹹد ﺑْ ﹹﻦ ﹽﹷ ﹻ‬
ٍ ‫ ﻗﹷﺎﻟ ْﹷﺖ ﹹﻛ ْﻨ ﹹﺖ أﹷﻏْ ﹷﺘ ﹻﺴ ﹹﻞ أﹷﻧﹷﺎ ﹷو ﹷر ﹹﺳﻮ ﹹل اﷲﹻ ﺻ�� اﷲ ﻋﻠﻴه وﺳﻠﻢ ﹻﻣ ْﻦ إﹻﻧ ﹷ‬،‫ ﹻﺸﹷ ﹷﺔ‬Ò‫أﹷﺑﹻﻴهﹻ ﹷﻋ ْﻦ ﹷﻋﺎ‬
‫ﺎء‬
‫�ة ﹻ‬
‫ون اﻟ ﹷْﻮ ْ ﹷ‬ ‫ﹷواﺣ ﹻ ٍﺪ ﹷو� ﹷ ﹷ‬
‫ﺎن ﹷﻟ ﹹه ﹷﺷ ﹷﻌ ٌﺮ ﻓ ْﹷﻮ ﹷق ا ْﻟ ﹹﺠ ﹽﹷﻤ ﹻﺔ ﹷو ﹹد ﹷ‬

This Hadith is from Ummul Mo’mineen A’isha Siddiqa �  �‫ر�  ا‬ . She
says that, Huzoor e Akram ‫ ﷺ‬and I would make Ghusl, i.e. bathe,
from one vessel.

Huzoor Sayyidi Muhad’dith e Kabeer further explains,

In this regard, there is mention of one other word in the Bukhari.

There, it is mentioned that it was a vessel which was of two Sa’. In
other words, it was so big that two Sa’ of water could be filled into it,
and hence both of them could perform Ghusl from it.

So, in this regard she is saying that you should not think that Huzoor
‫ ﷺ‬did not have hair on His ‫ ﷺ‬Blessed Head, but she says that,

‫�ة ﹻ‬
‫ون اﻟ ﹷْﻮ ْ ﹷ‬ ‫ﹷو� ﹷ ﹷ‬
‫ﺎن ﹷﻟ ﹹه ﹷﺷ ﹷﻌ ٌﺮ ﻓ ْﹷﻮ ﹷق ا ْﻟ ﹹﺠ ﹽﹷﻤ ﹻﺔ ﹷودﹹ ﹷ‬

In other words, she is explaining how long the Blessed Hair of

Huzoor e Akram ‫ﷺ‬ was (at this time). She says that, it was a bit
longer than Jum-mah and a bit shorter than Wafarah.
126
So, Wafarah means that which reaches the shoulders, and Jum-mah
means that which reaches the earlobes. Hence, this means that it
was a bit longer than the earlobes, and slightly above the shoulders.

Even though He ‫ ﷺ‬had this much hair, He ‫ ﷺ‬would still perform His
‫ ﷺ‬complete Ghusl with one Sa’ of water.

From this it is evident that in using water, He ‫ ﷺ‬was very cautious,

i.e. He ‫ﷺ‬ used water sparingly, and this also proves that His ‫ﷺ‬

Sacred Body was very elegant and exquisite, and there was no
difficulty in the water reaching any area.

Hadith Shareef

‫ﹷﺣ ﹽﹷﺪﺛﹷ ﹷﻨﺎ ﹹﻣ ﹷﺤ ﹽﹷﻤ ﹹﺪ ﺑْ ﹹﻦ ﹷ� ﹽﹷﺸﺎ ٍر ﻗﹷﺎ ﹷل ﹷﺣ ﹽﹷﺪﺛﹷ ﹷﻨﺎ ﹷوه ﹹْﺐ ﺑْ ﹹﻦ ﹷﺟﺮﹻﻳﺮ ﹻﺑْ ﹻﻦ ﹷﺣﺎزﹻم ٍ ﻗﹷﺎ ﹷل ﹷﺣ ﹽﹷﺪﺛﹷ�ﹻي أﹷ�ﹻي ﹷﻋ ْﻦ ﹷﻗ ﹷﺘﺎ ﹷد ﹷة‬
‫ﺎن ﹷﺷ ﹷﻌﺮﹹ ﹷر ﹹﺳﻮ ﹻل اﷲﹻ ﺻ�� اﷲ ﻋﻠﻴه وﺳﻠﻢ ﻗﹷﺎ ﹷل ﻟ ْﹷﻢ ﹷﻳﻜﹹ ْﻦ ﺑﹻﺎ ْﻟ ﹷﺠ ْﻌ ﹻﺪ‬ ‫ﻗﹷﺎ ﹷل ﹹﻗﻠ ﹹْﺖ ﻷﹷﻧ ﹷ ٍﺲ ﹷﻛ ْﻴ ﹷ‬
‫ﻒ� ﹷ ﹷ‬
‫ﺎن ﹷﻳ ْﺒﻠﹹ ﹹﻎ ﹷﺷ ﹷﻌﺮﹹ ﹹه ﹷﺷ ْﺤ ﹷﻤ ﹷﺔ أﹹذﹹﻧ ﹷ ْﻴهﹻ‬
‫ﺎﻟﺴ ْﺒ ﹻﻂ � ﹷ ﹷ‬
‫ﹷوﻻ ﺑ ﹻ ﹽﹷ‬

The fourth Hadith is from Hazrat Anas �  �‫ر�  ا‬ . (When it was asked
about the length of the Blessed Hair) He said, Neither was the
Blessed Hair of Rasool e Akram ‫ ﷺ‬completely curly, nor was it
completely straight or stiff, i.e. spiky, but it was soft with some
waviness in it, and His ‫ ﷺ‬Sacred Hair reached His ‫ ﷺ‬Blessed
Earlobes.

127
Hadith Shareef

‫ﹷﺣ ﹽﹷﺪﺛﹷ ﹷﻨﺎ ﹹﻣ ﹷﺤ ﹽﹷﻤ ﹹﺪ ﺑْ ﹹﻦ ﹷﻳ ْﺤيﹷي ﺑْ ﹻﻦ أﹷ�ﹻي ﹹﻋ ﹷﻤ ﹷﺮ اﻟ ﹷْﻤ� ﹽﹹ�ي ﻗﹷﺎ ﹷل ﹷﺣ ﹽﹷﺪﺛﹷ ﹷﻨﺎ ﹹﺳﻔ ﹷْﻴﺎ ﹹن ﺑْ ﹹﻦ ﹹﻋ ﹷي ْي ﹷﻨ ﹷﺔ ﹷﻋ ﹻﻦ اﺑْ ﹻﻦ أﹷ�ﹻي‬
‫ﻴﺢ ﹷﻋ ْﻦ ﹹﻣ ﹷﺠﺎه ﹻ ٍﺪ ﹷﻋ ْﻦ أ ﹹ ﹽﹻم ﹷهﺎﻧ ٍﹻﺊ ﺑ ﹻ ْﻨﺖﹻ أﹷ�ﹻي ﻃﹷﺎﻟﹻﺐٍ ﻗﹷﺎﻟ ْﹷﺖ ﹷﻗﺪ ﹷﹻم ﹷر ﹹﺳﻮ ﹹل اﷲﹻ ﺻ�� اﷲ ﻋﻠﻴه‬
ٍ ‫ﻧﹷﺠﹻ‬

‫ ﹷﹻﺮ‬Ò‫وﺳﻠﻢ ﹷﻣ ﹽﹷﻜ ﹷﺔ ﻗ ْﹷﺪ ﹷﻣ ﹱﺔ ﹷو ﹷﻟ ﹹه أﹷ ْرﺑﹷ ﹹﻊ ﻏ ﹷﹷﺪا‬

The fifth Hadith is from Hazrat Umme Haani �  �‫ر�  ا‬ . She says that
when Huzoor e Akram ‫ﷺ‬ entered Makkah at the time of Fateh
Makkah, Four locks of hair hanged down from the Blessed Hair of
Rasoolullah ‫ﷺ‬.

In other words, the Sacred Hair of Huzoor e Akram ‫ ﷺ‬reached this

area and took the form of four locks. If one looks at this apparently,
then one will notice that at one place the word Ghada’ir has come,
and at another place it is mentioned Wafa’ir. This means plaited hair.

It is apparent that because Huzoor e Akram ‫ ﷺ‬used to comb His ‫ﷺ‬

Blessed Hair, and there is no narration showing that Huzoor ‫ﷺ‬

would ask anyone to plait His ‫ ﷺ‬Blessed Hair, and nor is there any
narration proving that He ‫ ﷺ‬Himself did this.

Hence, the preferred translation here is that of a ‘lock’ in other

words He ‫ ﷺ‬used to comb out His ‫ ﷺ‬Blessed Hair and it would hang
down by itself in four portions, i.e. forming four beautiful locks of
hair. This is what is apparent (from this narration).

128
‫‪Hadith Shareef‬‬

‫ﹷﺣ ﹽﹷﺪﺛﹷ ﹷﻨﺎ ﹹﺳ ﹷﻮﻳْ ﹹﺪ ﺑْ ﹹﻦ ﹷ� ْ�ٍ ﻗﹷﺎ ﹷل ﹷﺣ ﹽﹷﺪﺛﹷ ﹷﻨﺎ ﹷﻋ ْﺒ ﹹﺪ اﷲﹻ ﺑْ ﹹﻦ اﻟ ﹹْﻤ ﹷﺒ ﹷﺎر ﹻ≈ ﹷﻋ ْﻦ ﹷﻣ ْﻌ ﹷﻤﺮ ٍ ﹷﻋ ْﻦ ﺛﹷﺎﺑ ﹻ ٍﺖ ا ْﻟب ﹹ ﹷﻨﺎ� ﹻ ﹽﹻي‬
‫ﹷﻋ ْﻦ أﹷﻧ ﹷ ٍﺲ أﹷ ﹽﹷن ﹷﺷ ﹷﻌ ﹷﺮ ﹷر ﹹﺳﻮ ﹻل اﷲﹻ ﺻ�� اﷲ ﻋﻠﻴه وﺳﻠﻢ �ﹷﺎ ﹷن إ�ﹻ ﹷ� أﹷ ْ� ﹷﺼﺎفﹻ أﹹذﹹﻧ ﹷ ْﻴهﹻ‬

‫‪. In‬ر�  ا�  � ‪This is another Hadith narrated by Hazrat Anas ibn Maalik‬‬
‫‪the earlier Hadith he mentioned that the Sacred Hair of Huzoor e‬‬
‫‪ was up to the earlobes.‬ﷺ ‪Akram‬‬

‫‪In this Hadith he mentions that the Sacred Hair of Rasoolullah‬‬ ‫ﷺ‬

‫‪used to reach up to halfway of the ears.‬‬

‫‪Hadith Shareef‬‬

‫س أﹷ ﹽﹷن ﹷر ﹹﺳﻮ ﹷل اﷲﹻ ﺻ�� اﷲ‬

‫ﹷﺣ ﹽﹷﺪﺛﹷ ﹷﻨﺎ ﹹﺳ ﹷﻮﻳْ ﹹﺪ ﺑْ ﹹﻦ ﹷ� ْ�ٍ ﹹن ﻟﻠ ﹷﹽﻌ ْﺒ ﹻﺪ اﹷه ﹻ ﺑْ ﹻﻦ ﻋﹹت ﹷْﺒ ﹷﺔ ﹷﻋ ﹻﻦ اﺑْ ﹻﻦ ﹷﻋﺒﹽﹷﺎ ٍ‬
‫ﺎن � ْﹹﺴ ﹻﺪ ﹹل ﹷﺷ ﹷﻌ ﹷﺮ ﹹه‪ ،‬ﹷﺣ ﹽﹷﺪﺛﹷ ﹷﻨﺎ ﹷﻋ ْﺒ ﹹﺪ اﷲﹻ ﺑْ ﹹﻦ اﻟ ﹹْﻤ ﹷﺒ ﹷﺎر ﹻ≈ ﹷﻋ ْﻦ ﻳﹹﻮﻧ ﹷﹹﺲ ﺑْ ﹻﻦ ﹷﻳﺰ ﹻ ﹷ‬
‫ﻳﺪ ﹷﻋ ﹻﻦ‬ ‫ﻋﻠﻴه وﺳﻠﻢ � ﹷ ﹷ‬
‫ﺎن أﹷهْ ﹹﻞ ا ْ� ﹻﻜ ﹷﺘ ﹻ‬
‫ﺎب‬ ‫ﹹوﺳ ﹹه ْﻢ ﹷو� ﹷ ﹷ‬
‫ﹹﻮن ﹹرؤ ﹷ‬
‫�ﻗ ﹷ‬ ‫� ﹹﻛ ﹷ‬
‫ﻮن ﹷ� ْ ﹻ‬ ‫اﻟﺰﹽﹹهْﺮ ﹻ ﹽﹻي ﻗﹷﺎ ﹷل ﹷﺣ ﹽﹷﺪﺛﹷ ﹷﻨﺎ ﻋﹹب ﹷ ْﻴ ﹹﺪ اﷲﹻ ﺑْ ﹷﻮ� ﹷ ﹷ‬
‫ﺎن اﻟ ﹹْﻤ ْ ﹻ‬
‫ﺎب ﻓ ﹷﹻ� ﻟ ْﹷﻢ ﻳﹹ ْﺆ ﹷﻣ ْﺮ ﻓ ﹻﻴهﹻ ﺑ ﹻ ﹷ� ْي ٍء ﺛ ﹹ ﹽﹷﻢ �ﹷ ﹷ ﹷق‬
‫ﺎن ﻳﹹﺤ ﹽﹹﹻﺐ ﹹﻣ ﹷﻮا ﹷﻓ ﹷﻘ ﹷﺔ أﹷهْ ﹻﻞ ا ْ� ﹻﻜ ﹷﺘ ﹻ‬
‫ﹹوﺳ ﹹه ْﻢ ﹷو� ﹷ ﹷ‬ ‫� ْﹹﺴ ﹻﺪﻟﹹ ﹷ‬
‫ﻮن ﹹرؤ ﹷ‬
‫ﹷر ﹹﺳﻮ ﹹل اﷲﹻ ﺻ�� اﷲ ﻋﻠﻴه وﺳﻠﻢ ﹷرأْ ﹷﺳ ﹹه‬

‫‪This is the sixth Hadith in this section. It is from Hazrat Ibn Ab’bas‬‬
‫ر�  ا�  �‬ ‫‪. He explains the manner and style of the Blessed Hair of‬‬

‫‪129‬‬
Rasoolullah ‫ﷺ‬. He also mentions here, the manner in which the
mushrikeen, and the Ahle Kitaab, i.e. the People of the Book, kept
their hair.

He says that Rasool e Akram ‫ﷺ‬ used to keep His ‫ﷺ‬ Blessed Hair
straight, i.e. leaving it all to one side (without a path), and the
mushrikeen used to just leave their hair to grow as it was, in other
words, someone’s hair went to one side while someone else’s went to
another (i.e. there was no uniformity). The Ahle Kitaab, i.e. in this
case the Jews would comb their hair all to one side and leave it to
hang at the back.

Now, why did Huzoor e Akram ‫ ﷺ‬use the style of the Ahle Kitaab? He
says that the reason for this was that until Huzoor ‫ ﷺ‬was not given
any command (i.e. revelation) commanding Him to act contrary to
the manner of the Ahle Kitaab, He ‫ ﷺ‬would act as per the manner of
the Ahle Kitaab, and when He ‫ ﷺ‬would receive the command to act
contrary to it, then He ‫ ﷺ‬would do so. This was what He ‫ ﷺ‬did. So,
in the beginning He ‫ﷺ‬ would comb it all to one side, leaving it
hanging in this way, but afterwards,

‫�ﹷ ﹷ ﹷق ﹷر ﹹﺳﻮ ﹹل اﷲﹻ ﺻ�� اﷲ ﻋﻠﻴه وﺳﻠﻢ ﹷرأ ْ ﹷﺳ ﹹه‬

Rasoolullah ‫ ﷺ‬would take out a path in His ‫ ﷺ‬Blessed Hair and

separate it in two parts on His ‫ ﷺ‬Blessed Head.

130
In other words, He ‫ﷺ‬ would adopt a way which was different from
both of them. From this we learn that the Ahle Islam should keep
their identity and the system of their society completely separate
from everyone else. In other words, they should do so in accordance
with what the Shari’at has commanded us, so that we do not lose our
identity amongst the others.

Hadith Shareef

ٍ ‫ﹷﺣ ﹽﹷﺪﺛﹷ ﹷﻨﺎ ﹹﻣ ﹷﺤ ﹽﹷﻤ ﹹﺪ ﺑْ ﹹﻦ ﹷ� ﹽﹷﺸﺎ ٍر ﻗﹷﺎ ﹷل ﹷﺣ ﹽﹷﺪﺛﹷ ﹷﻨﺎ ﹷﻋ ْﺒ ﹹﺪ اﻟ ﹽﹷﺮ ْﺣ ﹷﻤ ﹻﻦ ﺑْ ﹹﻦ ﹷﻣ ْهﺪ ﹽ‬
‫ﹻي ﹷﻋ ْﻦ إﹻﺑْ ﹷﺮاه ﹷﹻﻴﻢ ﺑْ ﹻﻦ ﻧﹷﺎﻓ ٍﹻﻊ‬
‫ﻴﺢ ﹷﻋ ْﻦ ﹹﻣ ﹷﺠﺎهﹻ ٍﺪ ﹷﻋ ْﻦ أ ﹹ ﹽﹻم ﹷهﺎﻧ ٍﹻﺊ ﻗﹷﺎﻟ ْﹷﺖ ﹷرأﹷﻳْ ﹹﺖ ﹷر ﹹﺳﻮ ﹷل اﷲﹻ ﺻ�� اﷲ ﻋﻠﻴه‬
ٍ ‫اﻟ ﹷْﻤ� � ﹽﹻي ﹷﻋ ﹻﻦ اﺑْ ﹻﻦ أﹷ�ﹻي ﻧﹷﺠ ﹻ‬

‫ ﹷﹻﺮ أﹷ ْرﺑﹷ ٍﻊ‬Ò‫وﺳﻠﻢ ذﹷا ﹷﺿﻔﹷﺎ‬

Again here the Hadith of Umm e Haani which was mentioned earlier
is mentioned once again. In other words, the narration wherein she
says that she saw Rasool e Akram ‫ﷺ‬ having four locks in His ‫ﷺ‬

Blessed Hair.

131
 Combing of The Blessed Hair of
Sayyiduna Rasoolullah ‫ﷺ‬

This Chapter discusses the manner in which Huzoor e Akram ‫ ﷺ‬used

to comb and beautify, i.e. adorn His ‫ ﷺ‬Blessed Hair.

In this discussion there are two Ahadith from Ummul Mo’mineen

A’isha Siddiqa �  �‫ر�  ا‬ and one Hadith from Hazrat Anas ibn Maalik
�  �‫ر�  ا‬ and then one Hadith which is from Hazrat Abdullah ibn
Mughafal �  �‫ ر�  ا‬and one which simply says it is from a person from
amongst the companions of Rasoolullah ‫ﷺ‬. These are all the
Ahadith in this section.

Hadith Shareef

‫ﺣﺪﺛﻨﺎ إﺳﺤﺎق ﺑﻦ ﻣﻮ�ي اﻷ�ﺼﺎري ﺣﺪﺛﻨﺎ ﹷﻣ ْﻌﻦ ﺑﻦ ﻋﻴ�ي ﺣﺪﺛﻨﺎ ﻣﺎﻟﻚ ﺑﻦ أﻧﺲ‬
‫ ﹻﺸﹷ ﹷﺔ ﻗﹷﺎﻟ ْﹷﺖ ﹹﻛ ْﻨ ﹹﺖ أ ﹹ ﹷر ﹽﹻﺟ ﹹﻞ ﹷرأْ ﹷس ﹷر ﹹﺳﻮ ﹻل اﷲﹻ ﺻ�� اﷲ‬Ò‫� ﹷو ﹷة ﹷﻋ ْﻦ أﹷﺑﹻﻴهﹻ ﹷﻋ ْﻦ ﹷﻋﺎ‬
ْ ‫ﹷﻋ ْﻦ هﹻﺸﹷ ﺎم ﹻﺑْ ﹻﻦ ﹹ‬
‫ ٌﹻﺾ‬Ò‫ﻋﻠﻴه وﺳﻠﻢ ﹷوأﹷﻧﹷﺎ ﹷﺣﺎ‬

Ummul Mo’mineen Hazrat A’isha Siddiqa � �‫ ر� ا‬says, I used to comb

the Blessed Hair of Huzoor e Akram ‫ ﷺ‬even though I was in my
menstrual cycle.

132
From this, one rule which becomes apparent is that if the women
serve their husbands, then this is virtuous. Another rule which we
ascertain from this is that in the condition of Haidh, i.e. during the
menstrual cycle, it is completely permissible for the wife to touch
her husband with her hand or to be near him.

Another ruling which we derive from this is that the hand of the
female and those parts which are not affected by the blood are
regarded as Paak, i.e. pure.

In this regard there is also a narration which is reported by Bukhari

and Muslim etc. (from A’isha Siddiqa ) that when Huzoor
�  �‫ر�  ا‬ ‫ﷺ‬

would be in I’tekaaf, He ‫ ﷺ‬would stretch out, or lower His ‫ ﷺ‬Blessed

Head into the Hujrah Shareef, i.e. into the Sacred Private Chambers
(which was attached to the Masjid), and I used to comb the Hair of
Huzoor ‫ﷺ‬, even though I would be in my menstrual cycle.

So from this it is also understood that if in the state of I’tekaaf a

woman touches her husband, it will not break the I’tekaaf. The
command of forbiddance during I’tekaaf which is in the Qur’an e
Majeed is regarding intimacy and such types of closeness with
women at the time of I’tekaaf.

133
‫‪Hadith Shareef‬‬

‫ﻳﺪ ﺑْ ﹻﻦ‬ ‫ﻒ ﺑْ ﹹﻦ ﻋ ﹷﹻﻴ�ي ﻗﹷﺎ ﹷل ﹷﺣ ﹽﹷﺪﺛﹷ ﹷﻨﺎ ﹷوﻛﹻﻴ ٌﻊ ﻗﹷﺎ ﹷل ﹷﺣ ﹽﹷﺪﺛﹷ ﹷﻨﺎ اﻟ ﹽﹷﺮﺑﹻﻴ ﹹﻊ ﺑْ ﹹﻦ ﹷﺻب ﹻ ٍ‬
‫ﻴﺢ ﹷﻋ ْﻦ ﹷﻳﺰ ﹻ ﹷ‬ ‫ﹷﺣ ﹽﹷﺪﺛﹷ ﹷﻨﺎ ﻳﹹﻮ ﹹﺳ ﹹ‬
‫ﺎن ه ﹷﹹﻮ اﻟ ﹽﹷﺮﻗﹷﺎ� ﹽﹹﹻي ﹷﻋ ْﻦ أﹷﻧ ﹷ ﹻﺲ ﺑْ ﹻﻦ ﹷﻣﺎﻟ ﹻ ٍﻚ ﻗﹷﺎ ﹷل � ﹷ ﹷ‬
‫ﺎن ﹷر ﹹﺳﻮ ﹹل اﷲﹻ ﺻ�� اﷲ ﻋﻠﻴه وﺳﻠﻢ ﻳﹹﻜْ�ﹻ�ﹹ‬ ‫أﹷﺑﹷ ﹷ‬
‫�ﻳﺢﹷ ﻟ ﹻ ْﺤ ﹷيﺘﹻهﹻ ﹷوﻳﹹﻜْ�ﹻ�ﹹ ا ْﻟﻘ ﹻ ﹷﻨﺎ ﹷع ﹷﺣ�ﹽﹷي ﹷﻛأ ﹷ ﹽﹷن ﺛﹷ ْﻮﺑﹷ ﹹه ﺛﹷ ْﻮ ﹹب ﹷزﻳﹽﹷﺎ ٍ‬
‫ت‬ ‫ﹷده ﹷْﻦ ﹷرأْ ﹻﺳهﹻ ﹷو ﹷ� ْ ﹻ‬

‫‪ that,‬ر� ا� � ‪It is in the Hadith of Hazrat Anas bin Maalik‬‬

‫‪Huzoor e Akram‬‬ ‫‪ used‬ﷺ‬ ‫‪to apply oil in His‬‬ ‫‪ Blessed‬ﷺ‬ ‫‪Hair, and‬‬
‫‪ Blessed Hair.‬ﷺ ‪ would also comb His‬ﷺ ‪He‬‬

‫‪Hadith Shareef‬‬

‫ص ﹷﻋ ﹻﻦ اﻷﹷ ْﺷ ﹷﻌﺚﹻ ﺑْ ﹻﻦ أﹷ�ﹻي ﹽﹷ‬

‫اﻟﺸ ْﻌ ﹷﺜﺎ ﹻء ﹷﻋ ْﻦ أﹷﺑﹻﻴهﹻ‬ ‫اﻟ� ﹽﹻي ﻗﹷﺎ ﹷل ﹷﺣ ﹽﹷﺪﺛﹷ ﹷﻨﺎ أﹷﺑﹹﻮ اﻷﹷ ْﺣ ﹷﻮ ﹻ‬
‫ﹷﺣ ﹽﹷﺪﺛﹷ ﹷﻨﺎ ﹷه ﹽﹷﻨﺎ ﹹد ﺑْ ﹹﻦ ﹽﹷ ﹻ‬
‫ﺎن ﹷر ﹹﺳﻮ ﹹل اﷲﹻ ﺻ�� اﷲ ﻋﻠﻴه وﺳﻠﻢ ﹷﻟ ﹹﻴﺤ ﹽﹹﹻﺐ اﻟت ﹽﹷ ﹷﻴ ﹽﹹﻤ ﹷﻦ‬
‫�و ٍق ﹷﻋ ْﻦ ﹷﻋﺎ‪ Ò‬ﹻﺸﹷ ﹷﺔ ﻗﹷﺎﻟ ْﹷﺖ إ ﹻ ْن � ﹷ ﹷ‬
‫ﹷﻋ ْﻦ ﹷﻣ ْ ﹹ‬
‫�ﹻي ﻃ ﹹ ﹹهﻮرﹻه ﹻإﹻذﹷا ﹷﺗ ﹷﻄه ﹷﹽﹷﺮ ﹷو�ﹻي ﹷﺗ ﹷﺮ ﹽﹹﺟﻠﹻهﹻ إﹻذﹷا ﹷﺗ ﹷﺮ ﹽﹷﺟ ﹷﻞ ﹷو�ﹻي اﻧْﺘ ﹷﹻﻌﺎﻟﹻهﹻ إﹻذﹷا اﻧ ْ ﹷﺘ ﹷﻌ ﹷﻞ‬

‫‪(In this narration) Ummul Mo’mineen Hazrat A’isha Siddiqa‬‬ ‫ر�  ا�  �‬

‫‪ would comb His‬ﷺ ‪explained the manner in which Huzoor e Akram‬‬

‫ﷺ‬ ‫‪Blessed Hair. She says that,‬‬

‫‪ did anything, He commenced with the right‬ﷺ ‪Whenever Huzoor‬‬

‫‪(i.e. from the right side), even when performing Wudu, and‬‬

‫‪134‬‬
when combing His ‫ ﷺ‬Blessed Hair, and when wearing His ‫ﷺ‬

Naa’lain Shareef, i.e. His ‫ ﷺ‬Sacred Footwear.

In other words, whatever Huzoor ‫ﷺ‬ did which was related to

beautification and adornment, or that which was related to any
blessing, He ‫ ﷺ‬preferred to commence such things from the right
side. Hence, the same use to be done when combing the hair.

Similarly, from the Sahaba e Kiraam it is reported in Bukhari from

Abdullah ibn Umar �  �‫ر�  ا‬ that Huzoor e Akram ‫ﷺ‬ would enter the
Masjid with the right foot and come out with the left foot.

In this manner, we attain the proof of all such things, and it proves
that the hair should be combed from the right side and the same
should be done with the beard.

Hadith Shareef

‫ﺎن ﹷﻋ ﹻﻦ‬ ‫ﹷﺣ ﹽﹷﺪﺛﹷ ﹷﻨﺎ ﹹﻣ ﹷﺤ ﹽﹷﻤ ﹹﺪ ﺑْ ﹹﻦ ﹷ� ﹽﹷﺸﺎ ٍر ﻗﹷﺎ ﹷل ﹷﺣ ﹽﹷﺪﺛﹷ ﹷﻨﺎ ﻳﹷ ْﺤيﹷي ﺑْ ﹹﻦ ﹷﺳﻌﹻﻴ ٍﺪ ﹷﻋ ْﻦ ه ﹻﺸﹷ ﺎم ﹻ ﺑْ ﹻﻦ ﹷﺣ ﹽﹷﺴ ﹷ‬
‫ﻋﻦ اﻟ� ﹽﹷ ﹷ� ﹽﹹﺟ ﹻﻞ‬
‫ا ْﻟ ﹷﺤ ﹷﺴ ﹻﻦ ﹷﻋ ْﻦ ﹷﻋ ْﺒ ﹻﺪ اﷲﹻ ﺑْ ﹻﻦ ﹹﻣ ﹷﻐ ﹽﹷﻔ ٍﻞ ﻗﹷﺎ ﹷل ﻧﹷ�ﹷ� ﹷر ﹹﺳﻮ ﹹل اﷲﹻ ﺻ�� اﷲ ﻋﻠﻴه وﺳﻠﻢ ﹻ‬
‫إﹻﻻ ﻏﹻ ﹱﹽﺒﺎ‬

(In this narration) Abdullah ibn Mughafal �  �‫ ر�  ا‬says that, Huzoor e

Akram ‫ ﷺ‬disapproved of combing the hair, but with intervals,
i.e. occasionally.

135
In other words, if a person spends all day combing his hair and
sitting with a comb in his hand all day long, it is a sign of being
immersed in and being completely passionate about extravagant
self-beautification. Hence, adornment, i.e. beautification, should be
as per necessity, and as per need, and more attention should be
given towards ones work. Huzoor ‫ﷺ‬ used to surely comb His ‫ﷺ‬

Blessed Hair, but He ‫ﷺ‬ would give a gap of a day in-between and
then comb it (i.e. only when it was needed and necessary to do so).
This is the method which we should adopt (i.e. comb only when
needed and not go on combing the hair all day long or every time
that you find yourself in front of a mirror).

Hadith Shareef

‫ﻳﺪ ﺑْ ﹻﻦ أﹷ�ﹻي ﹷﺧﺎﻟ ﹻ ٍﺪ ﹷﻋ ْﻦ‬

‫� ٍب ﹷﻋ ْﻦ ﻳﹷﺰ ﹻ ﹷ‬ ‫� ﹷﻓ ﹷﺔ ﻗﹷﺎ ﹷل ﹷﺣ ﹽﹷﺪﺛﹷ ﹷﻨﺎ ﹷﻋ ْﺒ ﹹﺪ ﹽﹷ‬
ْ ‫اﻟﺴﻼم ﹻﺑْ ﹹﻦ ﹷ‬ ‫ﹷﺣ ﹽﹷﺪﺛﹷ ﹷﻨﺎ ا ْﻟ ﹷﺤ ﹷﺴ ﹹﻦ ﺑْ ﹹﻦ ﹷ ﹷ‬
‫أﹷ�ﹻي اﻟ ﹷْﻌﻼ ﹻء اﻷﹷ ْود ﹽﹻﹻي ﹷﻋ ْﻦ ﺣﹹ ﹷﻤ ْﻴ ﹻﺪ ﺑْ ﹻﻦ ﹷﻋ ْﺒ ﹻﺪ اﻟ ﹽﹷﺮ ْﺣ ﹷﻤ ﹻﻦ ﹷﻋ ْﻦ ﹷر ﹹﺟ ٍﻞ ﹻﻣ ْﻦ أﹷ ْﺻ ﹷﺤ ﹻ‬
‫ﺎب اﻟ ﹽﹷﻨ ﹻ� ﹽﹻي ﺻ�� اﷲ‬

‫ﻋﻠﻴه وﺳﻠﻢ أﹷ ﹽﹷن اﻟ ﹽﹷﻨ ﹻ� ﹽﹷي ﺻ�� اﷲ ﻋﻠﻴه وﺳﻠﻢ � ﹷ ﹷ‬

‫ﺎن ﹷﻳ�ﹷ ﹷ� ﹽﹷﺟ ﹹﻞ ﻏﹻ ﹱﹽﺒﺎ‬

It is mentioned in another narration (from a Sahabi) that, Huzoor e

Akram ‫ ﷺ‬used to comb His ‫ ﷺ‬Blessed Hair with intervals, i.e. He
‫ ﷺ‬did so occasionally.

This shows that He ‫ ﷺ‬abstained from being excessively engrossed in

beautification and adornment. This completes all the Ahadith
discussing the beautification of the hair.

136
 The Whiteness in The Blessed Hair of
Sayyiduna Rasoolullah ‫ﷺ‬

This chapter discusses how many white hairs were in the Sacred Hair
of Huzoor e Akram ‫ﷺ‬.

We have already discussed that this whiteness was mentioned with

differences and in numerous ways by the Sahaba e Kiraam.

In fact none of them held the Blessed Hair and counted each one, as
the exalted nature of Huzoor ‫ﷺ‬ kept them in awe, hence their
reports are based on estimations.

Except for this, it was also not possible to give a perfect count,
because in the beginning there were fewer hairs, and later a few
more increased, so it was based on the different stages wherein they
saw it, and this is why there is some variance in the narrations, and
this cannot be regarded as ikhtilaaf, i.e. difference, because in
estimating there is room for this variance.

This variance can also be due to the different times at when it was
seen, due to which some saw more and some saw less. Now let’s
discuss the narration.

137
Hadith Shareef

‫ﹷﺣ ﹽﹷﺪﺛﹷ ﹷﻨﺎ ﹹﻣ ﹷﺤ ﹽﹷﻤ ﹹﺪ ﺑْ ﹹﻦ ﹷ� ﹽﹷﺸﺎ ٍر ﻗﹷﺎ ﹷل أﹷ ْﺧ� ﹷ ﹷ�ﻧﹷﺎ أﹷﺑﹹﻮ ﹷدا ﹹو ﹷد ﻗﹷﺎ ﹷل أﹷ ْﺧ� ﹷ ﹷ�ﻧﹷﺎ ﹷه ﹽﹷﻤ ٌﺎم ﹷﻋ ْﻦ ﹷﻗ ﹷﺘﺎ ﹷد ﹷة ﻗﹷﺎ ﹷل ﹹﻗﻠ ﹹْﺖ‬
‫ﻷﹷﻧ ﹷ ﹻﺲ ﺑْ ﹻﻦ ﹷﻣﺎﻟ ﹻ ٍﻚ ﹷه ْﻞ ﹷﺧ ﹷﻀ ﹷﺐ ﹷر ﹹﺳﻮ ﹹل اﷲﹻ ﺻ�� اﷲ ﻋﻠﻴه وﺳﻠﻢ ﻗﹷﺎ ﹷل ﻟ ْﹷﻢ ﹷﻳ ْﺒﻠﹹ ْﻎ ذﹷﻟﹻﻚﹷ إﹻﻧ ﹽﹷ ﹷﻤﺎ‬
‫ﺎن ﹷﺷ ْي ﹱﺒﺎ �ﹻي ﹹﺻ ْﺪﻏ ْﹷﻴهﹻ ﹷو ﹷ�ﻜ ْﹻﻦ أﹷﺑﹹﻮ ﺑﹷ ْ�ٍ ﹷﺧ ﹷﻀ ﹷﺐ ﺑﹻﺎ ْﻟ ﹻﺤ ﹽﹷﻨﺎ ﹻء ﹷوا ْ� ﹷﻜ ﹷﺘ ﹻﻢ‬
‫�ﹷ ﹷ‬

Qatadah � �‫ ر� ا‬says that I asked Hazrat Anas � �‫ر� ا‬, Did the Beloved
Rasool ‫ ﷺ‬dye or colour His ‫ ﷺ‬Blessed Hair, so he said,

‫ﻟ ْﹷﻢ ﹷﻳ ْﺒﻠﹹ ْﻎ ذﹷﻟﹻﻚﹷ‬

The Blessed Hair of Huzoor ‫ ﷺ‬never reached this much, i.e. it never
reached such a condition, and whatever whiteness existed, was
noticeable in a few hairs of the temple area. However, Hazrat Abu
Bakr Siddique � �‫ ر� ا‬used to dye his hair with Mehndi and Katam.

Mehndi is completely red (i.e. dark orange), and Katam has redness
with a tinge of blackness in it, like a dark tan, i.e. brown.

In other words, it gave off some darkness (in colour). In mixing both
of these, the redness becomes deep in colour. This was what Hazrat
Abu Bakr Siddique � �‫ ر� ا‬would do.

138
Hadith Shareef

‫ﻮ�ي ﻗﹷﺎﻻ ﹷﺣ ﹽﹷﺪﺛﹷ ﹷﻨﺎ ﹷﻋ ْﺒ ﹹﺪ اﻟﺮ ﹽﹷﹽﹷزا ﹻق ﹷﻋ ْﻦ ﹷﻣ ْﻌ ﹷﻤﺮ ٍ ﹷﻋ ْﻦ‬ ‫ﹷﺣ ﹽﹷﺪﺛﹷ ﹷﻨﺎ إ ﹻ ْﺳ ﹷﺤ ﹹ‬
‫ﺎق ﺑْ ﹹﻦ ﹷﻣ ْﻨ ﹹﺼﻮ ٍر ﹷو ﹷﻳ ْﺤيﹷي ﺑْ ﹹﻦ ﹹﻣ ﹷ‬
‫ﺛﹷﺎﺑ ﹻ ٍﺖ ﹷﻋ ْﻦ أﹷﻧ ﹷ ٍﺲ ﻗﹷﺎ ﹷل ﹷﻣﺎ ﹷﻋ ﹷﺪ ْدتﹹ �ﹻي ﹷرأْ ﹻ‬
‫س ﹷر ﹹﺳﻮ ﹻل اﷲﹻ ﺻ�� اﷲ ﻋﻠﻴه وﺳﻠﻢ ﹷوﻟ ﹻ ْﺤ ﹷيﺘﹻهﹻ إﹻﻻ‬

‫أﹷ ْرﺑﹷ ﹷﻊ ﹷﻋ ْ ﹷ‬
‫� ﹷة ﹷﺷ ﹷﻌ ﹷﺮ ﹱة ﺑﹷ ْﻴ ﹷﻀﺎ ﹷء‬

In another narration of Hazrat Anas bin Maalik �  �‫ ر�  ا‬it is reported

that he said, I had not counted more than fourteen white hairs in
the Blessed Hair and Blessed Beard of Huzoor e Akram ‫ﷺ‬.

This does not mean that he held them with his fingers and counted
each one, but it is based on an approximation which he estimated
(by looking at them).

Hadith Shareef

ْ ‫ﹷﺣ ﹽﹷﺪﺛﹷ ﹷﻨﺎ ﹹﻣ ﹷﺤ ﹽﹷﻤ ﹹﺪ ﺑْ ﹹﻦ اﻟ ﹹْﻤ ﹷﺜ�ﹽﹷ� ﻗﹷﺎ ﹷل أﹷ ْﺧ� ﹷ ﹷ�ﻧﹷﺎ أﹷﺑﹹﻮ ﹷدا ﹹو ﹷد ﻗﹷﺎ ﹷل ﹷﺣ ﹽﹷﺪﺛﹷ ﹷﻨﺎ ﹹﺷ ْﻌ ﹷﺒ ﹹﺔ ﹷﻋ ْﻦ ﺳ ﹷﹻﻤﺎ ﹻ≈ ﺑْ ﹻﻦ ﹷ‬
‫� ٍب‬
‫ﻗﹷﺎ ﹷل ﹷﺳﻤﹻ ْﻌ ﹹﺖ ﹷﺟﺎﺑ ﹻ ﹷﺮ ﺑْ ﹷﻦ ﹷﺳ ﹹﻤ ﹷﺮ ﹷة ﹷوﻗ ْﹷﺪ ﹹﺳ� ﹻ ﹷﻞ ﹷﻋ ْﻦ ﹷﺷ ْﻴ ﹻﺐ ﹷر ﹹﺳﻮ ﹻل اﷲﹻ ﹷﺻ�ﹽﹷ� اﷲﹹ ﹷﻋﻠ ْﹷﻴهﹻ ﹷو ﹷﺳ ﹽﹷﻠﻢ ﹷﻓ ﹷﻘﺎ ﹷل‬
‫ﺎن إﹻذﹷا ﹷد ﹷه ﹷﻦ ﹷرأْ ﹷﺳ ﹹه ﻟ ْﹷﻢ ﻳﹹ ﹷﺮ ﹻﻣ ْﻨ ﹹه ﹷﺷ ْﻴ ٌﺐ ﹷوإﹻذﹷا ﻟ ْﹷﻢ ﹷﻳ ْﺪه ْﹻﻦ ﹹر� ﹷﹻي ﹻﻣ ْﻨ ﹹه ﹷ� ْي ٌء‬
‫�ﹷ ﹷ‬

In this narration it is reported that when Hazrat Jaabir ibn Samura

�  �‫ر�  ا‬ was asked about how many white hairs Rasool e Akram ‫ﷺ‬

had, he said that, Huzoor ‫ ﷺ‬did have some white hairs, but when

139
He ‫ﷺ‬ would apply oil (to His ‫ ﷺ‬Blessed Hair), then nothing was
visible. In other words, when He ‫ ﷺ‬would apply oil and comb His ‫ﷺ‬
Blessed Hair, then the whiteness would become hidden in the
remaining Hair.

Hazrat Jaabir ibn Samura � �‫ ر� ا‬said,

‫ﹷوإﹻذﹷا ﻟ ْﹷﻢ ﻳﹷﺪه ْﹻﻦ ﹹر� ﹷﹻي ﹻﻣ ْﻨ ﹹه ﹷ� ْي ٌء‬

In other words, and when He ‫ ﷺ‬would not apply oil, then they
would be visible.

Hadith Shareef

‫ﹷﺣ ﹽﹷﺪﺛﹷ ﹷﻨﺎ ﹹﻣ ﹷﺤ ﹽﹷﻤ ﹹﺪ ﺑْ ﹹﻦ ﹷﻋ ْﻤﺮﹻو ﺑْ ﹻﻦ اﻟ ﹷْﻮﻟﹻﻴ ﹻﺪ ا ْ� ﹻﻜ ْﻨﺪ ﹽﹹﹻي ا ْ�ﻜﹹﻮ� ﹻ ﹽﹹي ﻗﹷﺎ ﹷل ﹷﺣ ﹽﹷﺪﺛﹷ ﹷﻨﺎ ﹷﻳ ْﺤيﹷي ﺑْ ﹹﻦ آ ﹷد ﹷم ﹷﻋ ْﻦ‬

‫ﻳﻚ ﹷﻋ ْﻦ ﻋﹹب ﹷ ْﻴ ﹻﺪ اﷲﹻ ﺑْ ﹻﻦ ﻋﹹ ﹷﻤ ﹷﺮ ﹷﻋ ْﻦ ﻧﹷﺎﻓ ٍﹻﻊ ﹷﻋ ْﻦ ﹷﻋ ْﺒ ﹻﺪ اﷲﹻ ﺑْ ﹻﻦ ﻋﹹ ﹷﻤ ﹷﺮ ﻗﹷﺎ ﹷل إﹻﻧ ﹽﹷ ﹷﻤﺎ � ﹷ ﹷ‬

‫ﺎن ﹷﺷ ْﻴ ﹹﺐ ﹷر ﹹﺳﻮ ﹻل‬ ٍ � ‫ﹷﹻ‬
‫ﻳﻦ ﹷﺷ ﹷﻌ ﹷﺮ ﹱة ﺑﹷ ْﻴ ﹷﻀﺎ ﹷء‬ ‫اﷲﹻ ﺻ�� اﷲ ﻋﻠﻴه وﺳﻠﻢ ﻧ ﹷ ْﺤ ﹱﻮا ﹻﻣ ْﻦ ﻋ ْ ﹻ‬
‫ﹻ� ﹷ‬

Hazrat Ibn Umar �  �‫ر�  ا‬ said that, the Beloved Rasool ‫ﷺ‬ had
approximately, i.e. nearly twenty white hairs.

140
Hadith Shareef

‫ﺎن ﹷﻋ ْﻦ أﹷ�ﹻي‬ ‫ﹷﺣ ﹽﹷﺪﺛﹷ ﹷﻨﺎ أﹷﺑﹹﻮ ﹹ ﹷ‬

‫ ﻗﹷﺎ ﹷل ﹷﺣ ﹽﹷﺪﺛﹷ ﹷﻨﺎ ﹹﻣ ﹷﻌﺎو ﹻ ﹷﻳ ﹹﺔ ﺑْ ﹹﻦ ه ﹻﺸﹷ ﺎم ٍ ﹷﻋ ْﻦ ﹷﺷ ْي ﹷﺒ ﹷ‬،‫�ﻳْﺐٍ ﹹﻣ ﹷﺤ ﹽﹷﻤ ﹹﺪ ﺑْ ﹹﻦ اﻟ ﹷْﻌﻼ ﹻء‬
‫س ﻗﹷﺎ ﹷل ﻗﹷﺎ ﹷل أﹷﺑﹹﻮ ﺑﹷ ْ�ٍ ﹷﻳﺎ ﹷر ﹹﺳﻮ ﹷل اﷲﹻ ﻗ ْﹷﺪ ﺷ ْﹻﺒ ﹷﺖ ﻗﹷﺎ ﹷل‬ ‫ﺎق ﹷﻋ ْﻦ ﻋ ْ ﹻ‬
ٍ ‫ﹻ� ﹷﻣ ﹷﺔ ﹷﻋ ﹻﻦ اﺑْ ﹻﻦ ﹷﻋﺒﹽﹷﺎ‬ ‫إ ﹻ ْﺳ ﹷﺤ ﹷ‬
‫ﻮن ﹷوإﹻذﹷا ﹽﹷ‬
‫اﻟﺸ ْﻤ ﹹﺲ ﹹﻛﻮ ﹷﹽﹻر ْت‬ ‫ﹷﺷ ﹽﹷيب ﹷ ْﺘ�ﹻي هﹹﻮ ٌد ﹷواﻟ ﹷْﻮاﻗ ﹻ ﹷﻌ ﹹﺔ ﹷواﻟ ﹹْﻤ ْﺮ ﹷﺳﻼتﹹ ﹷو ﹷﻋ ﹽﹷﻢ ﹷﻳ ﹷﺘ ﹷﺴﺎ ﹷءﻟﹹ ﹷ‬

Ibn Ab’bas � �‫ ر� ا‬said, Ya Rasool’Allah ‫ !ﷺ‬Your Blessed Hair has now
started to become white (i.e. You have started to age).

He ‫ﷺ‬ said, (Yes!) The revelation (and recitation) of Surah Hud,

Surah Waqiah, Surah Mursalaat, Amma Yatasa-aloon and Idhash
Shamsu Kuw-wirat, have caused My Hair to turn white.

In other words, when I observe the terror of Qiyaamat which has

been mentioned in these Surahs, and when I think about the
condition of My Ummat, then I become absorbed in sadness, and due
to this, My hair has started to turn white.

This was the deep compassion which the Beloved Rasool ‫ ﷺ‬felt for
His ‫ ﷺ‬Ummah, in being the Mercy unto the worlds.

141
‫‪Hadith Shareef‬‬

‫ﹷﺣ ﹽﹷﺪﺛﹷ ﹷﻨﺎ ﹹﺳﻔ ﹷْﻴﺎ ﹹن ﺑْ ﹹﻦ ﹷوﻛﹻﻴ ٍﻊ ﻗﹷﺎ ﹷل ﹷﺣ ﹽﹷﺪﺛﹷ ﹷﻨﺎ ﹹﻣ ﹷﺤ ﹽﹷﻤ ﹹﺪ ﺑْ ﹹﻦ �ﹻ ْ�ٍ ﹷﻋ ْﻦ ﹷﻋ� ﹻ ﹽﹻي ﺑْ ﹻﻦ ﹷﺻﺎﻟ ﹻ ٍﺢ ﹷﻋ ْﻦ أﹷ�ﹻي إ ﹻ ْﺳ ﹷﺤ ﹷ‬
‫ﺎق‬
‫ا≈ ﻗ ْﹷﺪ ﺷ ْﹻﺒ ﹷﺖ ﻗﹷﺎ ﹷل ﻗ ْﹷﺪ ﹷﺷ ﹽﹷيب ﹷ ْﺘ�ﹻي هﹹﻮ ٌد ﹷوأﹷ ﹷﺧ ﹷﻮاﺗﹹ ﹷهﺎ‬
‫ﹷﻋ ْﻦ أﹷ�ﹻي ﹹﺟ ﹷﺤ ْﻴ ﹷﻔ ﹷﺔ ﻗﹷﺎ ﹷل ﻗﹷﺎﻟﹹﻮا ﹷﻳﺎ ﹷر ﹹﺳﻮ ﹷل اﷲﹻ ﻧ ﹷ ﹷﺮ ﹷ‬

‫‪After this is the narration from Hazrat Abu Juhaifa‬‬ ‫ر�  ا�  �‬ ‫‪who was‬‬
‫‪from amongst the younger Sahaba.‬‬

‫‪He says that the people said, Ya Rasool’Allah‬‬ ‫!ﷺ‬ ‫‪Your Blessed Hair‬‬
‫‪has started to become white! He‬‬ ‫‪ said‬ﷺ‬ ‫‪(Yes). Surah Hud and the‬‬
‫‪Surahs like it have caused Me to become old, i.e. to age.‬‬

‫‪In other words, thinking of the condition of the Ummat and the‬‬
‫‪terrors of the day of Qiyaaamat has caused this effect on me, due to‬‬
‫‪sadness.‬‬

‫‪Hadith Shareef‬‬

‫ﹷﺣ ﹽﹷﺪﺛﹷ ﹷﻨﺎ ﹷﻋ� ﹽﹹﹻي ﺑْ ﹹﻦ ﺣﹹ ْﺠﺮ ٍ ﻗﹷﺎ ﹷل ﹷﺣ ﹽﹷﺪﺛﹷ ﹷﻨﺎ ﹹﺷ ﹷﻌ ْﻴ ﹹﺐ ﺑْ ﹹﻦ ﹷﺻﻔ ﹷْﻮ ﹷ‬
‫ان ﹷﻋ ْﻦ ﹷﻋ ْﺒ ﹻﺪ اﻟ ﹷْﻤﻠ ﹻ ﹻﻚ ﺑْ ﹻﻦ ﻋﹹ ﹷﻤ� ْ� ٍ ﹷﻋ ﹻﻦ إ ﹻ ﹷﻳﺎد ﹻ‬

‫ﺎب ﻗﹷﺎ ﹷل أﹷ ﹷﺗ ْﻴ ﹹﺖ اﻟ ﹽﹷﻨ ﹻ� ﹽﹷي ﺻ�� اﷲ ﻋﻠﻴه‬ ‫ﺑْ ﹻﻦ ﹷﻟﻘ ٍﹻﻴﻂ ا ْﻟ ﹻﻌ ْﺠ� ﹻ ﹽﹻي ﹷﻋ ْﻦ أﹷ�ﹻي رﹻ ْﻣ ﹷﺜ ﹷﺔ اﻟت ﹽﹷ ْﻴ ﹻ ﹽﹻ‬
‫� ﹷﺗ ْﻴ ﹻﻢ اﻟ ﹽﹷﺮﺑﹷ ﹻ‬
‫وﺳﻠﻢ ﹷو ﹷﻣ�ﹻي اﺑْ ٌﻦ �ﹻي ﻗﹷﺎ ﹷل ﻓﹷأ ﹷ ﹷرﻳْ ﹹﺘ ﹹه ﹷﻓ ﹹﻘﻠ ﹹْﺖ ﹷﻟ ﹽﹷﻤﺎ ﹷرأﹷﻳْ ﹹﺘ ﹹه ﹷه ﹷﺬا ﻧ ﹷ ﹻ� ﹽﹹي اﷲﹻ ﺻ�� اﷲ ﻋﻠﻴه وﺳﻠﻢ‬
‫ﹷو ﹷﻋﻠ ْﹷﻴهﹻ ﺛﹷ ْﻮﺑﹷﺎ ﹻن أﹷ ْﺧ ﹷ�ا ﹻن ﹷو ﹷﻟ ﹹه ﹷﺷ ﹷﻌ ٌﺮ ﻗ ْﹷﺪ ﹷﻋﻼ ﹹه ﹽﹷ‬
‫اﻟﺸ ْﻴ ﹹﺐ ﹷو ﹷﺷ ْيﺒﹹ ﹹه أﹷ ْﺣ ﹷﻤﺮﹹ‬ ‫ﹷ‬

‫‪142‬‬
This is followed by the narration of Hazrat Abu Rimtha � �‫ر� ا‬. Hazrat
Abu Rimtha Taimi (or Tamimi) �  �‫ ر�  ا‬says that, I came into the Holy
Court of Huzoor e Akram ‫ ﷺ‬and with me was my child, i.e. my son. I
was shown that this was Rasoolullah ‫ﷺ‬.

Huzoor Sayyidi Muhad’dith e Kabeer further explains, Hence, it

means that it was the very first time for him to see Huzoor e Akram
‫ﷺ‬ and that he did not recognise Him ‫ﷺ‬. He had probably come
newly from some village etc. so he says, I was shown that this was
Rasoolullah ‫ﷺ‬.

He says, on seeing Him ‫ ﷺ‬immediately knew that He was Allah’s

I

Nabi ‫ﷺ‬. I saw that He ‫ ﷺ‬was dressed in two green sheets. He

had a few hairs on which the signs of old-age were apparent. In
other words, there was some whiteness, but how was that
whiteness? He says,

‫ﹷﺷ ْيﺒﹹ ﹹه أﹷ ْﺣ ﹷﻤﺮﹹ‬

In other words, a redness could be seen in His ‫ ﷺ‬Blessed Hair.

Now, it must be noted that this was either because He ‫ ﷺ‬had dyed it
with Mehndi, or because when the hair starts to become white, it
first turns to a reddish colour and then becomes white. This is why
he says that the signs of ageing which he noticed were the reddish
colour.

143
Hadith Shareef

‫�ﻳْﺞﹹ ﺑْ ﹹﻦ اﻟ ﹽﹹﻨ ْﻌ ﹷﻤﺎ ﹻن ﻗﹷﺎ ﹷل ﹷﺣ ﹽﹷﺪﺛﹷ ﹷﻨﺎ ﹷﺣ ﹽﹷﻤﺎ ﹹد ﺑْ ﹹﻦ ﹷﺳﻠ ﹷﹷﻤ ﹷﺔ ﹷﻋ ْﻦ‬ ٍ ‫ﹷﺣ ﹽﹷﺪﺛﹷ ﹷﻨﺎ أﹷ ْﺣ ﹷﻤ ﹹﺪ ﺑْ ﹹﻦ ﹷﻣﻨ‬
‫ﹻﻴﻊ ﻗﹷﺎ ﹷل ﹷﺣ ﹽﹷﺪﺛﹷ ﹷﻨﺎ ﹹ ﹷ‬
‫ﺎن �ﹻي ﹷرأْ ﹻ‬
‫س ﹷر ﹹﺳﻮ ﹻل اﷲﹻ ﺻ�� اﷲ ﻋﻠﻴه‬ ‫� ٍب ﻗﹷﺎ ﹷل ﻗﹻﻴ ﹷﻞ ﻟ ﹻ ﹷﺠﺎﺑﹻﺮ ﹻﺑْ ﹻﻦ ﹷﺳ ﹹﻤ ﹷﺮ ﹷة أﹷ� ﹷ ﹷ‬
ْ ‫ﺳ ﹷﹻﻤﺎ ﹻ≈ ﺑْ ﹻﻦ ﹷ‬
‫وﺳﻠﻢ ﹷﺷ ْﻴ ٌﺐ ﻗﹷﺎ ﹷل ﻟ ْﹷﻢ ﹷﻳﻜﹹ ْﻦ �ﹻي ﹷرأ ْ ﹻ‬
ٌ ‫ ﹷﺷ ْﻴ ٌﺐ إﹻﻻ ﹷﺷ ﹷﻌ ﹷﺮ‬،‫س ﹷر ﹹﺳﻮ ﹻل اﷲﹻ ﺻ�� اﷲ ﻋﻠﻴه وﺳﻠﻢ‬
‫ات �ﹻي‬

‫� ﹻق ﹷرأْ ﹻﺳهﹻ إﹻذﹷا ا ﹽﹷد ﹷه ﹷﻦ ﹷو ﹷاراهﹹﻦﹽﹷ ﹽﹹ‬

‫اﻟﺪه ﹹْﻦ‬ ‫ﹷﻣ ْ ﹻ‬

In the next narration it is reported from Simak ibn Harb �  �‫ ر�  ا‬that

Jaabir ibn Samura � �‫ ر� ا‬was asked, Was there ever any whiteness in
the Blessed Hair of Huzoor e Akram ‫ ?ﷺ‬He said,

Not really, but there were a few white strands in the Blessed
Path, in the Blessed Hair of Huzoor e Akram ‫ﷺ‬, and when He ‫ﷺ‬
would apply oil (to His ‫ ﷺ‬Blessed Hair), then these would also
be concealed.

In other words, they would not show. The reason for this is that the
Blessed Hair of Huzoor e Akram ‫ ﷺ‬was already radiant and glowing,
and when oil was applied, the Noor, i.e. radiance and light, would
burst from it.

When one set his eyes on them at this time, how will he be able to
differentiate between black and white! In other words, the eyes
would become dazzled (by its glow). Thus, when oil would be
applied, it concealed any whiteness.

144
This completes all the Ahadith (in this section) which discuss how
many Blessed Hairs of Rasool e Akram ‫ ﷺ‬were white.

As we have observed, there are numerous narrations regarding this

(with some variation) and as I mentioned earlier, this was because
those who saw, did so at different times.

It was also due to the different ways each one of them used to guess
or estimate the number of Blessed Hairs (which were visible to
them).

145
 The Dying of The Sacred Hair Of
Sayyiduna Rasoolullah ‫ﷺ‬

This chapter discusses whether Rasoolullah ‫ ﷺ‬dyed His ‫ ﷺ‬Blessed

Hair or left them as they were.

Hadith Shareef

ٍ ‫ﹷﺣ ﹽﹷﺪﺛﹷ ﹷﻨﺎ أﹷ ْﺣ ﹷﻤ ﹹﺪ ﺑْ ﹹﻦ ﹷﻣﻨ‬

‫ﹻﻴﻊ ﻗﹷﺎ ﹷل ﹷﺣ ﹽﹷﺪﺛﹷ ﹷﻨﺎ هﹹﺸﹷ ْﻴ ٌﻢ ﻗﹷﺎ ﹷل ﹷﺣ ﹽﹷﺪﺛﹷ ﹷﻨﺎ ﹷﻋ ْﺒ ﹹﺪ اﻟ ﹷْﻤﻠ ﹻ ﹻﻚ ﺑْ ﹹﻦ ﻋﹹ ﹷﻤ�ْ� ٍ ﹷﻋ ﹻﻦ إﹻﻳﹷﺎد ﹻ‬

‫ﺑْ ﹻﻦ ﹷﻟﻘ ٍﹻﻴﻂ ﻗﹷﺎ ﹷل أﹷ ْﺧ� ﹷ ﹷ��ﹻي أﹷﺑﹹﻮ رﹻ ْﻣ ﹷﺜ ﹷﺔ ﻗﹷﺎ ﹷل أﹷ ﹷﺗ ْﻴ ﹹﺖ ﹷر ﹹﺳﻮ ﹷل اﷲﹻ ﹷﺻ�ﹽﹷ� اﷲﹹ ﹷﻋﻠ ْﹷﻴهﹻ ﹷو ﹷﺳ ﹽﹷﻠ ﹷﻢ ﹷﻣ ﹷﻊ اﺑْ ٍﻦ �ﹻي‬
‫ﹷﻓ ﹷﻘﺎ ﹷل اﺑْﻨﹹﻚﹷ ﹷه ﹷﺬا ﹷﻓ ﹹﻘﻠ ﹹْﺖ ﹷ� ﹷﻌ ْﻢ أﹷ ْﺷ ﹷه ﹹﺪ ﺑﹻهﹻ ﻗﹷﺎ ﹷل ﻻ ﹷﻳ ْﺠ�ﹻي ﹷﻋﻠ ْﹷﻴﻚﹷ ﹷوﻻ ﹷﺗ ْﺠ�ﹻي ﹷﻋﻠ ْﹷﻴهﹻ ﻗﹷﺎ ﹷل‬
‫ﹷو ﹷرأﹷﻳْ ﹹﺖ ﹽﹷ‬
‫اﻟﺸ ْﻴ ﹷﺐ أﹷ ْﺣ ﹷﻤ ﹷﺮ‬

Hazrat Abu Rimtha �  �‫ر�  ا‬ said, I presented myself in the Blessed
Court of Huzoor ‫ﷺ‬ so Huzoor ‫ ﷺ‬asked me, is this your son? So I
said, Yes! I bear witness, i.e. I testify, that he is my son.

What is meant by, ‘I testify that this is my son’. The meaning of this
is that, it was the tradition of the Arabs that if the son did something
wrong, and then the father would be held responsible.

This is why he said that I bear witness that he is my son. In other

words, if he does anything wrong I will be responsible for him.

146
It was then that Huzoor e Akram ‫ ﷺ‬said,

‫ ﹷوﻻ ﹷﺗ ْﺠ�ﹻي ﹷﻋﻠ ْﹷﻴهﹻ‬، ‫ﻻ ﹷﻳ ْﺠ�ﹻي ﹷﻋﻠ ْﹷﻴﻚﹷ‬

Neither will you be held in contempt for his wrong, and nor will
he be held in contempt for your wrong.

In other words (just as it is mentioned in the Holy Qur’an),

ٰ ْ ‫ﹷو ﹷﻻ ﹷﺗﺰ ﹻ ﹹر ﹷواز ﹷﹻر ٌة ﹽﹻوزْ ﹷر ا‬

‫ﹹ�ي‬

And no burdened soul shall bear the burden of another (soul)

[Surah Al-An’am (6), Verse 164]

In other words, none is responsible for the sins or the wrongs of

another. He is responsible for his own mistakes, and why should
someone else be held responsible? This was the lesson which Huzoor
e Akram ‫ ﷺ‬taught him.

Hazrat Abu Rimtha � �‫( ر� ا‬then) said,

I saw redness in the Blessed Hair of Huzoor e Akram ‫ﷺ‬.

From this it seems apparent that Huzoor e Akram ‫ ﷺ‬had dyed His ‫ﷺ‬
Blessed Hair with Mehndi.

147
‫‪Hadith Shareef‬‬

‫� ٍ‬
‫ﻳﻚ ﹷﻋ ْﻦ ﻋﹹ ْﺜ ﹷﻤ ﹷ‬
‫ﺎن ﺑْ ﹻﻦ ﹷﻣ ْﻮهﹷﺐٍ ﻗﹷﺎ ﹷل ﹹﺳ� ﹻ ﹷﻞ‬ ‫ﹷﺣ ﹽﹷﺪﺛﹷ ﹷﻨﺎ ﹹﺳﻔ ﹷْﻴﺎ ﹹن ﺑْ ﹹﻦ ﹷوﻛﹻﻴ ٍﻊ ﻗﹷﺎ ﹷل ﹷﺣ ﹽﹷﺪﺛﹷ ﹷﻨﺎ أﹷ�ﹻي ﹷﻋ ْﻦ ﹷ ﹻ‬
‫أﹷﺑﹹﻮ ه ﹷﹹﺮﻳْ ﹷﺮ ﹷة ﹷه ْﻞ ﹷﺧ ﹷﻀ ﹷﺐ ﹷر ﹹﺳﻮ ﹹل اﷲﹻ ﺻ�� اﷲ ﻋﻠﻴه وﺳﻠﻢ ﻗﹷﺎ ﹷل ﹷ� ﹷﻌ ْﻢ‬

‫ﷺ ‪ was asked if Huzoor‬ر� ا� � ‪In this narration, Hazrat Abu Hurairah‬‬

‫‪ did).‬ﷺ ‪ Hair? He said, Yes (He‬ﷺ ‪had (ever) dyed His‬‬

‫‪ Blessed Hair? It will be said,‬ﷺ ‪ dye His‬ﷺ ‪If it is asked, how did He‬‬
‫‪it was with Mehndi.‬‬

‫‪There is also a narration from Ummul Mo’mineen Umme Salamah‬‬

‫ر�  ا�  �‬ ‫‪ mentions‬ر�  ا�  � ‪as well, in the same way, which Imam Tirmizi‬‬
‫‪that Hazrat Abu Awana‬‬ ‫ر�  ا�  �‬ ‫‪reported it in the same way from‬‬
‫‪.‬ر� ا� � ‪Ummul Mo’mineen Umm e Salamah‬‬

‫‪Hadith Shareef‬‬

‫� ﺑْ ﹹﻦ ز ﹷﹹر ﹷار ﹷة ﹷﻋ ْﻦ أﹷ�ﹻي ﹷﺟ ﹷﻨ ٍ‬ ‫ﹷ‬

‫ﺎب ﹷﻋ ْﻦ إ ﹻ ﹷﻳﺎد ﹻﺑْ ﹻﻦ ﹷﻟﻘ ٍﹻﻴﻂ‬ ‫ون ﻗﹷﺎ ﹷل أﹷﻧ ْ ﹷﺒأﻧﹷﺎ اﻟ ﹽﹷﻨ ْ ﹹ‬ ‫ﹷﺣ ﹽﹷﺪﺛﹷ ﹷﻨﺎ إﹻﺑْ ﹷﺮاهﹻﻴ ﹹﻢ ﺑْ ﹹﻦ ﹷه ﹹ‬
‫ﺎر ﹷ‬
‫ﹷﻋ ﹻﻦ ا ْﻟ ﹷﺠ ْه ﹷﺬ ﹷﻣ ﹻﺔ ا ْﻣ ﹷﺮأﹷة ﹻ ﹷ� ﹻﺸ�� اﺑْ ﹻﻦ ا ْﻟ ﹷﺨ ﹷﺼﺎﺻﹻ ﹽﹷﻴ ﹻﺔ ﻗﹷﺎﻟ ْﹷﺖ أﹷﻧﹷﺎ ﹷرأﹷﻳْ ﹹﺖ ﹷر ﹹﺳﻮ ﹷل اﷲﹻ ﺻ�� اﷲ ﻋﻠﻴه‬
‫� ﹹج ﹻﻣ ْﻦ ﺑﹷ ْيﺘﹻهﹻ ﹷﻳ ْﻨﻔ ﹹﹹﺾ ﹷرأْ ﹷﺳ ﹹه ﹷو ﹷﻗ ﹻﺪ اﻏْ ﹷﺘ ﹷﺴ ﹷﻞ ﹷوﺑ ﹻ ﹷﺮأْ ﹻﺳهﹻ ﹷر ْد ٌع ﹻﻣ ْﻦ ﺣ ﹻ ﹽﹷﻨ ٍ‬
‫ﺎء أﹷ ْو ﻗﹷﺎ ﹷل ﹷر ْد ٌغ‬ ‫وﺳﻠﻢ ﹷﻳ ْ ﹹ‬
‫ﹷﺷ ﹽﹷﻚ �ﹻي ﹷه ﹷﺬا ﹽﹷ‬
‫اﻟﺸ ْﻴ ﹹﺦ‬

‫‪148‬‬
Jahdhamah is the wife of Bashir ibn Khasaasiyah. She said, I saw
Rasool e Akram � �‫ ر� ا‬coming out of His ‫ ﷺ‬Blessed Home, and He ‫ﷺ‬
was brushing away water from His ‫ ﷺ‬Blessed Head.

Why? This was because He ‫ ﷺ‬had come out after taking Ghusl. There
is a doubt in the mind of Ibrahim ibn Harun as to whether the word

used towards the end of this narration is ‫ ﹷر ْدغ‬or ‫ ﹷر ْدع‬.

The word ‫ ﹷر ْدغ‬means that it had a fragrant scent, and the word ‫ﹷر ْدع‬
means that it was dyed, i.e. Mehndi was used. In other words, the
narrator is in doubt whether it was mentioned that Huzoor’s ‫ﷺ‬

Blessed Hair (at that time) was fragrant or dyed.

Hadith Shareef

‫ﹷﺣ ﹽﹷﺪﺛﹷ ﹷﻨﺎ ﹷﻋ ْﺒ ﹹﺪ اﷲﹻ ﺑْ ﹹﻦ ﹷﻋ ْﺒ ﹻﺪ اﻟ ﹽﹷﺮ ْﺣ ﹷﻤ ﹻﻦ ﻗﹷﺎ ﹷل ﹷﺣ ﹽﹷﺪﺛﹷ ﹷﻨﺎ ﹷﻋ ْﻤﺮﹹو ﺑْ ﹹﻦ ﹷﻋﺎﺻﹻ ٍﻢ ﻗﹷﺎ ﹷل ﹷﺣ ﹽﹷﺪﺛﹷ ﹷﻨﺎ ﹷﺣ ﹽﹷﻤﺎ ﹹد ﺑْ ﹹﻦ‬
‫ﹷﺳﻠ ﹷﹷﻤ ﹷﺔ ﻗﹷﺎ ﹷل ﹷﺣ ﹽﹷﺪﺛﹷ ﹷﻨﺎ ﺣﹹ ﹷﻤ ْﻴ ٌﺪ ﹷﻋ ْﻦ أﹷﻧ ﹷ ٍﺲ ﻗﹷﺎ ﹷل ﹷرأﹷﻳْ ﹹﺖ ﹷﺷ ﹷﻌ ﹷﺮ ﹷر ﹹﺳﻮ ﹻل اﷲﹻ ﺻ�� اﷲ ﻋﻠﻴه وﺳﻠﻢ‬
‫ﹷﻣﺨ ﹹْﻀﻮﺑﹱﺎ‬

Hazrat Anas ibn Maalik �  �‫ ر�  ا‬said, I saw that the Blessed Hair of
Huzoor e Akram ‫ ﷺ‬had been dyed.

There is also a narration from Muhammad ibn Abdullah ibn Aqeel

�  �‫ر�  ا‬ that the Sacred Hair of Rasoolullah ‫ ﷺ‬was in the possession of
Hazrat Anas ibn Maalik �  �‫ر�  ا‬ (in other words, he had kept it as
149
Tabarruk, i.e. as a Sacred Relic, to attain its blessings). He says that, I
saw it was red in colour.

From this it is apparent that Huzoor ‫ ﷺ‬used to use reddish colour on

His ‫ ﷺ‬Blessed Beard and to do this, He ‫ ﷺ‬usually used Mehndi. This
was His ‫ ﷺ‬way.

When the father of Hazrat Abu Bakr Siddique �  �‫ر�  ا‬ Hazrat Abu
Quhafa �  �‫ ر�  ا‬was presented in the Court of Huzoor e Akram ‫ﷺ‬, his
beard and his hair was very white, so He ‫ ﷺ‬said, have his hair dyed,
but keep it free from black.

In other words, to dye the hair black is not permissible, but there is
no objection in using any other colour, such as red, yellowish, or
deep red which gives off a tan, i.e. brownish.

Translator’s Note

This dying of the hair does not refer to the cosmetic dying of hair
which is common amongst the younger generation, whereby they
dye their hair in the style of singers and other corrupt ones, in order
to make fashion statements. There is no place for this in Islam.

150
 The Surmah (Collyrium) of
Sayyiduna Rasoolullah ‫ﷺ‬

This Chapter discusses the use of Surmah, i.e. collyrium, by Huzoor e

Akram ‫ﷺ‬. Surmah is used to beautify, i.e. adorn, the eyes. Except for
this, it has many other benefits. With being a means of beautifying
the eyes, it also helps increase the vision, and it also clears the
excess fluid from the eyes, which usually forms in both the corners
of the eyes, and this makes the eyes look bad. One other benefit that
Huzoor ‫ ﷺ‬mentioned about the use of Surmah is,

‫ﻳﹹ ْﻨﺒ ﹻ ﹹﺖ ﹽﹷ‬

‫اﻟﺸ ْﻌ ﹷﺮ‬

In other words, it causes the hair to grow. In this regard some have
said that it means that the hair on the eyelashes remain intact and
do not wither, but the apparent meaning is that it refers to all the
hair, i.e. be it that of the beard, head, eyebrows, or eyelashes. In
other words, it refers to hair in general. He ‫ ﷺ‬did not say,

‫ﻳﹹ ْﻨﺒ ﹻ ﹹﺖ ْاﻻﹷ ْﺷﻔﹷﺎر‬

In other words, it causes the eyelashes to grow, but rather He ‫ﷺ‬

‫ ﻳﹹ ْﻨﺒ ﹻﺖﹹ ﹽﹷ‬i.e. it causes the hair to grow. This is why Aala Hazrat
said, ‫اﻟﺸ ْﻌ ﹷﺮ‬
�  �‫ر�  ا‬ presented this Hadith, when mentioning the prescriptions by
which a person can grow hair.

151
In other words, if a person fears that his hair will all fall off and he
will become bald, he should use Surmah. It must be also noted that
to use Surmah for men is not only for beautification purposes, but it
also has medicinal benefits, and it is the Sunnat of Rasoolullah ‫ﷺ‬.

Hadith Shareef

‫ﹷﺣ ﹽﹷﺪﺛﹷ ﹷﻨﺎ ﹹﻣ ﹷﺤ ﹽﹷﻤ ﹹﺪ ﺑْ ﹹﻦ ﺣﹹ ﹷﻤ ْﻴ ٍﺪ اﻟﺮﹽﹷاز ﹽﹹﹻي ﻗﹷﺎ ﹷل ﹷﺣ ﹽﹷﺪﺛﹷ ﹷﻨﺎ أﹷﺑﹹﻮ ﹷدا ﹹو ﹷد ﹽﹷ‬
‫اﻟﻄ ﹷﻴﺎﻟﹻ� ﹽﹹﹻي ﹷﻋ ْﻦ ﹷﻋﺒﹽﹷﺎد ﹻ ﺑْ ﹻﻦ ﹷﻣ ْﻨ ﹹﺼﻮ ٍر‬
‫س أﹷ ﹽﹷن اﻟ ﹽﹷﻨ ﹻ� ﹽﹷي ﺻ�� اﷲ ﻋﻠﻴه وﺳﻠﻢ ﻗﹷﺎ ﹷل ْ�ﻛ ﹷﺘ ﹻﺤﻠﹹﻮا ﺑﹻﺎﻹﹻﺛْﻤﹻ ﹻﺪ ﹷﻓإﹻﻧ ﹽﹷ ﹹه‬ ‫ﹷﻋ ْﻦ ﻋ ْ ﹻ‬
ٍ ‫ﹻ� ﹷﻣ ﹷﺔ ﹷﻋ ﹻﻦ اﺑْ ﹻﻦ ﹷﻋﺒﹽﹷﺎ‬
‫ﹷﻳ ْﺠﻠﹹﻮ اﻟ ﹷْﺒ ﹷ� ﹷوﻳﹹ ْﻨﺒ ﹻ ﹹﺖ ﹽﹷ‬
‫اﻟﺸ ْﻌ ﹷﺮ ﹷو ﹷز ﹷﻋ ﹷﻢ أﹷ ﹽﹷن اﻟ ﹽﹷﻨ ﹻ� ﹽﹷي ﺻ�� اﷲ ﻋﻠﻴه وﺳﻠﻢ �ﹷﺎﻧ ﹷ ْﺖ ﹷﻟ ﹹه ﹹﻣﻜْ ﹹﺤ ﹷﻠ ٌﺔ ﹷﻳﻜْ ﹷﺘ ﹻﺤ ﹹ‬
‫ﻞ‬ ‫ﹷ‬
‫ﹻﻣ ْﻨ ﹷهﺎ � ﹹ ﹽﹷﻞ ﻟ ْﹷﻴ ﹷﻠ ٍﺔ ﺛﹷﻼﺛﹷﺔ �ﹻي ﹷه ﹻﺬه ﹻ ﹷوﺛﹷﻼﺛﹷﺔ �ﹻي ﹷه ﹻﺬه ﹻ‬

Hazrat Abdullah ibn Ab’bas �  �‫ ر�  ا‬said that Rasoolullah ‫ ﷺ‬said, Use

Surmah, i.e. collyrium, made from Ithmid.

What is Ithmid, i.e. antimony? It is the Surmah made from stone, i.e.
its powder is made from it. So, this is a stone, and it is generally of
two types, i.e. the black Ithmid and the white Ithmid, so it is either
black or white, and the physicians have said that black is more
beneficial.

Hence, Huzoor e Akram ‫ ﷺ‬said, Use Surmah, i.e. collyrium, made

from Ithmid.

152
 ‫ﹷﻓإﹻﻧ ﹽﹷ ﹹه ﻳﹷ ْﺠﻠﹹﻮ اﻟ ﹷْﺒ ﹷ� ﹷوﻳﹹ ْﻨﺒ ﹻ ﹹﺖ ﹽﹷ‬
‫اﻟﺸ ْﻌ ﹷﺮ‬ ‫ﹷ‬

Here Nabi ‫ ﷺ‬mentioned two things. In other words, it increases the

vision and it causes the hair to grow.

While teaching this lesson, someone asked Huzoor Muhad’dith e

Kabeer the following question,

‘Since the connection of vision is to the eyes, then it seems that the
connection of the hair is also to the eyes.’

Huzoor Muhad’dith e Kabeer replied,

This is regarding the effects of the Surmah. Have you not seen that
when you sometimes spit, you will find traces of Surmah in the
saliva? This means that it rises towards the brain. So the growth of
the hair and the strength of the vision are connected to the same
vessels of the brain, thus it is not distant to think of this connection,
and who is it that knows and understands the human benefits more
than Huzoor e Akram ‫!ﷺ‬

Huzoor Muhad’dith e Kabeer then continued the explanation,

Hazrat Ibn Ab’bas �  �‫ ر�  ا‬then said ‫ زﹷ ﹷﻋ ﹷﻢ‬in other words, with immense
vigour he said that, Huzoor e Akram ‫ ﷺ‬had a Surmah container
from which He ‫ ﷺ‬would use Surmah every night.

153
 ‫ﺛﹷﻼﺛﹷﺔ �ﹻي ٰه ﹻﺬه ﹻ ﹷوﺛﹷﻼﺛﹷﺔ �ﹻي ٰه ﹻﺬه ﹻ‬

In other words, three times in this eye, and three times in this
eye, i.e. He ‫ﷺ‬applied it thrice in each eye.

Even in the next Hadith reported by Ibn Ab’bas � �‫ ر� ا‬it is mentioned
that He ‫ ﷺ‬three applications in each eye.
used

Hadith Shareef

‫ﻮ�� ﻗﹷﺎ ﹷل ﹷﺣ ﹽﹷﺪﺛ ﹷ ﹷﻨﺎ‬

‫� ﹽﹹي ﻗﹷﺎ ﹷل ﹷﺣ ﹽﹷﺪﺛ ﹷ ﹷﻨﺎ ﻋﹹب ﹷ ْﻴ ﹹﺪ اﷲﹻ ﺑْ ﹹﻦ ﹹﻣ ﹷ‬ ‫ﹽﹷ ﹷ‬
‫ﹷﺣﺪﺛ ﹷﻨﺎ ﹷﻋ ْﺒ ﹹﺪ اﷲﹻ ﺑْ ﹹﻦ اﻟﺼﹽﹷ ﺒﹽﹷﺎ ﹻح اﻟ ﹷْهﺎﺷ ﹻ ﹽﹹ‬
‫ﹻ� اﻟ ﹷْﺒ ْ ﹻ‬
‫ون ﻗﹷﺎ ﹷل ﹷﺣ ﹽﹷﺪﺛ ﹷ ﹷﻨﺎ‬ ‫ ﹻﻴ ﹹﻞ ﹷﻋ ْﻦ ﹷﻋﺒﹽﹷﺎد ﹻﺑْ ﹻﻦ ﹷﻣ ْﻨ ﹹﺼﻮ ٍر ﹷو ﹷﺣ ﹽﹷﺪﺛ ﹷ ﹷﻨﺎ ﹷﻋ� ﹽﹹﹻي ﺑْ ﹹﻦ ﺣﹹ ْﺠﺮ ٍﻗﹷﺎ ﹷل ﹷﺣ ﹽﹷﺪﺛ ﹷ ﹷﻨﺎ ﻳﹷﺰﹻﻳ ﹹﺪ ﺑْ ﹹﻦ ﹷه ﹹ‬Ò‫�ا‬
‫ﺎر ﹷ‬ ‫إﹻ ْ ﹷ‬
‫س ﻗﹷﺎ ﹷل � ﹷ ﹽﹷ‬
‫ﺎن ﹷر ﹹﺳﻮ ﹹل اﷲﹻ ﺻ�� اﷲ ﻋﻠﻴه وﺳﻠﻢ‬ ‫ﹷﻋﺒﹽﹷﺎ ﹹد ﺑْ ﹹﻦ ﹷﻣ ْﻨ ﹹﺼﻮ ٍر ﹷﻋ ْﻦ ﻋ ْ ﹻ‬
ٍ ‫ﹻ� ﹷﻣ ﹷﺔ ﹷﻋ ﹻﻦ اﺑْ ﹻﻦ ﹷﻋﺒﹽﹷﺎ‬
��‫ون �ﹻي ﹷﺣﺪﹻﻳﺜﹻهﹻ إ ﹻ ﹽﹷن اﻟ ﹽﹷﻨ ﹻ� ﹽﹷي ﺻ‬ ‫ﻳﹷﻜْ ﹷﺘ ﹻﺤ ﹹﻞ ﻗ ْﹷﺒ ﹷﻞ أﹷ ْن ﹷﻳ ﹷﻨ ﹷﺎم ﺑﹻﺎﻹﹻﺛْﻤﹻ ﹻﺪ ﺛﹷﻼﺛﹱﺎ �ﹻي �ﹹﻞﹽﹻ ﹷﻋ� ْ ٍن ﹷوﻗﹷﺎ ﹷل ﹷﻳﺰﹻﻳ ﹹﺪ ﺑْ ﹹﻦ ﹷه ﹹ‬
‫ﺎر ﹷ‬
‫اﷲ ﻋﻠﻴه وﺳﻠﻢ �ﹷﺎﻧ ﹷ ْﺖ ﹷﻟ ﹹه ﹹﻣﻜْ ﹹﺤ ﹷﻠ ٌﺔ ﹷﻳﻜْ ﹷﺘ ﹻﺤ ﹹﻞ ﹻﻣ ْﻨ ﹷهﺎ ﻋ ﹻ ْﻨ ﹷﺪ اﻟ ﹽﹷﻨ ْﻮم ﹻﺛﹷﻼﺛﹱﺎ �ﹻي �ﹹﻞﹽﹻ ﹷﻋ� ْ ٍن‬

Translator’s note: That Hadith is the one which follows. While

teaching the Shama’il Huzoor Sayyidi Muhad’dith e Kabeer did not
give the detailed narrations which are similar in words, but just
mentioned that the next Hadith is similar. The text of the second
Hadith of Ibn Ab’bas is as above, wherein it is mentioned that Nabi
‫ﷺ‬ used three applications of Surmah in each eye before going to
bed, and He ‫ ﷺ‬used this from a container of Surmah.

154
‫‪Hadith Shareef‬‬

‫ﹷﺣ ﹽﹷﺪﺛﹷ ﹷﻨﺎ أﹷ ْﺣ ﹷﻤ ﹹﺪ ﺑْ ﹹﻦ ﹷﻣﻨ ﹻﻴ ٍﻊ ﻗﹷﺎ ﹷل ﹷﺣ ﹽﹷﺪﺛﹷ ﹷﻨﺎ ﹹﻣ ﹷﺤ ﹽﹷﻤ ﹹﺪ ﺑْ ﹹﻦ ﹷﻳﺰ ﹻ ﹷ‬

‫ﻳﺪ ﹷﻋ ْﻦ ﹹﻣ ﹷﺤ ﹽﹷﻤ ﹻﺪ ﺑْ ﹻﻦ إ ﹻ ْﺳ ﹷﺤ ﹷ‬
‫ﺎق ﹷﻋ ْﻦ ﹹﻣ ﹷﺤ ﹽﹷﻤ ﹻﺪ‬
‫ﺑْ ﹻﻦ اﻟ ﹹْﻤ ْﻨ ﹷﻜ ﹻﺪرﹻ ﹷﻋ ْﻦ ﹷﺟﺎﺑﹻﺮ ٍه ﹷﹹﻮ اﺑْ ﹹﻦ ﹷﻋ ْﺒ ﹻﺪ اﷲﹻ ﻗﹷﺎ ﹷل ﻗﹷﺎ ﹷل ﹷر ﹹﺳﻮ ﹹل اﷲﹻ ﺻ�� اﷲ ﻋﻠﻴه وﺳﻠﻢ‬
‫ﹷﻋﻠ ْﹷﻴﻜﹹ ْﻢ ﺑﹻﺎﻹﹻﺛْﻤﹻ ﹻﺪ ﻋ ﹻ ْﻨ ﹷﺪ اﻟ ﹽﹷﻨ ْﻮم ﹻ ﹷﻓإﹻﻧ ﹽﹷ ﹹه ﹷﻳ ْﺠﻠﹹﻮ اﻟ ﹷْﺒ ﹷ� ﹷوﻳﹹ ْﻨﺒ ﹻ ﹹﺖ ﹽﹷ‬
‫اﻟﺸ ْﻌ ﹷﺮ‬ ‫ﹷ‬

‫‪The next narration is from Hazrat Jaabir ibn Abdullah‬‬ ‫ر�  ا�  �‬ ‫‪that‬‬
‫‪Rasool e Akram‬‬ ‫ﷺ‬ ‫‪said, when going to bed, use Surmah from‬‬
‫‪Ithmid, for it increases the vision in the eyes, and it causes the‬‬
‫‪hair to grow.‬‬

‫‪Hadith Shareef‬‬

‫ﹷﺣ ﹽﹷﺪﺛﹷ ﹷﻨﺎ ﹹﻗت ﹷ ْي ﹷﺒ ﹹﺔ ﺑْ ﹹﻦ ﹷﺳﻌﹻﻴ ٍﺪ ﻗﹷﺎ ﹷل ﹷﺣ ﹽﹷﺪﺛﹷ ﹷﻨﺎ �ﹻ ْ ﹹ‬

‫� ﺑْ ﹹﻦ اﻟ ﹹْﻤﻔ ﹽﹷﹷﻀ ﹻﻞ ﹷﻋ ْﻦ ﹷﻋ ْﺒ ﹻﺪ اﷲﹻ ﺑْ ﹻﻦ ﻋﹹ ْﺜ ﹷﻤ ﹷ‬
‫ﺎن ﺑْ ﹻﻦ‬
‫س ﻗﹷﺎ ﹷل ﻗﹷﺎ ﹷل ﹷر ﹹﺳﻮ ﹹل اﷲﹻ ﺻ�� اﷲ ﻋﻠﻴه وﺳﻠﻢ‬
‫ﹹﺧ ﹷﺜ ْﻴ ٍﻢ ﹷﻋ ْﻦ ﹷﺳﻌﹻﻴ ﹻﺪ ﺑْ ﹻﻦ ﹹﺟ ﹷﺒ�ْ� ٍ ﹷﻋ ﹻﻦ اﺑْ ﹻﻦ ﹷﻋﺒﹽﹷﺎ ٍ‬
‫إ ﹻ ﹽﹷن ﹷﺧ� ْ ﹷ� أﹷ ْﻛ ﹷﺤﺎ�ﹻﻜﹹ ﹹﻢ اﻹﹻﺛْﻤﹻ ﹹﺪ ﹷﻳ ْﺠﻠﹹﻮ ا ْﻟ ﹷﺒ ﹷ� ﹷوﻳﹹ ْﻨﺒ ﹻ ﹹﺖ ﹽﹷ‬
‫اﻟﺸ ْﻌ ﹷﺮ‬ ‫ﹷ‬

‫‪ that Rasool e‬ر� ا� � ‪ reported from Ibn Ab’bas‬ر� ا� � ‪Sa’eed ibn Jubair‬‬
‫‪ said, the best medicine for you to apply to your eyes is‬ﷺ ‪Akram‬‬
‫‪Ithmid (i.e. the same from the stone). It increases the vision of‬‬
‫‪the eyes, and it causes the hair to grow.‬‬

‫‪155‬‬
Hadith Shareef

‫� ﹽﹹي ﻗﹷﺎ ﹷل ﹷﺣ ﹽﹷﺪﺛﹷ ﹷﻨﺎ أﹷﺑﹹﻮ ﹷﻋﺎﺻﹻ ٍﻢ ﹷﻋ ْﻦ ﹹﻋ ْﺜ ﹷﻤ ﹷ‬

‫ﺎن ﺑْ ﹻﻦ ﹷﻋ ْﺒ ﹻﺪ اﻟ ﹷْﻤﻠ ﹻ ﹻﻚ‬ ‫ﹷﺣ ﹽﹷﺪﺛﹷ ﹷﻨﺎ إﹻﺑْ ﹷﺮاهﹻﻴ ﹹﻢ ﺑْ ﹹﻦ اﻟ ﹹْﻤ ْﺴ ﹷﺘﻤﹻ ﹽﹻﺮ اﻟ ﹷْﺒ ْ ﹻ‬
‫ﹷﻋ ْﻦ ﹷﺳﺎﻟ ﹻ ٍﻢ ﹷﻋ ﹻﻦ اﺑْ ﹻﻦ ﹹﻋ ﹷﻤ ﹷﺮ ﻗﹷﺎ ﹷل ﻗﹷﺎ ﹷل ﹷر ﹹﺳﻮ ﹹل اﷲﹻ ﺻ�� اﷲ ﻋﻠﻴه وﺳﻠﻢ ﹷﻋﻠ ْﹷﻴﻜﹹ ْﻢ ﺑﹻﺎﻹﹻﺛْﻤﹻ ﹻﺪ ﹷﻓإﹻﻧ ﹽﹷ ﹹه‬
‫ﹷﻳ ْﺠﻠﹹﻮ اﻟ ﹷْﺒ ﹷ� ﹷوﻳﹹ ْﻨﺒ ﹻ ﹹﺖ ﹽﹷ‬
‫اﻟﺸ ْﻌ ﹷﺮ‬ ‫ﹷ‬

Ibn Umar �  �‫ر�  ا‬ also reported that Huzoor e Akram ‫ ﷺ‬said, make
the use of Ithmid necessary upon you (i.e. make it a habit). It
increases the vision of the eyes and it causes the hair to grow.

In the narrations of Ibn Ab’bas and Jaabir bin Abdullah � �‫ ر� ا‬there is
mention of using Surmah at night, and that it should be used thrice
in each eye.

Ummul Mo’mineen A’isha Siddiqa � �‫ ر� ا‬has reported a Hadith which

even Imam Tirmizi �  �‫ر�  ا‬ has reported in the section on
beautification and adornment, and other Ulama have also quoted
that it should be used thrice in each eye, and some narrators have
said that it should be used an odd number of times.

This is why there was some difference amongst the Ulama, because if
you use it thrice in one eye and twice in the other, it becomes an odd
number (i.e. five applications).

156
Some Ulama have mentioned that it is reported in some narrations
that Huzoor ‫ ﷺ‬would commence applying in the right eye first and
He ‫ ﷺ‬would end with the right eye as well. So, in other words, once
in the right eye, then once in the left, then once again in the right
and then once again in the left, and then finally once more in the
right. Now, according to those (narrations), it is thrice in one eye
and twice in the other.

However, both are correct. You may apply it thrice in each eye, just
as in Wudu where the right and left (hand etc.) is washed thrice
each. One may also apply it thrice in one eye and twice in the other,
and this will not be based on the analogy of Wudu, because it is a
form of treatment.

157
 The Sacred Clothing of
Sayyiduna Rasoolullah ‫ﷺ‬

In this Chapter, we discuss a few Ahadith about the clothing and the
attire of Rasool e Akram ‫ﷺ‬. The Blessed Clothes of Rasool e Akram
‫ ﷺ‬were not always the same. His ‫ ﷺ‬Blessed Attire was usually very
simple and plain. At times, He ‫ﷺ‬ would have some adornment in
them, and at times due to some special occasion, He ‫ﷺ‬ would
change His ‫ ﷺ‬manner of dress as well.

Hadith Shareef

‫ﻮ�� ﹷوأﹷﺑﹹﻮ ﺗﹹ ﹷﻤ ْﻴ ﹷﻠ ﹷﺔ ﹷو ﹷزﻳْ ﹹﺪ ﺑْ ﹹﻦ‬

‫ﹷﺣ ﹽﹷﺪﺛﹷ ﹷﻨﺎ ﹹﻣ ﹷﺤ ﹽﹷﻤ ﹹﺪ ﺑْ ﹹﻦ ﺣﹹ ﹷﻤ ْﻴ ٍﺪ اﻟﺮﹽﹷاز ﹽﹹﹻي ﻗﹷﺎ ﹷل ﹷﺣ ﹽﹷﺪﺛﹷ ﹷﻨﺎ ا ْﻟﻔ ْﹷﻀ ﹹﻞ ﺑْ ﹹﻦ ﹹﻣ ﹷ‬
‫ﺎب ﹷﻋ ْﻦ ﹷﻋ ْﺒ ﹻﺪ اﻟ ﹹْﻤ ْﺆ ﹻﻣ ﹻﻦ ﺑْ ﹻﻦ ﹷﺧﺎﻟ ﹻ ٍﺪ ﹷﻋ ْﻦ ﹷﻋ ْﺒ ﹻﺪ اﷲﹻ ﺑْ ﹻﻦ ﺑ ﹹ ﹷﺮﻳْ ﹷﺪ ﹷة ﹷﻋ ْﻦ أ ﹹ ﹽﹻم ﹷﺳﻠ ﹷﹷﻤ ﹷﺔ ﻗﹷﺎﻟ ْﹷﺖ � ﹷ ﹷ‬
‫ﺎن أﹷ ﹷﺣﺐﹽﹷ‬ ٍ ‫ﺣﹹ ﹷﺒ‬

‫اﻟ ﹽﹻﺜ ﹷﻴ ﹻ‬
‫ﺎب إ�ﹻ ﹷ� ﹷر ﹹﺳﻮ ﹻل اﷲﹻ ﺻ�� اﷲ ﻋﻠﻴه وﺳﻠﻢ ا ْﻟ ﹷﻘﻤﹻ ﹹ‬
‫ﻴﺺ‬

Regarding the Sacred Clothing, i.e. the Blessed Attire of Huzoor ‫ﷺ‬,

Ummul Mo’mineen Hazrat Umme Salamah �  �‫ر�  ا‬ said that, From
amongst the preferred clothing of Huzoor ‫ ﷺ‬was the Kurta, i.e.
Qamees.

The reason for this was that if you wear a sheet, i.e. a shawl, then
you have to time and over adjust it, and if it is not adjusted or
handled cautiously, then it causes some part of the body or the other
to be disclosed, whereas with the Qamees, i.e. Kurta, it remains in

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the manner in which it is worn, and one does not have to spend too
much time trying to continuously adjust it. This is why Huzoor ‫ﷺ‬

preferred this.

After this you will find that Imam Tirmizi narrated the same Hadith
of Umm e Salamah � �‫ ر� ا‬with many different chains of narrations.

Hadith Shareef

‫ﹷﺣ ﹽﹷﺪﺛﹷ ﹷﻨﺎ ﹷﻋ� ﹽﹹﹻي ﺑْ ﹹﻦ ﺣﹹ ْﺠﺮ ٍﻗﹷﺎ ﹷل ﹷﺣ ﹽﹷﺪﺛﹷ ﹷﻨﺎ ا ْﻟﻔ ْﹷﻀ ﹹﻞ ﺑْ ﹹﻦ ﹹﻣ ﹷ‬
‫ﻮ�� ﹷﻋ ْﻦ ﹷﻋ ْﺒ ﹻﺪ اﻟ ﹹْﻤ ْﺆ ﹻﻣ ﹻﻦ ﺑْ ﹻﻦ ﹷﺧﺎﻟ ﹻ ٍﺪ ﹷﻋ ْﻦ ﹷﻋ ْﺒ ﹻﺪ‬

‫اﷲﹻ ﺑْ ﹻﻦ ﺑ ﹹ ﹷﺮﻳْ ﹷﺪ ﹷة ﹷﻋ ْﻦ أ ﹹ ﹽﹻم ﹷﺳﻠ ﹷﹷﻤ ﹷﺔ ﻗﹷﺎﻟ ْﹷﺖ � ﹷ ﹷ‬

‫ﺎن أﹷ ﹷﺣﺐﹽﹷ اﻟ ﹽﹻﺜ ﹷﻴ ﹻ‬
‫ﺎب إ�ﹻ ﹷ� ﹷر ﹹﺳﻮ ﹻل اﷲﹻ ﺻ�� اﷲ ﻋﻠﻴه‬

‫وﺳﻠﻢ ا ْﻟ ﹷﻘﻤﹻ ﹹ‬
‫ﻴﺺ‬
This narration of Umme Salamah �  �‫ ر�  ا‬also explains the Huzoor ‫ﷺ‬
preferred white clothing.

Hadith Shareef

‫ﻮب اﻟ ﹷْﺒ ْﻐ ﹷﺪاد ﹽﹹﹻي ﻗﹷﺎ ﹷل ﹷﺣ ﹽﹷﺪﺛﹷ ﹷﻨﺎ أﹷﺑﹹﻮ ﺗﹹ ﹷﻤ ْﻴ ﹷﻠ ﹷﺔ ﹷﻋ ْﻦ ﹷﻋ ْﺒ ﹻﺪ اﻟ ﹹْﻤ ْﺆ ﹻﻣ ﹻﻦ ﺑْ ﹻﻦ ﹷﺧﺎﻟ ﹻ ٍﺪ ﹷﻋ ْﻦ‬
‫ﹷﺣ ﹽﹷﺪﺛﹷ ﹷﻨﺎ زﹻﻳﹷﺎدﹹ ﺑْ ﹹﻦ أﹷ ﹽﹹﻳ ﹷ‬
‫ﹷﻋ ْﺒ ﹻﺪ اﷲﹻ ﺑْ ﹻﻦ ﺑ ﹹ ﹷﺮﻳْ ﹷﺪ ﹷة ﹷﻋ ْﻦ أﹷ ﹽﹻﻣهﹻ ﹷﻋ ْﻦ أ ﹹ ﹽﹻم ﹷﺳﻠ ﹷﹷﻤ ﹷﺔ ﻗﹷﺎﻟ ْﹷﺖ � ﹷ ﹷ‬
‫ﺎن أﹷ ﹷﺣﺐﹽﹷ اﻟ ﹽﹻﺜ ﹷﻴ ﹻ‬
��‫ﺎب إ�ﹻ ﹷ� ﹷر ﹹﺳﻮ ﹻل اﷲﹻ ﺻ‬

‫اﷲ ﻋﻠﻴه وﺳﻠﻢ ﻳﹷﻠ ﹷْﺒ ﹹﺴ ﹹه ا ْﻟ ﹷﻘﻤﹻ ﹹ‬

‫ﻴﺺ‬

Translator’s Note: In other words, in the narrations which followed,

in order to give further strength to this narration, Sayyiduna Imam
Tirmizi �  �‫ر�  ا‬ presented the same narration of Hazrat Umm e
159
‫‪. I have quoted above, the Arabic text for Barkat, but‬ر�  ا�  � ‪Salamah‬‬
‫‪the essence of the narrations is the same.‬‬

‫‪Hadith Shareef‬‬

‫ﹷﺣ ﹽﹷﺪﺛﹷ ﹷﻨﺎ ﹷﻋ ْﺒ ﹹﺪ اﷲﹻ ﺑْ ﹹﻦ ﹹﻣ ﹷﺤ ﹽﹷﻤ ﹻﺪ ﺑْ ﹻﻦ ا ْﻟ ﹷﺤﺠﹽﹷﺎ ﹻج ﻗﹷﺎ ﹷل ﹷﺣ ﹽﹷﺪﺛﹷ ﹷﻨﺎ ﹹﻣ ﹷﻌﺎذﹹ ﺑْ ﹹﻦ ه ﹻﺸﹷ ﺎم ٍ ﻗﹷﺎ ﹷل ﹷﺣ ﹽﹷﺪﺛﹷ�ﹻي أﹷ�ﹻي‬

‫� ﹷة ا ْﻟ ﹹﻌ ﹷﻘ ْﻴ� ﹻ ﹽﹷي ﹷﻋ ْﻦ ﹷﺷ ْهﺮ ﹻﺑْ ﹻﻦ ﹷﺣ ْﻮ ﹷﺷﺐٍ ﹷﻋ ْﻦ أﹷ ْﺳ ﹷﻤﺎ ﹷء ﺑ ﹻ ْﻨﺖﹻ ﹷﻳﺰ ﹻ ﹷ‬

‫ﻳﺪ ﻗﹷﺎﻟ ْﹷﺖ‬ ‫ﹷﻋ ْﻦ ﺑ ﹹ ﹷﺪﻳْ ٍﻞ ﹷ� ْﻌ�ﹻي اﺑْ ﹷﻦ ﹷﻣ ْﻴ ﹷ ﹷ‬
‫ﺎن ﹹﻛ ﹽﹹﻢ ﹷﻗﻤﹻ ﹻ‬
‫ﻴﺺ ﹷر ﹹﺳﻮ ﹻل اﷲﹻ ﺻ�� اﷲ ﻋﻠﻴه وﺳﻠﻢ إ�ﹻ ﹷ� ﹽﹹ‬
‫اﻟﺮ ْﺳ ﹻﻎ‬ ‫�ﹷ ﹷ‬

‫‪. She says‬ر�  ا�  � ‪This next narration is from Asma’ bint Yazid Ansari‬‬
‫‪that, the sleeves of the Kurta which Huzoor‬‬ ‫‪ wore‬ﷺ‬ ‫‪were up to‬‬
‫‪ Blessed Wrists.‬ﷺ ‪His‬‬

‫‪It was not such that it was left hanging or left otherwise, but rather‬‬
‫‪ Blessed Wrists, and hence this‬ﷺ ‪ sleeves up to His‬ﷺ ‪ wore His‬ﷺ ‪He‬‬
‫‪is the best manner of wearing ones sleeves.‬‬

‫‪Hadith Shareef‬‬

‫�ﻳْ ٍﺚ ﻗﹷﺎ ﹷل ﹷﺣ ﹽﹷﺪﺛﹷ ﹷﻨﺎ أﹷﺑﹹﻮ �ﹹ ﹷﻌ ْﻴ ٍﻢ ﻗﹷﺎ ﹷل ﹷﺣ ﹽﹷﺪﺛﹷ ﹷﻨﺎ ﹹز ﹷه� ْ ٌ� ﹷﻋ ْﻦ ﹹ ْ‬

‫� ﹷو ﹷة‬ ‫ﹷﺣ ﹽﹷﺪﺛﹷ ﹷﻨﺎ أﹷﺑﹹﻮ ﹷﻋ ﹽﹷﻤﺎ ٍر ا ْﻟ ﹹﺤ ﹷﺴ� ْ ﹹن ﺑْ ﹹﻦ ﹹ ﹷ‬
‫ﺑْ ﹻﻦ ﹷﻋ ْﺒ ﹻﺪ اﷲﹻ ﺑْ ﹻﻦ ﻗﹹﺸﹷ �ْ� ٍ ﹷﻋ ْﻦ ﹹﻣ ﹷﻌﺎوﹻﻳﹷ ﹷﺔ ﺑْ ﹻﻦ ﹹ ﹽﹷ� ﹷة ﹷﻋ ْﻦ أﹷﺑﹻﻴهﹻ ﻗﹷﺎ ﹷل أﹷ ﹷﺗ ْﻴ ﹹﺖ ﹷر ﹹﺳﻮ ﹷل اﷲﹻ ﺻ�� اﷲ‬
‫ﻴﺼ ﹹه ﻟ ﹹﹷﻤ ْﻄﻠ ٌﹷﻖ أﹷ ْو ﻗﹷﺎ ﹷل ز ﹽﹹﹻر ﹷﻗﻤﹻﻴﺼﹻ هﹻ ﹹﻣ ْﻄﻠ ٌﹷﻖ‬
‫ﻋﻠﻴه وﺳﻠﻢ �ﹻي ﹷره ٍْﻂ ﹻﻣ ْﻦ ﹹﻣﺰﹷﻳْ ﹷﻨ ﹷﺔ ﻟﹻﻨﹹ ﹷﺒﺎ� ﹻ ﹷﻌ ﹹه ﹷوإ ﹻ ﹽﹷن ﹷﻗﻤﹻ ﹷ‬
‫ﻗﹷﺎ ﹷل ﻓﹷأ ﹷ ْد ﹷﺧﻠ ﹹْﺖ ﻳﹷﺪﹻي �ﹻي ﹷﺟ ْﻴ ﹻﺐ ﹷﻗﻤﹻﻴﺼﹻ هﹻ ﻓ ﹷﹷﻤ ﹷﺴ ْﺴ ﹹﺖ ا ْﻟ ﹷﺨﺎ ﹷﺗ ﹷﻢ‬
‫‪160‬‬
In this narration, Mu’awiyah ibn Qur’rah narrated from his father
Hazrat Qur’rah � �‫ ر� ا‬in which he says that, I presented myself in the
Holy Presence of Rasool e Akram ‫ ﷺ‬with a delegation from the Banu
Muzainah tribe, to take Bay’at (i.e. the oath of allegiance of Islam).

In other words, they had come to accept Islam, so I took them to

accept Islam in the Court of Rasoolullah ‫ﷺ‬.

He says, I saw that the Blessed Kurta of Rasoolullah ‫ﷺ‬ was

unbuttoned, i.e. the collar area was open, so at that moment for
Barkat,

I put my hand into the collar near the neck of Rasoolullah ‫( ﷺ‬i.e.
into His ‫ ﷺ‬Kurta), and I touched the Khaatam e Nubuw’wat, i.e.
Seal of Prophethood of Rasool e Paak ‫ﷺ‬.

From this, one understands the gentle nature and the compassion of
Rasool e Akram ‫ﷺ‬, that He ‫ ﷺ‬is a personality who is so powerful,
and exalted, and commands such authority, but when someone
intended to direct his hand towards the Seal of Prophethood for
attaining Barkat, i.e. blessings, then at such a time, neither did
Rasool e Akram ‫ﷺ‬ chastise him, nor reject what he was doing, or
stop him from doing so.

161
Hadith Shareef

‫ﹷﺣ ﹽﹷﺪﺛﹷ ﹷﻨﺎ ﹷﻋ ْﺒ ﹹﺪ ﺑْ ﹹﻦ ﹹﺣ ﹷﻤ ْﻴ ٍﺪ ﻗﹷﺎ ﹷل ﹷﺣ ﹽﹷﺪﺛﹷ ﹷﻨﺎ ﹹﻣ ﹷﺤ ﹽﹷﻤ ﹹﺪ ﺑْ ﹹﻦ ا ْﻟﻔ ْﹷﻀ ﹻﻞ ﻗﹷﺎ ﹷل ﹷﺣ ﹽﹷﺪﺛﹷ ﹷﻨﺎ ﹷﺣ ﹽﹷﻤﺎ ﹹد ﺑْ ﹹﻦ ﹷﺳﻠ ﹷﹷﻤ ﹷﺔ ﹷﻋ ْﻦ‬
‫ﻴﺐ ﺑْ ﹻﻦ ﹽﹷ‬
‫اﻟﺸهﹻﻴ ﹻﺪ ﹷﻋ ﹻﻦ ا ْﻟ ﹷﺤ ﹷﺴ ﹻﻦ ﹷﻋ ْﻦ أﹷﻧ ﹷ ﹻﺲ ﺑْ ﹻﻦ ﹷﻣﺎﻟ ﹻ ٍﻚ أﹷ ﹽﹷن اﻟ ﹽﹷﻨ ﹻ� ﹽﹷي ﺻ�� اﷲ ﻋﻠﻴه وﺳﻠﻢ‬ ‫ﹷﺣب ﹻ ﹻ‬
‫� ٌﹽي ﻗ ْﹷﺪ ﹷﺗ ﹷﻮ ﹽﹷﺷﺢﹷ ﺑﹻهﹻ ﹷﻓ ﹷﺼ�ﹽﹷ� ﺑﹻه ﹻ ْﻢ‬
‫� ﹷج ﹷو ه ﹷﹹﻮ ﹷﻳ ﹽﹷﺘ ﹻﻜ ﹹﺊ ﹷﻋ� ﹷ� أ ﹹ ﹷﺳﺎ ﹷﻣ ﹷﺔ ﺑْ ﹻﻦ ﹷزﻳْ ٍﺪ ﹷﻋﻠ ْﹷﻴهﹻ ﺛﹷ ْﻮ ٌب ﻗ ﹻ ْ ﹻ‬
‫ﹷﹷ‬

Now comes the Hadith of Hazrat Anas ibn Maalik � �‫ر� ا‬. He said that,
Huzoor e Akram ‫ ﷺ‬came out (from His ‫ ﷺ‬Sacred Chambers), taking
the support of Hazrat Usamah bin Zaid �  �‫ر�  ا‬, and He ‫ ﷺ‬had on His
‫ ﷺ‬Blessed Body a Qatari cloth, which He ‫ ﷺ‬had wrapped like a sheet,
i.e. a mantle, and He ‫ ﷺ‬led the people in Namaaz dressed in the same
(sheet).

Qatar was a city in Bahrain and even today Qatar is well-known. It is

thus known as a Qatari shawl. It should not be confused with the
word Qitri, because Qitri is a colour, in other words, a greyish colour,
and this was Qatari, meaning a fabric made in Qatar.

Muhammad ibn Fadhl �  �‫ر�  ا‬ says that he intended to narrate this
Hadith, so Hazrat Yahya ibn Ma’een �  �‫ر�  ا‬ who is an Imam of the
merit of Imam Ahmed bin Hambal �  �‫ر�  ا‬ was the first person to be
seated by me. He said to me, from where did you get this Hadith, so I
said Hammad ibn Salamah � �‫ ر� ا‬narrated it to me.

162
He then said, you should have narrated it from your written text, so I
got up in order to bring the written text, so he said to me, first
dictate it to me from your memory so that I may write it, because
what if you get up and leave, and then we never get to meet again,
then this Hadith will be left lost.

He says, I then dictated it to him and he wrote it, and thereafter I got
up and brought the recorded, i.e. written narration, and read it to
him, and it was in accordance with that which I had dictated to him.

Huzoor Muhad’dith e Kabeer thereafter says, this is how well they

(i.e. the great Imams) memorised Hadith.

Hadith Shareef

ٍ ‫ﹷﺣ ﹽﹷﺪﺛﹷ ﹷﻨﺎ ﹹﺳ ﹷﻮﻳْ ﹹﺪ ﺑْ ﹹﻦ ﹷ� ْ�ٍ ﻗﹷﺎ ﹷل ﹷﺣ ﹽﹷﺪﺛﹷ ﹷﻨﺎ ﹷﻋ ْﺒ ﹹﺪ اﷲﹻ ﺑْ ﹹﻦ اﻟ ﹹْﻤ ﹷﺒ ﹷﺎر ﹻ≈ ﹷﻋ ْﻦ ﹷﺳﻌﹻﻴ ﹻﺪ ﺑْ ﹻﻦ إﹻﻳﹷﺎ‬
‫س ا ْﻟ ﹹﺠ ﹷﺮﻳْﺮ ﹻ ﹽﹻي‬

‫� ﹷة ﹷﻋ ْﻦ أﹷ�ﹻي ﹷﺳﻌﹻﻴ ٍﺪ ا ْﻟﺨ ْﹹﺪر ﹽﹻﹻي ﻗﹷﺎ ﹷل � ﹷ ﹷ‬

‫ﺎن ﹷر ﹹﺳﻮ ﹹل اﷲﹻ ﺻ�� اﷲ ﻋﻠﻴه وﺳﻠﻢ إﹻذﹷا‬ ‫ﹷﻋ ْﻦ أﹷ�ﹻي ﹷ� ْ ﹷ‬
‫ﻴﺼﺎ أﹷ ْو رﹻ ﹷدا ﹱء ﺛ ﹹ ﹽﹷﻢ ﹷ� ﹹﻘﻮ ﹹل اﹷ ﹽﹷﻟﻠ ﹹه ﹽﹷﻢ ﹷﻟﻚﹷ ا ْﻟ ﹷﺤ ْﻤ ﹹﺪ ﹷﻛ ﹷﻤﺎ‬
‫ﺎﺳﻤﹻهﹻ ﻋ ﹷﹻﻤﺎ ﹷﻣ ﹱﺔ أﹷ ْو ﹷﻗﻤﹻ ﹱ‬
ْ ‫اﺳ ﹷﺘ ﹷﺠ ﹽﹷﺪ ﺛﹷ ْﻮﺑﹱﺎ ﹷﺳ ﹽﹷﻤﺎ ﹹه ﺑ ﹻ‬
ْ
‫ﹷﻛ ﹷﺴ ْﻮ ﹷﺗﻨ ﹻﻴهﹻ أﹷ ْﺳأﹷﻟﹹﻚﹷ ﹷﺧ� ْ ﹷ� ﹹه ﹷو ﹷﺧ� ْ ﹷ� ﹷﻣﺎ ﹹﺻﻨ ﹻ ﹷﻊ ﹷﻟ ﹹه ﹷوأﹷ ﹹﻋﻮذﹹ ﺑﹻﻚﹷ ﹻﻣ ْﻦ ﹷ ﹽﹻ‬
‫�ه ﹻ ﹷو ﹷ ﹽﹻ‬
‫� ﹷﻣﺎ ﹹﺻﻨ ﹻ ﹷﻊ ﹷﻟ ﹹه‬

Now comes the Hadith of Hazrat Abu Sa’eed Khudri �  �‫ر�  ا‬ . He said,
When Huzoor e Akram ‫ ﷺ‬would adorn, i.e. put on any new clothing,
He ‫ ﷺ‬would name it, (by saying) this is an ‘Imama (Turban), this is a
Qamees (Kurta), this is a Mantle, i.e. Shawl.

163
He ‫ ﷺ‬would then recite this Dua:

‫اﹷﻟ ٰﹽﻠ ﹹه ﹽﹷﻢ ﹷﻟﻚﹷ ا ْﻟ ﹷﺤ ْﻤ ﹹﺪ ﹷﻛ ﹷﻤﺎ ﹷﻛ ﹷﺴ ْﻮ ﹷﺗﻨ ﹻﻴهﹻ أﹷ ْﺳأﹷﻟﹹﻚﹷ ﹷﺧ� ْ ﹷ� ﹹه ﹷو ﹷﺧ� ْ ﹷ� ﹷﻣﺎ ﹹﺻﻨ ﹻ ﹷﻊ ﹷﻟ ﹹه‬
‫ﹷوأﹷﻋﹹﻮذﹹ ﺑﹻﻚﹷ ﹻﻣ ْﻦ ﹷ ﹽﹻ‬
‫�ه ﹻ ﹷو ﹷ ﹽﹻ‬
‫� ﹷﻣﺎ ﹹﺻﻨ ﹻ ﹷﻊ ﹷﻟ ﹹه‬

Allahum-ma Lakal Hamdu Kama Kasawtanihi. As-aluka Khayrahu

Wa Khayra Ma Suni’a Lahu Wa A’oodhu Bika Min Shar-rihi Wa
Shar-ri Ma Suni’a Lahu

O Allah! All Praise is due to You, that You have clothed Me in this
garb. O Allah! I seek from You, the goodness which is in it (and
for which it has been made), and I ask You to protect Me from
any harm which is in it (and for which it has been made).

This is the Dua which Huzoor ‫ﷺ‬ used to recite, so it is Sunnat to

recite this Dua when wearing any new clothing. This Hadith was thus
narrated from Hazrat Abu Sa’eed Khudri � �‫ ر� ا‬in this manner.

Hadith Shareef

‫ﹷﺣ ﹽﹷﺪﺛﹷ ﹷﻨﺎ ﹹﻣ ﹷﺤ ﹽﹷﻤ ﹹﺪ ﺑْ ﹹﻦ ﹷ� ﹽﹷﺸﺎ ٍر ﻗﹷﺎ ﹷل ﹷﺣ ﹽﹷﺪﺛﹷ ﹷﻨﺎ ﹹﻣ ﹷﻌﺎذﹹ ﺑْ ﹹﻦ هﹻﺸﹷ ﺎم ٍ ﻗﹷﺎ ﹷل ﹷﺣ ﹽﹷﺪﺛﹷ�ﹻي أﹷ�ﹻي ﹷﻋ ْﻦ ﹷﻗ ﹷﺘﺎ ﹷد ﹷة ﹷﻋ ْﻦ‬

‫ﺎن أﹷ ﹷﺣﺐﹽﹷ اﻟ ﹽﹻﺜ ﹷﻴ ﹻ‬

‫ﺎب إ�ﹻ ﹷ� ﹷر ﹹﺳﻮ ﹻل اﷲﹻ ﺻ�� اﷲ ﻋﻠﻴه وﺳﻠﻢ ﻳﹷﻠ ﹷْﺒ ﹹﺴ ﹹه‬ ‫أﹷﻧ ﹷ ﹻﺲ ﺑْ ﹻﻦ ﹷﻣﺎﻟ ﹻ ٍﻚ ﻗﹷﺎ ﹷل � ﹷ ﹷ‬
‫ا ْﻟ ﹻﺤ� ﹷ ﹷ�ةﹹ‬

164
In this narration, Hazrat Anas ibn Maalik �  �‫ر�  ا‬ reports that the
clothing which Rasool e Akram ‫ﷺ‬ preferred most to wear, was
Hibrah. Hibrah are sheets which were woven in Yemen and were
made from cotton, and they were sometimes green in colour. So,
Huzoor e Akram ‫ ﷺ‬liked these.

Hadith Shareef

‫ﻼن ﻗﹷﺎ ﹷل ﹷﺣ ﹽﹷﺪﺛﹷ ﹷﻨﺎ ﹷﻋ ْﺒ ﹹﺪ اﻟﺮ ﹽﹷﹽﹷزا ﹻق ﻗﹷﺎ ﹷل ﹷﺣ ﹽﹷﺪﺛﹷ ﹷﻨﺎ ﹹﺳﻔ ﹷْﻴﺎ ﹹن ﹷﻋ ْﻦ ﹷﻋ ْﻮ ﹻن ﺑْ ﹻﻦ أﹷ�ﹻي‬
‫ﹷﺣ ﹽﹷﺪﺛﹷ ﹷﻨﺎ ﹷﻣ ْﺤ ﹹﻤﻮ ﹹد ﺑْ ﹹﻦ ﻏ ْﹷﻴ ﹷ‬
�‫ﹹﺟ ﹷﺤ ْﻴ ﹷﻔ ﹷﺔ ﹷﻋ ْﻦ أﹷﺑﹻﻴهﹻ ﻗﹷﺎ ﹷل ﹷرأﹷﻳْ ﹹﺖ اﻟ ﹽﹷﻨ ﹻ� ﹽﹷي ﺻ�� اﷲ ﻋﻠﻴه وﺳﻠﻢ ﹷو ﹷﻋﻠ ْﹷﻴهﹻ ﹹﺣ ﹽﹷﻠ ٌﺔ ﹷﺣ ْﻤ ﹷﺮا ﹹء ﹷﻛأ�ﹷ�ي أﹷﻧ ْ ﹹﻈﺮﹹ إ�ﹻ ﹷ‬
‫ﻳﻖ ﹷﺳﺎﻗ ْﹷﻴهﹻ‬
‫ﺑﹷﺮ ﹻ ﹻ‬

Hazrat Abu Juhaifa �  �‫ر�  ا‬ said, I saw Huzoor e Akram ‫ ﷺ‬emerge

from the tent wearing a red pair of clothing, and the ankles of
the Beloved Rasool ‫ ﷺ‬were glowing (through it).

Sufyan says that this was a Hibri sheet. There are also many other
Ahadith with the same meaning.

Hadith Shareef

‫ ﹻﻴ ﹷﻞ ﹷﻋ ْﻦ أﹷ�ﹻي إ ﹻ ْﺳ ﹷﺤ ﹷ‬Ò‫�ا‬
‫ﺎق ﹷﻋ ﹻﻦ‬ ‫�م ٍ ﻗﹷﺎ ﹷل ﹷﺣ ﹽﹷﺪﺛﹷ ﹷﻨﺎ ﻋ ﹷﹻﻴ�ي ﺑْ ﹹﻦ ﻳﹹﻮﻧ ﹷﹹﺲ ﹷﻋ ْﻦ إ ﹻ ْ ﹷ‬
‫ﹷﺣ ﹽﹷﺪﺛﹷ ﹷﻨﺎ ﹷﻋ� ﹽﹹﹻي ﺑْ ﹹﻦ ﹷﺧ ْ ﹷ‬
‫س أﹷ ْﺣ ﹷﺴ ﹷﻦ �ﹻي ﺣﹹ ﹽﹷﻠ ٍﺔ ﹷﺣ ْﻤ ﹷﺮا ﹷء ﹻﻣ ْﻦ ﹷر ﹹﺳﻮ ﹻل اﷲﹻ‬
‫ا ْﻟ� ﹷ ﹷ�ا ﹻء ﺑْ ﹻﻦ ﹷﻋﺎز ٍﹻب ﻗﹷﺎ ﹷل ﹷﻣﺎ ﹷرأﹷﻳْ ﹹﺖ أﹷ ﹷﺣ ﹱﺪا ﹻﻣ ﹷﻦ اﻟ ﹽﹷﻨﺎ ﹻ‬
‫�ﻳ ﹱﺒﺎ ﹻﻣ ْﻦ ﹷﻣ ْﻨ ﹻﻜب ﹷ ْﻴهﹻ‬ ‫ﺻ�� اﷲ ﻋﻠﻴه وﺳﻠﻢ إ ﹻ ْن �ﹷﺎﻧ ﹷ ْﺖ ﹹﺟ ﹽﹷﻤ ﹹﺘ ﹹه ﹷﻟ ﹷﺘ ْ ﹻ‬
‫� ﹹب ﹷ ﹻ‬
165
‫‪In this narration, Bara ibn Aazib‬‬ ‫ر�  ا�  �‬ ‫‪said, I saw Rasoolullah‬‬ ‫ﷺ‬

‫‪dressed in a red pair of clothing (and I have not seen anyone‬‬

‫‪dressed in a red pair of clothes more beautiful than Rasoolullah‬‬
‫‪ Blessed‬ﷺ ‪ Sacred Hair almost reached His‬ﷺ ‪), and His‬ﷺ‬

‫‪Shoulders.‬‬

‫‪Hadith Shareef‬‬

‫ﹷﺣ ﹽﹷﺪﺛﹷ ﹷﻨﺎ ﹹﻣ ﹷﺤ ﹽﹷﻤ ﹹﺪ ﺑْ ﹹﻦ ﹷ� ﹽﹷﺸﺎ ٍر ﻗﹷﺎ ﹷل ﹷﺣ ﹽﹷﺪﺛﹷ ﹷﻨﺎ ﹷﻋ ْﺒ ﹹﺪ اﻟ ﹽﹷﺮ ْﺣ ﹷﻤ ﹻﻦ ﺑْ ﹹﻦ ﹷﻣ ْهﺪ ﹽ ٍ‬
‫ﹻي ﻗﹷﺎ ﹷل ﹷﺣ ﹽﹷﺪﺛﹷ ﹷﻨﺎ ﹹﻋب ﹷ ْﻴ ﹹﺪ اﷲﹻ ﺑْ ﹹﻦ‬
‫إ ﹻ ﹷﻳﺎد ٍ ﹷﻋ ْﻦ أﹷﺑﹻﻴهﹻ ﹷﻋ ْﻦ أﹷ�ﹻي رﹻ ْﻣ ﹷﺜ ﹷﺔ ﻗﹷﺎ ﹷل ﹷرأﹷﻳْ ﹹﺖ اﻟ ﹽﹷﻨ ﹻ� ﹽﹷي ﺻ�� اﷲ ﻋﻠﻴه وﺳﻠﻢ ﹷو ﹷﻋﻠ ْﹷﻴهﹻ ﺑﹹﺮْ ﹷدا ﹻن‬

‫أﹷ ْﺧ ﹷ ﹷ‬
‫�ا ﹻن‬

‫‪This is followed by the Hadith of Abu Rimtha‬‬ ‫ر�  ا�  �‬ ‫‪. He said, I saw‬‬
‫‪ dressed in two green sheets.‬ﷺ ‪Huzoor‬‬

‫‪In other words, one was used as a lower garment, and the other He‬‬
‫‪ used‬ﷺ‬ ‫‪to wrap around Himself.‬‬

‫‪Hadith Shareef‬‬

‫ﹷﺣ ﹽﹷﺪﺛﹷ ﹷﻨﺎ ﹷﻋ ْﺒ ﹹﺪ ﺑْ ﹹﻦ ﺣﹹ ﹷﻤ ْﻴ ٍﺪ ﻗﹷﺎ ﹷل ﹷﺣ ﹽﹷﺪﺛﹷ ﹷﻨﺎ ﹷﻋ ﹽﹷﻔﺎ ﹹن ﺑْ ﹹﻦ ﹹﻣ ْﺴﻠ ﹻ ٍﻢ ﻗﹷﺎ ﹷل ﹷﺣ ﹽﹷﺪﺛﹷ ﹷﻨﺎ ﹷﻋ ْﺒ ﹹﺪ اﷲﹻ ﺑْ ﹹﻦ ﹷﺣ ﹽﹷﺴ ﹷ‬
‫ﺎن‬
‫� ﹷﻣ ﹷﺔ ﻗﹷﺎﻟ ْﹷﺖ ﹷرأﹷﻳْ ﹹﺖ اﻟ ﹽﹷﻨ ﹻ� ﹽﹷي ﺻ��‬
‫اﻟ ﹷْﻌ ْﻨ�ﹷ� ﹽﹹﹻي ﹷﻋ ْﻦ ﹷﺟ ﹽﹷﺪ ﹷﺗ ْﻴهﹻ ﹹد ﹷﺣ ْي ﹷﺒ ﹷﺔ ﹷوﻋﹹ ﹷﻠ ْي ﹷﺒ ﹷﺔ ﹷﻋ ْﻦ ﻗ ْﹷﻴ ﹷﻠ ﹷﺔ ﺑ ﹻ ْﻨﺖﹻ ﹷﻣ ْ ﹷ‬
‫اﷲ ﻋﻠﻴه وﺳﻠﻢ ﹷو ﹷﻋﻠ ْﹷﻴهﹻ أﹷ ْﺳ ﹷﻤﺎ ﹹل ﹹﻣ ﹷﻠ ﹽﹷي ﹷﺘ� ْ ﹻن �ﹷﺎﻧ ﹷ ﹷﺘﺎ ﺑﹻﺰﹷ ْﻋ ﹷ ﹷ‬
‫�ا ٍن ﹷوﻗ ْﹷﺪ ﹷ�ﻔ ﹷﹷﻀ ْﺘ ﹹه ﹷو�ﹻي ا ْﻟ ﹷﺤﺪﹻﻳﺚﹻ ﻗﹻﺼﹽﹷ ٌﺔ‬
‫ﻃﹷﻮﹻﻳ ﹷﻠ ٌﺔ‬
‫‪166‬‬
Qaylah bint Makhramah �  �‫ر�  ا‬ said, I saw Huzoor e Akram ‫ﷺ‬

wearing two sheets, which were dyed in saffron colour, but the
saffron colour had faded away.

In other words, the saffron colour of these sheets had completely

faded away. Imam Tirmizi � �‫ ر� ا‬says regarding this Hadith, that this
incident was a bit lengthy and it was not related directly to this
matter, hence he did not mention it here.

Huzoor Muhad’dith e Kabeer then says,

The incident is that a person came in the Holy Presence of Huzoor e

Akram ‫ ﷺ‬and Huzoor ‫ ﷺ‬was wearing two such sheets, which were
old sheets that were dyed in saffron, but it had lost its colour. In
other words, the colour had faded away, and there was no sign of
saffron on it.

The person came in and sat there. He had with him a stick made
from a date palm. Qaylah bint Makhramah �  �‫ر�  ا‬ says that when I
saw this condition (of his), I started to tremble. The person then said
to Huzoor e Akram ‫ﷺ‬,

Are you not looking at this ‘Miskeenah’, i.e. poor woman who is
seated behind You? She has become fearful.

Qaylah bint Makhramah �  �‫ر�  ا‬ says, I was trembling in fear, so

Huzoor ‫ﷺ‬ turned towards me and said, O Miskeenah! May Allah
shower upon you Sakeena, i.e. tranquillity and blessings.

167
‫‪ said these words, all my‬ﷺ ‪She says, the moment Huzoor e Akram‬‬
‫‪anxiety and fear disappeared.‬‬

‫‪Now come the narrations which mention which colours Huzoor e‬‬
‫‪ preferred.‬ﷺ ‪Akram‬‬

‫‪Hadith Shareef‬‬

‫ﹷﺣ ﹽﹷﺪﺛﹷ ﹷﻨﺎ ﹹﻗت ﹷ ْي ﹷﺒ ﹹﺔ ﺑْ ﹹﻦ ﹷﺳﻌﹻﻴ ٍﺪ ﻗﹷﺎ ﹷل ﹷﺣ ﹽﹷﺪﺛﹷ ﹷﻨﺎ �ﹻ ْ ﹹ‬

‫� ﺑْ ﹹﻦ اﻟ ﹹْﻤﻔ ﹽﹷﹷﻀ ﹻﻞ ﹷﻋ ْﻦ ﹷﻋ ْﺒ ﹻﺪ اﷲﹻ ﺑْ ﹻﻦ ﻋﹹ ْﺜ ﹷﻤ ﹷ‬
‫ﺎن ﺑْ ﹻﻦ‬
‫س ﻗﹷﺎ ﹷل ﻗﹷﺎ ﹷل ﹷر ﹹﺳﻮ ﹹل اﷲﹻ ﺻ�� اﷲ ﻋﻠﻴه وﺳﻠﻢ‬
‫ﹹﺧ ﹷﺜ ْﻴ ٍﻢ ﹷﻋ ْﻦ ﹷﺳﻌﹻﻴ ﹻﺪ ﺑْ ﹻﻦ ﹹﺟ ﹷﺒ�ْ� ٍ ﹷﻋ ﹻﻦ اﺑْ ﹻﻦ ﹷﻋﺒﹽﹷﺎ ٍ‬
‫ﺎب ﻟ ﹻ ﹷﻴﻠْﺒ ﹻ ْﺴ ﹷهﺎ أﹷ ْﺣ ﹷﻴﺎ ﹹؤ ﹹﻛ ْﻢ ﹷو ﹷﻛ ﹽﹻﻔﻨﹹﻮا ﻓ ﹷﹻﻴهﺎ ﹷﻣ ْﻮ ﹷﺗﺎ ﹹﻛ ْﻢ ﹷﻓإﹻﻧ ﹽﹷ ﹷهﺎ ﹻﻣ ْﻦ ﺧ ﹷﹻﻴﺎ ﹻر‬ ‫ﹷﻋﻠ ْﹷﻴﻜﹹ ْﻢ ﺑﹻﺎ ْﻟب ﹷ ﹷﻴ ﹻ‬
‫ﺎض ﹻﻣ ﹷﻦ اﻟ ﹽﹻﺜ ﹷﻴ ﹻ‬
‫ﺛ ﹷﹻﻴﺎﺑﹻﻜﹹ ْﻢ‬

‫‪Hazrat Ibn Ab’bas‬‬ ‫ر�  ا�  �‬ ‫‪says that Rasool e Akram‬‬ ‫ﷺ‬ ‫‪said, Wear‬‬
‫‪white clothing. Dress the living in it, and shroud your deceased‬‬
‫‪in it, for it is this which is the best of all clothing.‬‬

‫‪Hadith Shareef‬‬

‫ﺎق ﹷﻋ ْﻦ أﹷﺑﹻﻴهﹻ‬
‫ﻒ ﺑْ ﹹﻦ ﻋ ﹷﹻﻴ�ي ﻗﹷﺎ ﹷل ﹷﺣ ﹽﹷﺪﺛﹷ ﹷﻨﺎ ﹷوﻛﹻﻴ ٌﻊ ﻗﹷﺎ ﹷل ﹷﺣ ﹽﹷﺪﺛﹷ ﹷﻨﺎ ﻳﹹﻮﻧ ﹹﹹﺲ ﺑْ ﹹﻦ أﹷ�ﹻي إ ﹻ ْﺳ ﹷﺤ ﹷ‬
‫ﹷﺣ ﹽﹷﺪﺛﹷ ﹷﻨﺎ ﻳﹹﻮ ﹹﺳ ﹹ‬
‫� ﹷو ﹷة ﺑْ ﹻﻦ اﻟ ﹹْﻤﻐﹻ� ﹷ�ة ﹻ ﺑْ ﹻﻦ ﹹﺷ ْﻌ ﹷﺒ ﹷﺔ ﹷﻋ ْﻦ أﹷﺑﹻﻴهﹻ أﹷ ﹽﹷن اﻟ ﹽﹷﻨ ﹻ� ﹽﹷي ﺻ�� اﷲ ﻋﻠﻴه وﺳﻠﻢ‬ ‫ﹽﹷ‬
‫ﹷﻋ ﹻﻦ اﻟﺸ ْﻌ ﹻ� ﹽﹻي ﹷﻋ ْﻦ ﹹ ْ‬
‫ﻟﹷﺒ ﹻ ﹷﺲ ﹹﺟ ﹽﹷﺒ ﹱﺔ ﹹرو ﹻﻣ ﹽﹷﻴ ﹱﺔ ﹷﺿ ﹽﹻﻴ ﹷﻘ ﹷﺔ ا ْ�ﻜﹹ ﹽﹷﻤ� ْ ﹻن‬

‫‪168‬‬
Mughirah bin Shu’bah �  �‫ ر�  ا‬said, Rasool e Akram ‫ ﷺ‬was wearing
a Rumi Jubbah, i.e. a Roman cloak, which had narrow sleeves.

From all these Ahadith which have been mentioned, we have

understood the different types of clothing which Huzoor e Akram ‫ﷺ‬
wore. Sometimes He ‫ ﷺ‬used only two sheets, one as a tahband, i.e.
lungi (waist-cloth), and the other as an upper covering, i.e. a sheet.

We also know that He ‫ﷺ‬ would sometimes wear the Qamees, i.e.
Kurta, as well, and that He ‫ ﷺ‬used to don the Imama, i.e. the turban,
and that He ‫ ﷺ‬used to prefer white clothing, and sometimes He ‫ﷺ‬
wore a Jubbah which would have narrow sleeves. He ‫ ﷺ‬never liked
oversized clothing and excessiveness.

169
 The General Lifestyle of
Sayyiduna Rasoolullah ‫ﷺ‬
This Chapter discusses the manner in which Huzoor ‫ﷺ‬ generally
lived His ‫ ﷺ‬life and the things that He ‫ ﷺ‬used. The word ‘Aish’ has
been used here.

Here ‘Aish’ does not mean that which is interpreted in the Urdu
language.

In other words, it does not mean ‘Aish o Ishrat’, i.e. to live in the lap
of luxury. Here it refers to that which was the fundamental way of
life of Rasoolullah ‫ﷺ‬.

We know that the foundation and basis of our life is food and drink.
In other words, we find it difficult to survive without eating and
drinking.

Hence, in this chapter it discusses briefly what the Prophet ‫ﷺ‬ ate,
for how many days He ‫ﷺ‬ did not eat, and for how long did He ‫ﷺ‬

remain in the state of hunger etc.

In the Shama’il, Imam Tirmizi �  �‫ر�  ا‬ discussed this topic in two
places. The first being here in which he presented just two Hadith.

170
One Hadith is from Hazrat Abu Hurairah � �‫ر� ا‬, the essence of which
is:

Hadith Shareef

‫ﹷﺣ ﹽﹷﺪﺛﹷ ﹷﻨﺎ ﹹﻗت ﹷ ْي ﹷﺒ ﹹﺔ ﺑْ ﹹﻦ ﹷﺳﻌﹻﻴ ٍﺪ ﹷﺣ ﹽﹷﺪﺛﹷ ﹷﻨﺎ ﺣﻤﺎد ﺑﻦ زﻳﺪ ﻋﻦ أﻳﻮب ﻋﻦ ﻣﺤﻤﺪ ﺑﻦ ﺳ��ﻳﻦ ﻗﺎل ﹹﻛ ﹽﹷﻨﺎ‬
‫ﻋ ﹻ ْﻨ ﹷﺪ أﹷ�ﹻ� ه ﹷﹹﺮﻳْ ﹷﺮ ﹷة ر�ي اﷲ ﻋﻨه ﹷو ﹷﻋﻠ ْﹷﻴهﹻ ﺛﹷ ْﻮﺑﹷﺎ ﹻن ﹹﻣ ﹷﻤ ﹽﹷﺸ ﹷﻘﺎ ﹻن ﹻﻣ ْﻦ ﹷﻛ ﹽﹷﺘﺎن ﹷﻓ ﹷﺘ ﹷﻤ ﹽﹷﺨ ﹷﻂ �ي أﺣﺪهﻤﺎ ﹷﻓ ﹷﻘﺎ ﹷل‬

‫أﹷﺑﹹﻮ ه ﹷﹹﺮﻳْ ﹷﺮ ﹷة ﺑﹷ ْﺦ ﺑﹷ ْﺦ ﹷﻳ ﹷﺘ ﹷﻤ ﹽﹷﺨ ﹹﻂ أﹷﺑﹹﻮ ه ﹷﹹﺮﻳْ ﹷﺮ ﹷة �ﹻ� ا ْ� ﹷﻜ ﹽﹷﺘﺎ ﹻن ﹷﻟ ﹷﻘ ْﺪ ﹷرأﹷﻳْ ﹹﺘ�ﹻي ﹷوإ� ﹻ�� ﻷﹷ ﹻ ﹽﹹ‬
‫� ﻓ ﹷﹻ� ﺑﹷ� ْ ﹷن ﹻﻣ ْﻨ�ﹷ� ﹻ ﹷر ﹹﺳﻮ ﹻل‬
�‫ ﹻﺸﹷ ﹷﺔ ر�ي اﷲ ﻋﻨهﺎ ﹷﻣ ْﻐ ﹻﺸ ﹱﹽﻴﺎ ﹷﻋ� ﹽﹷيﹷ�ﹽ ﻓ ﹷﹷﻴ�ﹻ� ﹹء ا ْﻟ ﹷﺠﺎ�ﹻ‬Ò‫اﷲﹻ ﺻ�� اﷲ ﻋﻠﻴه وﺳﻠﻢ وﺣﹹ ْﺠ ﹷﺮة ﹻ ﹷﻋﺎ‬
‫ﻓ ﹷﹷﻴ ﹷﻀ ﹹﻊ رﹻ ْﺟ ﹷﻠ ﹹه ﹷﻋ� ﹷ� ﻋﹹﻨﹹ� ﹻ� ﻳﹹ ﹷﺮى أﹷ ﹽن �ﹻي ْﺟﻨﹹﻮﻧٌﺎ ﹷو ﹷﻣﺎ �ﹻي ﹹﺟﻨﹹﻮ ٍن و ﹷﻣﺎ هﻮ إﹻﻻﹽﹷ ا ْﻟ ﹹﺠﻮ ﹹع‬

Imam ibn Sireen �  �‫ ر�  ا‬says about Hazrat Abu Hurairah �  �‫ر�  ا‬, that
we were with Abu Hurairah �  �‫ ر�  ا‬and he was dressed in two sheets
or two pieces of clothing which were reddish in colour, or close to
red, which were from cotton fabric. He then blew his nose in one of
those sheets. When we saw that he had blown his nose in his sheet
we said,

‫ﺑﹷ ْﺦ ﺑﹷ ْﺦ ﹷﻳ ﹷﺘ ﹷﻤ ﹽﹷﺨ ﹹﻂ أﹷﺑﹹﻮ ه ﹷﹹﺮﻳْ ﹷﺮ ﹷة �ﹻ� ا ْ� ﹷﻜ ﹽﹷﺘﺎ ﹻن‬

In other words, Oh gosh! Look at Abu Hurairah cleaning his nose in

pure cotton fabric. Hazrat Abu Hurairah �  �‫ر�  ا‬ says, I can still see
myself in the time of Rasoolullah ‫ﷺ‬, when I used to be on the

171
ground, in a state of dizziness between the Mimbar of Rasoolullah ‫ﷺ‬
and the Sacred Chambers of Hazrat A’isha � �‫ر� ا‬, and someone would
come in (and find me in this state), he would tap my neck with his
foot, to check if I have not been overcome by insanity. Hazrat Abu
Hurairah �  �‫ ر�  ا‬says, I was not overcome by insanity but in reality I
was in a state of intense hunger.

It must be noted that even in this state, he was not asking for
financial assistance, i.e. begging. This means that he learnt this
manner from Huzoor e Akram ‫ﷺ‬.

In other words, no matter how hungry they were, they did not beg
because the one who begs seems inferior in front of the one who
gives, and this makes no difference, whether the one who is asked,
gives something or not. The fact that he learnt this way from
Rasoolullah ‫ﷺ‬ means that Huzoor e Akram ‫ﷺ‬ adopted a life of
simplicity and lived the way of the poor.

Hadith Shareef

‫ﹷﺣ ﹽﹷﺪﺛﹷ ﹷﻨﺎ ﹹﻗت ﹷ ْي ﹷﺒ ﹹﺔ ﹷﺣ ﹽﹷﺪﺛﹷ ﹷﻨﺎ ﺟﻌ� ﺑﻦ ﺳﻠ�ن اﻟﻀﺒ�ي ﻋﻦ ﻣﺎﻟﻚ ﺑﻦ دﻳﻨﺎر ﻗﺎل ﹷﻣﺎ ﹷﺷﺒ ﹻ ﹷﻊ‬
‫ﹷر ﹹﺳﻮ ﹻل اﷲﹻ ﺻ�� اﷲ ﻋﻠﻴه وﺳﻠﻢ ﹻﻣ ْﻦ ﺧ ْﹹﺒﺰ ٍﻗﹷﻂ ﹷوﻟﹷﺤﻢ إﹻﻻﹽﹷ ﹷﻋ�� ﺿﻔ ﹷ‬
‫ﹷﻒ‬

The second Hadith in this chapter is from Hazrat Maalik Bin Dinar
. He did not mention directly whom he attained this narration
�  �‫ر�  ا‬

172
from or whom he narrated it from; hence, this is a Hadith e Mursal,
because Maalik ibn Dinar � �‫ ر� ا‬is not a Sahabi but he is a Tabi’ee.

He says, Rasoolullah ‫ ﷺ‬never ate a full stomach of meat and roti but
He ‫ ﷺ‬used to leave some space in His ‫ ﷺ‬Blessed Stomach. However,
when Huzoor ‫ﷺ‬ would eat in the company of people, i.e. in a
congregation, or at an invitation etc. He ‫ ﷺ‬would spend more time
eating in order to allow the others to eat properly. If Huzoor e Akram
‫ﷺ‬ would eat as per His usual ‫ ﷺ‬routine and then leave, then all the
others would also stop eating and leave, and their desire would be
incomplete, and their need would be unfulfilled.

Hence, Huzoor e Akram ‫ﷺ‬ would eat a bit more so that the others
may fulfil their need, and at most He ‫ﷺ‬ would eat a full stomach
(and not over eat). How do we know this? It is because in this Hadith
Shareef it is being said that Huzoor ‫ﷺ‬ never ate a full stomach,
except when He ‫ ﷺ‬ate with a group of people.

Maalik Ibn Dinar � �‫ ر� ا‬says, I asked a Bedouin, What is meant by,

‫إﹻﻻﹽﹷ ﹷﻋ�� ﺿﻔ ﹷ‬
‫ﹷﻒ‬

In other words, what is meant when it is said that Huzoor ‫ ﷺ‬used to

only eat a full stomach in ‘Dafaf’, i.e. what is ‘Dafaf’?

So Hazrat Maalik Ibn Dinar �  �‫ر�  ا‬ is saying that he asked what is
‘Dafaf’? So he said that it refers to eating with a group of people.
173
There are also narrations which mention that Huzoor ‫ﷺ‬ would
divide His ‫ ﷺ‬Blessed Stomach into three portions.

He ‫ﷺ‬ would keep two thirds for food and one third empty when
there was sufficient food available, otherwise Huzoor ‫ﷺ‬ would eat
much less or He ‫ ﷺ‬would remain without eating.

More on this discussion will follow in another chapter which will

follow later on.

174
 The Blessed Leather Socks of
Sayyiduna Rasoolullah ‫ﷺ‬

This Chapter discusses the Khuffain, i.e. the leather socks of

Rasoolullah ‫ﷺ‬. The chapter before this discussed the things which
Huzoor ‫ ﷺ‬used in His ‫ ﷺ‬daily life and this includes the belongings
of Rasoolullah ‫ﷺ‬.

Those socks which are called Khuf are being discussed here. There
are certain types of leather socks, which are soft, and they are also
called Khuf. There is also a type which is of such thickness that if
water is put inside, it will not seep out, and if it is made to stand, it
will be able to stand by itself. Masah on such types of leather socks is
permissible. The details of this you will find in the books of Fiqh.

Here the discussion is regarding the leather socks which were worn
on both the Sacred Feet of Huzoor e Akram ‫ﷺ‬.

Hadith Shareef

‫اﻟ� ﹽﹻي ﻗﹷﺎ ﹷل ﹷﺣ ﹽﹷﺪﺛﹷ ﹷﻨﺎ ﹷوﻛﹻﻴ ٌﻊ ﹷﻋ ْﻦ ﹷدﻟ ﹷْه ﹻﻢ ﺑْ ﹻﻦ ﹷﺻﺎﻟ ﹻ ٍﺢ ﹷﻋ ْﻦ ﹹﺣ ﹷﺠ� ْ� ﹻﺑْ ﹻﻦ ﹷﻋ ْﺒ ﹻﺪ اﷲﹻ‬
‫ﹷﺣ ﹽﹷﺪﺛﹷ ﹷﻨﺎ ﹷه ﹽﹷﻨﺎ ﹹد ﺑْ ﹹﻦ ﹽﹷ ﹻ‬
‫ﹷﻋ ﹻﻦ اﺑْ ﹻﻦ ﺑ ﹹ ﹷﺮﻳْ ﹷﺪ ﹷة ﹷﻋ ْﻦ أﹷﺑﹻﻴهﹻ أﹷ ﹽﹷن اﻟ ﹽﹷﻨ ﹷﺠﺎ ﹻ� ﹽﹷي أﹷه ﹷْﺪى ﻟﹻﻠ ﹽﹷﻨ ﹻ� ﹽﹻي ﺻ�� اﷲ ﻋﻠﻴه وﺳﻠﻢ ﺧ ﹽﹷﹹﻔ� ْ ﹻن أﹷ ْﺳ ﹷﻮ ﹷدﻳْ ﹻﻦ‬

‫ﹷﺳﺎ ﹷذ ﹷﺟ� ْ ﹻن ﹷﻓﻠﹷﺒ ﹻ ﹷﺴ ﹹه ﹷﻤﺎ ﺛ ﹹ ﹽﹷﻢ ﹷﺗ ﹷﻮ ﹽﹷﺿأ ﹷ ﹷو ﹷﻣ ﹷﺴﺢﹷ ﹷﻋﻠ ْﹷﻴه ﹻ ﹷﻤﺎ‬

175
Imam Tirmizi heard a Hadith from Han’naad Ibn Sari. He said that
Waqi’ reported to me from Dalham ibn Saleh, and he reports from
Hujair ibn Abdullah, who in turn reports from Ibn Buraidah who
reports from his father Buraidah ibn Husaib � �‫ر� ا‬. He said,

‫أﹷ ﹽﹷن اﻟ ﹽﹷﻨ ﹷﺠﺎ ﹻ� ﹽﹷي أﹷه ﹷْﺪى ﻟﹻﻠ ﹽﹷﻨ ﹻ� ﹽﹻي ﺻ�� اﷲ ﻋﻠﻴه وﺳﻠﻢ‬
‫ﺧ ﹽﹷﹹﻔ� ْ ﹻن أﹷ ْﺳ ﹷﻮ ﹷدﻳْ ﹻﻦ ﹷﺳﺎ ﹷذ ﹷﺟ� ْ ﹻن ﹷﻓﻠﹷﺒ ﹻ ﹷﺴ ﹹه ﹷﻤﺎ ﺛ ﹹ ﹽﹷﻢ ﹷﺗ ﹷﻮ ﹽﹷﺿأ ﹷ ﹷو ﹷﻣ ﹷﺴﺢﹷ ﹷﻋﻠ ْﹷﻴه ﹻ ﹷﻤﺎ‬

The king Najashi (whose name is Us-huma), sent a pair of black

leather socks which were plain to Rasoolullah ‫ﷺ‬. In other words, it
had no other colour on it. He sent a pair of these as a gift with
someone to Huzoor e Akram ‫ﷺ‬. This pair of socks were Saadhijain,
in other words, they were completely plain. Huzoor e Akram ‫ ﷺ‬then
wore them and performed Wudu, and instead of washing His ‫ﷺ‬

Sacred Feet, He ‫ ﷺ‬did Masah over them, i.e. He ‫ ﷺ‬wiped His ‫ ﷺ‬wet
hands over them.

However, this does not mean that Huzoor e Akram ‫ﷺ‬ wore it
without Wudu, but either Huzoor e Akram ‫ﷺ‬ was already in the
state of Wudu when He ‫ﷺ‬ wore them, or when He ‫ﷺ‬ wished to
make a fresh Wudu He ‫ ﷺ‬did Masah over it.

From this we learn that Masah on the leather socks is permissible,

but the condition is that the person should wear the Khuffain while
in the state of Wudu or in the case where he washed his feet and
then put on the leather socks, and thereafter does the other acts of

176
Wudu like washing the face, washing the hands up to and including
the elbows and making Masah over the head, as this is permissible
according to Imam e Azam Abu Hanifa �  �‫ ر�  ا‬and many of the other
Ulama, i.e. to wash the feet first in this situation.

In other words, for the rule to be applicable he must have been with
proper Wudu wearing the leather socks when his Wudu broke (i.e.
then only is Masah on the Khuffain permissible).

We find here that there are two categories of the conditions. The
first is regarding what kind of socks it should be, and the second
being the condition in which it is permitted to do Masah on it.

Now remains the discussion about the duration. Even though the
duration is not mentioned in this particular Hadith, but because we
are discussing Masah on the leather socks, we may mention in
passing that according to Imam Azam � �‫ ر� ا‬and Imam Shafa’i � �‫ر� ا‬
a Musafir, i.e. a non-resident, can do Masah on the Khuffain for three
days and three nights, and a Muqeem, i.e. A non-Musafir, can do
Masah on the leather socks for one day and one night.

If he wishes to continue this and he is still in the state of Wudu and

twenty-four hours have passed, he should remove the Khuffain,
wash both his feet, and then wear them again if he is with Wudu.

177
If he is without Wudu, he would have to remove the socks as well,
and then make a fresh Wudu, and thereafter put on the leather socks
once again. I have now presented a brief explanation on some rules
related to the leather socks.

According to Imam Maalik �  �‫ر�  ا‬ the Muqeem, i.e. the resident,
cannot make Masah on the leather socks at all, and for the Musafir
there is no duration. In other words, he may do so for as long as he is
on a journey. However, if his Wudu breaks, he would have to remove
them, do a fresh Wudu, and then put them on again, so that he may
be able to do Masah again if he wants to.

Hadith Shareef

‫ ﹷﹻﺪ ﹷة ﹷﻋ ﹻﻦ ا ْﻟ ﹷﺤ ﹷﺴ ﹻﻦ ﺑْ ﹻﻦ‬Ò‫�ﻳﹽﹷﺎ ﺑْ ﹻﻦ أﹷ�ﹻي ﹷزا‬ ‫ﹷﺣ ﹽﹷﺪﺛﹷ ﹷﻨﺎ ﹹﻗت ﹷ ْي ﹷﺒ ﹹﺔ ﺑْ ﹹﻦ ﹷﺳﻌﹻﻴ ٍﺪ ﻗﹷﺎ ﹷل ﹷﺣ ﹽﹷﺪﺛﹷ ﹷﻨﺎ ﹷﻳ ْﺤيﹷي ﺑْ ﹹﻦ ﹷز ﹷ ﹻ‬
‫ﺎق ﹷﻋ ﹻﻦ ﹽﹷ‬
‫اﻟﺸ ْﻌ ﹻ� ﹽﹻي ﻗﹷﺎ ﹷل ﻗﹷﺎ ﹷل اﻟ ﹹْﻤﻐﹻ� ﹷ�ةﹹ ﺑْ ﹹﻦ ﹹﺷ ْﻌ ﹷﺒ ﹷﺔ أﹷه ﹷْﺪى د ﹻ ْﺣ ﹷﻴ ﹹﺔ ﻟﹻﻠ ﹽﹷﻨ ﹻ� ﹽﹻي‬ ‫ش ﹷﻋ ْﻦ أﹷ�ﹻي إ ﹻ ْﺳ ﹷﺤ ﹷ‬ ٍ ‫ﹷﻋﻴﹽﹷﺎ‬
‫ﻞ ﹷﻋ ْﻦ ﹷﺟﺎﺑﹻﺮ ٍ ﹷﻋ ْﻦ ﹷﻋﺎ ﹻﻣﺮ ٍ ﹷو ﹹﺟ ﹽﹷﺒ ﹱﺔ‬ ‫ﺻ�� اﷲ ﻋﻠﻴه وﺳﻠﻢ ﺧ ﹽﹷﹹﻔ� ْ ﹻن ﹷﻓﻠﹷﺒ ﹻ ﹷﺴ ﹹه ﹷﻤﺎ ﹷوﻗﹷﺎ ﹷل إ ﹻ ْ ﹷ‬
‫ ﹻﻴ ﹹ‬Ò‫�ا‬
‫�ﻗﹷﺎ ﻻ ﹷﻳ ْﺪرﹻي اﻟ ﹽﹷﻨ ﹻ� ﹽﹹي ﺻ�� اﷲ ﻋﻠﻴه وﺳﻠﻢ أﹷذﹻ�ﹱ� ه ﹷﹹﻤﺎ أﹷ ْم ﻻ‬ ‫ﹷﻓﻠﹷﺒ ﹻ ﹷﺴ ﹹه ﹷﻤﺎ ﹷﺣ�ﹽﹷي ﹷﺗ ﹷ ﹽﹷ‬

Imam Tirmizi reports a second Hadith by saying that Hazrat Qutaiba

ibn Sa’eed �  �‫ ر�  ا‬reported that Yahya ibn Zakariyya ibn Abi Zaaidah
�  �‫ر�  ا‬ reported to me a Hadith. He narrates from Hassan ibn Ay’yash
who reports from Ishaaq Sabi’ee and he reports from Hazrat Sha’bi.

178
Sha’bi says that Mughira ibn Shu’ba �  �‫ر�  ا‬ says that Hazrat Dihya
Kalbi �  �‫ر�  ا‬ presented a pair of leather socks to Rasoolullah ‫ﷺ‬. In
other words, he gifted it to Huzoor e Akram ‫ ﷺ‬so Sarkar e Do Aalam
‫ﷺ‬ wore both those socks.

Isra’eel reported from Jaabir �  �‫ر�  ا‬ who reported from Aamir. In
other words, this Hadith which Mughira ibn Shu’ba reported who in
turn reported from Imam Aamir Shaabi. This riwayat in fact is from
Mughira ibn Shu’ba.

However, when Isra’eel reported this Hadith from Jaabir �  �‫ر�  ا‬

through Aamir Sha’bi there is an addition in the narration, that

Hazrat Dihya Kalbi �  �‫ر�  ا‬ presented leather socks and a Jubbah as
well to Rasoolullah ‫ ﷺ‬and He ‫ ﷺ‬wore both of these.

In other words, the narration which Qutaiba ibn Sa’eed �  �‫ر�  ا‬

reported through Hasan Ibn Ay’yash �  �‫ر�  ا‬ from Abu Ishaaq only
mentions the gifting of the leather socks, but the very same hadith
when Isra’eel narrated from Jaabir �  �‫ر�  ا‬ through Aamir Sha’bi
mentions that Dihya Kalbi � �‫ ر� ا‬gifted leather socks and a Jubbah to
Huzoor e Akram ‫ ﷺ‬and the Beloved Rasool ‫ ﷺ‬wore both until they
became old and torn and could not be used any longer.

‫ﻻ ﻳﹷ ْﺪرﹻي اﻟ ﹽﹷﻨ ﹻ� ﹽﹹي ﺻ�� اﷲ ﻋﻠﻴه وﺳﻠﻢ أﹷذﹻ�ﹱ� ه ﹷﹹﻤﺎ أﹷ ْم ﻻ‬

179
And it was not mentioned to Huzoor ‫ﷺ‬ weather the leather which
was used for these socks were from an animal that was made Zibah
or whether it was from an animal that was non-zabiha. It must be
noted that there is no difference in such a case, whether it was from
a Zabiha or non-Zabiha animal, because before the leather socks are
made it has to pass through a tanning process, and only after
tanning does the leather become suitable to make the leather socks.

Once leather socks or shoes etc. have been made it is not necessary
upon us to investigate whether it is from an animal which is Zabiha
or non-Zabiha. In other words, whether it is from a carrion or not,
makes no difference, because the skin of a carrion is regarded Paak
after tanning.

Hence, Ummul Mo'mineen Maymuna �  �‫ ر�  ا‬says that we had a goat

which died and I had it thrown away, so Huzoor e Akram ‫ﷺ‬ said,
why did you not take its skin and have it tanned so that you may use
it for something? From this it is evident that if an animal dies, then
to remove its skin and have it tanned and then put it to use is
permitted. However, if a person decides that he wants to take that
skin and cook it and consume it, then this is not permissible. The
skin of an animal cannot be consumed unless it is proven to be from
a Zabiha animal, but in order to wear it, i.e. in the case of shoes etc.,
its purity is sufficient through tanning.

Imam Tirmizi �  �‫ر�  ا‬ says that Abu Ishaaq who has been mentioned
on the top is actually Abu Ishaaq Shaibaani whose name is Sulaiman
and not Abu Ishaaq Sha’bi.
180
 The Sacred Footwear of
Sayyiduna Rasoolullah ‫ﷺ‬

This Chapter discusses the Naa’lain Shareefain, i.e. the Sacred

Footwear of Rasoolullah ‫ﷺ‬. The Naa’lain e Mubarak of Huzoor e
Akram ‫ﷺ‬ were generally made from skin (leather), and after the
skin had been tanned, then even the hairs i.e. fur would no longer be
visible on it.

Regarding the shape of the Naa’lain Shareef, i.e. its appearance, it is

mentioned in the Kitaabs that it would have two straps. A strap
generally refers to that which extends from the toe area until the
back or the side of the sole of a shoe, where it becomes attached.
From this, it is evident that the Naa’lain e Mubarak was a lot like the
sandals of today, which have two straps running from the front to
the back.

Hadith Shareef

‫ﹷﺣ ﹽﹷﺪﺛﹷ ﹷﻨﺎ ﹹﻣ ﹷﺤ ﹽﹷﻤ ﹹﺪ ﺑْ ﹹﻦ ﹷ� ﹽﹷﺸﺎ ٍر ﻗﹷﺎ ﹷل ﹷﺣ ﹽﹷﺪﺛﹷ ﹷﻨﺎ أﹷﺑﹹﻮ ﹷدا ﹹو ﹷد ﹽﹷ‬
‫اﻟﻄ ﹷﻴﺎﻟﹻ� ﹽﹹﹻي ﻗﹷﺎ ﹷل ﹷﺣ ﹽﹷﺪﺛﹷ ﹷﻨﺎ ﹷه ﹽﹷﻤ ٌﺎم ﹷﻋ ْﻦ ﹷﻗ ﹷﺘﺎ ﹷدة ﹷ‬
‫ﺎن ﹷ� ْﻌ ﹹﻞ ﹷر ﹹﺳﻮ ﹻل اﷲﹻ ﺻ�� اﷲ ﻋﻠﻴه وﺳﻠﻢ ﻗﹷﺎ ﹷل ﹷﻟ ﹹه ﹷﻤﺎ‬ ‫ﻗﹷﺎ ﹷل ﹹﻗﻠ ﹹْﺖ ﹻﻷﹷﻧ ﹷ ﹻﺲ ﺑْ ﹻﻦ ﹷﻣﺎﻟ ﹻ ٍﻚ ﹷﻛ ْﻴ ﹷ‬
‫ﻒ�ﹷ ﹷ‬
‫ﻗ ﹻ ﹷﺒﺎﻻ ﹻن‬

Muhammad ibn Bash-shaar reported to me a Hadith. He says that

Abu Dawud narrated to me a Hadith. It must be noted that here it
181
does not refer to Abu Dawud Sijistaani � �‫ ر� ا‬the compiler of Sunan e
Abu Dawud, but rather it refers to Abu Dawud Tayaalisi � �‫ ر� ا‬who is
known as the Saahib e Musnad. (His book is the Musnad e Tayaalisi
also known as the Musnad of Abu Dawud Tayaalisi).

He said, Ham-maam reported to me a Hadith from Hazrat Qatadah   �‫ر‬

�  �‫ا‬ and Qatadah ibn Diamah �  �‫ ر�  ا‬says that, I said to Hazrat Anas
bin Maalik � �‫ر� ا‬. Describe to me the Naa’lain of Huzoor e Akram ‫ﷺ‬,
so he described it to me saying,

‫ﹷﻟ ﹹه ﹷﻤﺎ ﻗ ﹻ ﹷﺒﺎﻻ ﹻن‬

They had two straps each

As we know that footwear is in two categories; shoes and sandals.

The people wear these on their feet so they can comfortably walk.

Sandals have a sole which has straps attached to the top, while in a
shoe, the leather covers the entire top, extending from the front of
the foot all the way to the back, and is attached all around, up to the
sole.

From this we ascertain that the Naa’lain Shareefain of Rasoolullah ‫ﷺ‬

were in the form of sandals. However, it would not be a single
strapped sandal, but it would always be a duel strapped sandal.

182
Hadith Shareef

‫ﺎن ﹷﻋ ْﻦ ﹷﺧﺎﻟ ﹻ ٍﺪ ا ْﻟ ﹷﺤ ﹽﹷﺬا ﹻء‬ ‫ﹷﺣ ﹽﹷﺪﺛﹷ ﹷﻨﺎ أﹷﺑﹹﻮ ﹹ ﹷ‬

‫�ﻳْﺐٍ ﹹﻣ ﹷﺤ ﹽﹷﻤ ﹹﺪ ﺑْ ﹹﻦ اﻟ ﹷْﻌﻼ ﹻء ﻗﹷﺎ ﹷل ﹷﺣ ﹽﹷﺪﺛﹷ ﹷﻨﺎ ﹷوﻛﹻﻴ ٌﻊ ﹷﻋ ْﻦ ﹹﺳﻔ ﹷْﻴ ﹷ‬
‫س ﻗﹷﺎ ﹷل � ﹷ ﹷ‬
‫ﺎن ﻟ ﹻ ﹷﻨ ْﻌ ﹻﻞ ﹷر ﹹﺳﻮ ﹻل اﷲﹻ ﺻ�� اﷲ ﻋﻠﻴه‬ ٍ ‫ﹷﻋ ْﻦ ﹷﻋ ْﺒ ﹻﺪ اﷲﹻ ﺑْ ﹻﻦ ا ْﻟ ﹷﺤﺎرﹻ ﹻث ﹷﻋ ﹻﻦ اﺑْ ﹻﻦ ﹷﻋﺒﹽﹷﺎ‬
‫� ﹷ�ﻛ ﹹه ﹷﻤﺎ‬
‫وﺳﻠﻢ ﻗ ﹻ ﹷﺒﺎﻻ ﹻن ﹷﻣ ْﺜ�ﹻ ٌﹽي ﹻ ﹷ‬

Imam Tirmizi �  �‫ ر�  ا‬says that Abu Kuraib Muhammad ibn e ‘Ala   �‫ر�  ا‬
� narrated to me a Hadith. He says that Waqee’ narrated to us a
Hadith, who narrated it from Sufyan, from Khalid Hadh’dha, who
reported it from Abdullah ibn Haarith, who reported it from
‫ض‬
Sayyidina Abdullah ibn Ab’bas ‫عىہ‬
. He said that, the Naa’lain
‫ر�  ا�   ہھم اا‬

Shareef of Rasool e Akram ‫ ﷺ‬had two double straps.

‫� ﹷ�ﻛ ﹹه ﹷﻤﺎ‬
‫ﻗ ﹻ ﹷﺒﺎﻻ ﹻن ﹷﻣ ْﺜ�ﹻ ٌﹽي ﹻ ﹷ‬

In other words, the straps would either start from the back to front
or from the front to back and passed over each other, and were
attached to the sole of the Naa’lain. It can also mean that they went
from the toe area all the way to the back criss-crossing each other. It
could also mean that it had a sole and a piece of leather on the top,
with one set of straps going through the front and one set of straps
going through the back. Either way, it seems apparent that both the
straps passed through the toes and reached the back of the foot area.

183
Hadith Shareef

‫ﹻﻴﻊ ﻗﹷﺎ ﹷل ﹷﺣ ﹽﹷﺪﺛﹷ ﹷﻨﺎ أﹷﺑﹹﻮ أﹷ ْﺣ ﹷﻤ ﹷﺪ اﻟﺰﹽﹹﺑﹷ� ْ� ﹽﹹﹻي ﻗﹷﺎ ﹷل ﹷﺣ ﹽﹷﺪﺛﹷ ﹷﻨﺎ ﻋ ﹷﹻﻴ�ي ﺑْ ﹹﻦ ﻃﹷ ْه ﹷﻤ ﹷ‬
‫ﺎن‬ ٍ ‫ﹷﺣ ﹽﹷﺪﺛﹷ ﹷﻨﺎ أﹷ ْﺣ ﹷﻤ ﹹﺪ ﺑْ ﹹﻦ ﹷﻣﻨ‬

‫� ﹷج إ ﹻ ﹷﻟ ْي ﹷﻨﺎ أﹷﻧ ﹷ ﹹﺲ ﺑْ ﹹﻦ ﹷﻣﺎﻟ ﹻ ٍﻚ ﹷ� ْﻌ ﹷﻠ� ْ ﹻن ﹷﺟ ْﺮ ﹷدا ﹷوﻳْ ﹻﻦ ﹷﻟ ﹹه ﹷﻤﺎ ﻗ ﹻ ﹷﺒﺎﻻ ﹻن ﻗﹷﺎ ﹷل ﹷﻓ ﹷﺤ ﹽﹷﺪﺛﹷ�ﹻي ﺛﹷﺎﺑ ﹻ ٌﺖ‬
‫ﻗﹷﺎ ﹷل أﹷ ْ ﹷ‬
‫ﹷ� ْﻌ ﹹﺪ ﹷﻋ ْﻦ أﹷﻧ ﹷ ﹹﺲ أﹷﻧ ﹽﹷ ﹹه ﹷﻤﺎ �ﹷﺎﻧ ﹷ ﹷﺘﺎ ﹷ� ْﻌ� ﹷ ﹻي اﻟ ﹽﹷﻨ ﹻ� ﹽﹻي ﹷﺻ�ﹽﹷ� اﷲﹹ ﹷﻋﻠ ْﹷﻴهﹻ ﹷو ﹷﺳ ﹽﹷﻠ ﹷﻢ‬

This, next Hadith is from Ahmed ibn Manee’ and Ya’qub ibn Ibrahim.
They say Abu Ahmed Zubairi reported to us a Hadith. Abu Ahmed
said Esa ibn Tahmaan narrated to me a Hadith. He said that Hazrat
Anas ibn Maalik �  �‫ر�  ا‬ took out and showed us a pair of sandals,
which were plain, i.e. without any fur on them.

‫ﹷﻟ ﹹه ﹷﻤﺎ ﻗ ﹻ ﹷﺒﺎﻻ ﹻن‬

They had two straps each

Esa ibn Tahmaan said that Thaabit narrated to me a Hadith

afterwards from Hazrat Anas � �‫ر� ا‬

‫أﹷﻧ ﹽﹷ ﹹه ﹷﻤﺎ �ﹷﺎﻧ ﹷ ﹷﺘﺎ ﹷ� ْﻌ� ﹷ ﹻي اﻟ ﹽﹷﻨ ﹻ� ﹽﹻي ﹷﺻ�ﹽﹷ� اﷲﹹ ﹷﻋﻠ ْﹷﻴهﹻ ﹷو ﹷﺳ ﹽﹷﻠ ﹷﻢ‬

In other words, Esa ibn Tahmaan only made Ziyaarat of the Naa’lain
but he could not remember whether Hazrat Anas ibn Maalik �  �‫ر�  ا‬

said that they belonged to Rasoolullah ‫ﷺ‬, but he is saying that

184
Thaabit Bunani � �‫ ر�  ا‬reported to me a Hadith that Hazrat Anas bin
Maalik �  �‫ر�  ا‬ said that, This blessed pair of Naa’lain Mutah-harain
which he allowed us to see, belonged to the Beloved Nabi ‫ﷺ‬.

From this, it is proven that to keep something belonging to a blessed

personality as Tabarruk, i.e. as a Sacred Relic, is permissible, and
indeed the most blessed personality in the universe is Huzoor e
Akram ‫ﷺ‬.

It is further proven from numerous narrations that the Sahaba e

Kiraam would keep the Sacred Relics of Rasool e Akram ‫ﷺ‬ as
Tabarruk and they would afford people the blessed opportunity to
make Ziyaarat of these Tabarrukat, such as His ‫ ﷺ‬Sacred Asaa (The
Sacred Staff), His ‫ﷺ‬ Sacred Sword, His ‫ﷺ‬ Spear, His ‫ﷺ‬ Bow, His
Chaadar Shareef (i.e. His ‫ ﷺ‬Sacred Mantle), His ‫ ﷺ‬Sacred Kurta and
His ‫ ﷺ‬Sacred Jubbah, etc.

Hazrat Asma �  �‫ ر�  ا‬had a Sacred Kurta Shareef of Rasoolullah ‫ ﷺ‬in

her possession. After the passing of Rasoolullah ‫ﷺ‬, if anyone would
become ill, and she was informed of their illness, she would
immediately rinse a portion of the Jubbah Shareef of Rasoolullah ‫ﷺ‬
in some water, and give that person this water to drink, and the
ailing person would be cured.

This also proves the permissibility of keeping Tabarrukat and the

permissibility of allowing people the honour of making Ziyaarat of
the Tabarrukat. The permissibility of this is thus proven from the
Hadith of Hazrat Anas � �‫ ر� ا‬and from other narrations.
185
Hazrat A’isha Siddiqa �  �‫ر�  ا‬ had in her possession the Blessed
Chaadar, i.e. the Sacred Mantle, in which Rasoolullah ‫ ﷺ‬passed from
this world, and she would afford the people the honour of making
Ziyaarat of it, by saying that, this was the last thing that the Beloved
Nabi ‫ ﷺ‬wrapped Himself in, before passing from this world.

This again proves the permissibility of keeping Tabarrukat and

affording people the honour of making Ziyaarat of it.

Hadith Shareef

‫ﻮ�ي اﻷﹷ ْ� ﹷﺼﺎر ﹽﹹﹻي ﻗﹷﺎ ﹷل ﹷﺣ ﹽﹷﺪﺛﹷ ﹷﻨﺎ ﹷﻣ ْﻌ ٌﻦ ﻗﹷﺎ ﹷل ﹷﺣ ﹽﹷﺪﺛﹷ ﹷﻨﺎ ﹷﻣﺎﻟ ﹻ ٌﻚ ﻗﹷﺎ ﹷل ﹷﺣ ﹽﹷﺪﺛﹷ ﹷﻨﺎ‬ ‫ﹷﺣ ﹽﹷﺪﺛﹷ ﹷﻨﺎ إ ﹻ ْﺳ ﹷﺤ ﹹ‬
‫ﺎق ﺑْ ﹹﻦ ﹹﻣ ﹷ‬
‫ﹷﺳﻌﹻﻴ ﹹﺪ ﺑْ ﹹﻦ أﹷ�ﹻي ﹷﺳﻌﹻﻴ ٍﺪ اﻟ ﹷْﻤ ْﻘ� ﹹ� ﹽﹹﹻي ﹷﻋ ْﻦ ﻋﹹب ﹷ ْﻴ ﹻﺪ ﺑْ ﹻﻦ ﹹﺟ ﹷﺮﻳْ ٍﺞ أﹷﻧ ﹽﹷ ﹹه ﻗﹷﺎ ﹷل ﻻﺑْ ﹻﻦ ﻋﹹ ﹷﻤ ﹷﺮ ﹷرأﹷﻳْﺘﹹﻚﹷ ﹷﺗﻠ ﹷْﺒ ﹹﺲ‬
‫ ﻗﹷﺎ ﹷل إ� ﹻ�ي ﹷرأﹷﻳْ ﹹﺖ ﹷر ﹹﺳﻮ ﹷل اﷲﹻ ﺻ�� اﷲ ﻋﻠﻴه وﺳﻠﻢ ﹷﻳﻠ ﹷْﺒ ﹹﺲ اﻟ ﹽﹻﻨ ﹷﻌﺎ ﹷل ﹽﹷاﻟ�ﹻي‬،‫اﻟﺴبْت ﹻ ﹽﹷﻴ ﹷﺔ‬
‫اﻟ ﹽﹻﻨ ﹷﻌﺎ ﹷل ﹽﹻ‬

‫ﻟ ْﹷﻴ ﹷﺲ ﻓ ﹷﹻﻴهﺎ ﹷﺷ ﹷﻌ ٌﺮ ﹷو ﹷﻳ ﹷﺘ ﹷﻮ ﹽﹷﺿأ ﹹﻓ ﹷﹻﻴهﺎ ﻓﹷأﹷﻧﹷﺎ أﹹﺣ ﹽﹹﹻﺐ أﹷ ْن أﹷﻟ ﹷْﺒ ﹷﺴ ﹷهﺎ‬

Ishaq ibn Musa Ansari �  �‫ر�  ا‬ reported to us a Hadith. He said that
Maa’n narrated to us a Hadith that Imam Maalik � �‫ ر� ا‬narrated to us
a Hadith from Abu Sa’eed Maqburi �  �‫ر�  ا‬ who narrated from Ubaid
ibn Juraij � �‫ر� ا‬. Ubaid ibn Juraij � �‫ ر� ا‬said to Hazrat Umar �  �‫ر�  ا‬ ,
I have seen you wearing plain shoes (or sandals) which have no fur
on them. What is your reason for this?

186
At this juncture, it must be noted that there is a Hadith in Bukhari
Shareef that Ubaid ibn Juraij � �‫ ر� ا‬came to ibn Umar � �‫ر� ا‬, and said
to him, there are three things that you do, which I do not see any of
your relatives (or associates) doing.

He asked, which three things are these? He said, you wear the plain
leather shoes, which have no hair on them; when you perform
Tawaaf, I have only seen you make Istilaam of two of the Rukn, one
being Rukn e Aswad and the other being Rukn e Yamani, while you
leave out the Rukn e Iraqi and Rukn e Shaami, and I have seen that
the moment the people see the new moon of Zil-Hijjah they
immediately put on the Ehraam, but I have noticed that you only put
on the Ehraam on the eighth of Zil-Hijjah when going to Mina, on the
Yawm e Tarwiyah. What is the reason for this?

He said that I saw that Rasoolullah ‫ ﷺ‬wearing plain leather sandals,

without any fur on them. As for the issue of the Tawaaf, I only saw
Rasoolullah ‫ﷺ‬ kiss these two Rukn, i.e. Rukn e Aswad and Rukn e
Yamani.

Finally, as for the issue of the Ehraam, I saw Rasoolullah ‫ ﷺ‬only put
on the Ehraam as He was about to depart for Hajj. In other words,
just before mounting the steed, Nabi ‫ﷺ‬ tied the Ehraam and
proclaimed the Lab’bayk, which is why I do the same. I thus tie
Ehraam when departing for Mina en-route to Arafat.

187
‫‪Hadith Shareef‬‬

‫ﺎق ﺑْ ﹹﻦ ﹷﻣ ْﻨ ﹹﺼﻮ ٍر ﻗﹷﺎ ﹷل ﹷﺣ ﹽﹷﺪﺛﹷ ﹷﻨﺎ ﹷﻋ ْﺒ ﹹﺪ اﻟﺮ ﹽﹷﹽﹷزا ﹻق ﹷﻋ ْﻦ ﹷﻣ ْﻌ ﹷﻤﺮ ٍ ﹷﻋ ﹻﻦ اﺑْ ﹻﻦ أﹷ�ﹻي ذﹻ‪ْÒ‬ﺐٍ ﹷﻋ ْﻦ‬
‫ﹷﺣ ﹽﹷﺪﺛﹷ ﹷﻨﺎ إ ﹻ ْﺳ ﹷﺤ ﹹ‬

‫ﹷﺻﺎﻟ ﹻ ٍﺢ ﹷﻣ ْﻮ� ﹷ� اﻟ ﹽﹷﺘ ﹷْﺆ ﹷﻣ ﹻﺔ ﹷﻋ ْﻦ أﹷ�ﹻي ه ﹷﹹﺮﻳْ ﹷﺮ ﹷة ﻗﹷﺎ ﹷل � ﹷ ﹷ‬

‫ﺎن ﻟ ﹻ ﹷﻨ ْﻌ ﹻﻞ ﹷر ﹹﺳﻮ ﹻل اﷲﹻ ﺻ�� اﷲ ﻋﻠﻴه وﺳﻠﻢ‬
‫ﻗ ﹻ ﹷﺒﺎﻻ ﹻن‬
‫‪ also mentions that Huzoor‬ر� ا� � ‪This Hadith of Hazrat Abu Hurairah‬‬
‫‪ wore a Naa’lain with two straps on each.‬ﷺ ‪e Akram‬‬

‫‪Hadith Shareef‬‬

‫ﻮ�� ﻗﹷﺎ ﹷل ﹷﺣ ﹽﹷﺪﺛﹷ ﹷﻨﺎ ﹷﻣ ْﻌ ٌﻦ ﻗﹷﺎ ﹷل ﹷﺣ ﹽﹷﺪﺛﹷ ﹷﻨﺎ ﹷﻣﺎﻟ ﹻ ٌﻚ ﹷﻋ ْﻦ أﹷ�ﹻي اﻟﺰﹽﹹﺑﹷ� ْ� ﹻ ﹷﻋ ْﻦ ﹷﺟﺎﺑﹻﺮ ٍ‬ ‫ﹷﺣ ﹽﹷﺪﺛﹷ ﹷﻨﺎ إ ﹻ ْﺳ ﹷﺤ ﹹ‬
‫ﺎق ﺑْ ﹹﻦ ﹹﻣ ﹷ‬
‫أﹷ ﹽﹷن اﻟ ﹽﹷﻨ ﹻ� ﹽﹷي ﺻ�� اﷲ ﻋﻠﻴه وﺳﻠﻢ ﻧﹷ�ﹷ� أﹷ ْن ﻳﹷأْ� ﹹ ﹷﻞ ﹷ� ْﻌ�ﹻي اﻟ ﹽﹷﺮ ﹹﺟ ﹷﻞ �ﹻ ﹻﺸ ﹷﻤﺎﻟﹻهﹻ أﹷ ْو ﻳﹷ ْﻤ� ﹷﹻي �ﹻي ﹷ� ْﻌ ٍﻞ‬
‫ﹷواﺣ ﹷﹻﺪة ٍ‬

‫‪Ishaq ibn Musa narrated to us a Hadith from Maa’n. He said, Imam‬‬

‫‪ narrated to us a Hadith from Abu Zubair, who narrated‬ر� ا� � ‪Maalik‬‬
‫‪from Hazrat Jaabir‬‬ ‫ر�  ا�  �‬ ‫‪that Nabi‬‬ ‫ﷺ‬ ‫‪forbade eating with the left‬‬
‫‪hand,‬‬

‫أﹷ ْو ﹷﻳ ْﻤ� ﹷﹻي �ﹻي ﹷ� ْﻌ ٍﻞ ﹷواﺣ ﹷﹻﺪة ٍ‬

‫‪Or from walking by wearing a shoe on only one foot‬‬

‫‪188‬‬
In other words, if a person wears shoes they should wear them on
both feet, or remain bare feet, rather than wearing only one shoe.

The issue of eating with the left hand which is mentioned in this
Hadith is related to another discussion. However, it should be noted
that to eat with the right hand is Sunnat e Mutawaarisa, i.e. the
Sunnat of all the Prophets, and this is what Huzoor ‫ﷺ‬ encouraged
and commanded.

Huzoor e Akram ‫ ﷺ‬said, shaitaan eats with the left hand, takes with
the left hand and gives with the left hand. (In other words, to eat,
give and take with the left hand is the way of the shaitaan, and to do
so with the right hand is the way of the Prophet ‫)� ا�م‬.

The honourable way of a Muslim is that a Muslim is one who eats

with the right hand, gives with the right hand and takes with the
right hand.

Huzoor ‫ﷺ‬ very much disliked for a person to walk wearing a shoe
only on one foot, while not having a shoe on the other foot. The
reason for him forbidding this was to save a person from being made
a mockery of.

After this, Imam Tirmizi �  �‫ر�  ا‬ reported another Hadith regarding
the wearing of shoes.

189
Hadith Shareef

‫ﻮ�� ﻗﹷﺎ ﹷل ﹷﺣ ﹽﹷﺪﺛﹷ ﹷﻨﺎ ﹷﻣ ْﻌ ٌﻦ ﻗﹷﺎ ﹷل ﹷﺣ ﹽﹷﺪﺛﹷ ﹷﻨﺎ ﹷﻣﺎﻟ ﹻ ٌﻚ ﹷﻋ ْﻦ أﹷ�ﹻي‬ ‫ﺣﻮ ﹷﺣ ﹽﹷﺪﺛﹷ ﹷﻨﺎ إ ﹻ ْﺳ ﹷﺤ ﹹ‬
‫ﺎق ﺑْ ﹹﻦ ﹹﻣ ﹷ‬ ‫ﹷﺣ ﹽﹷﺪﺛﹷ ﹷﻨﺎ ﹹﻗت ﹷ ْي ﹷﺒ ﹹﺔ ﹷ‬
‫� ﹻج ﹷﻋ ْﻦ أﹷ�ﹻي ه ﹷﹹﺮﻳْ ﹷﺮ ﹷة أﹷ ﹽﹷن اﻟ ﹽﹷﻨ ﹻ� ﹽﹷي ﺻ�� اﷲ ﻋﻠﻴه وﺳﻠﻢ ﻗﹷﺎ ﹷل إﹻذﹷا اﻧ ْ ﹷﺘ ﹷﻌ ﹷﻞ أﹷ ﹷﺣ ﹹﺪ ﹹﻛ ْﻢ‬
‫اﻟﺰﹽﹻﻧﹷﺎد ﹻ ﹷﻋ ﹻﻦ اﻷﹷ ْ ﹷ‬
‫ﹷﻓ ْﻠ ﹷي ْﺒ ﹷﺪأْ ﺑﹻﺎﻟ ﹷْﻴﻤﹻ� ﹻن ﹷوإﹻذﹷا ﻧﹷﺰﹷ ﹷع ﹷﻓ ْﻠ ﹷي ْﺒ ﹷﺪأْ ﺑ ﹻ ﹽﹻ‬
‫ﺎﻟﺸ ﹷﻤﺎ ﹻل ﹷﻓ ْﻠ ﹷﺘﻜﹹ ﹻﻦ اﻟ ﹷْﻴﻤﹻ� ﹹن أﹷ ﹽﹷو ﹷﻟ ﹹه ﹷﻤﺎ ﺗﹹ ْﻨ ﹷﻌ ﹹﻞ ﹷو ﹻ ﹷ‬
‫آ�ه ﹷﹹﻤﺎ‬
‫ﺗﹹ ْﻨﺰﹷ ﹹع‬

Hazrat Qutaiba ibn Sa’eed �  �‫ر�  ا‬ narrated this Hadith from Imam
Maalik �  �‫ر�  ا‬, and through another chain of transmission, Ishaq ibn
Musa �  �‫ر�  ا‬ narrated from Maa’n �  �‫ر�  ا‬ , who narrated from Imam
Maalik � �‫ر� ا‬.

It must be noted that both chains of transmission reach Hazrat Imam

Maalik � �‫ر� ا‬. One narration is from Hazrat Qutaiba ibn Sa’eed � �‫ر� ا‬
who narrated directly from Imam Maalik �  �‫ر�  ا‬ and the second
chain of transmission is the one in which Imam Tirmizi �  �‫ ر�  ا‬heard
from Ishaq ibn Musa �  �‫ر�  ا‬ , who heard from Maa’n, who in turn
heard from Imam Maalik � �‫ر� ا‬.

Through the first chain of transmission which is from Qutaiba ibn

Sa’eed �  �‫ر�  ا‬, Hazrat Imam Tirmizi �  �‫ ر�  ا‬is regarded the student of
Imam Maalik �  �‫ر�  ا‬ through a single link, and through the second
chain of transmission, he is regarded the student of Hazrat Imam
Maalik � �‫ ر� ا‬through two links.

190
Imam Maalik narrated this Hadith from Abu Zinaad �  �‫ر�  ا‬ who
reported from A’raj. It must be noted, even though he was famously
known as A’raj; his actual name was Abdur Rahmaan � �‫ر� ا‬.

Hazrat Abdur Rahman A’raj �  �‫ر�  ا‬ reported from Hazrat Abu
Hurairah �  �‫ر�  ا‬ that Rasoolullah ‫ﷺ‬ said, when anyone from
amongst you wears shoes or Sandals, he should first put on the right
foot, and when he removes his shoes he should first remove his left
foot and,

‫آ�ه ﹷﹹﻤﺎ ﺗﹹ ْﻨﺰﹷ ﹹع‬ ‫ﹷﻓ ْﻠ ﹷﺘﻜﹹ ﹻﻦ اﻟ ﹷْﻴﻤﹻ� ﹹن أﹷ ﹽﹷو ﹷﻟ ﹹه ﹷﻤﺎ ﺗﹹ ْﻨ ﹷﻌ ﹹ‬

‫ﻞ ﹷو ﹻ ﹷ‬

Wear the right first and remove the left first

191
 The Sacred Ring of
Sayyiduna Rasoolullah ‫ﷺ‬

This Chapter discusses the Sacred Ring of Huzoor e Akram ‫ﷺ‬. What
was the ring made of? In which hand did He ‫ ﷺ‬wear it? How many
rings did He ‫ ﷺ‬wear? And if He ‫ ﷺ‬always wore the ring, or did He
‫ ﷺ‬wear it occasionally, and which way did He ‫ ﷺ‬face the stone of
the ring, i.e. was it at the top or facing His ‫ ﷺ‬palm?

Hadith Shareef

ٍ ‫ﹷﺣ ﹽﹷﺪﺛﹷ ﹷﻨﺎ ﹹﻗت ﹷ ْي ﹷﺒ ﹹﺔ ﺑْ ﹹﻦ ﹷﺳﻌﹻﻴ ٍﺪ ﹷوﻏﹷ�ْ�ﹹ ﹷواﺣ ﹻ ٍﺪ ﹷﻋ ْﻦ ﹷﻋ ْﺒ ﹻﺪ اﷲﹻ ﺑْ ﹻﻦ ﹷوهْﺐٍ ﹷﻋ ْﻦ ﻳﹹﻮﻧ ﹷﹹﺲ ﹷﻋ ﹻﻦ اﺑْ ﹻﻦ ﺷ ﹷﹻه‬
‫ﺎب‬

‫ﹷﻋ ْﻦ أﹷﻧ ﹷ ﹻﺲ ﺑْ ﹻﻦ ﹷﻣﺎﻟ ﹻ ٍﻚ ﻗﹷﺎ ﹷل � ﹷ ﹷ‬

‫ﺎن ﹷﺧﺎ ﹷﺗ ﹹﻢ اﻟ ﹽﹷﻨ ﹻ� ﹽﹻي ﺻ�� اﷲ ﻋﻠﻴه وﺳﻠﻢ ﹻﻣ ْﻦ ﹷورﹻ ٍق ﹷو� ﹷ ﹷ‬
‫ﺎن ﻓ ﹽﹹﹷﺼ ﹹه‬
‫ﹷﺣ ﹷﺒ ﹻﺸ ﹱﹽﻴﺎ‬

It is reported from Hazrat Anas �  �‫ر�  ا‬ that, The Ring of Huzoor e
Akram ‫ ﷺ‬was made of silver and its stone was from an
Abyssinian gemstone.

Some Ulama have said that the Abyssinian stone being referred to is
called Aqeeq, and some have said that it was a stone that used to
come from Abyssinia (today known as Ethiopia). Whichever it may
be, it does conclude that the Sacred Ring did have a stone on it.

192
Hadith Shareef

‫ﹷﺣ ﹽﹷﺪﺛﹷ ﹷﻨﺎ ﹹﻗت ﹷ ْي ﹷﺒ ﹹﺔ ﹷﺣ ﹽﹷﺪﺛﹷ ﹷﻨﺎ أﹷﺑﹹﻮ ﹷﻋ ﹷﻮاﻧ ﹷ ﹷﺔ ﹷﻋ ْﻦ أﹷ�ﹻي �ﹻ ْ�ٍ ﹷﻋ ْﻦ ﻧﹷﺎﻓ ٍﹻﻊ ﹷﻋ ﹻﻦ اﺑْ ﹻﻦ ﹹﻋ ﹷﻤ ﹷﺮ أﹷ ﹽﹷن اﻟ ﹽﹷﻨ ﹻ� ﹽﹷي ﺻ�� اﷲ‬

‫ﻋﻠﻴه وﺳﻠﻢ ﹽﹷاﺗ ﹷﺨ ﹷﺬ ﹷﺧﺎ ﹷﺗ ﹱﻤﺎ ﹻﻣ ْﻦ ﻓ ﹽﹷﹻﻀ ٍﺔ ﹷﻓ� ﹷ ﹷ‬

‫ﺎن ﹷﻳ ْﺨﺘﹻ ﹹﻢ ﺑ ﹻهﹻ ﹷوﻻ ﹷﻳﻠ ﹷْﺒ ﹹﺴ ﹹه‬

This is followed by the Hadith of Hazrat ibn Umar �  �‫ر�  ا‬ . He says
that, the ring of Huzoor e Akram ‫ ﷺ‬was made from silver, and He
‫ ﷺ‬used it as a seal, i.e. as a stamp, but He ‫ ﷺ‬used to not wear it.

It must be noted that this does not mean that Huzoor ‫ ﷺ‬never wore
it. This will be explained later on.

Hadith Shareef

‫ﺎق ﺑْ ﹹﻦ ﹷﻣ ْﻨ ﹹﺼﻮ ٍر ﻗﹷﺎ ﹷل ﹷﺣ ﹽﹷﺪﺛﹷ ﹷﻨﺎ ﹹﻣ ﹷﻌﺎذﹹ ﺑْ ﹹﻦ ه ﹻﺸﹷ ﺎم ٍ ﻗﹷﺎ ﹷل ﹷﺣ ﹽﹷﺪﺛﹷ�ﹻي أﹷ�ﹻي ﹷﻋ ْﻦ ﹷﻗ ﹷﺘﺎ ﹷد ﹷة ﹷﻋ ْﻦ‬
‫ﹷﺣ ﹽﹷﺪﺛﹷ ﹷﻨﺎ إ ﹻ ْﺳ ﹷﺤ ﹹ‬

‫أﹷﻧ ﹷ ﹻﺲ ﺑْ ﹻﻦ ﹷﻣﺎﻟ ﹻ ٍﻚ ﻗﹷﺎ ﹷل ﹷﻟ ﹽﹷﻤﺎ أﹷ ﹷرا ﹷد ﹷر ﹹﺳﻮ ﹹل اﷲﹻ ﺻ�� اﷲ ﻋﻠﻴه وﺳﻠﻢ أﹷ ْن ﹷﻳﻜْﺘ ﹷﹹﺐ إ�ﹻ ﹷ� اﻟ ﹷْﻌ ﹷﺠ ﹻﻢ ﻗﹻﻴ ﹷﻞ‬
‫ﹷﺎﺻ ﹷﻄ ﹷﻨ ﹷﻊ ﹷﺧﺎ ﹷﺗ ﹱﻤﺎ ﹷﻓ ﹷﻜأ�ﹷ�ي أﹷﻧ ْ ﹹﻈﺮﹹ إ�ﹻ ﹷ� ﺑﹷ ﹷﻴﺎ ﹻﺿهﹻ �ﹻي ﹷﻛ ﹽﹻﻔهﹻ‬ ‫ﹷﻟ ﹹه إ ﹻ ﹽﹷن اﻟ ﹷْﻌ ﹷﺠ ﹷﻢ ﻻ ﹷ� ْﻘ ﹷﺒﻠﹹ ﹷ‬
ْ ‫ﻮن إﹻﻻ ﻛ ﹻ ﹷﺘﺎ ﹱﺑﺎ ﹷﻋﻠ ْﹷﻴهﹻ ﹷﺧﺎ ﹷﺗ ٌﻢ ﻓ‬

In this narration Hazrat Anas �  �‫ر�  ا‬ says that, when Huzoor ‫ﷺ‬

wished to have letters written to the non-Arab Kings (in other

words, to Heraclius of Rome, Caesar of Rome, and Iran’s Chosro and
to Najashi, i.e. Negus, and to the Amir of Bahrain), inviting them to
Islam, the people said to Huzoor ‫ ﷺ‬that these Kings do not accept
letters which do not have official seals on them, so Huzoor ‫ ﷺ‬had a
193
ring made. I saw Huzoor e Akram ‫ ﷺ‬wearing it on His ‫ ﷺ‬Blessed
Hand, and it is as if its glow, i.e. shine, is still before my eyes
even till this day.

He says that Huzoor ‫ﷺ‬ then had a ring made, on which was
embossed the words Muhammadur Rasoolullah ‫ﷺ‬. From this it is
evident that Huzoor ‫ ﷺ‬did wear a ring and He ‫ ﷺ‬would also remove
it at times. This means that He ‫ ﷺ‬did not wear it all the time as it is
generally worn.

The words Muhammadur Rasoolullah ‫ﷺ‬ were embossed on the

Sacred Ring of Huzoor e Akram ‫ﷺ‬ .

Hadith Shareef

‫ﹷﺣ ﹽﹷﺪﺛﹷ ﹷﻨﺎ ﹹﻣ ﹷﺤ ﹽﹷﻤ ﹹﺪ ﺑْ ﹹﻦ ﹷﻳ ْﺤيﹷي ﻗﹷﺎ ﹷل ﹷﺣ ﹽﹷﺪﺛﹷ ﹷﻨﺎ ﹹﻣ ﹷﺤ ﹽﹷﻤ ﹹﺪ ﺑْ ﹹﻦ ﹷﻋ ْﺒ ﹻﺪ اﷲﹻ اﻷﹷ ْ� ﹷﺼﺎر ﹽﹻﹻي ﻗﹷﺎ ﹷل ﹷﺣ ﹽﹷﺪﺛﹷ�ﹻي أﹷ�ﹻي ﹷﻋ ْﻦ‬

‫ﺛ ﹹ ﹷﻤﺎ ﹷﻣ ﹷﺔ ﹷﻋ ْﻦ أﹷﻧ ﹷ ﹻﺲ ﺑْ ﹻﻦ ﹷﻣﺎﻟ ﹻ ٍﻚ ﻗﹷﺎ ﹷل � ﹷ ﹷ‬

‫ﺎن ﹷ� ْﻘ ﹹﺶ ﹷﺧﺎ ﹷﺗ ﹻﻢ ﹷر ﹹﺳﻮ ﹻل اﷲﹻ ﺻ�� اﷲ ﻋﻠﻴه وﺳﻠﻢ‬

ٌ ْ ‫� ﹷواﷲﹹ ﹷﺳ‬
� ٌ ْ ‫ﻮل ﹷﺳ‬ ٌ ْ ‫ﹹﻣ ﹷﺤ ﹽﹷﻤ ٌﺪ ﹷﺳ‬
ٌ ‫� ﹷو ﹷر ﹹﺳ‬

Hazrat Anas bin Maalik �  �‫ ر�  ا‬says that, The one line had the word

‫ﻣﺤﻤﺪ‬ ‘Muhammad’ embossed on it, and on the next line, i.e.

above it, was the word ‫‘ رﺳﻮل‬Rasool’ and on the next line, i.e.
above it, was the word ‫‘ اﷲ‬Allah’.

194
This style of writing is called ‘Khat e Tughrawi’. It is read from the
bottom going upwards. The straight line style of writing is called
Nastaleekh and is read from the top, and the Khat e Tughrawi is read
from the bottom. So it was read, as Muhammadur Rasoolullah ‫ﷺ‬. So
this was the style of the Sacred Ring of Huzoor ‫ﷺ‬.

It is also reported that Huzoor e Akram ‫ ﷺ‬used to have the stone on

His ‫ ﷺ‬Sacred Ring facing the inside (i.e. towards the palm), just as it
is reported from Anas bin Maalik �  �‫ ر�  ا‬that when Huzoor ‫ ﷺ‬would
go to answer the call of nature, i.e. to the bathroom, He ‫ﷺ‬ would
remove the ring.

This was because of the respect of that which was written on it. From
this it is evident that to go into the toilet with anything which has
such engravings or texts visible is contrary to respect.

Hadith Shareef

‫ﺎق ﺑْ ﹹﻦ ﹷﻣ ْﻨ ﹹﺼﻮ ٍر ﻗﹷﺎ ﹷل ﹷﺣ ﹽﹷﺪﺛﹷ ﹷﻨﺎ ﹷﻋ ْﺒ ﹹﺪ اﷲﹻ ﺑْ ﹹﻦ ﻧ ﹷﹹﻤ� ْ� ٍ ﻗﹷﺎ ﹷل ﹷﺣ ﹽﹷﺪﺛﹷ ﹷﻨﺎ ﹹﻋب ﹷ ْﻴ ﹹﺪ اﷲﹻ ﺑْ ﹹﻦ ﹹﻋ ﹷﻤ ﹷﺮ‬
‫ﹷﺣ ﹽﹷﺪﺛﹷ ﹷﻨﺎ إ ﹻ ْﺳ ﹷﺤ ﹹ‬

‫ﹷﻋ ْﻦ ﻧﹷﺎﻓ ٍﹻﻊ ﹷﻋ ﹻﻦ اﺑْ ﹻﻦ ﹹﻋ ﹷﻤ ﹷﺮ ﻗﹷﺎ ﹷل ﹽﹷاﺗ ﹷﺨ ﹷﺬ ﹷر ﹹﺳﻮ ﹹل اﷲﹻ ﺻ�� اﷲ ﻋﻠﻴه وﺳﻠﻢ ﹷﺧﺎ ﹷﺗ ﹱﻤﺎ ﹻﻣ ْﻦ ﹷورﹻ ٍق‬
ٍ ‫ﺎن ﹷﺣ�ﹽﹷ� ﹷو ﹷﻗ ﹷﻊ �ﹻي ﺑﹻﺌْﺮ ﹻأﹷر‬
‫ﹻﻳﺲ‬ ‫ﺎن �ﹻي ﹷﻳ ﹻﺪ أﹷ�ﹻي ﺑﹷ ْ�ٍ ﹷو ﹷﻳ ﹻﺪ ﹹﻋ ﹷﻤ ﹷﺮ ﺛ ﹹ ﹽﹷﻢ � ﹷ ﹷ‬
‫ﺎن �ﹻي ﹷﻳ ﹻﺪ ﹹﻋ ْﺜ ﹷﻤ ﹷ‬ ‫ﺎن �ﹻي ﹷﻳ ﹻﺪه ﹻﺛ ﹹ ﹽﹷﻢ � ﹷ ﹷ‬
‫ﹷﻓ� ﹷ ﹷ‬
‫ﹷ� ْﻘ ﹹﺸ ﹹه ﹹﻣ ﹷﺤ ﹽﹷﻤ ٌﺪ ﹷر ﹹﺳﻮ ﹹل اﷲﹻ‬

195
In this narration it is reported from Ibn Umar �  �‫ر�  ا‬ that the ring
which Rasoolullah ‫ ﷺ‬had made (in silver), and which was worn on
the Blessed Hand of Huzoor e Akram ‫ﷺ‬, later came into the
possession of Hazrat Abu Bakr Siddique � �‫ر� ا‬.

After him it came in the possession of Hazrat Umar e Farooq �  �‫ر�  ا‬
and after him it came in the possession of Hazrat Uthman e Ghani
. The above narration is from Hazrat Ali � �‫ر� ا‬
� �‫ر� ا‬

What does this mean? It either means that they kept it as a Tabarruk,
i.e. as a Sacred Relic, and a means of attaining blessings, or they used
this seal of Huzoor e Akram ‫ ﷺ‬as a means of blessings, and it used to
be accepted in this sense.

It is mentioned in the same narration that this was until the ring fell
into the Bir-e-Arees, i.e. the well of Arees, during the time of Hazrat
Uthman . On it was embossed the words ‘Muhammadur
�  �‫ر�  ا‬

Rasoolullah ‫ﷺ‬.

This either fell into the well from the hand of Hazrat Uthman e
Ghani � �‫ ر� ا‬or from the hand of his scribe Mu’ayqib.

Hazrat Uthman e Ghani �  �‫ ر�  ا‬removed a huge amount of the water

from the well so that the ring could be found, but it was never found.

After the ring was lost, there was major strife in the time of Hazrat
Uthman e Ghani � �‫ر� ا‬.

196
It was in this strife that Hazrat Uthman e Ghani �  �‫ر�  ا‬ was also
martyred, i.e. made Shaheed, and that era commenced, concerning
which Huzoor e Akram ‫ ﷺ‬foretold, when He ‫ ﷺ‬said that, when the
sword will be raised between My Ummat, it will not be put down
again until Qiyaamat, and until now this strife is continuing.

197
 The Ring Was Worn On The Right
Hand of Sayyiduna Rasoolullah ‫ﷺ‬

Hadith Shareef

‫ﹷﺣ ﹽﹷﺪﺛﹷ ﹷﻨﺎ ﹹﻣ ﹷﺤ ﹽﹷﻤ ﹹﺪ ﺑْ ﹹﻦ ﹷﺳ ْه ﹻﻞ ﺑْ ﹻﻦ ﹷﻋ ْﺴ ﹷ�ٍ اﻟ ﹷْﺒ ْﻐ ﹷﺪاد ﹽﹹﹻي ﹷو ﹷﻋ ْﺒ ﹹﺪ اﷲﹻ ﺑْ ﹹﻦ ﹷﻋ ْﺒ ﹻﺪ اﻟ ﹽﹷﺮ ْﺣ ﹷﻤ ﹻﻦ ﻗﹷﺎﻻ أﹷ ْﺧ� ﹷ ﹷ�ﻧﹷﺎ‬
‫ﻳﻚ ﺑْ ﹻﻦ ﹷﻋ ْﺒ ﹻﺪ اﷲﹻ ﺑْ ﹻﻦ أﹷ�ﹻي ﻧﹷﻤﹻﺮ ٍ ﹷﻋ ﹻﻦ‬
‫� ﹻ‬‫ﺎن ﻗﹷﺎ ﹷل ﹷﺣ ﹽﹷﺪﺛﹷ ﹷﻨﺎ ﹹﺳﻠ ْ ﹷﹷ� ﹹن ﺑْ ﹹﻦ ﺑﹻﻼ ٍل ﹷﻋ ْﻦ ﹷ ﹻ‬
‫ﻳﹷ ْﺤيﹷي ﺑْ ﹹﻦ ﹷﺣ ﹽﹷﺴ ﹷ‬
‫إﹻﺑْ ﹷﺮاه ﹷﹻﻴﻢ ﺑْ ﹻﻦ ﹷﻋ ْﺒ ﹻﺪ اﷲﹻ ﺑْ ﹻﻦ ﺣﹹ ﹷﻨ� ْ ٍن ﹷﻋ ﹻﻦ أﹷﺑﹻﻴهﹻ ﹷﻋ ْﻦ ﹷﻋ� ﹻ ﹽﹻي ﺑْ ﹻﻦ أﹷ�ﹻي ﻃﹷﺎﻟﹻﺐٍ أﹷ ﹽﹷن اﻟ ﹽﹷﻨ ﹻ� ﹽﹷي ﺻ�� اﷲ ﻋﻠﻴه‬

‫وﺳﻠﻢ � ﹷ ﹷ‬
‫ﺎن ﻳﹷ ْﻠ ﹷﺒ ﹹﺲ ﹷﺧﺎ ﹷﺗ ﹷﻤ ﹹه �ﹻي ﻳﹷﻤﹻيﻨﹻهﹻ‬

Translator’s Note: When explaining this Hadith Shareef Huzoor

Muhad’dith e Kabeer did not present each Hadith on this discussion,
but rather mentioned the different narrators who narrated the same
Hadith with slight changes in this section, as all the narrations are
almost the same, with the same essence. The first Hadith as above is
from Hazrat Anas bin Maalik �  �‫ر�  ا‬ where it is mentioned that
Huzoor ‫ ﷺ‬wore the ring on the right hand.

Huzoor Muhad’dith e Kabeer thereafter said,

It is reported from Hazrat Ali, Hazrat Abdullah ibn Ja’far, Hazrat

Jaabir ibn Abdullah, Hazrat Anas ibn Maalik and from some other
Sahaba such as Abdullah ibn Umar etc. �  �‫ ر�  ا‬that, Huzoor ‫ﷺ‬ used
to wear the ring on the Right Hand.

198
Ibn Umar � �‫ ر� ا‬said that, He ‫ ﷺ‬used to wear the ring with the stone
facing the inside (of the hand), and not facing upwards, because it is
not for adornment, and a man wears a ring due to need (and not as
jewellery), and women have permission to wear the stone facing
upwards.

There is also a narration from Hazrat Imam Hasan and Imam Husain
�  �‫ر�  ا‬ that, He ‫ﷺ‬ wore the ring in the left hand. From this it is
apparent that it is also permissible to wear it on the left hand, but
generally Huzoor ‫ ﷺ‬wore it on the right hand.

When the Beloved Rasool ‫ﷺ‬ made His ‫ﷺ‬ ring with the words
Muhammadur Rasoolullah ‫ ﷺ‬embossed on it, He ‫ ﷺ‬announced that
none other should make a ring with this embossed on it, i.e. with
these words written on it.

This was because it was not proper for the Seal of the Beloved Rasool
‫ ﷺ‬to be resembled and mixed up with some other ring, as this would
have caused much strife.

Once, He ‫ ﷺ‬had a gold ring made. He ‫ﷺ‬ then saw that others also
had gold rings made for themselves, so Huzoor ‫ ﷺ‬threw His ‫ ﷺ‬ring
away and said, Allah has made Haraam upon the men of my Ummat,
gold and silk.

From this, one of two things is evident. One, is that either it was
permitted for Huzoor ‫ ﷺ‬to wear a gold ring, and when the people
wished to imitate what He ‫ ﷺ‬was wearing, then He ‫ ﷺ‬also stopped
199
using it, or that before this, it was permissible (for men) to use gold,
so He ‫ ﷺ‬wore it, but on that day it became Haraam, Huzoor ‫ ﷺ‬also
removed it. This is why it is impermissible for men to wear a gold
ring.

Now, here (in this section), that Hadith has not been mentioned
which discusses what the weight of a ring should be, but at another
instance, a Hadith is mentioned which these same Imams have
extracted and cited that Huzoor ‫ ﷺ‬said, Make one silver ring, and
it should not reach the weight of one Mithqal.

One Mithqal is four and half Masha (which is about 4.365 grams). To
wear a ring less than this in weight is permissible, on condition it has
a stone, but it should be from silver or from a gemstone.

Translator’s Note: For Barkat I have included the narrations

regarding which Huzoor Muhad’dith e Kabeer mentioned in passing
about all the other narrators in this section who mentioned that
Huzoor ‫ ﷺ‬wore the ring on the right hand.

Hadith Shareef

‫ون ﹷﻋ ْﻦ ﹷﺣ ﹽﹷﻤﺎد ﹻ ﺑْ ﹻﻦ ﹷﺳﻠ ﹷﹷﻤ ﹷﺔ ﻗﹷﺎ ﹷل ﹷرأﹷﻳْ ﹹﺖ‬ ٍ ‫ﹷﺣ ﹽﹷﺪﺛﹷ ﹷﻨﺎ أﹷ ْﺣ ﹷﻤ ﹹﺪ ﺑْ ﹹﻦ ﹷﻣﻨ‬
‫ﹻﻴﻊ ﻗﹷﺎ ﹷل ﹷﺣ ﹽﹷﺪﺛﹷ ﹷﻨﺎ ﹷﻳﺰﹻﻳ ﹹﺪ ﺑْ ﹹﻦ ﹷه ﹹ‬
‫ﺎر ﹷ‬
ٍ ‫اﺑْ ﹷﻦ أﹷ�ﹻي ﹷراﻓ ٍﹻﻊ ﹷﻳ ﹷﺘ ﹷﺨ ﹽﹷﺘ ﹹﻢ �ﹻي ﹷﻳﻤﹻيﻨﹻهﹻ ﻓ ﹷﹷﺴأ ﹷ ْﻟ ﹹﺘ ﹹه ﹷﻋ ْﻦ ذﹷﻟﹻﻚﹷ ﹷﻓ ﹷﻘﺎ ﹷل ﹷرأﹷﻳْ ﹹﺖ ﹷﻋ ْﺒ ﹷﺪ اﷲﹻ ﺑْ ﹷﻦ ﹷﺟ ْﻌ ﹷ‬
‫� ﹷﻳ ﹷﺘ ﹷﺨ ﹽﹷﺘ ﹹﻢ‬
‫ﺎن ﹷر ﹹﺳﻮ ﹹل اﷲﹻ ﹷﺻ�ﹽﹷ� اﷲﹹ ﹷﻋﻠ ْﹷﻴهﹻ ﹷو ﹷﺳ ﹽﹷﻠ ﹷﻢ ﹷﻳ ﹷﺘ ﹷﺨ ﹽﹷﺘ ﹹﻢ �ﹻي ﹷﻳﻤﹻيﻨﹻهﹻ‬
‫� �ﹷ ﹷ‬
ٍ ‫�ﹻي ﹷﻳﻤﹻيﻨﹻهﹻ ﹷوﻗﹷﺎ ﹷل ﹷﻋ ْﺒ ﹹﺪ اﷲﹻ ﺑْ ﹹﻦ ﹷﺟ ْﻌ ﹷ‬

200
‫‪This is the narration of Hazrat Abdullah bin Ja’far where he also says‬‬
‫‪ wore the ring on the right hand.‬ﷺ ‪that the Nabi‬‬

‫‪Hadith Shareef‬‬

‫ﻮ�ي ﻗﹷﺎ ﹷل ﹷﺣ ﹽﹷﺪﺛﹷ ﹷﻨﺎ ﹷﻋ ْﺒ ﹹﺪ اﷲﹻ ﺑْ ﹹﻦ ﻧ ﹷﹹﻤ�ْ� ٍ ﻗﹷﺎ ﹷل ﹷﺣ ﹽﹷﺪﺛﹷ ﹷﻨﺎ إﹻﺑْ ﹷﺮاه ﹻﻴ ﹹﻢ ﺑْ ﹹﻦ ا ْﻟﻔ ْﹷﻀ ﹻﻞ‬
‫ﹷﺣ ﹽﹷﺪﺛﹷ ﹷﻨﺎ ﹷﻳ ْﺤيﹷي ﺑْ ﹹﻦ ﹹﻣ ﹷ‬
‫� أﹷ ﹽﹷن اﻟ ﹽﹷﻨ ﹻ� ﹽﹷي ﺻ�� اﷲ ﻋﻠﻴه وﺳﻠﻢ‬
‫ﹷﻋ ْﻦ ﹷﻋ ْﺒ ﹻﺪ اﷲﹻ ﺑْ ﹻﻦ ﹹﻣ ﹷﺤ ﹽﹷﻤ ﹻﺪ ﺑْ ﹻﻦ ﹷﻋﻘ ﹻﻴ ٍﻞ ﹷﻋ ْﻦ ﹷﻋ ْﺒ ﹻﺪ اﷲﹻ ﺑْ ﹻﻦ ﹷﺟ ْﻌ ﹷ ٍ‬
‫ﺎن ﹷﻳ ﹷﺘ ﹷﺨ ﹽﹷﺘ ﹹﻢ �ﹻي ﹷﻳﻤﹻيﻨﹻهﹻ‬
‫�ﹷ ﹷ‬

‫‪Again here is the other narration of Hazrat Abdullah bin Ja’far where‬‬
‫‪ the ring on the right hand.‬ﷺ ‪he says that the Nabi‬‬
‫‪wore‬‬

‫‪Hadith Shareef‬‬

‫ﹷﺣ ﹽﹷﺪﺛﹷ ﹷﻨﺎ أﹷﺑﹹﻮ ا ْﻟ ﹷﺨ ﹽﹷﻄ ﹻ‬

‫ﺎب زﹻ ﹷﻳﺎ ﹹد ﺑْ ﹹﻦ ﹷﻳ ْﺤيﹷي ﻗﹷﺎ ﹷل ﹷﺣ ﹽﹷﺪﺛﹷ ﹷﻨﺎ ﹷﻋ ْﺒ ﹹﺪ اﷲﹻ ﺑْ ﹹﻦ ﹷﻣ ْﻴ ﹹﻤﻮ ٍن ﹷﻋ ْﻦ ﹷﺟ ْﻌ ﹷ ﹻ‬
‫� ﺑْ ﹻﻦ ﹹﻣ ﹷﺤ ﹽﹷﻤ ٍﺪ‬

‫ﹷﻋ ْﻦ أﹷﺑﹻﻴهﹻ ﹷﻋ ْﻦ ﹷﺟﺎﺑﹻﺮ ﹻﺑْ ﹻﻦ ﹷﻋ ْﺒ ﹻﺪ اﷲﹻ أﹷ ﹽﹷن اﻟ ﹽﹷﻨ ﹻ� ﹽﹷي ﺻ�� اﷲ ﻋﻠﻴه وﺳﻠﻢ � ﹷ ﹷ‬
‫ﺎن ﹷﻳ ﹷﺘ ﹷﺨ ﹽﹷﺘ ﹹﻢ �ﹻي ﹷﻳﻤﹻيﻨﹻهﹻ‬

‫‪This is the other narration of Hazrat Jaabir bin Abdullah‬‬ ‫ر�  ا�  �‬

‫‪ the ring on the right hand.‬ﷺ ‪where he says that the Nabi‬‬ ‫‪wore‬‬

‫‪201‬‬
‫‪Hadith Shareef‬‬

‫ﹷﺣ ﹽﹷﺪﺛﹷ ﹷﻨﺎ ﹹﻣ ﹷﺤ ﹽﹷﻤ ﹹﺪ ﺑْ ﹹﻦ ﹹﺣ ﹷﻤ ْﻴ ٍﺪ اﻟﺮﹽﹷاز ﹽﹹﹻي‪ ،‬ﻗﹷﺎ ﹷل ﹷﺣ ﹽﹷﺪﺛﹷ ﹷﻨﺎ ﹷﺟﺮ ﹻ ٌﻳﺮ ﹷﻋ ْﻦ ﹹﻣ ﹷﺤ ﹽﹷﻤ ﹻﺪ ﺑْ ﹻﻦ إ ﹻ ْﺳ ﹷﺤ ﹷ‬
‫ﺎق ﹷﻋ ﹻﻦ اﻟﺼﹽﹷ ﻠﺖﹻ‬

‫س ﹷﻳ ﹷﺘ ﹷﺨ ﹽﹷﺘ ﹹﻢ �ﹻي ﹷﻳﻤﹻيﻨﹻهﹻ ﹷوﻻ إ ﹻ ﹷﺧﺎﻟﹹ ﹹه إﹻﻻ ﻗﹷﺎ ﹷل � ﹷ ﹷ‬

‫ﺎن ﹷر ﹹﺳﻮ ﹹل اﷲﹻ ﺻ��‬ ‫ﺑْ ﹻﻦ ﹷﻋ ْﺒ ﹻﺪ اﷲﹻ ﻗﹷﺎ ﹷل � ﹷ ﹷ‬
‫ﺎن اﺑْ ﹹﻦ ﹷﻋﺒﹽﹷﺎ ٍ‬
‫اﷲ ﻋﻠﻴه وﺳﻠﻢ ﻳﹷ ﹷﺘ ﹷﺨ ﹽﹷﺘ ﹹﻢ �ﹻي ﹷﻳﻤﹻيﻨﹻهﹻ‬

‫‪ where he says that the‬ر� ا� � ‪This is a narration of Hazrat Ibn Ab’bas‬‬

‫‪ the ring on the right hand.‬ﷺ ‪Nabi‬‬
‫‪wore‬‬

‫‪Hadith Shareef‬‬

‫ﻮ�ي ﹷﻋ ْﻦ ﻧﹷﺎﻓ ٍﹻﻊ ﹷﻋ ﹻﻦ اﺑْ ﹻﻦ ﹹﻋ ﹷﻤ ﹷﺮ‬ ‫ﹷﺣ ﹽﹷﺪﺛﹷ ﹷﻨﺎ ﹹﻣ ﹷﺤ ﹽﹷﻤ ﹹﺪ ﺑْ ﹹﻦ أﹷ�ﹻي ﹹﻋ ﹷﻤ ﹷﺮ ﻗﹷﺎ ﹷل ﹷﺣ ﹽﹷﺪﺛﹷ ﹷﻨﺎ ﹹﺳﻔْﻴﺎن ﹷﻋ ْﻦ أﹷ ﹽﹹﻳ ﹷ‬
‫ﻮب ﺑْ ﹻﻦ ﹹﻣ ﹷ‬
‫أﹷ ﹽﹷن اﻟ ﹽﹷﻨ ﹻ� ﹽﹷي ﺻ�� اﷲ ﻋﻠﻴه وﺳﻠﻢ ﹽﹷاﺗ ﹷﺨ ﹷﺬ ﹷﺧﺎ ﹷﺗ ﹱﻤﺎ ﹻﻣ ْﻦ ﻓ ﹽﹷﹻﻀ ٍﺔ ﹷو ﹷﺟ ﹷﻌ ﹷﻞ ﻓﹷﺼﹽﹷ ﹹه ﹻﻣ ﹽﹷﻤﺎ ﹷﻳ� ﹻي ﹷﻛ ﹽﹷﻔ ﹹه ﹷو ﹷ� ﹷﻘ ﹷﺶ‬

‫ﻓ ﹻﻴهﹻ ﹹﻣ ﹷﺤ ﹽﹷﻤ ٌﺪ ﹷر ﹹﺳﻮ ﹹل اﷲﹻ ﹷوﻧﹷ�ﹷ� أﹷ ْن ﹷﻳ ْﻨ ﹹﻘ ﹷﺶ أﹷ ﹷﺣ ٌﺪ ﹷﻋﻠ ْﹷﻴهﹻ ﹷوه ﹷﹹﻮ ﹽﹷاﻟ ﹻﺬي ﹷﺳ ﹷﻘ ﹷﻂ ﹻﻣ ْﻦ ﹹﻣ ﹷﻌ ْﻴﻘ ﹻﻴﺐٍ �ﹻي ﺑﹻﺌْﺮ ﹻ‬
‫أﹷر ٍ‬
‫ﹻﻳﺲ‬

‫‪ wherein he said that‬ر�  ا�  � ‪This is the narration of Hazrat Ibn Umar‬‬
‫‪He‬‬ ‫ﷺ‬ ‫‪had a silver ring made and used to wear the ring with the‬‬
‫‪stone facing the inside, and that it had an inscription of the words‬‬
‫‪Muhammadur Rasoolullah‬‬ ‫ﷺ‬ ‫‪and that the Beloved Rasool‬‬ ‫ﷺ‬

‫‪forbade anyone to make a ring like his, and it is the same ring which‬‬
‫‪fell into the well of Arees from the hand of Mu’ayqib.‬‬

‫‪202‬‬
‫‪Hadith Shareef‬‬

‫� ﺑْ ﹻﻦ ﹹﻣ ﹷﺤ ﹽﹷﻤ ٍﺪ ﹷﻋ ْﻦ أﹷﺑ ﹻ ْﻴهﹻ ﻗﹷﺎ ﹷل‬ ‫ﺑﻦ ﹷﺳ ﹻﻌ ْﻴ ٍﺪ ﹷﺣ ﹽﹷﺪﺛﹷ ﹷﻨﺎ ﹷﺣﺎﺗ ﹻ ﹻﻢ ﺑ ﹻﻦ ْإﺳ ﹷﻤﺎﻋ ﹻﻴﻞ ْ‬
‫ﻋﻦ ﹷﺟ ْﻌ ﹷ ٍ‬ ‫ﹷﺣ ﹽﹷﺪﺛﹷ ﹷﻨﺎ ﹹﻗت ﹷ ْي ﹷﺒﺔ ﹷ ﹻ‬
‫ﺎن ا ْﻟ ﹷﺤ ﹷﺴ ﹹﻦ ﹷوا ْﻟ ﹹﺤ ﹷﺴ� ْ ﹹن ﹷﻳ ﹷﺘ ﹷﺨ ﹽﹷﺘ ﹷﻤﺎ ﹻن � ﹻ ْي ﹷ� ﹷﺴﺎرﹻهﹻ ﹷﻤﺎ‬
‫�ﹷ ﹷ‬

‫‪This is the narration of Imam Baaqir‬‬ ‫ر�  ا�  �‬ ‫‪wherein he said that‬‬
‫‪Sayyiduna Imam Hasan‬‬ ‫ر�  ا�  �‬ ‫‪and Sayyiduna Imam Husain‬‬ ‫ر�  ا�  �‬

‫‪wore their rings on the left hand.‬‬

‫‪Hadith Shareef‬‬

‫ﹷﺣ ﹽﹷﺪﺛﹷ ﹷﻨﺎ ﹷﻋ ْﺒ ﹹﺪ اﷲﹻ ﺑْ ﹹﻦ ﹷﻋ ْﺒ ﹻﺪ اﻟ ﹽﹷﺮ ْﺣ ﹷﻤ ﹻﻦ ﻗﹷﺎ ﹷل ﹷﺣ ﹽﹷﺪﺛﹷ ﹷﻨﺎ ﹹﻣ ﹷﺤ ﹽﹷﻤ ﹹﺪ ﺑْ ﹹﻦ ﻋ ﹷﹻﻴ�ي ﹷوه ﹷﹹﻮ اﺑْ ﹹﻦ ﹽﹷ‬
‫اﻟﻄﺒﹽﹷﺎ ﹻع ﻗﹷﺎ ﹷل‬
‫�وﺑﹷ ﹷﺔ ﹷﻋ ْﻦ ﹷﻗ ﹷﺘﺎ ﹷد ﹷة ﹷﻋ ْﻦ أﹷﻧ ﹷ ﹻﺲ ﺑْ ﹻﻦ ﹷﻣﺎﻟ ﹻ ٍﻚ أﹷﻧ ﹽﹷ ﹹه‬
‫ﹷﺣ ﹽﹷﺪﺛﹷ ﹷﻨﺎ ﹷﻋﺒﹽﹷﺎدﹹ ﺑْ ﹹﻦ اﻟ ﹷْﻌﻮﹽﹷام ﹻ ﹷﻋ ْﻦ ﹷﺳﻌﹻﻴ ﹻﺪ ﺑْ ﹻﻦ أﹷ�ﹻي ﹷ ﹹ‬
‫ﺎن ﹷﻳ ﹷﺘ ﹷﺨ ﹽﹷﺘ ﹹﻢ �ﹻي ﹷﻳﻤﹻيﻨﹻهﹻ‬
‫ﺻ�� اﷲ ﻋﻠﻴه وﺳﻠﻢ � ﹷ ﹷ‬

‫‪ wore‬ﷺ ‪ that Rasoolullah‬ر�  ا�  � ‪This is the narration of Hazrat Anas‬‬

‫‪the ring on the right hand.‬‬

‫‪Hadith Shareef‬‬

‫ﹷﺣ ﹽﹷﺪﺛﹷ ﹷﻨﺎ ﹹﻣ ﹷﺤ ﹽﹷﻤ ﹹﺪ ﺑْ ﹹﻦ ﻋﹹب ﹷ ْﻴ ﹻﺪ اﷲﹻ اﻟ ﹹْﻤ ﹷﺤﺎرﹻ� ﹻ ﹽﹹي‪ ،‬ﻗﹷﺎ ﹷل ﹷﺣ ﹽﹷﺪﺛﹷ ﹷﻨﺎ ﹷﻋ ْﺒ ﹹﺪ اﻟ ﹷْﻌﺰﹻﻳﺰ ﹻﺑْ ﹹﻦ أﹷ�ﹻي ﹷﺣﺎزﹻم ٍ ﹷﻋ ْﻦ ﹹﻣ ﹷ‬
‫ﻮ�ي‬
‫ﺑْ ﹻﻦ ﻋﹹ ْﻘ ﹷﺒ ﹷﺔ ﹷﻋ ْﻦ ﻧﹷﺎﻓ ٍﹻﻊ ﹷﻋ ﹻﻦ اﺑْ ﹻﻦ ﻋﹹ ﹷﻤ ﹷﺮ ﻗﹷﺎ ﹷل ﹽﹷاﺗ ﹷﺨ ﹷﺬ ﹷر ﹹﺳﻮ ﹹل اﷲﹻ ﺻ�� اﷲ ﻋﻠﻴه وﺳﻠﻢ ﹷﺧﺎ ﹷﺗ ﹱﻤﺎ ﹻﻣ ْﻦ‬

‫‪203‬‬
 ‫ﺎن ﻳﹷﻠ ﹷْﺒ ﹹﺴ ﹹه �ﹻي ﻳﹷﻤﹻيﻨﹻهﹻ ﻓ ﹽﹷ‬
‫ﹷﺎﺗ ﹷﺨ ﹷﺬ اﻟ ﹽﹷﻨ ﹹ‬ ‫ﹷذهﹷﺐٍ ﹷﻓ� ﹷ ﹷ‬
‫ﺎس ﹷﺧ ﹷﻮاﺗ ﹷﹻﻴﻢ ﹻﻣ ْﻦ ﹷذهﹷﺐٍ ﻓ ﹷ ﹷ‬
‫ﹷ� ﹷﺣ ﹹه ﺻ�� اﷲ ﻋﻠﻴه‬

‫ﹷ� ﹷح اﻟ ﹽﹷﻨ ﹹ‬
‫ﺎس ﹷﺧ ﹷﻮاﺗ ﹷﹻﻴﻤ ﹹه ْﻢ‬ ‫وﺳﻠﻢ ﹷوﻗﹷﺎ ﹷل ﻻ أﹷﻟ ﹷْﺒ ﹹﺴ ﹹه أﹷ ﹱ‬
‫ﺑﺪا ﻓ ﹷ ﹷ‬

This is the narration of Hazrat Ibn Umar �  �‫ر�  ا‬ that Rasoolullah ‫ﷺ‬

had a gold ring made and when He ‫ﷺ‬ noticed that the Sahaba e
Kiraam did the same in imitating Him, then He ‫ﷺ‬ threw the ring
away, and said that He ‫ ﷺ‬would never wear it again.

Translator’s Note:

Here ends those narrations which Hazrat Muhad’dith e Kabeer

mentioned collectively. I have briefly presented what is mentioned
in them and have included the texts for Barkat.

204
 The Sacred Sword of
Sayyiduna Rasoolullah ‫ﷺ‬
This Chapter discusses the Sacred Sword of Rasoolullah ‫ﷺ‬ and the
description of the Sacred Sword etc. The Beloved Rasool ‫ﷺ‬ had
numerous swords which varied in size.

There is a difference in opinion regarding the places at which they

were made. At times in its structure, there would be silver studs.

From this it is understood that to have studs on the sword is

permissible, on the condition that it is not on the handle, i.e. the
actual area where it is being held.

Hadith Shareef

‫ﹷﺣ ﹽﹷﺪﺛﹷ ﹷﻨﺎ ﹹﻣ ﹷﺤ ﹽﹷﻤ ﹹﺪ ﺑْ ﹹﻦ ﹷ� ﹽﹷﺸﺎ ٍر ﻗﹷﺎ ﹷل ﹷﺣ ﹽﹷﺪﺛﹷ ﹷﻨﺎ ﹷوه ﹹْﺐ ﺑْ ﹹﻦ ﹷﺟﺮﹻﻳﺮ ٍﻗﹷﺎ ﹷل ﹷﺣ ﹽﹷﺪﺛﹷ ﹷﻨﺎ أﹷ�ﹻي ﹷﻋ ْﻦ ﹷﻗ ﹷﺘﺎ ﹷد ﹷة ﹷﻋ ْﻦ أﹷﻧ ﹷ ٍﺲ‬
‫ﻴﻌ ﹹﺔ ﹷﺳ ْﻴ ﹻﻒ ﹷر ﹹﺳﻮ ﹻل اﷲﹻ ﺻ�� اﷲ ﻋﻠﻴه وﺳﻠﻢ ﹻﻣ ْﻦ ﻓ ﹽﹷﹻﻀ ٍﺔ‬
‫ﻗﹷﺎ ﹷل �ﹷﺎﻧ ﹷ ْﺖ ﹷﻗب ﹻ ﹷ‬

Muhammad ibn Bash-shar �  �‫ر�  ا‬ narrated to us a Hadith. He said,

Wahb ibn Jareer narrated to us a Hadith, who said that Hazrat
Qatadah �  �‫ر�  ا‬ narrated to us a Hadith, which he reported from
Hazrat Anas bin Maalik �  �‫ر�  ا‬, He says that the handle of the Sacred
Sword of Rasoolullah ‫ ﷺ‬was adorned with silver edging.

205
Here he is discussing the Qabi’a. The Qabi’a refers to the loop of the
sword which is on the handle and its lower piece is close to the
upper portion of the blade, and its upper piece is close to the upper
portion of the handle. So it was this Qabi’a which had the silver
edging, and this edging was in the form of studs.

It must be noted that Rasool e Paak ‫ ﷺ‬did this to clarify that silver
or gold embellishment in the form of jewellery is not permissible to
use for men, except for when it is used as embellishment and not
worn then it is permissible.

However, if the actual object is made from gold and silver, even
though it is not jewellery, but it is for general use, like a sword or a
spoon or the Surmah container or its applicator, then all of these
things are impermissible for males and females, whether they are
from gold or silver. However, as a form of a decoration, if silver studs
are embedded to the sword or to utensils etc. then this is
permissible. This was the condition of the sword of Rasoolullah ‫ﷺ‬.

Hadith Shareef

‫ﹷﺣ ﹽﹷﺪﺛﹷ ﹷﻨﺎ ﹹﻣ ﹷﺤ ﹽﹷﻤ ﹹﺪ ﺑْ ﹹﻦ ﺷﺠﺎ ﹻع ا ْﻟ ﹷﺒ ْﻐ ﹷﺪاد ﹻى ﹷﺣ ﹽﹷﺪﺛﹷ ﹷﻨﺎ أﹷﺑ ﹹ ْﻮ ﻋﹹب ﹷ ْﻴ ﹷﺪ ﹷة اﻟ ﹷﺤ ﹽﹷﺪاد ﹷﻋ ْﻦ ﻋﹹ ْﺜ ﹷﻤﺎن ﺑﻦ ﹷﺳ ْﻌ ٍﺪ‬
‫�� ﹷﺳ ْﻴ ﹻﻒ ﹷﺳ ﹹﻤ ﹷﺮ ﹷة ﺑْ ﹻﻦ ﹹﺟ ْﻨ ﹹﺪ ٍب ﹷو ﹷز ﹷﻋﻢ ﹷ ﹷﺳ ﹹﻤ ﹷﺮة ٍ أﹷﻧ ﹽﹷ ﹹه‬
‫ﻳﻦ ﹷﻗﺎ ﹷل ﹷﺻ ﹷﻨ ﹱﻌﺖ ﹷﺳ ْﻴ� ﹻ ْي ﹷﻋ ﹷ‬
‫اﺑﻦ ﹻﺳ� ْ� ﹻ ﹷ‬
‫ﹷﻋ ْﻦ ﹻ‬
‫ﹷﺻ ﹷﻨﻊ ﹷ ﹷﺳ ْﻴﻔه ﻋ� ﹷ ﹷ� ﹷﺳ ْﻴ ﹻﻒ ﹷر ﹹﺳﻮ ﹻل اﷲﹻ ﺻ�� اﷲ ﻋﻠﻴه وﺳﻠﻢ ﹷو� ﹷ ﹷ‬
‫ﺎن ﹷﺣﻨ ﹻ ْﻴ ﹻﻔ ﹱﹽﻴﺎ‬

206
Hence, all the Ahadith in this discussion are similar in nature. (Here
Ibn Sireen �  �‫ ر�  ا‬says that he made his sword to resemble the sword
of Hazrat Samura ibn Jundub �  �‫ر�  ا‬ because Hazrat Samura ibn
Jundub � �‫ ر� ا‬said, I have made my sword to resemble the Sword of
Rasoolullah ‫ﷺ‬. In this narration of Samura bin Jundub it is
mentioned,

‫ﹷو� ﹷ ﹷ‬
‫ﺎن ﹷﺣﻨ ﹻ ْﻴ ﹻﻔ ﹱﹽﻴﺎ‬

In other words, that sword was made in the style of the swords of the
Banu Hanif.

207
 The Sacred Suit of Armour of
Sayyiduna Rasoolullah ‫ﷺ‬

This Chapter discusses the Sacred Suit of Armour of Rasoolullah ‫ﷺ‬

which fell under the category of battle-wear and weaponry used in

battles. It further explains how Huzoor e Akram ‫ ﷺ‬wore it.

This suit of armour was an upper body suit which was worn to
protect the chest, i.e. the front part of the upper body and the back.
It was used to block the assault of a sword from the front, and to
block the piercing of spears etc. from the back. This suit of armour
thus protects the body from being penetrated by these weapons.

Hadith Shareef

‫ﹷﺣ ﹽﹷﺪﺛﹷ ﹷﻨﺎ أﹷﺑﹹﻮ ﹷﺳﻌﹻﻴ ٍﺪ ﹷﻋ ْﺒ ﹹﺪ اﷲﹻ ﺑْ ﹹﻦ ﹷﺳﻌﹻﻴ ٍﺪ اﻷﹷ ﹷﺷ ﹽﹹﺞ ﻗﹷﺎ ﹷل ﹷﺣ ﹽﹷﺪﺛﹷ ﹷﻨﺎ ﻳﹹﻮﻧ ﹹﹹﺲ ﺑْ ﹹﻦ ﺑ ﹹ ﹷﻜ�ْ� ٍ ﹷﻋ ْﻦ ﹹﻣ ﹷﺤ ﹽﹷﻤ ﹻﺪ ﺑْ ﹻﻦ‬
‫ﺎق ﹷﻋ ْﻦ ﹷﻳ ْﺤيﹷي ﺑْ ﹻﻦ ﹷﻋﺒﹽﹷﺎد ﹻﺑْ ﹻﻦ ﹷﻋ ْﺒ ﹻﺪ اﷲﹻ ﺑْ ﹻﻦ اﻟﺰﹽﹹﺑﹷ� ْ� ﹻ ﹷﻋ ْﻦ أﹷﺑﹻﻴهﹻ ﹷﻋ ْﻦ ﹷﺟ ﹽﹻﺪه ﹻ ﹷﻋ ْﺒ ﹻﺪ اﷲﹻ ﺑْ ﹻﻦ اﻟﺰﹽﹹﺑﹷ� ْ� ﹻ‬
‫إ ﹻ ْﺳ ﹷﺤ ﹷ‬
‫ﺎن ﹷﻋ� ﹷ� اﻟ ﹽﹷﻨ ﹻ� ﹽﹻي ﺻ�� اﷲ ﻋﻠﻴه وﺳﻠﻢ ﹷﻳ ْﻮ ﹷم أﹹﺣﹹ ٍﺪ د ْﹻر ﹷﻋﺎ ﹻن ﹷﻓ ﹷﻨ ﹷه ﹷﺾ‬
‫ﹷﻋ ﹻﻦ اﻟﺰﹽﹹﺑﹷ� ْ� ﹻﺑْ ﹻﻦ اﻟ ﹷْﻌﻮﹽﹷام ﹻ ﻗﹷﺎ ﹷل � ﹷ ﹷ‬
‫�ة ﹻ ﹷﻓﻠ ْﹷﻢ ﹷ� ْﺴ ﹷﺘ ﹻﻄ ْﻊ ﻓﹷأﹷﻗ ﹷْﻌ ﹷﺪ ﻃﹷ ْﻠ ﹷﺤ ﹷﺔ ﹷﺗ ْﺤ ﹷﺘ ﹹه ﹷو ﹷﺻﻌ ﹷﹻﺪ اﻟ ﹽﹷﻨ ﹻ� ﹽﹹي ﺻ�� اﷲ ﻋﻠﻴه وﺳﻠﻢ ﹷﺣ�ﹽﹷي‬
‫إ�ﹻ ﹷ� اﻟﺼﹽﹷ ْ ﹷ‬
‫ ﹷ� ﹹﻘﻮ ﹹل أﹷ ْو ﹷﺟ ﹷﺐ ﻃﹷ ْﻠ ﹷﺤ ﹹﺔ‬،‫�ة ﹻ ﻗﹷﺎ ﹷل ﹷﺳﻤﹻ ْﻌ ﹹﺖ اﻟ ﹽﹷﻨ ﹻ� ﹽﹷي ﺻ�� اﷲ ﻋﻠﻴه وﺳﻠﻢ‬
‫اﺳ ﹷﺘ ﹷﻮى ﹷﻋ� ﹷ� اﻟﺼﹽﹷ ْ ﹷ‬
ْ

Hazrat Abu Sa’eed ibn Abdullah ibn Sa’eed Al-Ash’aj narrated a

Hadith to Imam Tirmizi. He says, Yunus ibn Bukhair narrated to us a

208
Hadith, who reported from Muhammad Ibn Ishaaq who reported
from Yahya Ibn Ab-baad ibn Abdullah ibn Zubair . He reports
�  �‫ر�  ا‬

from his father ‘Ab-baad, who in turn reports from his grandfather
who is actually Hazrat Abdullah Ibn Zubair �  �‫ ر�  ا‬who reports from
Hazrat Zubair Ibn Aw’waam � �‫ ر� ا‬that on the day of Uhud, Huzoor e
Akram ‫ﷺ‬ had two suits of armour which He ‫ﷺ‬ had worn. In other
words, He ‫ ﷺ‬had worn them one over the other. He ‫ ﷺ‬intended to
climb (ascend) a mountain (or rock pillar), but found it
uncomfortable due to the weight of the double armour suit.

Translators Note

It should be noted that Huzoor e Akram ‫ﷺ‬ is the strongest in the

universe and nothing is difficult for Him ‫ﷺ‬ and a body suit would
not be able to weigh Him ‫ﷺ‬ down, but He ‫ﷺ‬ allowed this normal
and natural human quality to seem apparent, so that in the time of
battle when someone is faced with such a situation he would know
what to do as it is evident from the next portion of the Hadith.

Huzoor Muhad’dith e Kabeer continues explaining the Hadith

Shareef by saying that,

This difficulty or discomfort could also have been because of its

tightness and this made it uncomfortable to bend or climb.

Rasoolullah ‫ﷺ‬ then had Hazrat Talha ibn Abdullah �  �‫ر�  ا‬ to sit or
crouch on the ground, and Huzoor ‫ ﷺ‬stood on his back and got onto
the mountain pillar. He (Zubair Ibn Aw’waam � �‫ )ر� ا‬says, that when
209
Rasoolullah ‫ ﷺ‬stood upright on the mountain, He ‫ ﷺ‬said something
which I heard.

He ‫ﷺ‬said,

‫أﹷ ْو ﹷﺟ ﹷﺐ ﻃﹷ ْﻠ ﹷﺤ ﹹﺔ‬

It has become Waajib upon Talha, i.e. Talha has made Jannat Waajib
upon himself. It must be noted that here the word ‫ أﹷ ْو ﹷﺟ ﹷﺐ‬is mentioned,
i.e. It has been made compulsory (i.e. it is guaranteed), but it does
not say what. The most obvious interpretation is that either Jannat
or martyrdom (Shahaadat) has become Waajib upon him, or the
Shafa’at (i.e. the intercession of Rasoolullah ‫)ﷺ‬ has become Waajib
upon him. The most apparent is that Jannat has become Waajib upon
him, due to him sincerely obeying and being at the service of Huzoor
e Akram ‫ﷺ‬.

From this, one other point becomes apparent. It must be noted, that
to bear the weight of the Beloved Rasool ‫ﷺ‬ was not an easy task,
because the Mercy of Almighty Allah was continuously descending
upon Him ‫ ﷺ‬and the weight of Huzoor e Akram ‫ ﷺ‬was so immense
that not just anybody could withstand it.

Hazrat Talha �  �‫ر�  ا‬ was blessed with this uniqueness because of his
closeness in the Court of Rasoolullah ‫ ﷺ‬and he was able to bear the
weight of Allah’s Nabi ‫ ﷺ‬just as Hazrat Abu Bakr Siddique � �‫ ر� ا‬did
when going to the Cave of Thawr (during the Hijrat).
210
From this narration it becomes clear that Huzoor ‫ ﷺ‬had two sets of
armour which He ‫ﷺ‬ used, one over the other, and then climbed
onto the top of the Mount Uhud.

Hadith Shareef

‫ﹷﺣ ﹽﹷﺪﺛﹷ ﹷﻨﺎ ﹹﻣ ﹷﺤ ﹽﹷﻤ ﹹﺪ ﺑْ ﹹﻦ أﹷ�ﹻي ﻋﹹ ﹷﻤ ﹷﺮ ﻗﹷﺎ ﹷل ﹷﺣ ﹽﹷﺪﺛﹷ ﹷﻨﺎ ﹹﺳﻔ ﹷْﻴﺎ ﹹن ﺑْ ﹹﻦ ﻋﹹ ﹷي ْي ﹷﻨ ﹷﺔ ﹷﻋ ْﻦ ﹷﻳﺰ ﹻ ﹷ‬
‫ﻳﺪ ﺑْ ﹻﻦ ﺧ ﹷﹹﺼ ْﻴ ﹷﻔ ﹷﺔ ﹷﻋ ﹻﻦ‬
‫ﺎن ﹷﻋﻠ ْﹷﻴهﹻ ﻳﹷ ْﻮ ﹷم أﹹﺣﹹ ٍﺪ د ْﹻر ﹷﻋﺎ ﹻن ﻗ ْﹷﺪ‬
‫ﻳﺪ أﹷ ﹽﹷن ﹷر ﹹﺳﻮ ﹷل اﷲﹻ ﺻ�� اﷲ ﻋﻠﻴه وﺳﻠﻢ � ﹷ ﹷ‬ ‫ﹽﹷ‬
‫ ﹻﺐ ﺑْ ﹻﻦ ﻳﹷﺰ ﹻ ﹷ‬Ò‫اﻟﺴﺎ‬
‫ﻇﹷ ﺎ ﹷه ﹷﺮ ﺑﹷ ْي ﹷﻨ ﹹه ﹷﻤﺎ‬

The next Hadith which is from Hazrat Saa’ib Ibn Yazid �  �‫ ر�  ا‬which
also mentions that Huzoor e Akram ‫ﷺ‬ wore two suits of armour in
the battle of Uhud, one over the other, and this is proven from the
word ‫ ﻇﹷ ﺎه ﹷﹷﺮ ﺑﹷ ْي ﹷﻨ ﹹه ﹷﻤﺎ‬meaning He ‫ ﷺ‬wore one over of the other.

By Huzoor e Akram ‫ ﷺ‬wearing the suit of armour, and then putting

over it another suit of armour, proved that even before the battle,
Huzoor ‫ﷺ‬ was aware of the intensity of that upcoming battle, and
He ‫ﷺ‬ knew that the Kuffar e Quraish would try to attack Him ‫ﷺ‬

more than before, attempting to martyr Him ‫ﷺ‬.

211
 The Sacred Battle-Helmet of
Sayyiduna Rasoolullah ‫ﷺ‬

This Chapter discusses the metal battle-helmet of Rasoolullah ‫ﷺ‬

which is worn during battle, and is regarded as being from amongst

the battle-wear. It looked a lot like the helmet worn by those who
ride motorcycles.

If someone strikes a person with a sword or with some other heavy

weapon, while he is wearing this helmet, the head will be protected
from injury, and the effects of the attack will not cause injury to the
head. Rasoolullah ‫ ﷺ‬used to wear this head armour or helmet which
is called a Mighfar, during battles.

Hadith Shareef

‫ﺎب ﹷﻋ ْﻦ أﹷﻧ ﹷ ﹻﺲ ﺑْ ﹻﻦ‬ٍ ‫ﻚ ﺑْ ﹹﻦ أﹷﻧ ﹷ ٍﺲ ﹷﻋ ﹻﻦ اﺑْ ﹻﻦ ﺷ ﹷﹻه‬ ‫ﹷﺣ ﹽﹷﺪﺛﹷ ﹷﻨﺎ ﹹﻗت ﹷ ْي ﹷﺒ ﹹﺔ ﺑْ ﹹﻦ ﹷﺳﻌﹻﻴ ٍﺪ ﻗﹷﺎ ﹷل ﹷﺣ ﹽﹷﺪﺛﹷ ﹷﻨﺎ ﹷﻣﺎﻟ ﹻ ﹹ‬
‫ﹽﹷ‬
ٌ ‫ﹷﻣﺎﻟ ﹻ ٍﻚ أﹷ ﹽﹷن اﻟ ﹽﹷﻨ ﹻ� ﹽﹷي ﺻ�� اﷲ ﻋﻠﻴه وﺳﻠﻢ ﹷد ﹷﺧ ﹷﻞ ﹷﻣﻜ ﹷﺔ ﹷو ﹷﻋﻠ ْﹷﻴهﹻ ﹻﻣ ْﻐ ﹷ‬
‫� ﹷﻓﻘ ﹻﻴ ﹷﻞ ﹷﻟ ﹹه ﹷه ﹷﺬا اﺑْ ﹹﻦ ﹷﺧ ﹷﻄ ٍﻞ‬
‫ ﹷﻓ ﹷﻘﺎ ﹷل ا ْﻗ ﹹﺘﻠﹹﻮ ﹹه‬،‫ﹹﻣ ﹷﺘ ﹷﻌ ﹽﹻﻠ ٌﻖ ﺑﹻأ ﹷ ْﺳ ﹷﺘﺎرﹻ ا ْ� ﹷﻜ ْﻌ ﹷﺒ ﹻﺔ‬

It is mentioned in the Hadith that during the Fateh Makkah, i.e. the
victory at Makkah, Huzoor e Akram ‫ ﷺ‬wore a helmet (and then later
removed it).

212
This Hadith is reported from Hazrat Anas Ibn Maalik �  �‫ر�  ا‬ in two
different ways. The first is through Qutaiba ibn Sa’eed �  �‫ر�  ا‬, Maalik
ibn Anas � �‫ ر� ا‬and Ibn Shihaab � �‫( ر� ا‬who is in fact Imam Zuhri).

He says that when Nabi ‫ﷺ‬ entered Makkah, He ‫ﷺ‬ was wearing a
helmet. At that moment someone came to Rasoolullah ‫ﷺ‬ and said,
Ibn Khatal has wrapped himself in the Ghilaaf, i.e. the Sacred
Covering of the Kaa’ba, so Huzoor ‫ ﷺ‬said, kill him right there!

Huzoor Muhad’dith e Kabeer further says,

It is important to know who ibn Khatal was. There were twelve such
people who were counted as the harshest enemies of Rasool e Paak
‫ﷺ‬ at this time. One of them was Ibn Khatal, and others included
Wahshi and Ikrama ibn Abu Jahl, and some others. Regarding them,
Rasoolullah ‫ ﷺ‬announced on entering Makkah, that they should be
killed wherever they are found.

So in order to save his life, Ibn Khatal wrapped himself in the Ghilaaf
of the Kaa’ba and stood there, because he felt Rasoolullah ‫ ﷺ‬would
not permit anyone to kill someone near the Kaa’ba but Rasoolullah
‫ﷺ‬ said, kill him right there, and this command to kill him was
because this was a direct command of Allah for those like him.

Many of the others left Makkah and fled to other places, and many
from amongst them were later given the opportunity to repent in
their lifetime (for the command of their execution was at that
particular time, if they were found). Many came into the Holy Court
213
of Sarkaar ‫ﷺ‬ and accepted Islam. Ibn Khatal was that ill-fated
person who did not get the opportunity of making Tauba that day.

Hadith Shareef

‫ﻚ ﺑْ ﹹﻦ أﹷﻧ ﹷ ٍﺲ ﹷﻋ ﹻﻦ‬‫ ﻗﹷﺎ ﹷل ﹷﺣ ﹽﹷﺪﺛﹷ�ﹻي ﹷﻣﺎﻟ ﹻ ﹹ‬، ٍ‫ﹷﺣ ﹽﹷﺪﺛﹷ ﹷﻨﺎ ﻋ ﹷﹻﻴ�ي ﺑْ ﹹﻦ أﹷ ْﺣ ﹷﻤ ﹷﺪ ﻗﹷﺎ ﹷل ﹷﺣ ﹽﹷﺪﺛﹷ ﹷﻨﺎ ﹷﻋ ْﺒ ﹹﺪ اﷲﹻ ﺑْ ﹹﻦ ﹷوهْﺐ‬

‫ﺎب ﹷﻋ ْﻦ أﹷﻧ ﹷ ﹻﺲ ﺑْ ﹻﻦ ﹷﻣﺎﻟ ﹻ ٍﻚ أﹷ ﹽﹷن ﹷر ﹹﺳﻮ ﹷل اﷲﹻ ﺻ�� اﷲ ﻋﻠﻴه وﺳﻠﻢ ﹷد ﹷﺧ ﹷﻞ ﹷﻣ ﹽﹷﻜ ﹷﺔ ﹷﻋ ﹷﺎم‬ ٍ ‫اﺑْ ﹻﻦ ﺷ ﹷﹻه‬

‫ا ْﻟ ﹷﻔ ْﺘﺢﹻ ﹷو ﹷﻋ� ﹷ� ﹷرأْ ﹻﺳهﹻ ا ْﻟﻤﹻ ْﻐ ﹷ ﹹ‬

‫� ﻗﹷﺎ ﹷل ﹷﻓ ﹷﻠ ﹽﹷﻤﺎ ﻧﹷﺰﹷ ﹷﻋ ﹹه ﹷﺟﺎ ﹷء ﹹه ﹷر ﹹﺟ ٌﻞ ﹷﻓ ﹷﻘﺎ ﹷل ﹷﻟ ﹹه اﺑْ ﹹﻦ ﹷﺧ ﹷﻄ ٍﻞ ﹹﻣ ﹷﺘ ﹷﻌ ﹽﹻﻠ ٌﻖ‬

ٍ ‫ﺑﹻأ ﹷ ْﺳ ﹷﺘﺎرﹻ ا ْ� ﹷﻜ ْﻌ ﹷﺒ ﹻﺔ ﹷﻓ ﹷﻘﺎ ﹷل ا ْﻗ ﹹﺘﻠﹹﻮ ﹹه ﻗﹷﺎ ﹷل اﺑْ ﹹﻦ ﺷ ﹷﹻه‬

‫ﺎب ﹷوﺑﹷ ﹷﻠ ﹷﻐ�ﹻي أﹷ ﹽﹷن ﹷر ﹹﺳﻮ ﹷل اﷲﹻ ﺻ�� اﷲ ﻋﻠﻴه‬

‫وﺳﻠﻢ ﻟ ْﹷﻢ ﻳﹷﻜﹹ ْﻦ ﻳﹷ ْﻮ ﹷﻣ� ﹻ ٍﺬ ﹹﻣ ْ ﹻ‬

‫� ﹱﻣﺎ‬

The second narration in this regard which Imam Tirmizi �  �‫ر�  ا‬

narrates is also through Imam Maalik �  �‫ر�  ا‬ . In it as well it is

mentioned that someone came to Rasoolullah ‫ﷺ‬ and said that Ibn
Khatal is wrapped in the covering of the Kaa’ba so Rasoolullah ‫ﷺ‬

said, kill him right there (for there is no reprieve for him).

That which Imam Zuhri �  �‫ر�  ا‬ said at the end of this narration,
should be pondered upon. He says that,

‫ﹷوﺑﹷ ﹷﻠ ﹷﻐ�ﹻي أﹷ ﹽﹷن ﹷر ﹹﺳﻮ ﹷل اﷲﹻ ﺻ�� اﷲ ﻋﻠﻴه وﺳﻠﻢ ﻟ ْﹷﻢ ﻳﹷﻜﹹ ْﻦ ﻳﹷ ْﻮ ﹷﻣ� ﹻ ٍﺬ ﹹﻣ ْ ﹻ‬
‫� ﹱﻣﺎ‬

I was informed that Huzoor e Akram ‫ﷺ‬

was not in the state of Ehraam on that day.
214
Imam Maalik �  �‫ر�  ا‬ reported these words from Imam Zuhri and
based on this, Imam Maalik �  �‫ ر�  ا‬and Imam Shafa’i �  �‫ ر�  ا‬give this
Fatwa, i.e. verdict, that it is not a condition to be wearing the Ehraam
when entering Makkah, but in the light of another Hadith, Imam Abu
Hanifa says,

In that Hadith it is mentioned,

‫ﻻ ﻳﺠﺎوز أﺣﺪ اﻟﻤﻴﻘﺎت إﻻ ﻣ�ﻣﺎ‬

In other words, the one going to Makkah should not cross the
Meeqat without donning the Ehraam.

The fact that Rasoolullah ‫ﷺ‬ was wearing a helmet proves that the
Blessed Head was covered, and when one’s head is covered one is not
in the state of Ehraam. From other Ahadith cited by Bukhari etc. it is
mentioned that when Huzoor e Akram ‫ﷺ‬ entered Makkah, He ‫ﷺ‬

was wearing a black turban, so there is an ikhtilaaf, i.e. difference, in

both these narrations.

From Imam Maalik’s �  �‫ ر�  ا‬narration we understand that Huzoor ‫ﷺ‬

was wearing a helmet and from the other Hadith which are
mentioned in Bukhari etc. Huzoor e Akram ‫ﷺ‬ was wearing a black
turban on his blessed head. In fact, there is no conflict between both
these narrations. This is because when He ‫ﷺ‬ was entering Makkah
he was wearing a turban, and after he had entered into Makkah, He
‫ﷺ‬ removed the turban and put on the helmet.

215
 The Blessed Turban of
Sayyiduna Rasoolullah ‫ﷺ‬

While commencing this Chapter, Huzoor Muhad’dith e Kabeer says,

When I discussed the clothing of Huzoor e Akram ‫ ﷺ‬there was no

mention separately of His ‫‘ ﷺ‬Imama Shareef, i.e. Turban, and Izaar,
i.e. lower garment (waistcloth etc.). There was no mention as to how
long was the Blessed Turban of Huzoor e Akram ‫ﷺ‬.

There is no mention of this in the Shama’il, but after gathering all

those Ahadith which the other Muhad’ditheen have extracted and
cited, we come to understand that it was at least seven hands in
length and not more than twelve hands in length.

What was the colour of the ‘Imama of Rasoolullah ‫ ?ﷺ‬In this regard,
all the Ahadith which I have managed to find, and what the other
Muhad’ditheen have also written, show that it was either black or
grey in colour.

Hadith Shareef

ٍ ‫ﹷﺣ ﹽﹷﺪﺛﹷ ﹷﻨﺎ ﹹﻣ ﹷﺤ ﹽﹷﻤ ﹹﺪ ﺑْ ﹹﻦ ﹷ� ﹽﹷﺸﺎ ٍر ﻗﹷﺎ ﹷل ﹷﺣ ﹽﹷﺪﺛﹷ ﹷﻨﺎ ﹷﻋ ْﺒ ﹹﺪ اﻟ ﹽﹷﺮ ْﺣ ﹷﻤ ﹻﻦ ﺑْ ﹹﻦ ﹷﻣ ْهﺪ ﹽ‬
‫ﹻي ﹷﻋ ْﻦ ﹷﺣ ﹽﹷﻤﺎد ﹻ ﺑْ ﹻﻦ ﹷﺳﻠ ﹷﹷﻤ ﹷﺔ‬
ٍ ‫ﻼن ﻗﹷﺎ ﹷل ﹷﺣ ﹽﹷﺪﺛﹷ ﹷﻨﺎ ﹷوﻛﹻﻴ ٌﻊ ﹷﻋ ْﻦ ﹷﺣ ﹽﹷﻤﺎد ﹻﺑْ ﹻﻦ ﹷﺳﻠ ﹷﹷﻤ ﹷﺔ ﹷﻋ ْﻦ أﹷ�ﹻي اﻟﺰﹽﹹﺑﹷ� ْ� ﹻ ﹷﻋ ْﻦ ﹷﺟﺎﺑﹻﺮ‬
‫ﹷﺣ ﹽﹷﺪﺛﹷ ﹷﻨﺎ ﹷﻣ ْﺤ ﹹﻤﻮ ﹹد ﺑْ ﹹﻦ ﻏ ْﹷﻴ ﹷ‬
‫ﻗﹷﺎ ﹷل ﹷد ﹷﺧ ﹷﻞ اﻟ ﹽﹷﻨ ﹻ� ﹽﹹي ﺻ�� اﷲ ﻋﻠﻴه وﺳﻠﻢ ﹷﻣ ﹽﹷﻜ ﹷﺔ ﹷﻳ ْﻮ ﹷم ا ْﻟ ﹷﻔ ْﺘﺢﹻ ﹷو ﹷﻋﻠ ْﹷﻴهﹻ ﻋ ﹷﹻﻤﺎ ﹷﻣ ٌﺔ ﹷﺳ ْﻮ ﹷدا ﹹء‬
216
Hazrat Jaabir ibn Abdullah �  �‫ ر�  ا‬said that, When Huzoor ‫ ﷺ‬entered
the city of Makkah on the Day of Fateh Makkah, i.e. The Grand
Victory at Makkah, then He ‫ ﷺ‬was wearing a black turban on His ‫ﷺ‬
Blessed Head.

Hadith Shareef

‫ﹷﺣ ﹽﹷﺪﺛﹷ ﹷﻨﺎ اﺑْ ﹹﻦ أﹷ�ﹻي ﻋﹹ ﹷﻤ ﹷﺮ ﻗﹷﺎ ﹷل ﹷﺣ ﹽﹷﺪﺛﹷ ﹷﻨﺎ ﹹﺳﻔ ﹷْﻴﺎ ﹹن ﹷﻋ ْﻦ ﹹﻣ ﹷﺴﺎو ﹻ ٍر اﻟ ﹷْﻮ ﹽﹷرا ﹻق ﹷﻋ ْﻦ ﹷﺟ ْﻌ ﹷ ﹻ‬
‫� ﺑْ ﹻﻦ ﹷﻋ ْﻤﺮﹻو ﺑْ ﹻﻦ‬
‫�ﻳْ ٍﺚ ﹷﻋ ْﻦ أﹷﺑﹻﻴهﹻ ﻗﹷﺎ ﹷل ﹷرأﹷﻳْ ﹹﺖ اﻟ ﹽﹷﻨ ﹻ� ﹽﹷي ﺻ�� اﷲ ﻋﻠﻴه وﺳﻠﻢ ﻳﹷﺨ ﹹْﻄ ﹹﺐ ﹷﻋ� ﹷ� ا ْﻟﻤﹻ ْﻨ�ﹷ� ﹻ ﹷو ﹷﻋﻠ ْﹷﻴهﹻ‬
‫ﹹﹷ‬
‫ﻋ ﹷﹻﻤﺎ ﹷﻣ ٌﺔ ﹷﺳ ْﻮ ﹷدا ﹹء‬

Amr ibn Hurayth �  �‫ر�  ا‬ also said that, I saw Huzoor e Akram ‫ﷺ‬

wearing a black turban (while delivering a Khutbah on the Mimbar).

Hadith Shareef

‫ﺎق اﻟ ﹷْه ْﻤ ﹷﺪا� ﹻ ﹽﹹي ﻗﹷﺎ ﹷل ﹷﺣ ﹽﹷﺪﺛﹷ ﹷﻨﺎ ﹷﻳ ْﺤيﹷي ﺑْ ﹹﻦ ﹹﻣ ﹷﺤ ﹽﹷﻤ ٍﺪ اﻟ ﹷْﻤ ﹷﺪ� ﹻ ﹽﹹي ﹷﻋ ْﻦ ﹷﻋ ْﺒ ﹻﺪ‬
‫ﺎرو ﹹن ﺑْ ﹹﻦ إ ﹻ ْﺳ ﹷﺤ ﹷ‬ ‫ﹷﺣ ﹽﹷﺪﺛﹷ ﹷﻨﺎ ﹷه ﹹ‬
‫ﺎن اﻟ ﹽﹷﻨ ﹻ� ﹽﹹي ﺻ�� اﷲ‬ ‫اﻟ ﹷْﻌﺰﹻﻳﺰ ﹻﺑْ ﹻﻦ ﹹﻣ ﹷﺤ ﹽﹷﻤ ٍﺪ ﹷﻋ ْﻦ ﹹﻋب ﹷ ْﻴ ﹻﺪ اﷲﹻ ﺑْ ﹻﻦ ﹹﻋ ﹷﻤ ﹷﺮ ﹷﻋ ْﻦ ﻧﹷﺎﻓ ٍﹻﻊ ﹷﻋ ﹻﻦ اﺑْ ﹻﻦ ﹹﻋ ﹷﻤ ﹷﺮ ﻗﹷﺎ ﹷل � ﹷ ﹷ‬
‫ﻋﻠﻴه وﺳﻠﻢ إﹻذﹷا ا ْﻋ ﹷﺘ ﹽﹷﻢ ﹷﺳ ﹷﺪ ﹷل ﻋ ﹷﹻﻤﺎ ﹷﻣ ﹷﺘ ﹹه ﺑﹷ� ْ ﹷن ﹷﻛﺘﹻﻔ ْﹷﻴهﹻ‬

In the same way Abdullah ibn Umar �  �‫ ر�  ا‬said regarding the tying
of the ‘Imama, i.e. the turban, that Huzoor ‫ﷺ‬ used to leave the
Shimla, i.e. the tail of the turban, hanging between both shoulders.

217
Hadith Shareef

‫ﻒ ﺑْ ﹹﻦ ﻋ ﹷﹻﻴ�ي ﻗﹷﺎ ﹷل ﹷﺣ ﹽﹷﺪﺛﹷ ﹷﻨﺎ ﹷوﻛﹻﻴ ٌﻊ ﻗﹷﺎ ﹷل ﹷﺣ ﹽﹷﺪﺛﹷ ﹷﻨﺎ أﹷﺑﹹﻮ ﹹﺳﻠ ْ ﹷﹷ� ﹷن ﹷوه ﹷﹹﻮ ﹷﻋ ْﺒ ﹹﺪ اﻟ ﹽﹷﺮ ْﺣ ﹷﻤ ﹻﻦ ﺑْ ﹹﻦ‬
‫ﹷﺣ ﹽﹷﺪﺛﹷ ﹷﻨﺎ ﻳﹹﻮ ﹹﺳ ﹹ‬

‫س أﹷ ﹽﹷن اﻟ ﹽﹷﻨ ﹻ� ﹽﹷي ﺻ�� اﷲ ﻋﻠﻴه وﺳﻠﻢ ﹷﺧ ﹷﻄ ﹷﺐ اﻟ ﹽﹷﻨ ﹷ‬

‫ﺎس‬ ‫ا ْﻟ ﹷﻐ ﹻﺴﻴ ﹻﻞ ﹷﻋ ْﻦ ﻋ ْ ﹻ‬
ٍ ‫ﹻ� ﹷﻣ ﹷﺔ ﹷﻋ ﹻﻦ اﺑْ ﹻﻦ ﹷﻋﺒﹽﹷﺎ‬
‫ﹷو ﹷﻋﻠ ْﹷﻴهﹻ ﻋ ﹷﹻﺼﺎﺑﹷ ٌﺔ ﹷد ْﺳ ﹷﻤﺎ ﹹء‬

Explaining this next narration which is from Ibn Ab’bas �  �‫ر�  ا‬

Huzoor Muhad’dith e Kabeer says,

In one narration it is mentioned that the turban of Huzoor ‫ ﷺ‬was

Dasma’ and in another narration it is mentioned it was Ghabra’.

Ghabra’ means a brownish colour, which you would at best call a

greyish colour, in which the colour of sand seems more prevalent,
and Dasma’ means a colour which has the signs of the colour of an
oily stain.

Based on this the Muhad’ditheen have said regarding all the colours
of the turbans which Huzoor e Akram ‫ ﷺ‬is reported to have worn,
that either it was black or a light black (i.e. greyish), and with the
exception of this, there is no direct narration which can be found
about any other specific colour.

However, there are indeed narrations that Huzoor ‫ﷺ‬ preferred

white clothing, so it is possible that He ‫ ﷺ‬wore a white turban.

218
 ‫‪The Blessed Lower Garment of‬‬
‫ﷺ ‪Sayyiduna Rasoolullah‬‬

‫‪This Chapter discusses the Blessed Izaar Shareef, i.e. the lower‬‬
‫‪.‬ﷺ ‪garment; lungi, i.e. waist-cloth of Huzoor‬‬

‫‪Hadith Shareef‬‬

‫ﹻﻴﻊ ﻗﹷﺎ ﹷل ﹷﺣ ﹽﹷﺪﺛﹷ ﹷﻨﺎ إ ﹻ ْﺳ ﹷﻤﺎﻋ ﹻﻴ ﹹﻞ ﺑْ ﹹﻦ إﹻﺑْ ﹷﺮاه ﹷﹻﻴﻢ ﻗﹷﺎ ﹷل ﹷﺣ ﹽﹷﺪﺛﹷ ﹷﻨﺎ أﹷ ﹽﹹﻳ ﹹ‬
‫ﻮب ﹷﻋ ْﻦ ﺣﹹ ﹷﻤ ْﻴ ﹻﺪ‬ ‫ﹷﺣ ﹽﹷﺪﺛﹷ ﹷﻨﺎ أﹷ ْﺣ ﹷﻤ ﹹﺪ ﺑْ ﹹﻦ ﹷﻣﻨ ٍ‬

‫ﺑْ ﹻﻦ ه ﹻﻼ ٍل ﹷﻋ ْﻦ أﹷ�ﹻي ﺑ ﹹ ْﺮ ﹷد ﹷة ﻗﹷﺎ ﹷل أﹷ ْ ﹷ‬

‫� ﹷﺟ ْﺖ إ ﹻ ﹷﻟ ْي ﹷﻨﺎ ﹷﻋﺎ‪ Ò‬ﹻﺸﹷ ﹹﺔ ﻛ ﹻ ﹷﺴﺎ ﹱء ﹹﻣ ﹷﻠﺒ ﹱﹽﹷﺪا ﹷوإ ﹻ ﹷز ﹱارا ﹷﻏﻠﹻﻴﻈﹱ ﺎ ﹷﻓ ﹷﻘﺎﻟ ْﹷﺖ‬
‫ﻗﹹﺒ ﹻ ﹷﺾ ﹹرو ﹹح ﹷر ﹹﺳﻮ ﹻل اﷲﹻ ﺻ�� اﷲ ﻋﻠﻴه وﺳﻠﻢ �ﹻي ﹷه ﹷﺬﻳْ ﹻﻦ‬

‫‪Hazrat Abu Burdah‬‬ ‫ر�  ا�  �‬ ‫‪said that, Ummul Mo’mineen A’isha‬‬
‫‪Siddiqa‬‬ ‫ر�  ا�  �‬ ‫‪showed us two thick sheets and said that, Huzoor e‬‬
‫‪ passed from this world in these two sheets.‬ﷺ ‪Akram‬‬

‫‪ used to wear thick clothing and‬ﷺ ‪From this we realise that Huzoor‬‬
‫‪did not prefer very thin clothing.‬‬

‫‪Hadith Shareef‬‬

‫ﻼن ﻗﹷﺎ ﹷل ﹷﺣ ﹽﹷﺪﺛﹷ ﹷﻨﺎ أﹷﺑﹹﻮ ﹷدا ﹹو ﹷد ﹷﻋ ْﻦ ﹹﺷ ْﻌ ﹷﺒ ﹷﺔ ﹷﻋ ﹻﻦ اﻷﹷ ْﺷ ﹷﻌﺚﹻ ﺑْ ﹻﻦ ﹹﺳﻠ ْﹷﻴ ٍﻢ ﻗﹷﺎ ﹷل‬
‫ﹷﺣ ﹽﹷﺪﺛﹷ ﹷﻨﺎ ﹷﻣ ْﺤ ﹹﻤﻮ ﹹد ﺑْ ﹹﻦ ﻏ ْﹷﻴ ﹷ‬

‫ﹷﺳﻤﹻ ْﻌ ﹹﺖ ﹷﻋ ﹽﹷﻤ�ﹻي ﺗﹹ ﹷﺤ ﹽﹻﺪ ﹹث ﹷﻋ ْﻦ ﹷﻋ ﹽﹻﻤ ﹷهﺎ ﻗﹷﺎ ﹷل ﺑﹷ ْي ﹷﻨﺎ أﹷﻧﹷﺎ أﹷﻣ�ﹻي ﺑﹻﺎﻟ ﹷْﻤﺪﹻﻳ ﹷﻨ ﹻﺔ إﹻذﹷا إ ﹻ ْ� ﹷﺴ ٌ‬
‫ﺎن ﹷﺧ ْﻠ� ﹻي ﹷ� ﹹﻘﻮ ﹹل‬

‫‪219‬‬
‫ْار ﹷﻓ ْﻊ إ ﹻ ﹷز ﹷار ﹷ≈ ﹷﻓإﹻﻧ ﹽﹷ ﹹه أﹷ ْﺗ ﹷ�� ﹷوأﹷﺑْ ﹷ�� ﹷﻓإﹻذﹷا ه ﹷﹹﻮ ﹷر ﹹﺳﻮ ﹹل اﷲﹻ ﺻ�� اﷲ ﻋﻠﻴه وﺳﻠﻢ ﹷﻓ ﹹﻘﻠ ﹹْﺖ ﻳﹷﺎ ﹷر ﹹﺳﻮ ﹷل‬
‫اﷲﹻ إﹻﻧ ﹽﹷ ﹷﻤﺎ � ﹻ ﹷي ﺑ ﹹ ْﺮ ﹷد ٌة ﹷﻣ ْﻠ ﹷﺤﺎ ﹹء ﻗﹷﺎ ﹷل أﹷ ﹷﻣﺎ ﹷﻟﻚﹷ � ﹻ ﹽﹷي أ ﹹ ْﺳ ﹷﻮ ٌة ﹷﻓ ﹷﻨﻈﹷ ْﺮتﹹ ﹷﻓإﹻذﹷا إ ﹻ ﹷز ﹹار ﹹه إ�ﹻ ﹷ� � ْﹻﺼ ﹻﻒ ﹷﺳﺎﻗ ْﹷﻴهﹻ‬

Hazrat Ash’ath ibn Sulaym �  �‫ر�  ا‬ reported from his paternal aunt
who narrated from his paternal uncle, that Huzoor e Akram ‫ ﷺ‬saw

that my Izaar, i.e. lower garment, was somewhat low, i.e. hanging or
trailing (on the ground), so He ‫ ﷺ‬called out to me and said, Protect
your lower garment, and keep it clean and pure, and keep it
intact.

What was the reason for saying this? It was because when it is worn
close to the ground, to keep it clean will be difficult, and it will drag
onto the ground and perish quickly, and hence it will not remain
intact, i.e. in a good condition, and the state of its purity will become
doubtful, so He ‫ ﷺ‬said, wear it higher up, up to half the shin, and if
you wear it low, then do not wear it so low that the ankles are
hidden.

In other words, He ‫ ﷺ‬commanded that it should be worn above the

ankles, and this was the manner in which Huzoor ‫ﷺ‬ wore His ‫ﷺ‬

lower garment (i.e. His ‫ ﷺ‬waistcloth etc.), and to wear it lower than
this for the sake of fashion or out of pride is not permitted.

220
 The Manner of Walking of
Sayyiduna Rasoolullah ‫ﷺ‬
This Chapter discusses the manner in which Huzoor e Akram ‫ﷺ‬

walked and regarding His ‫ ﷺ‬pace when walking.

Hadith Shareef

‫ﻴﻌ ﹷﺔ ﹷﻋ ْﻦ أﹷ�ﹻي ﻳﹹﻮﻧ ﹷﹹﺲ ﹷﻋ ْﻦ أﹷ�ﹻي ه ﹷﹹﺮﻳْ ﹷﺮ ﹷة ﻗﹷﺎ ﹷل ﹷوﻻ‬

‫ﹷﺣ ﹽﹷﺪﺛﹷ ﹷﻨﺎ ﹹﻗت ﹷ ْي ﹷﺒ ﹹﺔ ﺑْ ﹹﻦ ﹷﺳﻌﹻﻴ ٍﺪ ﻗﹷﺎ ﹷل ﹷﺣ ﹽﹷﺪﺛﹷ ﹷﻨﺎ اﺑْ ﹹﻦ ﻟﹷه ﹻ ﹷ‬
‫ﹷرأﹷﻳْ ﹹﺖ ﹷﺷ ْﻴﺌﹱﺎ أﹷ ْﺣ ﹷﺴ ﹷﻦ ﹻﻣ ْﻦ ﹷر ﹹﺳﻮ ﹻل اﷲﹻ ﺻ�� اﷲ ﻋﻠﻴه وﺳﻠﻢ ﹷﻛأ ﹷ ﹽﹷن ﹽﹷ‬
‫اﻟﺸ ْﻤ ﹷﺲ ﹷﺗ ْﺠﺮﹻي �ﹻي ﹷو ْﺟهﹻهﹻ‬

‫� ﹷع �ﹻي ﹻﻣ ْﺸ ﹷيﺘﹻهﹻ ﹻﻣ ْﻦ ﹷر ﹹﺳﻮ ﹻل اﷲﹻ ﺻ�� اﷲ ﻋﻠﻴه وﺳﻠﻢ ﹷﻛأﹷﻧ ﹽﹷ ﹷﻤﺎ اﻷﹷ ْر ﹹض‬
‫ﹷو ﹷﻣﺎ ﹷرأﹷﻳْ ﹹﺖ أﹷ ﹷﺣ ﹱﺪا أﹷ ْ ﹷ‬
‫ﺗﹹ ْﻄ ﹷﻮى ﹷﻟ ﹹه إﹻﻧﹽﹷﺎ ﹷﻟﻨﹹ ْﺠه ﹻ ﹹﺪ أﹷ ْ�ﻔ ﹷﹹﺴ ﹷﻨﺎ ﹷوإﹻﻧ ﹽﹷ ﹹه ﹷﻟ ﹷﻐ�ْ�ﹹ ﹹﻣﻜْ�ﹷ� ٍﹻث‬

Hazrat Abu Hurairah �  �‫ر�  ا‬ first praised the beauty of Huzoor e
Akram ‫ﷺ‬. He said, He was so beautiful that it seemed like the sun
was revolving in His ‫ ﷺ‬Blessed Face.

He did not say that His ‫ ﷺ‬Blessed Face was like the sun, but what he
meant was, that it seemed as if the sun was lost in the radiance of His
‫ ﷺ‬Blessed Face, and even the sun does not appear to be as bright as
the Radiant Face of Rasool e Akram ‫ﷺ‬. This was the condition of the
Blessed Face of The Beloved Rasool ‫ﷺ‬.

221
He says, When the Beloved Rasool ‫ ﷺ‬would walk, then His ‫ ﷺ‬speed
was such that when we walked with Him ‫ ﷺ‬we could not keep up
with Him ‫ﷺ‬.

In other words, they had to make immense effort to keep up with the
pace of Rasoolullah ‫ ﷺ‬and they would become tired doing so, and he
says that it seemed as if the earth had been gathered for Rasool e
Paak ‫ﷺ‬, and yet He ‫ ﷺ‬would walk at a very measured pace, with no
difference in His ‫ ﷺ‬Pace.

From this we come to know that when Huzoor ‫ ﷺ‬would walk, then
He ‫ ﷺ‬raised His ‫ ﷺ‬Sacred Feet according to His ‫ ﷺ‬Sacred Physique.
(As mentioned in earlier narrations) Huzoor e Akram ‫ ﷺ‬did not walk
with coquetry, taking very small steps, but He ‫ ﷺ‬would raise His ‫ﷺ‬
Blessed Feet just as much as His ‫ ﷺ‬Sacred Feet could be raised.

So, Huzoor’s ‫ﷺ‬ manner of walking was that He ‫ﷺ‬ walked very
comfortably, yet it seemed that it was with immense speed, and the
Sahaba e Kiraam say that they would become exhausted and
breathless in attempting to catch up to Him ‫ﷺ‬.

222
 The Sacred Head-Shawl Of
Sayyiduna Rasoolullah ‫ﷺ‬

This Chapter has a single Hadith, which is similar to other narrations

mentioned.

‫ﻳﺪ ﺑْ ﹻﻦ‬ ‫ﻴﺢ ﹷﻋ ْﻦ ﹷﻳﺰ ﹻ ﹷ‬ ٍ ‫ﻒ ﺑْ ﹹﻦ ﻋ ﹷﹻﻴ�ي ﻗﹷﺎ ﹷل ﹷﺣ ﹽﹷﺪﺛﹷ ﹷﻨﺎ ﹷوﻛﹻﻴ ٌﻊ ﻗﹷﺎ ﹷل ﹷﺣ ﹽﹷﺪﺛﹷ ﹷﻨﺎ اﻟ ﹽﹷﺮﺑﹻﻴ ﹹﻊ ﺑْ ﹹﻦ ﹷﺻب ﹻ‬
‫ﹷﺣ ﹽﹷﺪﺛﹷ ﹷﻨﺎ ﻳﹹﻮ ﹹﺳ ﹹ‬
‫ﺎن ﹷر ﹹﺳﻮ ﹹل اﷲﹻ ﺻ�� اﷲ ﻋﻠﻴه وﺳﻠﻢ ﻳﹹﻜْ�ﹻ�ﹹ ا ْﻟﻘ ﹻ ﹷﻨﺎ ﹷع ﹷﻛأ ﹷ ﹽﹷن‬ ‫ﺎن ﹷﻋ ْﻦ أﹷﻧ ﹷ ﹻﺲ ﺑْ ﹻﻦ ﹷﻣﺎﻟ ﹻ ٍﻚ ﻗﹷﺎ ﹷل � ﹷ ﹷ‬ ‫أﹷﺑﹷ ﹷ‬
‫ت‬ٍ ‫ﺛﹷ ْﻮﺑﹷ ﹹه ﺛﹷ ْﻮ ﹹب ﹷز ﹽﹷﻳﺎ‬

It is mentioned in this Hadith that Huzoor e Akram ‫ﷺ‬ used to

usually keep a piece of cloth i.e. like a small head shawl beneath His
‫ﷺ‬ Blessed Turban, which used to soak up the oil, just like the cloth
of one who sells oil becomes completely soaked in oil, likewise this
cloth would also become soaked with oil.

From this we understand that Huzoor e Akram ‫ ﷺ‬used to protect His

‫ﷺ‬ apparent, i.e. visible clothing, from becoming soiled, i.e. stained.
This was His ‫ ﷺ‬refined, i.e. cultured nature.

In other words, Huzoor ‫ ﷺ‬is teaching the Ummah how to keep neat
and tidy, and to take care of their clothing, especially that which is
visible.

223
 The Manner of Sitting of
Sayyiduna Rasoolullah ‫ﷺ‬

This Chapter discusses the manner in which Huzoor e Akram ‫ﷺ‬

used to sit.

Hadith Shareef

‫ﹷﺣ ﹽﹷﺪﺛﹷ ﹷﻨﺎ ﹷﺳﻠ ﹷﹷﻤ ﹹﺔ ﺑْ ﹹﻦ ﹷﺷبﹻﻴﺐٍ ﻗﹷﺎ ﹷل ﹷﺣ ﹽﹷﺪﺛﹷ ﹷﻨﺎ ﹷﻋ ْﺒ ﹹﺪ اﷲﹻ ﺑْ ﹹﻦ إﹻﺑْ ﹷﺮاه ﹷﹻﻴﻢ اﻟ ﹷْﻤ ﹷﺪ� ﹻ ﹽﹹي ﻗﹷﺎ ﹷل ﹷﺣ ﹽﹷﺪﺛﹷ ﹷﻨﺎ إ ﹻ ْﺳ ﹷﺤ ﹹ‬
‫ﺎق ﺑْ ﹹﻦ‬
‫ﹹﻣ ﹷﺤ ﹽﹷﻤ ٍﺪ اﻷ ﹷ ْ� ﹷﺼﺎر ﹽﹹﹻي ﹷﻋ ْﻦ ﹹرﺑﹷ ْﻴﺢﹻ ﺑْ ﹻﻦ ﹷﻋ ْﺒ ﹻﺪ اﻟ ﹽﹷﺮ ْﺣ ﹷﻤ ﹻﻦ ﺑْ ﹻﻦ أﹷ�ﹻي ﹷﺳﻌﹻﻴ ٍﺪ ﹷﻋ ْﻦ أﹷﺑﹻﻴهﹻ ﹷﻋ ْﻦ ﹷﺟ ﹽﹻﺪه ﹻأﹷ�ﹻي ﹷﺳﻌﹻﻴ ٍﺪ‬

‫ا ْﻟﺨ ْﹹﺪر ﹽﹻﹻي ﻗﹷﺎ ﹷل � ﹷ ﹷ‬

‫ﺎن ﹷر ﹹﺳﻮ ﹹل اﷲﹻ ﺻ�� اﷲ ﻋﻠﻴه وﺳﻠﻢ إﹻذﹷا ﹷﺟﻠ ﹷﹷﺲ �ﹻي ا ْﻟ ﹷﻤ ْﺴﺠ ﹻ ﹻﺪ ا ْﺣ ﹷﺘ ﹷ�ي ﺑ ﹻ ﹷﻴ ﹷﺪﻳْهﹻ‬

Hazrat Abu Sa’eed Khudri �  �‫ر�  ا‬ reports that, When Huzoor ‫ﷺ‬

would sit in the Masjid, He ‫ ﷺ‬would wrap His ‫ ﷺ‬Blessed Hands

around His ‫ ﷺ‬Blessed Knees.

In other words, He ‫ ﷺ‬would have His ‫ ﷺ‬both knees upright and He

‫ ﷺ‬would wrap His ‫ ﷺ‬Blessed Hands around them, meaning that He
‫ ﷺ‬sat with complete humility, and not in a manner to display His ‫ﷺ‬
status, by sitting with one leg on top of the other, like the wealthy
ones sit nowadays, in order to show their status. Huzoor ‫ﷺ‬ is
grandly exalted, and the entire universe is nothing before Him ‫ﷺ‬

but with this, He ‫ ﷺ‬was so humble and courteous, that because He

‫ ﷺ‬is seated in the House of Allah, He ‫ﷺ‬ is making apparent His ‫ﷺ‬

humility and courtesy.

224
Hadith Shareef

‫ﹷﺣ ﹽﹷﺪﺛﹷ ﹷﻨﺎ ﹷﻋ ْﺒ ﹹﺪ ﺑْ ﹹﻦ ﺣﹹ ﹷﻤ ْﻴ ٍﺪ ﻗﹷﺎ ﹷل ﹷﺣ ﹽﹷﺪﺛﹷ ﹷﻨﺎ ﹷﻋ ﹽﹷﻔﺎ ﹹن ﺑْ ﹹﻦ ﹹﻣ ْﺴﻠ ﹻ ٍﻢ ﻗﹷﺎ ﹷل ﹷﺣ ﹽﹷﺪﺛﹷ ﹷﻨﺎ ﹷﻋ ْﺒ ﹹﺪ اﷲﹻ ﺑْ ﹹﻦ ﹷﺣ ﹽﹷﺴ ﹷ‬
‫ﺎن ﹷﻋ ْﻦ‬
‫� ﹷﻣ ﹷﺔ أﹷﻧ ﹽﹷ ﹷهﺎ ﹷرأﹷ ْت ﹷر ﹹﺳﻮ ﹷل اﷲﹻ ﺻ�� اﷲ ﻋﻠﻴه وﺳﻠﻢ �ﹻي اﻟ ﹷْﻤ ْﺴﺠﹻ ﹻﺪ‬
‫ﹷﺟ ﹽﹷﺪ ﹷﺗ ْﻴهﹻ ﹷﻋ ْﻦ ﻗ ْﹷﻴ ﹷﻠ ﹷﺔ ﺑ ﹻ ْﻨﺖﹻ ﹷﻣ ْ ﹷ‬
‫ْ�ﻓ ﹷﹹﺼﺎ ﹷء ﻗﹷﺎﻟ ْﹷﺖ ﹷﻓ ﹷﻠ ﹽﹷﻤﺎ ﹷرأﹷﻳْ ﹹﺖ ﹷر ﹹﺳﻮ ﹷل اﷲﹻ ﺻ�� اﷲ ﻋﻠﻴه وﺳﻠﻢ اﻟ ﹹْﻤ ﹷﺘ ﹷﺨ ﹽﹻﺸ ﹷﻊ �ﹻي‬
ْ ‫ﹷوه ﹷﹹﻮ ﻗﹷﺎﻋ ٌﹻﺪ اﻟ ﹹ‬
‫ا ْﻟﺠﹻﻠ ﹷْﺴ ﹻﺔ أ ﹹ ْرﻋ ْﹻﺪتﹹ ﹻﻣ ﹷﻦ اﻟ ﹷ ﹷ‬
‫ْ� ﹻق‬

Regarding the manner in which Huzoor ‫ﷺ‬ sat, Hazrat Qaylah bint
Makhramah �  �‫ر�  ا‬ says that, I saw Rasoolullah ‫ﷺ‬ sitting in the
Masjid with immense humility.

In other words, He ‫ﷺ‬ was sitting in a very humble and simple

manner. His excellence is so great, but He ‫ﷺ‬ was seated in such a
humble manner with both His ‫ ﷺ‬knees raised. In this, is the manner
of humility.

She says that when I saw this manner of Huzoor ‫ ﷺ‬then I began to
tremble in awe, so when Huzoor ‫ﷺ‬ was directed towards me,
Huzoor ‫ ﷺ‬made Dua for me, saying that Allah should bless Me with
His Mercy, so the anxiety and fear disappeared from my heart.

225
Hadith Shareef

‫ﹷﺣ ﹽﹷﺪﺛﹷ ﹷﻨﺎ ﹷﻋ ْﺒ ﹹﺪ اﷲﹻ ﺑْ ﹹﻦ ﹷﻋ ْﺒ ﹻﺪ اﻟ ﹽﹷﺮ ْﺣ ﹷﻤ ﹻﻦ ﻗﹷﺎ ﹷل ﹷﺣ ﹽﹷﺪﺛﹷ ﹷﻨﺎ ﹷﻋ ْﻤﺮﹹو ﺑْ ﹹﻦ ﹷﻋﺎﺻﹻ ٍﻢ ﻗﹷﺎ ﹷل ﹷﺣ ﹽﹷﺪﺛﹷ ﹷﻨﺎ ﹷﺣ ﹽﹷﻤﺎدﹹ ﺑْ ﹹﻦ‬
�‫ﹷ� ﹷج ﹷﻳ ﹷﺘ ﹷﻮ ﹽﹷﻛأ ﹹ ﹷﻋ� ﹷ‬ ‫ﹷﺳﻠ ﹷﹷﻤ ﹷﺔ ﹷﻋ ْﻦ ﺣﹹ ﹷﻤ ْﻴ ٍﺪ ﹷﻋ ْﻦ أﹷﻧ ﹷ ٍﺲ أﹷ ﹽﹷن اﻟ ﹽﹷﻨ ﹻ� ﹽﹷي ﺻ�� اﷲ ﻋﻠﻴه وﺳﻠﻢ � ﹷ ﹷ‬
‫ﺎن ﹷﺷﺎﻛ ﹻ ﹱﻴﺎ ﻓ ﹷ ﹷ‬
‫� ٌﹽي ﻗ ْﹷﺪ ﹷﺗ ﹷﻮ ﹽﹷﺷﺢﹷ ﺑﹻهﹻ ﻓ ﹷﹷﺼ�ﹽﹷ� ﺑﹻه ﹻ ْﻢ‬
‫أ ﹹ ﹷﺳﺎ ﹷﻣ ﹷﺔ ﺑْ ﹻﻦ ﹷزﻳْ ٍﺪ ﹷو ﹷﻋﻠ ْﹷﻴهﹻ ﺛﹷ ْﻮ ٌب ﻗ ﹻ ْ ﹻ‬

As per necessity, Huzoor e Akram ‫ﷺ‬ also took the support of some
person, i.e. leaned against the person.

During the time when He ‫ ﷺ‬was ill (in the eyes of the world), Hazrat
Anas ibn Malik �  �‫ر�  ا‬ says that, Huzoor e Akram ‫ ﷺ‬came into the
Masjid (from His ‫ ﷺ‬Sacred Chambers), taking the support of Hazrat
Usamah bin Zaid � �‫ر� ا‬.

He ‫ ﷺ‬had on His ‫ ﷺ‬Blessed Body a Qatari cloth, which He ‫ ﷺ‬had

wrapped like a sheet, and He ‫ ﷺ‬led the people in Namaaz, dressed in

the same (sheet).

This was due to His ‫ﷺ‬ illness. Here (and as mentioned in earlier)
Qatari means a shawl made in Qatar.

If it is read as Qitri, then it is the kind of fabric that has black checks
(or stripes) made on it.

226
‫‪Hadith Shareef‬‬

‫ﹷﺣ ﹽﹷﺪﺛﹷ ﹷﻨﺎ ﹷﻋ ْﺒ ﹹﺪ اﷲﹻ ﺑْ ﹹﻦ ﹷﻋ ْﺒ ﹻﺪ اﻟ ﹽﹷﺮ ْﺣ ﹷﻤ ﹻﻦ ﻗﹷﺎ ﹷل ﹷﺣ ﹽﹷﺪﺛﹷ ﹷﻨﺎ ﹹﻣ ﹷﺤ ﹽﹷﻤ ﹹﺪ ﺑْ ﹹﻦ اﻟ ﹹْﻤ ﹷﺒ ﹷﺎر ﹻ≈ ﻗﹷﺎ ﹷل ﹷﺣ ﹽﹷﺪﺛﹷ ﹷﻨﺎ ﹷﻋ ﹷﻄﺎ ﹹء ﺑْ ﹹﻦ‬
‫ﹷﺎن ﹷﻋ ْﻦ ﹷﻋ ﹷﻄﺎ ﹻء ﺑْ ﹻﻦ أﹷ�ﹻي ﹷرﺑﹷﺎ ٍح ﹷﻋ ﹻﻦ ا ْﻟﻔ ْﹷﻀ ﹻﻞ‬ ‫ﹹﻣ ْﺴﻠ ﹻ ٍﻢ ا ْﻟ ﹷﺨ ﹽﹷﻔ ﹹ‬
‫ﺎف ا ْﻟ ﹷﺤ ﹷﻠ ﹻ� ﹽﹹي ﻗﹷﺎ ﹷل ﹷﺣ ﹽﹷﺪﺛﹷ ﹷﻨﺎ ﹷﺟ ْﻌ ﹷ ﹹ‬
‫� ﺑْ ﹹﻦ ﺑ ﹹ ْﺮﻗ ﹷ‬
‫س ﻗﹷﺎ ﹷل ﹷد ﹷﺧﻠ ﹹْﺖ ﹷﻋ� ﹷ� ﹷر ﹹﺳﻮ ﹻل اﷲﹻ ﺻ�� اﷲ ﻋﻠﻴه وﺳﻠﻢ �ﹻي ﹷﻣ ﹷﺮ ﹻﺿهﹻ ﹽﹷاﻟ ﹻﺬي ﺗﹹ ﹹﻮ� � ﹷي ﻓ ﹻﻴهﹻ‬
‫ﺑْ ﹻﻦ ﹷﻋﺒﹽﹷﺎ ٍ‬
‫�ا ﹹء ﻓ ﹷﹷﺴ ﹽﹷﻠ ْﻤ ﹹﺖ ﹷﻋﻠ ْﹷﻴهﹻ ﹷﻓ ﹷﻘﺎ ﹷل ﹷﻳﺎ ﻓ ْﹷﻀ ﹹﻞ ﹹﻗﻠ ﹹْﺖ ﹷﻟب ﹽﹷ ْﻴﻚﹷ ﹷﻳﺎ ﹷر ﹹﺳﻮ ﹷل اﷲﹻ ﻗﹷﺎ ﹷل‬
‫ﹷو ﹷﻋ� ﹷ� ﹷرأْ ﹻﺳهﹻ ﻋ ﹷﹻﺼﺎﺑﹷ ٌﺔ ﹷﺻ ْ ﹷ‬
‫اﺷ ﹹﺪ ْد ﺑ ﹻ ﹷه ﹻﺬه ﹻا ْﻟﻌ ﹷﹻﺼﺎﺑﹷ ﹻﺔ ﹷرأْ�ﹻي ﻗﹷﺎ ﹷل ﹷﻓﻔ ﹷﹷﻌﻠ ﹹْﺖ ﺛ ﹹ ﹽﹷﻢ ﻗ ﹷﹷﻌ ﹷﺪ ﻓ ﹷﹷﻮ ﹷﺿ ﹷﻊ ﹷﻛ ﹽﹷﻔ ﹹه ﹷﻋ� ﹷ� ﹷﻣ ْﻨ ﹻﻜ ﹻ�ي ﺛ ﹹ ﹽﹷﻢ ﻗ ﹷ‬
‫ﹷﺎم ﻓ ﹷﹷﺪ ﹷﺧ ﹷﻞ‬ ‫ْ‬

‫�ﹻي اﻟ ﹷْﻤ ْﺴﺠ ﹻ ﹻﺪ‬

‫‪Fadhl ibn Ab’bas‬‬ ‫ر�  ا�  �‬ ‫‪says, I presented myself in the Court of‬‬
‫‪Huzoor e Akram‬‬ ‫ﷺ‬ ‫‪during the illness in which He‬‬ ‫‪ passed‬ﷺ‬ ‫‪from‬‬
‫‪this world. He‬‬ ‫ﷺ‬ ‫‪had a yellow strap, i.e. bandage tied on His‬‬ ‫ﷺ‬

‫‪Blessed Head.‬‬

‫‪ then called out to me, and I said‬ﷺ ‪. He‬ﷺ ‪I conveyed Salaam to Him‬‬
‫!ﷺ ‪Lab’bayk, i.e. I am present, Ya Rasool’Allah‬‬

‫‪He‬‬ ‫‪ then‬ﷺ‬ ‫‪said, Tie this yellow strap a bit tighter. Huzoor e Akram‬‬
‫ﷺ‬ ‫‪then sat up. He‬‬ ‫ﷺ‬ ‫‪then placed His‬‬ ‫ﷺ‬ ‫‪Blessed Hand on my‬‬
‫‪shoulder and entered the Masjid.‬‬

‫‪There is also a lengthy discussion in this regard which has not been‬‬
‫‪mentioned here.‬‬

‫‪227‬‬
I will explain it briefly: He ‫ﷺ‬ entered the Masjid while taking his
support, i.e. while holding the shoulder of Usamah bin Zaid � �‫ر� ا‬.

Huzoor ‫ﷺ‬ sat beside Hazrat Abu Bakr . Huzoor

�  �‫ر�  ا‬ ‫ﷺ‬ did the
Imaamat, i.e. He ‫ ﷺ‬led the Namaaz, and Hazrat Abu Bakr Siddique
�  �‫ر�  ا‬ was the Mukabbir who called out the Takbeers aloud for all to
hear, and the people followed accordingly.

228
 ‫‪Leaning While Eating Was Not The‬‬
‫ﷺ ‪Way of Sayyiduna Rasoolullah‬‬

‫‪He‬‬ ‫‪ would‬ﷺ‬ ‫‪not lean while eating as He‬‬ ‫‪ disapproved‬ﷺ‬ ‫‪of this. I‬‬
‫‪have also included in this the Hadith from the chapter leaning on the‬‬
‫‪cushion or pillow.‬‬

‫‪Hadith Shareef‬‬

‫ﻮب ﺑْ ﹹﻦ إ ﹻ ْﺳ ﹷﺤ ﹷ‬
‫ﺎق‬ ‫اﻟﺼ ﹷﺪا� ﹽﹹﹻي اﻟ ﹷْﺒ ْﻐ ﹷﺪاد ﹽﹹﹻي ﻗﹷﺎ ﹷل ﹷﺣ ﹽﹷﺪﺛﹷ ﹷﻨﺎ ﹷ� ْﻌ ﹹﻘ ﹹ‬
‫ﻳﺪ ﹽﹹ‬‫ﹷﺣ ﹽﹷﺪﺛﹷ ﹷﻨﺎ ا ْﻟ ﹹﺤ ﹷﺴ� ْ ﹹن ﺑْ ﹹﻦ ﹷﻋ� ﹻ ﹽﹻي ﺑْ ﹻﻦ ﹷﻳﺰ ﹻ ﹷ‬
‫ﺎن ﹽﹷ‬
‫اﻟﺜ ْﻮر ﹽﹻﹻي ﹷﻋ ْﻦ ﹷﻋ� ﹻ ﹽﹻي ﺑْ ﹻﻦ اﻷﹷﻗ ﹷْﻤﺮ ﹻ ﹷﻋ ْﻦ أﹷ�ﹻي‬ ‫�� ﹻ ﹽﹷي ﻗﹷﺎ ﹷل ﹷﺣ ﹽﹷﺪﺛﹷ ﹷﻨﺎ ﹹﺷ ْﻌ ﹷﺒ ﹹﺔ ﹷﻋ ْﻦ ﹹﺳﻔ ﹷْﻴ ﹷ‬ ‫ﹷ� ْﻌ�ﹻي ا ْﻟ ﹷﺤ ْ ﹷ‬
‫ﹹﺟ ﹷﺤ ْﻴ ﹷﻔ ﹷﺔ ﻗﹷﺎ ﹷل ﻗﹷﺎ ﹷل اﻟ ﹽﹷﻨ ﹻ� ﹽﹹي ﺻ�� اﷲ ﻋﻠﻴه وﺳﻠﻢ أﹷ ﹽﹷﻣﺎ أﹷﻧﹷﺎ ﻓﹷﻼ آ� ﹹ ﹹﻞ ﹹﻣ ﹽﹷﺘ ﹻﻜﺌﹱﺎ‬

‫‪This is the Hadith of Hazrat Abu Juhaifah‬‬ ‫ر�  ا�  �‬ ‫‪where he reports‬‬
‫‪ said, I do not lean when eating.‬ﷺ ‪that Huzoor e Akram‬‬

‫‪Hadith Shareef‬‬

‫ﹷﺣ ﹽﹷﺪﺛﹷ ﹷﻨﺎ أﹷ ْﺣ ﹷﻤ ﹹﺪ ﺑْ ﹹﻦ ﹷﻣﻨ ﹻﻴ ٍﻊ ﻗﹷﺎ ﹷل ﹷﺣ ﹽﹷﺪﺛﹷ ﹷﻨﺎ ا ْﻟﻔ ْﹷﻀ ﹹﻞ ﺑْ ﹹﻦ دﹹ ﹷﻛ� ْ ٍن ﻗﹷﺎ ﹷل ﹷﺣ ﹽﹷﺪﺛﹷ ﹷﻨﺎ ﹹﻣ ْﺼ ﹷﻌ ﹹﺐ ﺑْ ﹹﻦ ﹹﺳﻠ ْﹷﻴ ٍﻢ‬
‫ﻗﹷﺎ ﹷل ﹷﺳﻤﹻ ْﻌ ﹹﺖ أﹷﻧ ﹷ ﹷﺲ ﺑْ ﹷﻦ ﹷﻣﺎﻟ ﹻ ٍﻚ ﹷ� ﹹﻘﻮ ﹹل أﹹ� ﹷﹻي ﹷر ﹹﺳﻮ ﹹل اﷲﹻ ﺻ�� اﷲ ﻋﻠﻴه وﺳﻠﻢ ﺑ ﹻ ﹷﺘ ْﻤﺮ ٍ�ﹷ ﹷ أﹷﻳْ ﹹﺘ ﹹه‬
‫ﻳﹷأْ� ﹹ ﹹﻞ ﹷوه ﹷﹹﻮ ﹹﻣ ْﻘ ٍﻊ ﹻﻣ ﹷﻦ ا ْﻟ ﹹﺠﻮ ﹻع‬

‫‪229‬‬
(In the above Hadith of Anas bin Maalik �  �‫ ر�  ا‬it is mentioned that)
once, dates were brought to Huzoor e Akram ‫ﷺ‬ and He ‫ﷺ‬ was
leaning very slightly during this time, and He ‫ ﷺ‬did eat the dates in
this position. However, it must be noted that during this time, He ‫ﷺ‬
was not leaning or resting completely (against a pillow or a cushion
etc.) but He ‫ ﷺ‬was leaning slightly, and in this position, He ‫ﷺ‬ ate
the dates.

Except for these, there are also other Ahadith which follow wherein
it is reported that Huzoor e Akram ‫ ﷺ‬said that when anyone from
amongst you eats and drinks, he should remember Allah in the
beginning and in the end. This was His ‫ ﷺ‬manner.

230
 Leaning On Anything Else
Except A Cushion By
Sayyiduna Rasoolullah ‫ﷺ‬

‫ﹷﺣ ﹽﹷﺪﺛﹷ ﹷﻨﺎ ﹷﻋ ْﺒ ﹹﺪ اﷲﹻ ﺑْ ﹹﻦ ﹷﻋ ْﺒ ﹻﺪ اﻟ ﹽﹷﺮ ْﺣ ﹷﻤ ﹻﻦ ﻗﹷﺎ ﹷل ﹷﺣ ﹽﹷﺪﺛﹷ ﹷﻨﺎ ﹷﻋ ْﻤﺮﹹو ﺑْ ﹹﻦ ﹷﻋﺎﺻﹻ ٍﻢ ﻗﹷﺎ ﹷل ﹷﺣ ﹽﹷﺪﺛﹷ ﹷﻨﺎ ﹷﺣ ﹽﹷﻤﺎ ﹹد ﺑْ ﹹﻦ‬
�‫ﹷ� ﹷج ﹷﻳ ﹷﺘ ﹷﻮ ﹽﹷﻛأ ﹹ ﹷﻋ� ﹷ‬ ‫ﹷﺳﻠ ﹷﹷﻤ ﹷﺔ ﹷﻋ ْﻦ ﹹﺣ ﹷﻤ ْﻴ ٍﺪ ﹷﻋ ْﻦ أﹷﻧ ﹷ ٍﺲ أﹷ ﹽﹷن اﻟ ﹽﹷﻨ ﹻ� ﹽﹷي ﺻ�� اﷲ ﻋﻠﻴه وﺳﻠﻢ � ﹷ ﹷ‬
‫ﺎن ﹷﺷﺎﻛ ﹻ ﹱﻴﺎ ﻓ ﹷ ﹷ‬
‫� ٌﹽي ﻗ ْﹷﺪ ﹷﺗ ﹷﻮ ﹽﹷﺷﺢﹷ ﺑﹻهﹻ ﻓ ﹷﹷﺼ�ﹽﹷ� ﺑﹻه ﹻ ْﻢ‬
‫أ ﹹ ﹷﺳﺎ ﹷﻣ ﹷﺔ ﺑْ ﹻﻦ ﹷزﻳْ ٍﺪ ﹷو ﹷﻋﻠ ْﹷﻴهﹻ ﺛﹷ ْﻮ ٌب ﻗ ﹻ ْ ﹻ‬

As per necessity, Huzoor e Akram ‫ﷺ‬ also took the support of some
person, i.e. leaned against the person.

During the time when He ‫ ﷺ‬was ill (in the eyes of the world), Hazrat
Anas ibn Malik �  �‫ر�  ا‬ says that, Huzoor e Akram ‫ ﷺ‬came into the
Masjid (from His ‫ ﷺ‬Sacred Chambers), taking the support of Hazrat
Usamah bin Zaid �  �‫ر�  ا‬ , and He ‫ﷺ‬ had on His ‫ﷺ‬ Blessed Body a
Qatari cloth, which He ‫ ﷺ‬had wrapped like a sheet, and He ‫ ﷺ‬led the
people in Namaaz, dressed in the same (sheet).

This was due to His ‫ﷺ‬ illness. Here (and as mentioned in earlier
narrations) Qatari means a shawl made in Qatar. If it is read as Qitri,
then it is the kind of fabric that has black checks (or stripes) made on
it.

231
 The Blessed Manner of Eating of
Sayyiduna Rasoolullah ‫ﷺ‬

This Chapter discusses the manner in which Huzoor e Akram ‫ ﷺ‬ate.

Translator’s Note:

Huzoor Sayyidi Muhad’dith e Kabeer gave a combined list of things

that the Beloved Rasool ‫ ﷺ‬did or did not do, based on the Ahadith in
this chapter. In other words, he presented a synopsis of the
numerous narrations. I will thus present the points he taught and
follow it up with the Hadith from the said section for Barkat.

Huzoor Sayyidi Muhad’dith e Kabeer explains that:

He ‫ ﷺ‬used to eat with three fingers. He ‫ ﷺ‬never ate like a greedy

person who puts his entire hand into the food, rushing towards the
food.

Hadith Shareef

ْ ‫ﺎق اﻟ ﹷْه ْﻤ ﹷﺪا� ﹻ ﹽﹹي ﻗﹷﺎ ﹷل ﹷﺣ ﹽﹷﺪﺛﹷ ﹷﻨﺎ ﹷﻋ ْﺒ ﹷﺪةﹹ ﺑْ ﹹﻦ ﹹﺳﻠ ْ ﹷﹷ� ﹷن ﹷﻋ ْﻦ هﹻﺸﹷ ﺎم ﹻ ﺑْ ﹻﻦ ﹹ‬
‫� ﹷو ﹷة‬ ‫ﺎرو ﹹن ﺑْ ﹹﻦ إ ﹻ ْﺳ ﹷﺤ ﹷ‬‫ﹷﺣ ﹽﹷﺪﺛﹷ ﹷﻨﺎ ﹷه ﹹ‬
‫ﺎن ﹷر ﹹﺳﻮ ﹹل اﷲﹻ ﺻ�� اﷲ ﻋﻠﻴه وﺳﻠﻢ ﻳﹷأْ� ﹹ ﹹﻞ‬ ‫ﹷﻋ ﹻﻦ اﺑْ ٍﻦ � ﹻ ﹷﻜ ْﻌ ﹻﺐ ﺑْ ﹻﻦ ﹷﻣﺎﻟ ﹻ ٍﻚ ﹷﻋ ْﻦ أﹷﺑﹻﻴهﹻ ﻗﹷﺎ ﹷل � ﹷ ﹷ‬
‫ﻼث ﹷوﻳﹷﻠ ﹷْﻌ ﹹﻘ ﹹهﻦﹽﹷ‬
‫اﻟﺜ ﹻ‬ ‫ﺑﹻأ ﹷ ﹷﺻﺎ�ﹻ ﹻﻌهﹻ ﹽﹷ‬

232
This Hadith of Hazrat Ka’ab bin Malik �  �‫ ر�  ا‬which he reported from
his father explains that it was the Habit of Huzoor ‫ﷺ‬ to eat with
three fingers.

He ‫ ﷺ‬would clean His ‫ ﷺ‬Blessed Fingers after eating by licking

them.

Hadith Shareef

‫ﺎن ﹷﻋ ْﻦ ﹷﺳ ْﻌ ﹻﺪ ﺑْ ﹻﻦ‬ ٍ ‫ﹷﺣ ﹽﹷﺪﺛﹷ ﹷﻨﺎ ﹹﻣ ﹷﺤ ﹽﹷﻤ ﹹﺪ ﺑْ ﹹﻦ ﹷ� ﹽﹷﺸﺎ ٍر ﻗﹷﺎ ﹷل ﹷﺣ ﹽﹷﺪﺛﹷ ﹷﻨﺎ ﹷﻋ ْﺒ ﹹﺪ اﻟ ﹽﹷﺮ ْﺣ ﹷﻤ ﹻﻦ ﺑْ ﹹﻦ ﹷﻣ ْهﺪ ﹽ‬
‫ﹻي ﹷﻋ ْﻦ ﹹﺳﻔ ﹷْﻴ ﹷ‬
‫إﹻﺑْ ﹷﺮاه ﹷﹻﻴﻢ ﹷﻋ ﹻﻦ اﺑْ ٍﻦ � ﹻ ﹷﻜ ْﻌ ﹻﺐ ﺑْ ﹻﻦ ﹷﻣﺎﻟ ﹻ ٍﻚ ﹷﻋ ْﻦ أﹷﺑﹻﻴهﹻ أﹷ ﹽﹷن اﻟ ﹽﹷﻨ ﹻ� ﹽﹷي ﺻ�� اﷲ ﻋﻠﻴه وﺳﻠﻢ � ﹷ ﹷ‬
‫ﺎن ﻳﹷﻠ ﹷْﻌ ﹹﻖ‬
‫أﹷ ﹷﺻﺎ�ﹻ ﹷﻌ ﹹه ﺛﹷﻼﺛﹱﺎ‬

This Hadith of Hazrat Ka’ab bin Malik �  �‫ر�  ا‬ explains that Huzoor e
Akram ‫ ﷺ‬licked His ‫ ﷺ‬Blessed Fingers thrice after eating.

233
 The Blessed Bread i.e. The Roti of
Sayyiduna Rasoolullah ‫ﷺ‬
This Chapter discusses the Rotis, i.e. the bread of Huzoor e Akram ‫ﷺ‬
and after how many days He ‫ ﷺ‬would eat.

Hadith Shareef

ٍ ‫ﺣﺪﺛ�ي ﹹﻣ ﹷﺤ ﹽﹷﻤ ﹹﺪ ﺑْ ﹹﻦ اﻟ ﹹْﻤ ﹷﺜ�ﹽﹷي ﹷو ﹹﻣ ﹷﺤ ﹽﹷﻤ ﹹﺪ ﺑْ ﹹﻦ ﹷ� ﹽﹷﺸﺎ ٍر ﻗﹷﺎﻻ ﹷﺣ ﹽﹷﺪﺛﹷ ﹷﻨﺎ ﹹﻣ ﹷﺤ ﹽﹷﻤ ﹹﺪ ﺑْ ﹹﻦ ﹷﺟ ْﻌ ﹷ‬
‫� ﻗﹷﺎ ﹷل ﹷﺣ ﹽﹷﺪﺛﹷ ﹷﻨﺎ‬
‫ﻳﺪ ﹷﻋ ْﻦ‬ ‫ﻳﺪ ﻳﹹ ﹷﺤ ﹽﹻﺪ ﹹث ﹷﻋ ﹻﻦ اﻷﹷ ْﺳ ﹷﻮد ﹻﺑْ ﹻﻦ ﹷﻳﺰ ﹻ ﹷ‬ ‫ﹹﺷ ْﻌ ﹷﺒ ﹹﺔ ﹷﻋ ْﻦ أﹷ�ﹻي إ ﹻ ْﺳ ﹷﺤ ﹷ‬
‫ﺎق ﻗﹷﺎ ﹷل ﹷﺳﻤﹻ ْﻌ ﹹﺖ ﹷﻋ ْﺒ ﹷﺪ اﻟ ﹽﹷﺮ ْﺣ ﹷﻤ ﹻﻦ ﺑْ ﹷﻦ ﹷﻳﺰ ﹻ ﹷ‬
‫ ﹻﺸﹷ ﹷﺔ أﹷﻧ ﹽﹷ ﹷهﺎ ﻗﹷﺎﻟ ْﹷﺖ ﹷﻣﺎ ﹷﺷﺒ ﹻ ﹷﻊ آ ﹹل ﹹﻣ ﹷﺤ ﹽﹷﻤ ٍﺪ ﺻ�� اﷲ ﻋﻠﻴه وﺳﻠﻢ ﹻﻣ ْﻦ ﺧ ْﹹﺒﺰ ﹻ ﹽﹷ‬Ò‫ﹷﻋﺎ‬
‫اﻟﺸﻌﹻ�� ﹻ ﹷﻳ ْﻮ ﹷﻣ� ْ ﹻن‬
‫ﹹﻣت ﹷ ﹷﺘﺎ�ﹻ ﹷﻌ� ْ ﹻن ﹷﺣ�ﹽﹷي ﻗﹹﺒ ﹻ ﹷﺾ ﹷر ﹹﺳﻮ ﹹل اﷲﹻ ﺻ�� اﷲ ﻋﻠﻴه وﺳﻠﻢ‬

Ummul Mo’mineen Hazrat A’isha Siddiqa � �‫ ر� ا‬says that,

Until the passing of Huzoor ‫ﷺ‬, it never happened such that

Huzoor e Akram ‫ ﷺ‬and His ‫ ﷺ‬Blessed Household ate Roti (raw
barley bread) for two days consecutively.

Huzoor Sayyidi Muhad’dith e Kabeer says,

In other words, Huzoor e Akram ‫ﷺ‬ ate Roti on one day and on the
next day or for the next many days, they survived on dates.

234
‫‪Hadith Shareef‬‬

‫ﻳﺪ ﹷﻋ ْﻦ هﹻﻼﹷ ﹻل ﺑْ ﹻﻦ ﹷﺧﺒ ٍ‬

‫ﹽﹷﺎب‬ ‫ﹷﺣ ﹽﹷﺪﺛﹷ ﹷﻨﺎ ﹷﻋ ْﺒ ﹹﺪ اﷲﹻ ﺑْ ﹹﻦ ﹹﻣ ﹷﻌﺎو ﹻ ﹷﻳ ﹷﺔ ا ْﻟ ﹹﺠ ﹷﻤ� ﹻ ﹽﹹي ﻗﹷﺎ ﹷل ﹷﺣ ﹽﹷﺪﺛﹷ ﹷﻨﺎ ﺛﹷﺎﺑ ﹻ ﹹﺖ ﺑْ ﹹﻦ ﹷﻳﺰ ﹻ ﹷ‬
‫ﻴﺖ ﹽﹷ‬
‫اﻟﻠ ﹷﻴﺎ� ﹻ ﹷي‬ ‫ﺎن ﹷر ﹹﺳﻮ ﹹل اﷲﹻ ﺻ�� اﷲ ﻋﻠﻴه وﺳﻠﻢ ﹷﻳب ﹻ ﹹ‬ ‫س ﻗﹷﺎ ﹷل � ﹷ ﹷ‬ ‫ﹻ� ﹷﻣ ﹷﺔ ﹷﻋ ﹻﻦ اﺑْ ﹻﻦ ﹷﻋﺒﹽﹷﺎ ٍ‬ ‫ﹷﻋ ْﻦ ﻋ ْ ﹻ‬
‫ﺎن أﹷ ْﻛ�ﹷ�ﹹ ﺧ ْﹹﺒﺰﹻه ْﹻﻢ ﺧ ْﹹﺒﺰﹷ ﹽﹷ‬
‫اﻟﺸﻌﹻ�� ﹻ‬ ‫اﻟ ﹹْﻤت ﹷ ﹷﺘﺎ�ﹻ ﹷﻌ ﹷﺔ ﻃﹷﺎو ﹻ ﹱﻳﺎ ه ﹷﹹﻮ ﹷوأﹷهْﻠﹹ ﹹه ﻻ ﹷﻳﺠ ﹻ ﹹﺪون ﻋ ﹻﺸﹷ ﺎ ﹱء ﹷو� ﹷ ﹷ‬

‫‪ Hazrat Ibn Ab’bas‬ر� ا� � ‪Except for Ummul Mo’mineen A’isha Siddiqa‬‬

‫ر� ا� �‬ ‫‪explains that,‬‬

‫‪ and‬ﷺ ‪For days on end it happened such that Huzoor e Akram‬‬

‫‪His Blessed Household would not eat at night, and they would‬‬
‫‪eat only bread from barley and nothing more.‬‬

‫‪Hadith Shareef‬‬

‫ﹷﺣ ﹽﹷﺪﺛﹷ ﹷﻨﺎ ﹷﻋ ْﺒ ﹹﺪ اﷲﹻ ﺑْ ﹹﻦ ﹷﻋ ْﺒ ﹻﺪ اﻟ ﹽﹷﺮ ْﺣ ﹷﻤ ﹻﻦ ﻗﹷﺎ ﹷل ﹷﺣ ﹽﹷﺪﺛﹷ ﹷﻨﺎ ﻋﹹب ﹷ ْﻴ ﹹﺪ اﷲﹻ ﺑْ ﹹﻦ ﹷﻋ ْﺒ ﹻﺪ اﻟ ﹷْﻤﺠﹻﻴ ﹻﺪ ا ْﻟ ﹷﺤ ﹷﻨ� ﹽﹹﹻي ﹷﺣ ﹽﹷﺪﺛﹷ ﹷﻨﺎ‬
‫ﹷﻋ ْﺒ ﹹﺪ اﻟ ﹽﹷﺮ ْﺣ ﹷﻤ ﹻﻦ ﺑْ ﹹﻦ ﹷﻋ ْﺒ ﹻﺪ اﷲﹻ ﺑْ ﹻﻦ د ﹻﻳ ﹷﻨﺎ ٍر ﻗﹷﺎ ﹷل ﹷﺣ ﹽﹷﺪﺛﹷ ﹷﻨﺎ أﹷﺑﹹﻮ ﹷﺣﺎزﹻم ٍ ﹷﻋ ْﻦ ﹷﺳ ْه ﹻﻞ ﺑْ ﹻﻦ ﹷﺳ ْﻌ ٍﺪ أﹷﻧ ﹽﹷ ﹹه ﻗﹻﻴ ﹷﻞ‬
‫ﹷﻟ ﹹه أﹷ� ﹷ ﹷﻞ ﹷر ﹹﺳﻮ ﹹل اﷲﹻ ﺻ�� اﷲ ﻋﻠﻴه وﺳﻠﻢ اﻟ ﹽﹷﻨ� ﹻ ﹽﹷي ﹷ� ْﻌ�ﹻي ا ْﻟ ﹹﺤﻮ ﹷﹽﹷارى ﹷﻓ ﹷﻘﺎ ﹷل ﹷﺳ ْه ٌﻞ ﹷﻣﺎ ﹷرأﹷى‬
‫ﹷر ﹹﺳﻮ ﹹل اﷲﹻ ﺻ�� اﷲ ﻋﻠﻴه وﺳﻠﻢ اﻟ ﹽﹷﻨ� ﹻ ﹽﹷي ﹷﺣ�ﹽﹷي ﻟﹷ� ﹷﹻي اﷲﹷ ﹷﻋﺰﹽﹷ ﹷو ﹷﺟ ﹽﹷﻞ ﹷ� ﹷﻌﺎ� ﹷ� ﹷﻓﻘ ﹻﻴ ﹷﻞ ﹷﻟ ﹹه ﹷه ْﻞ �ﹷﺎﻧ ﹷ ْﺖ‬
‫ﹷ�ﻜﹹ ْﻢ ﹷﻣ ﹷﻨﺎﺧﹻ ﹹﻞ ﹷﻋ� ﹷ� ﹷﻋ ْه ﹻﺪ ﹷر ﹹﺳﻮ ﹻل اﷲﹻ ﺻ�� اﷲ ﻋﻠﻴه وﺳﻠﻢ‬

‫ﷺ ‪, Did Huzoor e Akram‬ر�  ا�  � ‪Someone asked Sahl Ibn Sa’ad Sa’adi‬‬
‫‪eat Roti, i.e. flour, which was sifted, i.e. filtered (white flour)? He‬‬
‫‪235‬‬
replied by saying, when did Huzoor e Akram ‫ ﷺ‬ever see sifted flour
(until He ‫ ﷺ‬passed from this world)!

He was asked; were there no sifts in those days wherein the flour
may be sifted? How then did you clear the flour of its skins?

In other words, he said, we blew away the husk, and as much as the
husk flew away, it flew away, and the remaining we would eat. This
was our manner of eating.

Hadith Shareef

‫ﹷﺣ ﹽﹷﺪﺛﹷ ﹷﻨﺎ ﹷﻋ ْﺒ ﹹﺪ اﷲﹻ ﺑْ ﹹﻦ ﹷﻋ ْﺒ ﹻﺪ اﻟ ﹽﹷﺮ ْﺣ ﹷﻤ ﹻﻦ ﻗﹷﺎ ﹷل ﹷﺣ ﹽﹷﺪﺛﹷ ﹷﻨﺎ ﹷﻋ ْﺒ ﹹﺪ اﷲﹻ ﺑْ ﹹﻦ ﹷﻋ ْﻤﺮ ٍو أﹷﺑﹹﻮ ﹷﻣ ْﻌ ﹷﻤﺮ ٍ ﹷﺣ ﹽﹷﺪﺛﹷ ﹷﻨﺎ ﹷﻋ ْﺒ ﹹﺪ‬
‫�وﺑﹷ ﹷﺔ ﹷﻋ ْﻦ ﹷﻗ ﹷﺘﺎ ﹷد ﹷة ﹷﻋ ْﻦ أﹷﻧ ﹷ ٍﺲ ﻗﹷﺎ ﹷل ﹷﻣﺎ أﹷ� ﹷ ﹷﻞ ﹷر ﹹﺳﻮ ﹹل اﷲﹻ ﺻ�� اﷲ‬
‫اﻟ ﹷْﻮار ﹻﹻث ﹷﻋ ْﻦ ﹷﺳﻌﹻﻴ ﹻﺪ ﺑْ ﹻﻦ أﹷ�ﹻي ﹷ ﹹ‬
‫ﻋﻠﻴه وﺳﻠﻢ ﹷﻋ� ﹷ� ﺧ ﹷﹻﻮا ٍن ﹷوﻻ أﹷ� ﹷ ﹷﻞ ﺧ ْﹹﺒﺰﹱا ﹹﻣ ﹷﺮ ﹽﹷﻗ ﹱﻘﺎ ﹷﺣ�ﹽﹷي ﹷﻣ ﹷ‬
‫ﺎت‬

Hazrat Anas ibn Maalik �  �‫ ر�  ا‬says that Nabi ‫ ﷺ‬never ate on a table
and neither did He ‫ ﷺ‬eat thin rotis that looked like chapatis.

In other words, He ‫ﷺ‬ would eat thick rotis, and He ‫ﷺ‬ would not
have on His ‫ﷺ‬ eating mat any chutney or salad etc. by which the
taste is enhanced and the person eats more (than he requires).

236
‫‪Hadith Shareef‬‬

‫ﹷﺣ ﹽﹷﺪﺛﹷ ﹷﻨﺎ ﹹﻣ ﹷﺤ ﹽﹷﻤ ﹹﺪ ﺑْ ﹹﻦ ﹷ� ﹽﹷﺸﺎ ٍر ﻗﹷﺎ ﹷل ﹷﺣ ﹽﹷﺪﺛﹷ ﹷﻨﺎ ﹹﻣ ﹷﻌﺎذﹹ ﺑْ ﹹﻦ هﹻﺸﹷ ﺎم ٍ ﻗﹷﺎ ﹷل ﹷﺣ ﹽﹷﺪﺛﹷ�ﹻي أﹷ�ﹻي ﹷﻋ ْﻦ ﻳﹹﻮﻧ ﹷﹹﺲ ﹷﻋ ْﻦ‬
‫ﹷﻗ ﹷﺘﺎ ﹷد ﹷة ﹷﻋ ْﻦ أﹷﻧ ﹷ ﹻﺲ ﺑْ ﹻﻦ ﹷﻣﺎﻟ ﹻ ٍﻚ ﻗﹷﺎ ﹷل ﹷﻣﺎ أﹷ� ﹷ ﹷﻞ ﻧ ﹷ ﹻ� ﹽﹹي اﷲﹻ ﹷﻋ� ﹷ� ﺧ ﹷﹻﻮا ٍن ﹷوﻻ �ﹻي ﹹﺳ ﹹ ﹽﹷ‬
‫� ﹷﺟ ٍﺔ ﹷوﻻ ﺧﹹﺒﹻﺰﹷ ﹷﻟ ﹹه‬
‫� ﻗﹷﺎ ﹷل ﹹﻣ ﹷﺤ ﹽﹷﻤ ﹹﺪ ﺑْ ﹹﻦ‬ ‫ﻼم �ﹷﺎﻧ ﹹﻮا ﹷﻳأْ�ﹹﻠﹹ ﹷ‬
‫ﻮن ﻗﹷﺎ ﹷل ﹷﻋ� ﹷ� ﹷه ﹻﺬه ﹻ ﹽﹹ‬
‫اﻟﺴ ﹷ ﹻ‬ ‫ﹹﻣ ﹷﺮ ﹽﹷﻗ ٌﻖ ﻗﹷﺎ ﹷل ﹷﻓ ﹹﻘﻠ ﹹْﺖ ﻟ ﹻ ﹷﻘ ﹷﺘﺎ ﹷد ﹷة ﻓ ﹷﹷﻌ ﹷ‬
‫ﹷ� ﹽﹷﺸﺎ ٍر ﻳﹹﻮﻧ ﹹﹹﺲ ﹷه ﹷﺬا ﹽﹷاﻟ ﹻﺬي ﹷر ﹷوى ﹷﻋ ْﻦ ﹷﻗ ﹷﺘﺎ ﹷد ﹷة ه ﹷﹹﻮ ﻳﹹﻮﻧ ﹹﹹﺲ اﻹ ﹻ ْﺳ� ﹷ ﹹ‬
‫ﺎف‬

‫‪(After mentioning that Huzoor‬‬ ‫‪ did‬ﷺ‬ ‫‪not eat on a table and He‬‬ ‫ﷺ‬

‫‪ was asked, how did He‬ر�  ا�  � ‪did not eat thin rotis), Hazrat Qatadah‬‬
‫ﷺ‬ ‫?‪ did not eat on a table‬ﷺ ‪eat, if He‬‬

‫‪He said, that the eating cloth or mat would be laid down on the‬‬
‫‪ would eat on this. From this it is evident that even‬ﷺ ‪ground and He‬‬
‫‪when eating or drinking Huzoor‬‬ ‫ﷺ‬ ‫‪displayed humility and‬‬
‫‪simplicity.‬‬

‫‪ had a‬ر�  ا�  � ‪ says that Hazrat A’isha Siddiqa‬ر�  ا�  � ‪Hazrat Masrooq‬‬
‫‪lot of care for him, and she would narrate Hadith to him daily.‬‬

‫‪Hadith Shareef‬‬

‫ﹻﻴﻊ ﻗﹷﺎ ﹷل ﹷﺣ ﹽﹷﺪﺛﹷ ﹷﻨﺎ ﹷﻋﺒﹽﹷﺎدﹹ ﺑْ ﹹﻦ ﹷﻋﺒﹽﹷﺎد ٍاﻟ ﹹْﻤ ﹷه ﹽﹷﻠ ﹻ�ي ﹷﻋ ْﻦ ﹹﻣ ﹷﺠﺎﻟ ﹻ ٍﺪ ﹷﻋ ﹻﻦ ﹽﹷ‬
‫اﻟﺸ ْﻌ ﹻ� ﹽﹻي ﹷﻋ ْﻦ‬ ‫ﹷﺣ ﹽﹷﺪﺛﹷ ﹷﻨﺎ أﹷ ْﺣ ﹷﻤ ﹹﺪ ﺑْ ﹹﻦ ﹷﻣﻨ ٍ‬
‫ﹽﹹ‬
‫�و ٍق ﻗﹷﺎ ﹷل ﹷد ﹷﺧﻠ ﹹْﺖ ﹷﻋ� ﹷ� ﹷﻋﺎ‪ Ò‬ﹻﺸﹷ ﹷﺔ ﻓ ﹷﹷﺪ ﹷﻋ ْﺖ �ﹻي ﺑ ﹻ ﹷﻄ ﹷﻌﺎم ٍ ﹷوﻗﹷﺎﻟﹷﺖ ﹷﻣﺎ أﹷ ْﺷ ﹷﺒ ﹹﻊ ﹻﻣ ْﻦ ﻃﹷ ﹷﻌﺎم ٍ ﻓﹷأ ﹷ ﹷﺷﺎ ﹹء‬ ‫ﹷﻣ ْ ﹹ‬

‫‪237‬‬
 ‫ْ� ا ْﻟ ﹷﺤﺎ ﹷل ﹽﹷاﻟ�ﹻي ﻓ ﹷ‬
��‫ﹷﺎر ﹷق ﹷﻋﻠ ْﹷﻴ ﹷهﺎ ﹷر ﹹﺳﻮ ﹹل اﷲﹻ ﺻ‬ ‫ﹻﻴﺖ ﻗﹷﺎ ﹷل ﹹﻗﻠ ﹹْﺖ ﻟ ﹻ ﹷﻢ ﻗﹷﺎﻟ ْﹷﺖ أﹷذ ﹹ ﹹ‬
‫أﹷ ْن أﹷﺑْ� ﹻ ﹷي إﹻﻻ ﺑﹷﻜ ﹹ‬
ٍ ‫اﻟﺪﻧ ْ ﹷﻴﺎ ﹷواﷲﹻ ﹷﻣﺎ ﹷﺷﺒ ﹻ ﹷﻊ ﹻﻣ ْﻦ ﺧ ْﹹﺒﺰ ٍ ﹷو ﹷﻟ ْﺤ ٍﻢ ﹷﻣ ﹽﹷﺮ ﹷﺗ� ْ ﹻن �ﹻي ﻳﹷ ْﻮم‬
‫اﷲ ﻋﻠﻴه وﺳﻠﻢ ﹽﹹ‬

Hazrat Masrooq � �‫ ر� ا‬says that one day Hazrat A’isha Siddiqa � �‫ر� ا‬
had some food presented to him. She then said, if I think about the
past, then I feel like crying. (He asked her the reason for this). She
said,

Because I remember that Huzoor e Akram ‫ﷺ‬ never ate a full

stomach of meat and roti (twice in one day).

In other words, I am thinking of this and hence I am becoming

emotional and feel like crying.

So, this was regarding the eating of Huzoor e Akram ‫ﷺ‬. Many other
Ahadith have been mentioned in this discussion wherein the same
discussion is set.

There is also a similar Hadith from the freed slave of Huzoor e Akram
‫ﷺ‬, in other words, Hazrat Abu Raafi’ �  �‫ ر�  ا‬which has been cited by
Baihaqi etc. in which he explained how he would lay out the eating
mat for Huzoor e Akram ‫ﷺ‬.

As a gravy with which to eat Roti, Huzoor ‫ ﷺ‬often used vinegar. He

‫ﷺ‬ would dip the Roti, i.e. bread, in Vinegar and then eat it. This was
His ‫ ﷺ‬manner.

238
‫‪Hadith Shareef‬‬

‫ﺎن ﺑْ ﹷﻦ‬
‫� ٍب ﻗﹷﺎ ﹷل ﹷﺳﻤﹻ ْﻌ ﹹﺖ اﻟ ﹽﹹﻨ ْﻌ ﹷﻤ ﹷ‬ ‫ﹷﺣ ﹽﹷﺪﺛﹷ ﹷﻨﺎ ﹹﻗت ﹷ ْي ﹷﺒ ﹹﺔ ﻗﹷﺎ ﹷل ﹷﺣ ﹽﹷﺪﺛﹷ ﹷﻨﺎ أﹷﺑﹹﻮ اﻷﹷ ْﺣ ﹷﻮ ﹻ‬
‫ص ﹷﻋ ْﻦ ﺳ ﹷﹻﻤﺎ ﹻ≈ ﺑْ ﹻﻦ ﹷ ْ‬
‫اب ﹷﻣﺎ ﹻﺷ�ﹻﺘ ْﹹﻢ ﹷﻟ ﹷﻘ ْﺪ ﹷرأﹷﻳْ ﹹﺖ ﻧﹷب ﹻ ﹽﹷﻴﻜﹹ ْﻢ ﺻ�� اﷲ ﻋﻠﻴه وﺳﻠﻢ‬ ‫� ٍ‬ ‫ﹷ� ﹻﺸ�� ٍ ﹷ� ﹹﻘﻮ ﹹل أﹷﻟ ْﹷﺴﺘ ْﹹﻢ �ﹻي ﻃﹷ ﹷﻌﺎم ٍ ﹷو ﹷ ﹷ‬
‫اﻟﺪ ﹷﻗ ﹻﻞ ﹷﻣﺎ ﹷﻳ ْﻤﻸﹹ ﺑﹷ ْﻄ ﹷﻨ ﹹه‬
‫ﹷو ﹷﻣﺎ ﹷﻳﺠ ﹻ ﹹﺪ ﹻﻣ ﹷﻦ ﹽﹷ‬

‫‪Hence, Nu’man ibn Basheer says, You people eat and drink as you‬‬
‫‪wish (i.e. lavishly), (but the excellence of Huzoor‬‬ ‫ﷺ‬ ‫)‪was such that‬‬
‫‪ would not even get enough dried dates to eat a full stomach.‬ﷺ ‪He‬‬

‫‪239‬‬
 The Blessed Curry of
Sayyiduna Rasoolullah ‫ﷺ‬

This Chapter discusses the curries of Huzoor e Akram ‫ﷺ‬.

Hadith Shareef

‫ش ﹷﻋ ْﻦ ﺛﹷﺎﺑ ﹻ ٍﺖ أﹷ�ﹻي ﹷﺣ ْﻤﺰﹷ ﹷة‬ ‫�ﻳْﺐٍ ﹹﻣ ﹷﺤ ﹽﹷﻤ ﹹﺪ ﺑْ ﹹﻦ اﻟ ﹷْﻌﻼ ﹻء ﻗﹷﺎ ﹷل ﹷﺣ ﹽﹷﺪﺛﹷ ﹷﻨﺎ أﹷﺑﹹﻮ ﺑﹷ ْ ﹻ‬
ٍ ‫� ﺑْ ﹹﻦ ﹷﻋﻴﹽﹷﺎ‬ ‫ﹷﺣ ﹽﹷﺪﺛﹷ ﹷﻨﺎ أﹷﺑﹹﻮ ﹹ ﹷ‬
‫اﻟﺸ ْﻌ ﹻ� ﹽﹻي ﹷﻋ ْﻦ أ ﹹ ﹽﹻم ﹷهﺎﻧ ﹻﹻﺊ ﻗﹷﺎﻟ ْﹷﺖ ﹷد ﹷﺧ ﹷﻞ ﹷﻋ� ﹷ ﹽﹷي اﻟ ﹽﹷﻨ ﹻ� ﹽﹹي ﺻ�� اﷲ ﻋﻠﻴه وﺳﻠﻢ ﹷﻓ ﹷﻘﺎ ﹷل‬ ‫اﻟﺜﹽﹹﻤﺎ� ﹻ ﹽﹻي ﹷﻋ ﹻﻦ ﹽﹷ‬
‫ﹷ‬
‫ْ� ﺑﹷ ْﻴ ٌﺖ ﹻﻣ ْﻦ أﹹدﹹم ٍﻓ ﹻﻴهﹻ اﻟﺨﻞ‬
‫أﹷﻋ ﹻ ْﻨ ﹷﺪ ﹻ≈ ﹷ� ْي ٌء ﹷﻓ ﹹﻘﻠ ﹹْﺖ ﻻ إﹻﻻ ﺧ ْﹹﺒﺰٌ ﹷﻳﺎﺑ ﹻ ٌﺲ ﹷو ﹷﺧ ٌﹽﻞ ﹷﻓ ﹷﻘﺎ ﹷل ﹷهﺎ� ﹻي ﹷﻣﺎ أﹷﻗ ﹷ ﹷ‬

(As per the above narration) Huzoor ‫ﷺ‬ once visited the house of
Hazrat Umme Haani �  �‫ر�  ا‬ . He ‫ﷺ‬ said, Do you have in your home
something to eat?

So she brought forth some dry bread. He ‫ﷺ‬ said, do you have any
gravy, i.e. curry (to eat this with)? She said that there was only
vinegar. He ‫ﷺ‬ said, it is vinegar itself which is a very good gravy.
That house in which there is vinegar is not without a curry.

It must be noted that there is immense Barkat in this, and it also

helps the food to digest, and it saves a person from many illnesses.

240
‫‪Hadith Shareef‬‬

‫ﻼن ﻗﹷﺎ ﹷل ﹷﺣ ﹽﹷﺪﺛﹷ ﹷﻨﺎ أﹷﺑﹹﻮ أﹷ ْﺣ ﹷﻤ ﹷﺪ اﻟﺰﹽﹹﺑﹷ� ْ� ﹽﹹﹻي ﹷوأﹷﺑﹹﻮ �ﹹ ﹷﻌ ْﻴ ٍﻢ ﻗﹷﺎﻻ ﹷﺣ ﹽﹷﺪﺛﹷ ﹷﻨﺎ ﹹﺳﻔ ﹷْﻴﺎ ﹹن‬
‫ﹷﺣ ﹽﹷﺪﺛﹷ ﹷﻨﺎ ﹷﻣ ْﺤ ﹹﻤﻮ ﹹد ﺑْ ﹹﻦ ﻏ ْﹷﻴ ﹷ‬
‫اﻟﺸﺎم ﹻ ﹹ� ﹷﻘﺎ ﹹل ﹷﻟ ﹹه ﹷﻋ ﹷﻄﺎ ٌء ﹷﻋ ْﻦ أﹷ�ﹻي أﹷﺳﹻﻴ ٍﺪ ﻗﹷﺎ ﹷل ﻗﹷﺎ ﹷل‬ ‫ﹷﻋ ْﻦ ﹷﻋ ْﺒ ﹻﺪ اﷲﹻ ﺑْ ﹻﻦ ﻋ ﹷﹻﻴ�ي ﹷﻋ ْﻦ ﹷر ﹹﺟ ٍﻞ ﹻﻣ ْﻦ أﹷهْ ﹻﻞ ﹽﹷ‬
‫ﹷر ﹹﺳﻮ ﹹل اﷲﹻ ﺻ�� اﷲ ﻋﻠﻴه وﺳﻠﻢ �ﹹﻠﹹﻮا اﻟﺰﹽﹷﻳْ ﹷﺖ ﹷوا ﹽﹷدهﹻﻨﹹﻮا ﺑﹻهﹻ ﹷﻓإﹻﻧ ﹽﹷ ﹹه ﹻﻣ ْﻦ ﹷﺷ ﹷﺠ ﹷﺮة ٍ ﹹﻣ ﹷﺒ ﹷﺎر ﹷﻛ ٍﺔ‬

‫‪Similarly, Huzoor e Akram‬‬ ‫ﷺ‬ ‫‪liked to use olive oil in His‬‬ ‫ﷺ‬ ‫‪meals.‬‬
‫‪ would say, eat olive oil and apply it on your bodies. It is from a‬ﷺ ‪He‬‬
‫‪Blessed Tree.‬‬

‫‪The Holy Qur’an referred to it as the Tree of Blessings. Hence, reap‬‬

‫‪its blessings.‬‬

‫‪Thereafter, a few more Ahadith of Huzoor e Akram have been‬‬

‫‪ eating.‬ﷺ ‪reported here regarding His‬‬

‫‪Hadith Shareef‬‬

‫ﺎق ﺑْ ﹻﻦ ﹷﻋ ْﺒ ﹻﺪ اﷲﹻ ﺑْ ﹻﻦ أﹷ�ﹻي ﻃﹷ ْﻠ ﹷﺤ ﹷﺔ أﹷﻧ ﹽﹷ ﹹه‬

‫ﹷﺣ ﹽﹷﺪﺛﹷ ﹷﻨﺎ ﹹﻗت ﹷ ْي ﹷﺒ ﹹﺔ ﺑْ ﹹﻦ ﹷﺳﻌﹻﻴ ٍﺪ ﹷﻋ ْﻦ ﹷﻣﺎﻟ ﹻ ﹻﻚ ﺑْ ﹻﻦ أﹷﻧ ﹷ ٍﺲ ﹷﻋ ﹻﻦ إ ﹻ ْﺳ ﹷﺤ ﹷ‬
‫ﹷﺳﻤﹻ ﹷﻊ أﹷﻧ ﹷ ﹷﺲ ﺑْ ﹷﻦ ﹷﻣﺎﻟ ﹻ ٍﻚ ﹷ� ﹹﻘﻮ ﹹل إ ﹻ ﹽﹷن ﹷﺧﻴﹽﹷﺎﻃﹱﺎ ﹷد ﹷﻋﺎ ﹷر ﹹﺳﻮ ﹷل اﷲﹻ ﺻ�� اﷲ ﻋﻠﻴه وﺳﻠﻢ ﻟ ﹻ ﹷﻄ ﹷﻌﺎم ٍ‬
‫ﹷ� ﹷب‬ ‫ﹷﺻ ﹷﻨ ﹷﻌ ﹹه ﻗﹷﺎ ﹷل أﹷﻧ ﹷ ٌﺲ ﻓ ﹷﹷﺬ ﹷه ْﺒ ﹹﺖ ﹷﻣ ﹷﻊ ﹷر ﹹﺳﻮ ﹻل اﷲﹻ ﺻ�� اﷲ ﻋﻠﻴه وﺳﻠﻢ إ�ﹻ ﹷ� ذﹷﻟﹻﻚﹷ ﹽﹷ‬
‫اﻟﻄ ﹷﻌﺎم ﹻ ﻓ ﹷ ﹽﹷ‬
‫ﹻﻳﺪ ﻗﹷﺎ ﹷل‬‫إ�ﹻ ﹷ� ﹷر ﹹﺳﻮ ﹻل اﷲﹻ ﺻ�� اﷲ ﻋﻠﻴه وﺳﻠﻢ ﺧ ْﹹﺒﺰﹱا ﹻﻣ ْﻦ ﹷﺷﻌﹻ�� ٍ ﹷو ﹷﻣ ﹷﺮﻗﹱﺎ ﻓ ﹻﻴهﹻ ﹹدﺑﹽﹷﺎ ٌء ﹷو ﹷﻗﺪ ٌ‬

‫‪241‬‬
‫اﻟﺪﺑﹽﹷﺎ ﹷء ﹷﺣ ﹷﻮا� ﹷ ﹻي ا ْﻟ ﹷﻘ ْﺼ ﹷﻌ ﹻﺔ ﹷﻓﻠ ْﹷﻢ أﹷ ﹷز ْل أﹹﺣ ﹽﹹﹻﺐ‬
‫أﹷﻧ ﹷ ﹹﺲ�ﹷ ﹷ أﹷﻳْ ﹹﺖ اﻟ ﹽﹷﻨ ﹻ� ﹽﹷي ﺻ�� اﷲ ﻋﻠﻴه وﺳﻠﻢ ﻳﹷتﹷت ﹷ ﹽﹷﺒ ﹹﻊ ﹽﹹ‬
‫اﻟﺪﺑﹽﹷﺎ ﹷء ﹻﻣ ْﻦ ﻳﹷ ْﻮ ﹻﻣ� ﹻ ٍﺬ‬
‫ﹽﹹ‬

In the above narration, Hazrat Anas �  �‫ر�  ا‬ reports that Huzoor ‫ﷺ‬

was once invited somewhere, and (presented to Him ‫)ﷺ‬ in a bowl

was meat, gravy and pieces of calabash. With immense pleasure
Huzoor ‫ ﷺ‬dished the pieces of calabash and ate them. He says, From
that day on I loved calabash so much, that if it is not due to any
hindrance, then I put calabash in every curry of mine.

Hadith Shareef

‫ﻼن ﻗﹷﺎﻟﹹﻮا ﹷﺣ ﹽﹷﺪﺛﹷ ﹷﻨﺎ‬ ‫ﹷﺣ ﹽﹷﺪﺛﹷ ﹷﻨﺎ أﹷ ْﺣ ﹷﻤ ﹹﺪ ﺑْ ﹹﻦ إﹻﺑْ ﹷﺮاه ﹷﹻﻴﻢ ﹽﹷ‬
‫اﻟﺪ ْو ﹷر� ﹻ ﹽﹹي ﹷو ﹷﺳﻠ ﹷﹷﻤ ﹹﺔ ﺑْ ﹹﻦ ﹷﺷبﹻﻴﺐٍ ﹷو ﹷﻣ ْﺤ ﹹﻤﻮدﹹ ﺑْ ﹹﻦ ﻏ ْﹷﻴ ﹷ‬
‫ﹹ‬
ْ ‫أﹷﺑﹹﻮ أ ﹷﺳﺎ ﹷﻣ ﹷﺔ ﹷﻋ ْﻦ ه ﹻﺸﹷ ﺎم ﹻ ﺑْ ﹻﻦ ﹹ‬
‫ ﻗﹷﺎﻟ ْﹷﺖ � ﹷ ﹷ‬،‫ ﹻﺸﹷ ﹷﺔ‬Ò‫� ﹷو ﹷة ﹷﻋ ْﻦ أﹷﺑﹻﻴهﹻ ﹷﻋ ْﻦ ﹷﻋﺎ‬
‫ﺎن اﻟ ﹽﹷﻨ ﹻ� ﹽﹹي ﺻ�� اﷲ ﻋﻠﻴه‬
‫وﺳﻠﻢ ﻳﹹﺤ ﹽﹹﹻﺐ ا ْﻟ ﹷﺤﻠ ﹷْﻮا ﹷء ﹷواﻟ ﹷْﻌ ﹷﺴ ﹷﻞ‬

Hazrat Ummul Mo’mineen �  �‫ر�  ا‬ says that, from amongst the
things which Huzoor ‫ﷺ‬ preferred, were Halwa (sweet things)
and Honey.

Huzoor Muhad’dith e Kabeer further says that, in the same way

Huzoor e Akram ‫ ﷺ‬liked roasted meat.

242
‫‪Hadith Shareef‬‬

‫�ا� ﹻ ﹽﹹي ﻗﹷﺎ ﹷل ﹷﺣ ﹽﹷﺪﺛﹷ ﹷﻨﺎ ا ْﻟ ﹷﺤﺠﹽﹷﺎ ﹹج ﺑْ ﹹﻦ ﹹﻣ ﹷﺤ ﹽﹷﻤ ٍﺪ ﻗﹷﺎ ﹷل ﻗﹷﺎ ﹷل اﺑْ ﹹﻦ ﹹﺟ ﹷﺮﻳْ ٍﺞ‬
‫ﹷﺣ ﹽﹷﺪﺛﹷ ﹷﻨﺎ ا ْﻟ ﹷﺤ ﹷﺴ ﹹﻦ ﺑْ ﹹﻦ ﹹﻣ ﹷﺤ ﹽﹷﻤ ٍﺪ اﻟﺰﹽﹷ ْﻋ ﹷ ﹷ‬
‫ﻒ أﹷ ﹽﹷن ﹷﻋ ﹷﻄﺎ ﹷء ﺑْ ﹷﻦ ﹷ� ﹷﺴﺎ ٍر أﹷ ْﺧ� ﹷ ﹷ� ﹹه أﹷ ﹽﹷن أﹹمﹽﹷ ﹷﺳﻠ ﹷﹷﻤ ﹷﺔ أﹷ ْﺧ� ﹷ ﹷ� ْﺗ ﹹه أﹷﻧ ﹽﹷ ﹷهﺎ ﹷ ﹽﹷ�ﺑﹷ ْﺖ إ�ﹻ ﹷ�‬
‫أﹷ ْﺧ� ﹷ ﹷ��ﹻي ﹹﻣ ﹷﺤ ﹽﹷﻤ ﹹﺪ ﺑْ ﹹﻦ ﻳﹹﻮ ﹹﺳ ﹷ‬
‫ﹷر ﹹﺳﻮ ﹻل اﷲﹻ ﺻ�� اﷲ ﻋﻠﻴه وﺳﻠﻢ ﹷﺟ ْﻨﺒﺎ ﹷﻣ ْﺸﻮﹻﻳﺎ ﻓﹷأﹷ� ﹷ ﹷﻞ ﹻﻣ ْﻨ ﹹه ﺛ ﹹ ﹽﹷﻢ ﻗﹷﺎم إ�ﹻ ﹷ� اﻟﺼﹽﹷ ﻼة ﹻو ﹷﻣﺎ ﹷﺗﻮ ﹽﹷﺿأ ﹷ‬
‫ﹷ ﹷ‬ ‫ﹷ‬ ‫ﹱﹽ‬ ‫ﹱ‬

‫‪ says that, Huzoor‬ر�  ا�  � ‪Ummul Mo’mineen Umm e Salamah‬‬ ‫ﷺ‬ ‫‪ate‬‬
‫‪the side of a roasted piece of goat at my home, and He‬‬ ‫ﷺ‬ ‫‪then‬‬
‫‪stood up for Namaaz without making Wudu.‬‬

‫‪From this we come to know that the Wudu does not break by eating‬‬
‫‪things cooked by the fire, i.e. roasted food or cooked food, and meat‬‬
‫‪ not‬ﷺ ‪etc. (as some people wrongly say). Otherwise, why did Huzoor‬‬
‫!‪perform Wudu after eating‬‬

‫‪Hadith Shareef‬‬

‫ﹷﺣ ﹽﹷﺪﺛﹷ ﹷﻨﺎ ﹹﻣ ﹷﺤ ﹽﹷﻤ ﹹﺪ ﺑْ ﹹﻦ ﹷ� ﹽﹷﺸﺎ ٍر ﻗﹷﺎ ﹷل ﹷﺣ ﹽﹷﺪﺛﹷ ﹷﻨﺎ ﹹﻣ ْﺴﻠ ﹻ ﹹﻢ ﺑْ ﹹﻦ إﹻﺑْ ﹷﺮاه ﹷﹻﻴﻢ ﻗﹷﺎ ﹷل ﹷﺣ ﹽﹷﺪﺛﹷ ﹷﻨﺎ أﹷﺑﹷﺎ ﹹن ﺑْ ﹹﻦ ﹷﻳﺰ ﹻ ﹷ‬
‫ﻳﺪ ﹷﻋ ْﻦ‬
‫ﹷﻗ ﹷﺘﺎ ﹷد ﹷة ﹷﻋ ْﻦ ﹷﺷ ْهﺮ ﹻ ﺑْ ﹻﻦ ﹷﺣ ْﻮ ﹷﺷﺐٍ ﹷﻋ ْﻦ أﹷ�ﹻي ﻋﹹب ﹷ ْﻴ ﹷﺪ ﹷة ﻗﹷﺎ ﹷل ﻃﹷ ﹷﺒﺨ ﹹْﺖ ﻟﹻﻠ ﹽﹷﻨ ﹻ� ﹽﹻي ﺻ�� اﷲ ﻋﻠﻴه وﺳﻠﻢ‬
‫اﻟﺬ ﹷرا ﹷع ﹷﻓ ﹷﻨﺎ ﹷو ْﻟ ﹹﺘ ﹹه ﺛ ﹹ ﹽﹷﻢ‬
‫اﻟﺬ ﹷرا ﹷع ﺛ ﹹ ﹽﹷﻢ ﻗﹷﺎ ﹷل ﻧﹷﺎو ﹻ ْﻟ�ﹻي ﹽﹻ‬
‫اﻟﺬ ﹷرا ﹹع ﹷﻓ ﹷﻨﺎ ﹷو ْﻟ ﹹﺘ ﹹه ﹽﹻ‬
‫ﺎن � ْﹹﻌﺠﹻﺒﹹ ﹹه ﹽﹻ‬
‫ﻗ ﹻ ْﺪ ﹱرا ﹷوﻗ ْﹷﺪ � ﹷ ﹷ‬
‫ﻠﺸﺎة ﹻ ﹻﻣ ْﻦ ذ ﹻ ﹷرا ٍع ﹷﻓ ﹷﻘﺎ ﹷل ﹷو ﹽﹷاﻟ ﹻﺬي ﹷ� ْﻔ�ﹻي‬ ‫اﻟﺬ ﹷرا ﹷع ﹷﻓ ﹹﻘﻠ ﹹْﺖ ﹷﻳﺎ ﹷر ﹹﺳﻮ ﹷل اﷲﹻ ﹷو ﹷﻛ ْﻢ ﻟ ﹻ ﹽﹷ‬‫ﻗﹷﺎ ﹷل ﻧﹷﺎو ﹻ ْﻟ�ﹻي ﹽﹻ‬
‫ﺑ ﹻ ﹷﻴ ﹻﺪه ﹻﻟ ْﹷﻮ ﹷﺳ ﹷﻜ ﹽﹷﺖ ﹷﻟ ﹷﻨﺎ ﹷو ْﻟ ﹷﺘ�ﹻي ﹽﹻ‬
‫اﻟﺬ ﹷرا ﹷع ﹷﻣﺎ ﹷد ﹷﻋ ْﻮتﹹ‬

‫‪243‬‬
There is also a similar Hadith of Hazrat Abu Ubaidah � �‫ر� ا‬. He says, I
prepared a pot of food (i.e. meat) for Huzoor e Akram ‫ﷺ‬. He ‫ﷺ‬

arrived and then said, let me have the shoulder piece (i.e. the fore-
quarter), so I gave Him ‫ﷺ‬ the shoulder piece. He ‫ﷺ‬ said, give Me
another, so I gave Him ‫ﷺ‬ another. He ‫ﷺ‬ then said, Give Me
another, i.e. more, so I said Ya Rasool'Allah ‫ !ﷺ‬In one goat there are
only two shoulders, i.e. forequarters. Huzoor e Akram ‫ﷺ‬ said, Why
did you say this? By Him in Whose Divine Control is My Life! If you
remained silent and continued to serve Me, then you would have
been able to go on serving them to Me for as long as I requested
you to do so.

Hadith Shareef

‫�ا� ﹻ ﹽﹹي ﻗﹷﺎ ﹷل ﹷﺣ ﹽﹷﺪﺛﹷ ﹷﻨﺎ ﹷﻳ ْﺤيﹷي ﺑْ ﹹﻦ ﹷﻋﺒﹽﹷﺎد ٍ ﹷﻋ ْﻦ ﹹﻓﻠ ْﹷﻴﺢﹻ ﺑْ ﹻﻦ ﹹﺳﻠ ْ ﹷﹷ� ﹷن‬‫ﹷﺣ ﹽﹷﺪﺛﹷ ﹷﻨﺎ ا ْﻟ ﹷﺤ ﹷﺴ ﹹﻦ ﺑْ ﹹﻦ ﹹﻣ ﹷﺤ ﹽﹷﻤ ٍﺪ اﻟﺰﹽﹷ ْﻋ ﹷ ﹷ‬
‫ﺎب ﺑْ ﹹﻦ ﻳﹷ ْﺤيﹷي ﺑْ ﹹﻦ ﹷﻋﺒﹽﹷﺎد ٍ ﹷﻋ ْﻦ ﹷﻋ ْﺒ ﹻﺪ اﷲﹻ‬‫ﻗﹷﺎ ﹷل ﹷﺣ ﹽﹷﺪﺛﹷ�ﹻي ﹷر ﹹﺟ ٌﻞ ﹻﻣ ْﻦ ﺑﹷ�ﹻي ﹷﻋﺒﹽﹷﺎد ٍ ﹹ� ﹷﻘﺎ ﹷل ﹷﻟ ﹹه ﹷﻋ ْﺒ ﹹﺪ اﻟ ﹷْﻮ ﹽﹷه ﹻ‬
‫اﻟﺬ ﹷرا ﹹع أﹷ ﹷﺣﺐﹽﹷ ﹽﹷ‬
‫اﻟﻠ ْﺤ ﹻﻢ إ�ﹻ ﹷ� ﹷر ﹹﺳﻮ ﹻل اﷲﹻ ﺻ�� اﷲ ﻋﻠﻴه‬ ‫ ﹻﺸﹷ ﹷﺔ ﻗﹷﺎﻟ ْﹷﺖ ﹷﻣﺎ �ﹷﺎﻧﹷﺖﹻ ﹽﹻ‬Ò‫ﺑْ ﹻﻦ اﻟﺰﹽﹹﺑﹷ� ْ� ﹻ ﹷﻋ ْﻦ ﹷﻋﺎ‬
.‫ﺎن ﹷ� ْﻌ ﹷﺠ ﹹﻞ إﹻﻟ ْﹷﻴ ﹷهﺎ ﻷﹷﻧ ﹽﹷ ﹷهﺎ أﹷ ْﻋ ﹷﺠﻠﹹ ﹷهﺎ �ﹹ ْﻀ ﹱﺠﺎ‬ ‫ﺎن ﻻ ﹷﻳﺠﹻ ﹹﺪ ﹽﹷ‬
‫اﻟﻠ ْﺤ ﹷﻢ إﹻﻻ ﻏﹻ ﹱﹽﺒﺎ ﹷو� ﹷ ﹷ‬ ‫وﺳﻠﻢ ﹷو ﹷ� ﹻﻜ ﹽﹷﻨ ﹹه � ﹷ ﹷ‬

Ummul Mo’mineen Hazrat A’isha Siddiqa � �‫ ر� ا‬says that, the people
say that Huzoor ‫ﷺ‬ used to like the shoulder meat very much, but
she says that this is not the case. She explains that because they
would get to have meat after many days on end and after long
intervals, and because the shoulder meat cooks quickly, Huzoor ‫ﷺ‬

used to prefer it.

244
Further explaining this narration, Huzoor Sayyidi Muhad’dith e
Kabeer says,

However, the other Sahaba e Kiraam such as Hazrat Abdullah Ibn

Mas’ud �  �‫ر�  ا‬, Hazrat Anas �  �‫ ر�  ا‬and Hazrat Ali �  �‫ ر�  ا‬have all said
that Huzoor ‫ ﷺ‬liked shoulder meat very much. This is why Imam e
Nawawi �  �‫ر�  ا‬ says that Huzoor ‫ﷺ‬ liked to eat shoulder meat, and
because in this Hadith of Ummul Mo’mineen there is one Daeef, i.e.
weak Narrator, there is some doubt in the details of this Hadith.

Anyway, in the favourite foods of Huzoor e Akram ‫ﷺ‬ was also

Thareed. Thareed is made by cooking meat which has gravy and
then roti is broken and mixed in it.

Hadith Shareef

ٍ ‫ﹷﺣ ﹽﹷﺪﺛﹷ ﹷﻨﺎ ﹹﻣ ﹷﺤ ﹽﹷﻤ ﹹﺪ ﺑْ ﹹﻦ اﻟ ﹹْﻤ ﹷﺜ�ﹽﹷ� ﻗﹷﺎ ﹷل ﹷﺣ ﹽﹷﺪﺛﹷ ﹷﻨﺎ ﹹﻣ ﹷﺤ ﹽﹷﻤ ﹹﺪ ﺑْ ﹹﻦ ﹷﺟ ْﻌ ﹷ‬
‫� ﻗﹷﺎ ﹷل ﹷﺣ ﹽﹷﺪﺛﹷ ﹷﻨﺎ ﹹﺷ ْﻌ ﹷﺒ ﹹﺔ ﹷﻋ ْﻦ ﹷﻋ ْﻤﺮﹻو ﺑْ ﹻﻦ‬
‫ ﻗﹷﺎ ﹷل‬،‫ﻮ�ي اﻷﹷ ْﺷ ﹷﻌﺮ ﹻ ﹽﹻي ﹷﻋ ﹻﻦ اﻟ ﹽﹷﻨ ﹻ� ﹽﹻي ﺻ�� اﷲ ﻋﻠﻴه وﺳﻠﻢ‬ ‫ ﹷﻋ ْﻦ ﹹﻣ ﹽﹷﺮ ﹷة اﻟ ﹷْه ْﻤ ﹷﺪا� ﹻ ﹽﹻي ﹷﻋ ْﻦ أﹷ�ﹻي ﹹﻣ ﹷ‬،‫ﹹﻣ ﹽﹷﺮةﹷ‬
‫ ﹻﺮ ﹻ ﹽﹷ‬Ò‫ ﹻﺸﹷ ﹷﺔ ﹷﻋ� ﹷ� اﻟ ﹽﹻﻨ ﹷﺴﺎ ﹻء ﹷﻛﻔ ْﹷﻀ ﹻﻞ اﻟ�ﹽﹷ�ﹻﻳ ﹻﺪ ﹷﻋ� ﹷ� ﹷﺳﺎ‬Ò‫ﻓ ْﹷﻀ ﹹﻞ ﹷﻋﺎ‬
.‫اﻟﻄ ﹷﻌﺎم ﹻ‬

(As mentioned in the above Hadith which is narrated by Hazrat Abu

Musa Ash’ari � �‫)ر� ا‬. Huzoor ‫ ﷺ‬used to say,

‫ ﹻﺮ ﹻ ﹽﹷ‬Ò‫ ﹻﺸﹷ ﹷﺔ ﹷﻋ� ﹷ� اﻟ ﹽﹻﻨ ﹷﺴﺎ ﹻء ﹷﻛﻔ ْﹷﻀ ﹻﻞ اﻟ�ﹽﹷ�ﹻﻳ ﹻﺪ ﹷﻋ� ﹷ� ﹷﺳﺎ‬Ò‫ﻓ ْﹷﻀ ﹹﻞ ﹷﻋﺎ‬
‫اﻟﻄ ﹷﻌﺎم ﹻ‬

245
‫‪The Excellence of A’isha over all the other women is like the‬‬
‫‪excellence of Thareed over all the other foods.‬‬

‫‪In brief, Huzoor‬‬ ‫ﷺ‬ ‫‪preferred many types of food, but He‬‬ ‫ﷺ‬ ‫‪never‬‬
‫‪ate a full stomach of food. He always left space, and by doing this, it‬‬
‫‪also increases ones desire and absorption in Ibaadat. In doing so, He‬‬
‫ﷺ‬ ‫ﷺ ‪ Trust in Almighty Allah and His‬ﷺ ‪use to make apparent His‬‬
‫‪Sincerity.‬‬

‫‪Hadith Shareef‬‬

‫اﻟﺪور ﹽﹹﹻي‪ ،‬ﻗﹷﺎ ﹷل‪ :‬ﹷﺣ ﹽﹷﺪﺛﹷ ﹷﻨﺎ ﻳﹹﻮﻧ ﹹﹹﺲ ﺑْ ﹹﻦ ﹹﻣ ﹷﺤ ﹽﹷﻤ ٍﺪ‪ ،‬ﻗﹷﺎ ﹷل‪ :‬ﹷﺣ ﹽﹷﺪﺛﹷ ﹷﻨﺎ‬ ‫ﹷﺣ ﹽﹷﺪﺛﹷ ﹷﻨﺎ اﻟ ﹷْﻌﺒ ﹹ‬
‫ﹽﹷﺎس ﺑْ ﹹﻦ ﹹﻣ ﹷﺤ ﹽﹷﻤ ٍﺪ ﹽﹹ‬
‫ﻮب‪ ،‬ﹷﻋ ْﻦ أ ﹹ ﹽﹻم‬
‫ﻮب ﺑْ ﹻﻦ أﹷ�ﹻي ﹷ� ْﻌ ﹹﻘ ﹷ‬
‫ﺎن ﺑْ ﹻﻦ ﹷﻋ ْﺒ ﹻﺪ اﻟ ﹽﹷﺮ ْﺣ ﹷﻤ ﹻﻦ‪ ،‬ﹷﻋ ْﻦ ﹷ� ْﻌ ﹹﻘ ﹷ‬
‫ﹹﻓﻠ ْﹷﻴﺢﹹ ﺑْ ﹹﻦ ﹹﺳﻠ ْ ﹷﹷ� ﹷن‪ ،‬ﹷﻋ ْﻦ ﹹﻋ ْﺜ ﹷﻤ ﹷ‬
‫اﻟ ﹹْﻤ ْﻨ ﹻﺬرﹻ‪ ،‬ﻗﹷﺎﻟ ْﹷﺖ‪ :‬ﹷد ﹷﺧ ﹷﻞ ﹷﻋ� ﹷ ﹽﹷي ﹷر ﹹﺳﻮ ﹹل اﷲﹻ ﺻ�� اﷲ ﻋﻠﻴه وﺳﻠﻢ‪ ،‬ﹷو ﹷﻣ ﹷﻌ ﹹه ﹷﻋ� ٌﹽﹻي‪ ،‬ﹷو ﹷﻟ ﹷﻨﺎ ﹷد ﹷوا ٍل‬
‫ﹹﻣ ﹷﻌ ﹽﹷﻠ ﹷﻘﺔٌ‪ ،‬ﻗﹷﺎﻟ ْﹷﺖ‪ :‬ﹷﻓ ﹷﺠ ﹷﻌ ﹷﻞ ﹷر ﹹﺳﻮ ﹹل اﷲﹻ ﺻ�� اﷲ ﻋﻠﻴه وﺳﻠﻢ ﹷﻳأْ� ﹹ ﹹﻞ ﹷو ﹷﻋ� ٌﹽﹻي ﹷﻣ ﹷﻌ ﹹه ﹷﻳأْ� ﹹ ﹹﻞ‪ ،‬ﹷﻓ ﹷﻘﺎ ﹷل‬
‫ﹷر ﹹﺳﻮ ﹹل اﷲﹻ ﺻ�� اﷲ ﻋﻠﻴه وﺳﻠﻢ‪ ،‬ﻟ ﹻ ﹷﻌ� ٍﹽﹻي‪ :‬ﹷﻣ ْه ﹷﻳﺎ ﹷﻋ� ﹽﹹﹻي‪ ،‬ﹷﻓإﹻﻧﹽﹷﻚﹷ ﻧﹷﺎ ﹷﻗﺔٌ‪ ،‬ﻗﹷﺎﻟ ْﹷﺖ‪ :‬ﹷﻓ ﹷﺠﻠ ﹷﹷﺲ ﹷﻋ� ٌﹽﹻي‪،‬‬
‫ﹷواﻟ ﹽﹷﻨ ﹻ� ﹽﹹي ﺻ�� اﷲ ﻋﻠﻴه وﺳﻠﻢ ﻳﹷأْ� ﹹ ﹹﻞ‪ ،‬ﻗﹷﺎﻟ ْﹷﺖ‪ :‬ﹷﻓ ﹷﺠ ﹷﻌﻠ ﹹْﺖ ﹷﻟ ﹹه ْﻢ ﹻﺳ ْﻠ ﹱﻘﺎ ﹷو ﹷﺷﻌﹻ� ﹱ�ا‪ ،‬ﹷﻓ ﹷﻘﺎ ﹷل اﻟ ﹽﹷﻨ ﹻ� ﹽﹹي‬
‫ﺻ�� اﷲ ﻋﻠﻴه وﺳﻠﻢ ﻟ ﹻ ﹷﻌ� ٍﹽﹻي‪ :‬ﹻﻣ ْﻦ ﹷه ﹷﺬا ﻓﹷأﹷﺻﹻ ْﺐ ﹷﻓإ ﹻ ﹽﹷن ﹷه ﹷﺬا أﹷ ْوﻓ ﹹﹷﻖ ﹷﻟﻚﹷ‬

‫‪ says that Huzoor‬ر�  ا�  � ‪(This Hadith explains that) Umme Mundhir‬‬
‫ﷺ‬ ‫‪. A bunch of dates‬ر� ا� � ‪(once) came to our home with Hazrat Ali‬‬
‫‪ began to eat from it.‬ﷺ ‪was hanging there. Huzoor‬‬

‫‪246‬‬
Hazrat Ali �  �‫ر�  ا‬ also wished to eat from it, but Huzoor ‫ﷺ‬ stopped
him from doing so. He ‫ﷺ‬ said, Ali! You have become weak and are
recovering from a fever so do not eat this (as it is harmful to you).
(She says), I then prepared some beetroot which was immersed in
barley and presented it before Huzoor ‫ﷺ‬. Huzoor ‫ﷺ‬ said, Ali! Eat
this, for it is more beneficial to you.

From this we realise that Huzoor e Akram ‫ﷺ‬ paid special attention
to the condition of a person’s health or illness.

He ‫ ﷺ‬cautioned people about this. He advised them which foods to

eat and which foods to abstain from during certain illnesses.

In other words, it should not be such that a person is wanting to eat

something knowing well that it will harm him (due to his illness),
but he still eats it without care.

This teaches us that we must pay attention to our health. Beetroot is

a vegetable that helps immensely with the production of blood. If
one eats it after a fever, it will give him strength.

Here there is another Hadith from which the distinction of Huzoor’s

‫ﷺ‬ Trust in Allah is evident.

247
Hadith Shareef

‫اﻟ� ﹽﹻي ﹷﻋ ْﻦ ﹹﺳﻔ ﹷْﻴ ﹷ‬

‫ﺎن ﹷﻋ ْﻦ ﻃﹷ ْﻠ ﹷﺤ ﹷﺔ ﺑْ ﹻﻦ ﹷﻳ ْﺤيﹷي‬ ‫ﻼن ﻗﹷﺎ ﹷل ﹷﺣ ﹽﹷﺪﺛﹷ ﹷﻨﺎ �ﹻ ْ ﹹ‬
‫� ﺑْ ﹹﻦ ﹽﹷ ﹻ‬ ‫ﹷﺣ ﹽﹷﺪﺛﹷ ﹷﻨﺎ ﹷﻣ ْﺤ ﹹﻤﻮ ﹹد ﺑْ ﹹﻦ ﻏ ْﹷﻴ ﹷ‬
‫ ﹻﺸﹷ ﹷﺔ أ ﹹ ﹽﹻم اﻟ ﹹْﻤ ْﺆ ﹻﻣﻨ ﹻ� ﹷن ﻗﹷﺎﻟ ْﹷﺖ � ﹷ ﹷ‬Ò‫ ﹻﺸﹷ ﹷﺔ ﺑ ﹻ ْﻨﺖﹻ ﻃﹷ ْﻠ ﹷﺤ ﹷﺔ ﹷﻋ ْﻦ ﹷﻋﺎ‬Ò‫ﹷﻋ ْﻦ ﹷﻋﺎ‬
‫ﺎن اﻟ ﹽﹷﻨ ﹻ� ﹽﹹي ﺻ�� اﷲ ﻋﻠﻴه وﺳﻠﻢ‬
‫ ٌﹻﻢ ﻗﹷﺎﻟ ْﹷﺖ ﻓﹷأ ﹷ ﹷﺗﺎ�ﹻي ﹷﻳ ْﻮ ﹱﻣﺎ ﹷﻓ ﹹﻘﻠ ﹹْﺖ ﹷﻳﺎ‬Ò‫ﹷﻳأْﺗ ﹻﻴ�ﹻي ﻓ ﹷﹷﻴ ﹹﻘﻮ ﹹل أﹷﻋ ﹻ ْﻨ ﹷﺪ ﹻ≈ ﻏ ﹷﹷﺪا ٌء ﻓﹷأﹷﻗﹹﻮ ﹹل ﻻ ﻗﹷﺎﻟ ْﹷﺖ ﻓ ﹷﹷﻴ ﹹﻘﻮ ﹹل إ� ﹻ�ي ﹷﺻﺎ‬
‫ ﹱﹻﻤﺎ‬Ò‫ﹷر ﹹﺳﻮ ﹷل اﷲﹻ إﹻﻧ ﹽﹷ ﹹه أﹹهْ ﹻﺪ ﹷﻳ ْﺖ ﹷﻟ ﹷﻨﺎ ﹷه ﹻﺪﻳﹽﹷ ٌﺔ ﻗﹷﺎ ﹷل ﹷو ﹷﻣﺎ � ﹻ ﹷي ﹹﻗﻠ ﹹْﺖ ﹷﺣ ْﻴ ٌﺲ ﻗﹷﺎ ﹷل أﹷ ﹷﻣﺎ إ� ﹻ�ي أﹷ ْﺻ ﹷﺒ ْﺤ ﹹﺖ ﹷﺻﺎ‬
‫ﻗﹷﺎﻟ ْﹷﺖ ﺛ ﹹ ﹽﹷﻢ أﹷ� ﹷ ﹷﻞ‬

Ummul Mo’mineen Hazrat A’isha Siddiqa �  �‫ر�  ا‬ says, Huzoor ‫ﷺ‬

would come to my house and ask is there something to eat? She

would say, today there is nothing. So He ‫ ﷺ‬would say, Then today I
am fasting. (In other words, I have thus made the intention to fast).

From this it is evident that if a person has not eaten or drank

something and he intends to keep fast, and if he makes Niyyat, i.e.
the intention before Zahwa e Kubra (i.e. the mid-day according to
the Shari’ah stipulation), the fast is valid.

Hazrat A’isha �  �‫ر�  ا‬ further says, Then once again when Huzoor ‫ﷺ‬
came and asked the same, I said Ya Rasool’Allah ‫!ﷺ‬ There is some
‘Hays’ which has been prepared.

Hays is made with pieces of dates, pieces of paneer and some ghee or
butter etc. is added to it. In other words, it is a form of Malida.
248
He ‫ﷺ‬ said, I had already made an intention to fast today. She said,
He ‫ﷺ‬ then partook in it. In other words, He ‫ﷺ‬ asked her to share
some with Him ‫ ﷺ‬and He ‫ ﷺ‬partook in it.

From this we understood that to break a Nafil fast is permissible, but

to keep the broken fast at some other time is Waajib.

Once, some food was brought to Huzoor e Akram ‫ﷺ‬, while He ‫ﷺ‬

was at the home of Hazrat Hafsa �  �‫ر�  ا‬. He ‫ ﷺ‬said, O Hafsa! Partake
in it. She said, Ya Rasool’Allah ‫ !ﷺ‬I am fasting. He ‫ ﷺ‬said, Partake in
it! You can keep another in place of it.

From this it is evident that when you do break a Nafil fast, it is

Waajib, i.e. compulsory, to keep the Qaza Fast for it.

249
 ‫‪Is Wudu Before Eating, The Way of‬‬
‫ﷺ ‪Sayyiduna Rasoolullah‬‬

‫‪This Chapter is about whether it is necessary to make Wudu before‬‬

‫‪eating.‬‬

‫‪Hadith Shareef‬‬

‫ﻮب ﹷﻋ ﹻﻦ اﺑْ ﹻﻦ أﹷ�ﹻي ﹹﻣﻠ ْﹷﻴ ﹷﻜ ﹷﺔ‬

‫ﹻﻴﻊ ﻗﹷﺎ ﹷل ﹷﺣ ﹽﹷﺪﺛﹷ ﹷﻨﺎ إ ﹻ ْﺳ ﹷﻤﺎﻋ ﹻﻴ ﹹﻞ ﺑْ ﹹﻦ إﹻﺑْ ﹷﺮاه ﹷﹻﻴﻢ ﹷﻋ ْﻦ أﹷ ﹽﹹﻳ ﹷ‬
‫ﹷﺣ ﹽﹷﺪﺛﹷ ﹷﻨﺎ أﹷ ْﺣ ﹷﻤ ﹹﺪ ﺑْ ﹹﻦ ﹷﻣﻨ ٍ‬

‫� ﹷج ﹻﻣ ﹷﻦ ا ْﻟ ﹷﺨﻼ ﹻء ﻓ ﹹ ﹽﹻ‬
‫ﹷ� ﹷب إﹻﻟ ْﹷﻴهﹻ‬ ‫س أﹷ ﹽﹷن ﹷر ﹹﺳﻮ ﹷل اﷲﹻ ﺻ�� اﷲ ﻋﻠﻴه وﺳﻠﻢ ﹷ ﹷ‬
‫ﹷﻋ ﹻﻦ اﺑْ ﹻﻦ ﹷﻋﺒﹽﹷﺎ ٍ‬
‫اﻟﻄ ﹷﻌ ﹹﺎم‪ ،‬ﹷﻓ ﹷﻘﺎﻟﹹﻮا أﹷﻻ ﻧﹷأْﺗ ﹻﻴﻚﹷ ﺑ ﹻ ﹷﻮ ﹹﺿﺆٍ ﻗﹷﺎ ﹷل إﹻﻧ ﹽﹷ ﹷﻤﺎ أ ﹹ ﹻﻣ ْﺮتﹹ ﺑﹻﺎﻟ ﹹْﻮ ﹹﺿﺆﹻ إﹻذﹷا ﻗ ْﹹﻤ ﹹﺖ إ�ﹻ ﹷ� اﻟﺼﹽﹷ ﻼة ﹻ‬
‫ﹽﹷ‬

‫‪ emerged from after answering the call of nature,‬ﷺ ‪Huzoor e Akram‬‬

‫‪and a meal was served, and the Sahaba asked if Wudu water should‬‬
‫‪be kept for Him‬‬ ‫‪.‬ﷺ‬ ‫‪Huzoor‬‬ ‫ﷺ‬ ‫‪said, Wudu for Namaaz has been‬‬
‫‪made Fard upon Me (In other words, it is not Fard for eating).‬‬

‫‪From this we understand that the hand should be washed before‬‬

‫‪eating (and there is no need to do a complete Wudu).‬‬

‫‪Hadith Shareef‬‬

‫ﻮ�ي ﻗﹷﺎ ﹷل ﹷﺣ ﹽﹷﺪﺛﹷ ﹷﻨﺎ ﹷﻋ ْﺒ ﹹﺪ اﷲﹻ ﺑْ ﹹﻦ ﻧ ﹷﹹﻤ�ْ� ٍ ﻗﹷﺎ ﹷل ﹷﺣ ﹽﹷﺪﺛﹷ ﹷﻨﺎ ﻗ ْﹷﻴ ﹹﺲ ﺑْ ﹹﻦ اﻟ ﹽﹷﺮﺑﹻﻴ ﹻﻊ‬
‫ﹷﺣ ﹽﹷﺪﺛﹷ ﹷﻨﺎ ﹷﻳ ْﺤيﹷي ﺑْ ﹹﻦ ﹹﻣ ﹷ‬
‫ْ� ﹻﻳﻢ ا ْﻟ ﹹﺠ ْﺮ ﹷﺟﺎ� ﹻ ﹽﹹي ﹷﻋ ْﻦ ﻗ ْﹷﻴ ﹻﺲ ﺑْ ﹻﻦ اﻟ ﹽﹷﺮﺑﹻﻴ ﹻﻊ ﹷﻋ ْﻦ أﹷ�ﹻي ﹷهﺎﺷ ٍﹻﻢ‬
‫ﹷو ﹷﺣ ﹽﹷﺪﺛﹷ ﹷﻨﺎ ﹹﻗت ﹷ ْي ﹷﺒ ﹹﺔ ﻗﹷﺎ ﹷل ﹷﺣ ﹽﹷﺪﺛﹷ ﹷﻨﺎ ﹷﻋ ْﺒ ﹹﺪ ا� ﹷ ﹻ‬
‫‪250‬‬
‫�تﹹ‬ ‫ﺎن ﻗﹷﺎ ﹷل ﹷ ﹷ�أْتﹹ �ﹻي اﻟ ﹽﹷﺘ ْﻮ ﹷراة ﹻ أﹷ ﹽﹷن ﺑﹷ ﹷﺮ ﹷﻛ ﹷﺔ ﹽﹷ‬
ْ ‫اﻟﻄ ﹷﻌﺎم ﹻ اﻟ ﹹْﻮ ﹹﺿ ﹹﺆ ﹷ� ْﻌ ﹷﺪ ﹹه ﻓ ﹷﹷﺬ ﹷ‬ ‫ﹷان ﹷﻋ ْﻦ ﹷﺳﻠ ﹷْﻤ ﹷ‬
‫ﹷﻋ ْﻦ ﹷزاذ ﹷ‬
��‫ذﹷﻟﹻﻚﹷ ﻟﹻﻠ ﹽﹷﻨ ﹻ� ﹽﹻي ﺻ�� اﷲ ﻋﻠﻴه وﺳﻠﻢ ﹷوأﹷ ْﺧ�ﹷ�ْﺗﹹ ﹹه ﺑ ﹻ ﹷﻤﺎ ﹷ ﹷ�أْتﹹ �ﹻي اﻟ ﹽﹷﺘ ْﻮ ﹷراة ﹻ ﹷﻓ ﹷﻘﺎ ﹷل ﹷر ﹹﺳﻮ ﹹل اﷲﹻ ﺻ‬
‫اﷲ ﻋﻠﻴه وﺳﻠﻢ ﺑﹷ ﹷﺮ ﹷﻛ ﹹﺔ ﹽﹷ‬
‫اﻟﻄ ﹷﻌﺎم ﹻاﻟ ﹹْﻮ ﹹﺿ ﹹﺆ ﻗ ْﹷﺒ ﹷﻠ ﹹه ﹷواﻟ ﹹْﻮ ﹹﺿ ﹹﺆ ﹷ� ْﻌ ﹷﺪ ﹹه‬

As mentioned in this Hadith, Hazrat Salman e Farsi �  �‫ر�  ا‬ said, Ya

Rasool'Allah ‫ !ﷺ‬I read a lesson in the Taurait which said,

‫أﹷ ﹽﹷن ﺑﹷ ﹷﺮ ﹷﻛ ﹷﺔ ﹽﹷ‬

‫اﻟﻄ ﹷﻌﺎم ﹻاﻟ ﹹْﻮ ﹹﺿ ﹹﺆ ﹷ� ْﻌ ﹷﺪ ﹹه‬

The blessing of a meal is in making Wudu after the meal. (In

other words, the hands should be washed after eating).

So, Huzoor e Akram ‫ ﷺ‬said,

‫ﺑﹷ ﹷﺮ ﹷﻛ ﹹﺔ ﹽﹷ‬
‫اﻟﻄ ﹷﻌﺎم ﹻاﻟ ﹹْﻮ ﹹﺿ ﹹﺆ ﻗ ْﹷﺒ ﹷﻠ ﹹه ﹷواﻟ ﹹْﻮ ﹹﺿ ﹹﺆ ﹷ� ْﻌ ﹷﺪ ﹹه‬

The blessing of a meal, is in making Wudu

Before and after the meal

In other words, the hands should be washed before eating and after
eating, then there is Barkat in eating. This means that the Jews
removed one part of that Verse of the Taurait. In other words, it was
their greed to rush towards food, no matter what; hence, they
removed the part which said wash before eating, as this would delay
their eating.
251
 Dua Before & After Eating Read By
Sayyiduna Rasoolullah ‫ﷺ‬

This discussion is regarding Huzoor e Akram ‫ﷺ‬ commanding that

Bismillah should be recited before eating.

Hadith Shareef

‫ﺎن ﻗﹷﺎ ﹷل ﹷﺣ ﹽﹷﺪﺛﹷ ﹷﻨﺎ ﹷوﻛﹻﻴ ٌﻊ ﹷﻋ ْﻦ ه ﹻﺸﹷ ﺎم ٍ ﹽﹷ‬

‫اﻟﺪ ْﺳﺘﹹﻮا�ﹻ ﹽﹻي ﹷﻋ ْﻦ ﺑ ﹹ ﹷﺪﻳْ ﹻﻞ ﺑْ ﹻﻦ‬ ‫ﹷﺣ ﹽﹷﺪﺛﹷ ﹷﻨﺎ أﹷﺑﹹﻮ ﺑﹷ ْ�ٍ ﹹﻣ ﹷﺤ ﹽﹷﻤ ﹹﺪ ﺑْ ﹹﻦ أﹷﺑﹷ ﹷ‬
‫ ﹻﺸﹷ ﹷﺔ ﻗﹷﺎﻟ ْﹷﺖ � ﹷ ﹷ‬Ò‫� ﹷة ا ْﻟ ﹹﻌ ﹷﻘ ْﻴ� ﹻ ﹽﹻي ﹷﻋ ْﻦ ﹷﻋ ْﺒ ﹻﺪ اﷲﹻ ﺑْ ﹻﻦ ﹹﻋب ﹷ ْﻴ ﹻﺪ ﺑْ ﹻﻦ ﹹﻋ ﹷﻤ�ْ� ٍ ﹷﻋ ْﻦ أ ﹹ ﹽﹻم � ﹹ ْﻠ ﹹﺜﻮم ٍ ﹷﻋ ْﻦ ﹷﻋﺎ‬
‫ﺎن‬ ‫ﹷﻣ ْﻴ ﹷ ﹷ‬
‫�ا� ﹻ ٌﹽي ﻓﹷأﹷ� ﹷ ﹷﻠ ﹹه‬ ‫ﹷ‬ ‫ﹷ‬ ‫اﻟ ﹽﹷﻨ ﹻ� ﹽﹹي ﺻ�� اﷲ ﻋﻠﻴه وﺳﻠﻢ ﹷﻳأْ� ﹹ ﹹﻞ ﹽﹷ‬
‫اﻟﻄ ﹷﻌ ﹷﺎم �ﹻي ﹻﺳ ﹽﹷﺘ ٍﺔ ﹻﻣ ْﻦ أ ْﺻ ﹷﺤﺎﺑﹻهﹻ ﹷﻓ ﹷﺠﺎ ﹷء أ ْ ﹷ‬
‫ﺑ ﹻﻠﹹ ْﻘ ﹷﻤ ﹷﺘ� ْ ﹻن ﹷﻓ ﹷﻘﺎ ﹷل ﹷر ﹹﺳﻮ ﹹل اﷲﹻ ﺻ�� اﷲ ﻋﻠﻴه وﺳﻠﻢ ﻟ ْﹷﻮ ﹷﺳ ﹽﹷﻤﻰ ﹷ� ﹷﻜﻔﹷﺎ ﹹﻛ ْﻢ‬

(It is in the above narration from Ummul Mo’mineen A’isha �  �‫ر�  ا‬

that) once while the Companions were eating, a villager came and
put his hand into the food, i.e. he started eating.

In just two or three morsels, i.e. in just a few morsels, all the food
was finished. He ‫ ﷺ‬said, if he had taken the name of Allah, this food
would have been enough, i.e. it would not have finished so quickly.

252
Hadith Shareef

‫ﻳﺪ ﺑْ ﹻﻦ أﹷ�ﹻي ﹷﺣبﹻﻴﺐٍ ﹷﻋ ْﻦ ﹷرا ﹻﺷ ﹻﺪ ﺑْ ﹻﻦ‬ ‫ﹷﺣ ﹽﹷﺪﺛﹷ ﹷﻨﺎ ﹹﻗت ﹷ ْي ﹷﺒ ﹹﺔ ﺑْ ﹹﻦ ﹷﺳﻌﹻﻴ ٍﺪ ﻗﹷﺎ ﹷل ﹷﺣ ﹽﹷﺪﺛﹷ ﹷﻨﺎ اﺑْ ﹹﻦ ﻟﹷه ﹻ ﹷ‬
‫ﻴﻌ ﹷﺔ ﹷﻋ ْﻦ ﹷﻳﺰ ﹻ ﹷ‬
��‫ﻮب اﻷﹷ ْ� ﹷﺼﺎر ﹽﹻﹻي ﻗﹷﺎ ﹷل ﹹﻛ ﹽﹷﻨﺎ ﻋ ﹻ ْﻨ ﹷﺪ اﻟ ﹽﹷﻨ ﹻ� ﹽﹻي ﺻ‬ ‫س ﹷﻋ ْﻦ أﹷ�ﹻي أﹷ ﹽﹹﻳ ﹷ‬
ٍ ‫ﻴﺐ ﺑْ ﹻﻦ أﹷ ْو‬
‫ﹷﺟ ْﻨ ﹷﺪ ٍل اﻟ ﹷْﻴﺎﻓ ﹻ� ﹻ ﹽﹻي ﹷﻋ ْﻦ ﹷﺣب ﹻ ﹻ‬
‫ﺎن أﹷ ْﻋﻈﹷ ﹷﻢ ﺑﹷ ﹷﺮ ﹷﻛ ﹱﺔ ﹻﻣ ْﻨ ﹹه أﹷ ﹽﹷو ﹷل ﹷﻣﺎ أﹷ� ﹷ ْﻠ ﹷﻨﺎ ﹷوﻻ‬
‫ﹷ� ﹷب ﻃﹷ ﹷﻌﺎ ﹱﻣﺎ ﹷﻓﻠ ْﹷﻢ أﹷ ﹷر ﻃﹷ ﹷﻌﺎ ﹱﻣﺎ � ﹷ ﹷ‬
‫اﷲ ﻋﻠﻴه وﺳﻠﻢ ﹷﻳ ْﻮ ﹱﻣﺎ ﻓ ﹷ ﹽﹷ‬
‫اﺳ ﹷﻢ اﷲﹻ ﺣ ﹻ� ﹷن أﹷ� ﹷ ْﻠ ﹷﻨﺎ ﺛ ﹹ ﹽﹷﻢ‬ ْ ‫ﻒ ﹷه ﹷﺬا ﻗﹷﺎ ﹷل إﹻﻧﹽﹷﺎ ذ ﹷ‬
ْ ‫ﹷ�ﻧﹷﺎ‬ ‫آ�ه ﹻ ﹹﻗ ْﻠ ﹷﻨﺎ ﹷﻳﺎ ﹷر ﹹﺳﻮ ﹷل اﷲﹻ ﹷﻛ ْﻴ ﹷ‬ ‫أﹷ ﹷﻗ ﹽﹷﻞ ﺑﹷ ﹷﺮ ﹷﻛ ﹱﺔ �ﹻي ﹻ ﹻ‬
‫ﻗ ﹷﹷﻌ ﹷﺪ ﹷﻣ ْﻦ أﹷ� ﹷ ﹷﻞ ﹷوﻟ ْﹷﻢ � ﹷﹹﺴ ﹽﹻﻢ اﷲﹷ ﹷ� ﹷﻌﺎ� ﹷ� ﻓﹷأﹷ� ﹷ ﹷﻞ ﹷﻣ ﹷﻌ ﹹه ﹽﹷ‬
‫اﻟﺸ ْﻴ ﹷﻄﺎ ﹹن‬

(In the above narration which is similar to the first one, Hazrat Abu
Ayub Ansari �  �‫ ر�  ا‬mentions that they were partaking in a meal in a
gathering with Huzoor e Akram ‫ ﷺ‬and we had not seen so much of
blessings, i.e. Barkat, as when they commenced eating, but in the end
the blessings disappeared, i.e. the food finished, so they asked
Rasoolullah ‫ ﷺ‬about the reason for this.

Huzoor e Akram ‫ ﷺ‬said that, it was due to the person who came at
the end, and because he did not recite Bismillah, shaitaan partook
with him, i.e. with his hand, shaitaan also put in his hand, and he
took away all the Barkat.

From this we ascertain that we must read Bismillah before eating.

253
‫‪Hadith Shareef‬‬

‫ﻼن ﻗﹷﺎﻻ ﹷﺣ ﹽﹷﺪﺛﹷ ﹷﻨﺎ أﹷﺑﹹﻮ أ ﹹ ﹷﺳﺎ ﹷﻣ ﹷﺔ ﹷﻋ ْﻦ ﹷز ﹷ ﹻ‬

‫�ﻳﹽﹷﺎ ﺑْ ﹻﻦ أﹷ�ﹻي ﹷزا‪ Ò‬ﹷﹻﺪ ﹷة ﹷﻋ ْﻦ‬ ‫ﹷﺣ ﹽﹷﺪﺛﹷ ﹷﻨﺎ ﹷه ﹽﹷﻨﺎ ٌد ﹷو ﹷﻣ ْﺤ ﹹﻤﻮ ﹹد ﺑْ ﹹﻦ ﻏ ْﹷﻴ ﹷ‬
‫ﹷﺳﻌﹻﻴ ﹻﺪ ﺑْ ﹻﻦ أﹷ�ﹻي ﺑﹹﺮْ ﹷد ﹷة ﹷﻋ ْﻦ أﹷﻧ ﹷ ﹻﺲ ﺑْ ﹻﻦ ﹷﻣﺎﻟ ﹻ ٍﻚ ﻗﹷﺎ ﹷل ﻗﹷﺎ ﹷل ﹷر ﹹﺳﻮ ﹹل اﷲﹻ ﺻ�� اﷲ ﻋﻠﻴه وﺳﻠﻢ إ ﹻ ﹽﹷن‬
‫ﹽﹷ‬ ‫ْ‬
‫اﻟ�ﺑﹷ ﹷﺔ ﻓ ﹷﹷﻴ ْﺤ ﹷﻤ ﹷﺪ ﹹه ﹷﻋﻠ ْﹷﻴ ﹷهﺎ‬ ‫اﷲﹷ ﹷﻟ� ﹷ ْ��ﹷي ﹷﻋ ﹻﻦ اﻟ ﹷْﻌ ْﺒ ﹻﺪ أﹷ ْن ﹷﻳأ� ﹹ ﹷﻞ اﻷﹷ� ْ ﹷﻠ ﹷﺔ أﹷ ْو ﹷ� ْ ﹷ‬
‫� ﹷب ْ‬

‫‪ said,‬ﷺ ‪ that Huzoor e Akram‬ر� ا� � ‪It is reported by Hazrat Anas‬‬

‫‪If a servant eats (even) a single morsel or drinks a single sip, and‬‬
‫‪if he praises (i.e. is grateful to) Allah for this food, then Allah‬‬
‫‪becomes pleased with him.‬‬

‫‪Translator’s Note‬‬

‫‪In this chapter, the Dua after eating has also been mentioned. Even‬‬
‫‪though there are numerous Duas which can be recited after eating, I‬‬
‫‪am including here a narration from this chapter regarding the Dua‬‬
‫‪after eating.‬‬

‫‪Hadith Shareef‬‬

‫ﻼن ﻗﹷﺎ ﹷل ﹷﺣ ﹽﹷﺪﺛﹷ ﹷﻨﺎ أﹷﺑﹹﻮ أﹷ ْﺣﻤ ﹷﺪ اﻟﺰﺑﹷ� ْ� ﹻي ﻗﹷﺎ ﹷل ﹷﺣ ﹽﹷﺪﺛﹷ ﹷﻨﺎ ﹹﺳﻔْﻴﺎ ﹹن ﹽﹷ‬
‫اﻟﺜ ْﻮر ﹽﹹﹻي‬ ‫ﹷﺣ ﹽﹷﺪﺛﹷ ﹷﻨﺎ ﹷﻣ ْﺤ ﹹﻤﻮدﹹ ﺑْ ﹹﻦ ﻏ ْﹷﻴ ﹷ‬
‫ﹷ‬ ‫ﹷ ﹽﹹ ﹽﹹ‬
‫ﹷﻋ ْﻦ أﹷ�ﹻي ﹷهﺎﺷ ٍﹻﻢ ﹷﻋ ﹻﻦ إ ﹻ ْﺳ ﹷﻤﺎﻋ ﹻﻴ ﹷﻞ ﺑْ ﹻﻦ رﹻﻳﹷﺎ ٍح ﹷﻋ ْﻦ أﹷﺑﹻﻴهﹻ رﹻﻳﹷﺎ ﹻح ﺑْ ﹻﻦ ﹷﻋب ﹻ ﹷ‬
‫ﻴﺪ ﹷة ﹷﻋ ْﻦ أﹷ�ﹻي ﹷﺳﻌﹻﻴ ٍﺪ ا ْﻟﺨ ْﹹﺪر ﹽﹻﹻي‬

‫‪254‬‬
‫ﺎن ﹷر ﹹﺳﻮ ﹹل اﷲﹻ ﺻ�� اﷲ ﻋﻠﻴه وﺳﻠﻢ إﹻذﹷا �ﹷ ﹷ غﹷ ﹻﻣ ْﻦ ﻃﹷ ﹷﻌﺎ ﹻﻣهﹻ ﻗﹷﺎ ﹷل ا ْﻟ ﹷﺤ ْﻤ ﹹﺪ ﹻﻪﻠﹻﻟ ﹽﹷاﻟ ﹻﺬي‬
‫ﻗﹷﺎ ﹷل � ﹷ ﹷ‬
‫أﹷﻃ ْ ﹷﻌ ﹷﻤ ﹷﻨﺎ ﹷو ﹷﺳ ﹷﻘﺎﻧﹷﺎ ﹷو ﹷﺟ ﹷﻌ ﹷﻠ ﹷﻨﺎ ﹹﻣ ْﺴﻠﹻﻤﹻ� ﹷن‬

‫‪ it is reported‬ر�  ا�  � ‪In this Hadith from Hazrat Abu Sa’eed Al Khudri‬‬
‫‪ would recite the following Dua.‬ﷺ ‪that after eating Huzoor e Akram‬‬

‫اﹷ ْﻟ ﹷﺤ ْﻤ ﹹﺪ ﹻﻪﻠﹻﻟ ﹽﹷاﻟ ﹻﺬي أﹷﻃ ْ ﹷﻌ ﹷﻤ ﹷﻨﺎ ﹷو ﹷﺳ ﹷﻘﺎﻧﹷﺎ ﹷو ﹷﺟ ﹷﻌ ﹷﻠ ﹷﻨﺎ ﹹﻣ ْﺴﻠﹻﻤﹻ� ﹷن‬

‫‪Alhamdu Lil-laahil Ladhee At’amana‬‬

‫‪Wa Saqana Wa Ja’alana Muslimeen‬‬

‫‪255‬‬
 The Sacred Utensils of
Sayyiduna Rasoolullah ‫ﷺ‬

This Chapter discusses the Sacred Utensils of Rasoolullah ‫ﷺ‬. In

particular here, we will discuss the Sacred Goblet, i.e. Cup which
Rasoolullah ‫ ﷺ‬used.

Hadith Shareef

‫ﹷﺣ ﹽﹷﺪﺛﹷ ﹷﻨﺎ ا ْﻟ ﹹﺤ ﹷﺴ� ْ ﹹن ﺑْ ﹹﻦ اﻷﹷ ْﺳ ﹷﻮد ﹻاﻟ ﹷْﺒ ْﻐ ﹷﺪاد ﹽﹹﹻي ﻗﹷﺎ ﹷل ﹷﺣ ﹽﹷﺪﺛﹷ ﹷﻨﺎ ﹷﻋ ْﻤﺮﹹو ﺑْ ﹹﻦ ﹹﻣ ﹷﺤ ﹽﹷﻤ ٍﺪ ﻗﹷﺎ ﹷل ﹷﺣ ﹽﹷﺪﺛﹷ ﹷﻨﺎ ﻋ ﹷﹻﻴ�ي‬
‫� ﹷج إ ﹻ ﹷﻟ ْي ﹷﻨﺎ أﹷﻧ ﹷ ﹹﺲ ﺑْ ﹹﻦ ﹷﻣﺎﻟ ﹻ ٍﻚ ﻗ ﹷﹷﺪ ﹷح ﹷﺧﺸﹷ ﺐٍ ﻏﹷﻠﹻﻴﻈﹱ ﺎ ﹹﻣ ﹷﻀب ﹽﹷ ﹱﺒﺎ‬
‫ﺎن ﹷﻋ ْﻦ ﺛﹷﺎﺑ ﹻ ٍﺖ ﻗﹷﺎ ﹷل أﹷ ﹷ ﹷ‬
‫ﺑْ ﹹﻦ ﻃﹷ ْه ﹷﻤ ﹷ‬
‫ﺑ ﹻ ﹷﺤﺪﹻﻳ ٍﺪ ﹷﻓ ﹷﻘﺎ ﹷل ﻳﹷﺎ ﺛﹷﺎﺑ ﹻ ﹹﺖ ﹷه ﹷﺬا ﻗ ﹷﹷﺪ ﹹح ﹷر ﹹﺳﻮ ﹻل اﷲﹻ ﺻ�� اﷲ ﻋﻠﻴه وﺳﻠﻢ‬

Imam Tirmizi �  �‫ر�  ا‬ says, Hussain ibn Aswad Baghdadi narrated to
us a Hadith. He said, Amr ibn Muhammad narrated to us a Hadith. He
said Esa ibn Tahmaan narrated to us a Hadith from Thaabit Bunani.
Thaabit Bunani said that Hazrat Anas �  �‫ ر�  ا‬presented to us a goblet
so that we may make Ziyaarat of it. It was made from strong wood. In
other words, it was carved from strong wood.

It was also strapped with metal so that it does not break easily. The
reason for this was because when wood is carved into a rounded
form it is easy for it to break. Hence, Rasoolullah ‫ ﷺ‬had it lined with
metal strapping or bound with metal wire.

256
After showing us the Sacred Goblet he said, O Thaabit Bunani! This is
the Sacred Goblet of Rasoolullah ‫ﷺ‬.

From this, it is also evident that to preserve and keep Tabarrukat and
to allow people to view it is permissible.

Hadith Shareef

‫ﹷﺣ ﹽﹷﺪﺛﹷ ﹷﻨﺎ ﹷﻋ ْﺒ ﹹﺪ اﷲﹻ ﺑْ ﹹﻦ ﹷﻋ ْﺒ ﹻﺪ اﻟ ﹽﹷﺮ ْﺣ ﹷﻤ ﹻﻦ ﻗﹷﺎ ﹷل أﹷﻧ ْ ﹷﺒأﹷﻧﹷﺎ ﹷﻋ ْﻤﺮﹹو ﺑْ ﹹﻦ ﹷﻋﺎﺻﹻ ٍﻢ ﻗﹷﺎ ﹷل أﹷﻧ ْ ﹷﺒأﹷﻧﹷﺎ ﹷﺣ ﹽﹷﻤﺎ ﹹد ﺑْ ﹹﻦ ﹷﺳﻠ ﹷﹷﻤ ﹷﺔ‬
‫ﻗﹷﺎ ﹷل أﹷﻧ ْ ﹷﺒأﹷﻧﹷﺎ ﹹﺣ ﹷﻤ ْﻴ ٌﺪ ﹷوﺛﹷﺎﺑ ﹻ ٌﺖ ﹷﻋ ْﻦ أﹷﻧ ﹷ ٍﺲ ﻗﹷﺎ ﹷل ﹷﻟ ﹷﻘ ْﺪ ﹷﺳ ﹷﻘ ْﻴ ﹹﺖ ﹷر ﹹﺳﻮ ﹷل اﷲﹻ ﺻ�� اﷲ ﻋﻠﻴه وﺳﻠﻢ‬
‫ﻴﺬ ﹷواﻟ ﹷْﻌ ﹷﺴ ﹷﻞ ﹷو ﹽﹷ‬
‫اب � ﹹ ﹽﹷﻠ ﹹه اﻟ ﹷْﻤﺎ ﹷء ﹷواﻟ ﹽﹷﻨب ﹻ ﹷ‬ ‫ﹽﹷ‬
‫اﻟﻠ� ﹷ ﹷن‬ ‫ﺑ ﹻ ﹷه ﹷﺬا ا ْﻟ ﹷﻘ ﹷﺪ ﹻح ﹷ‬
‫اﻟ� ﹷ‬

The second Hadith Shareef is similar to the first and is narrated from
Thaabit Bunani � �‫ ر� ا‬and Humaid Taweel � �‫ ر� ا‬from Hazrat Anas ibn
Maalik � �‫ ر� ا‬that, I gave Rasoolullah ‫ ﷺ‬water to drink in this goblet,
and in the same goblet, I gave Huzoor ‫ ﷺ‬nabeedh, honey and milk as
well.

In other words, this was the cup which Hazrat Anas ibn Maalik � �‫ر� ا‬
had presented to them for viewing.

257
 The Fruits Eaten By
Sayyiduna Rasoolullah ‫ﷺ‬

This Chapter discusses how Rasool e Paak ‫ ﷺ‬used to eat His ‫ ﷺ‬fruit.

Firstly, we know that there are numerous fruits, but the fruits that
have been mentioned in the Hadith Shareef are very few. In the
Shama’il, Imam Tirmizi �  �‫ر�  ا‬ discussed only two or three fruits.

The first Hadith discusses cucumbers. In this Hadith it is mentioned

that Huzoor e Akram ‫ ﷺ‬ate the cucumbers with Rutab dates (which
are juicy).

In the second Hadith, which is from Ummul Mo’mineen Aisha

Siddiqa � �‫ ر� ا‬there is mention of Bit-teekh, which is a word used for
watermelon and musk-melon.

This means that when Huzoor e Akram ‫ ﷺ‬ate melon, He ‫ ﷺ‬also ate
Rutab with it.

It must be noted that the effect of all these fruits are cold. In other
words, the cucumbers, watermelon and musk melon are all cold
fruits, while the Rutab dates are hot. Hence, the Beloved Rasool ‫ﷺ‬

ate them together, so that any harmful effects may be alleviated, and
so that the effects of the heat of the Rutab may be balanced by the
coolness of the cucumbers etc.

258
Hadith Shareef

‫ﻮ�ي ا ْﻟ ﹷﻔﺰﹷارﹻ ﹽﹹي ﻗﹷﺎ ﹷل ﹷﺣ ﹽﹷﺪﺛﹷ ﹷﻨﺎ إﹻﺑْ ﹷﺮاه ﹻﻴ ﹹﻢ ﺑْ ﹹﻦ ﹷﺳ ْﻌ ٍﺪ ﹷﻋ ْﻦ أﹷﺑﹻﻴهﹻ ﹷﻋ ْﻦ ﹷﻋ ْﺒ ﹻﺪ اﷲﹻ‬ ‫ﹷﺣ ﹽﹷﺪﺛﹷ ﹷﻨﺎ إ ﹻ ْﺳ ﹷﻤﺎﻋ ﹻﻴ ﹹ‬
‫ﻞ ﺑْ ﹹﻦ ﹹﻣ ﹷ‬
‫ﹽﹷ‬ ْ
‫ﺎن اﻟ ﹽﹷﻨ ﹻ� ﹽﹹي ﺻ�� اﷲ ﻋﻠﻴه وﺳﻠﻢ ﹷﻳأ� ﹹ ﹹﻞ ا ْﻟﻘ ﹻﺜﺎ ﹷء ﺑ ﹻ ﹽﹹ‬
‫ﺎﻟﺮﻃﹷ ﹻﺐ‬ ‫ﻗﹷﺎ ﹷل � ﹷ ﹷ‬

Ismail ibn Musa Fazaari said that Ibrahim ibn Sa’ad narrated to us a
Hadith. He narrated it from his father Sa’ad, who narrated from
Abdullah ibn Ja’far �  �‫ر�  ا‬ . Abdullah ibn Ja’far is from amongst the
younger Sahaba e Kiraam, and he is the son of Hazrat Ja’far e Tayyar
�  �‫ر�  ا‬ . He says that, Nabi ‫ﷺ‬ used to eat cucumbers with Rutab
Dates.

Hadith Shareef

‫ﹷﺣ ﹽﹷﺪﺛﹷ ﹷﻨﺎ ﹷﻋ ْﺒ ﹷﺪةﹹ ﺑْ ﹹﻦ ﹷﻋ ْﺒ ﹻﺪ اﷲﹻ ا ْﻟ ﹹﺨﺰﹷا�ﹻ ﹽﹹي اﻟ ﹷْﺒ ْ ﹻ‬

‫� ﹽﹹي ﻗﹷﺎ ﹷل ﹷﺣ ﹽﹷﺪﺛﹷ ﹷﻨﺎ ﹹﻣ ﹷﻌﺎو ﹻ ﹷﻳ ﹹﺔ ﺑْ ﹹﻦ ه ﹻﺸﹷ ﺎم ٍ ﹷﻋ ْﻦ ﹹﺳﻔ ﹷْﻴ ﹷ‬
‫ﺎن‬
‫ﺎن ﹷﻳأْ� ﹹ ﹹﻞ‬
‫ ﹻﺸﹷ ﹷﺔ أﹷ ﹽﹷن اﻟ ﹽﹷﻨ ﹻ� ﹽﹷي ﺻ�� اﷲ ﻋﻠﻴه وﺳﻠﻢ � ﹷ ﹷ‬Ò‫� ﹷوة ﹷﻋ ْﻦ أﹷﺑﹻﻴهﹻ ﹷﻋ ْﻦ ﹷﻋﺎ‬
ْ ‫ﹷﻋ ْﻦ هﹻﺸﹷ ﺎم ﹻ ﺑْ ﹻﻦ ﹹ‬
‫ﺎﻟﺮﻃﹷ ﹻﺐ‬ ‫اﻟْﺒ ﹻ ﹽﹻﻄ ﹷ‬
‫ﻴﺦ ﺑ ﹻ ﹽﹹ‬

The second and the third Hadith are similar to each other. The first
narration is from Hishaam ibn Urwah �  �‫ر�  ا‬ from Hazrat Urwah
�  �‫ر�  ا‬ and the second narration is from Yazid ibn Ruman, from
Urwah and Urwah �  �‫ ر�  ا‬reported it from Ummul Mo’mineen A’isha
Siddiqa � �‫ر� ا‬. Ummul Mo’mineen Aisha Siddiqa � �‫ ر� ا‬says,

259
 ‫ﺎﻟﺮﻃﹷ ﹻﺐ‬ ‫ﺎن ﻳﹷأْ� ﹹ ﹹﻞ اﻟْﺒ ﹻ ﹽﹻﻄ ﹷ‬
‫ﻴﺦ ﺑ ﹻ ﹽﹹ‬ ‫�ﹷ ﹷ‬

‫‪ used to eat watermelon‬ﷺ ‪Rasool e Akram‬‬

‫‪(or musk melon) with Rutab Dates.‬‬

‫‪We have now just discussed a few fruits which grow above the‬‬
‫‪ground like vines. Now we are talking about dates in particular. This‬‬
‫‪is the fruit which grows the most in Madina Munawwarah.‬‬

‫‪Hadith Shareef‬‬

‫ﻮ�ي ﻗﹷﺎ ﹷل ﹷﺣ ﹽﹷﺪﺛﹷ ﹷﻨﺎ‬ ‫ﹷﺣ ﹽﹷﺪﺛﹷ ﹷﻨﺎ ﹹﻗت ﹷ ْي ﹷﺒ ﹹﺔ ﺑْ ﹹﻦ ﹷﺳﻌﹻﻴ ٍﺪ ﹷﻋ ْﻦ ﹷﻣﺎﻟ ﹻ ﹻﻚ ﺑْ ﹻﻦ أﹷﻧ ﹷ ٍﺲ ﹷو ﹷﺣ ﹽﹷﺪﺛﹷ ﹷﻨﺎ إ ﹻ ْﺳ ﹷﺤ ﹹ‬
‫ﺎق ﺑْ ﹹﻦ ﹹﻣ ﹷ‬
‫ﹷﻣ ْﻌ ٌﻦ ﻗﹷﺎ ﹷل ﹷﺣ ﹽﹷﺪﺛﹷ ﹷﻨﺎ ﹷﻣﺎﻟ ﹻ ٌﻚ ﹷﻋ ْﻦ ﹹﺳ ﹷه ْﻴ ﹻﻞ ﺑْ ﹻﻦ أﹷ�ﹻي ﹷﺻﺎﻟ ﹻ ٍﺢ ﹷﻋ ْﻦ أﹷﺑﹻﻴهﹻ ﹷﻋ ْﻦ أﹷ�ﹻي ه ﹷﹹﺮﻳْ ﹷﺮ ﹷة ﻗﹷﺎ ﹷل � ﹷ ﹷ‬
‫ﺎن اﻟ ﹽﹷﻨ ﹹ‬
‫ﺎس‬
‫إﹻذﹷا ﹷرأﹷ ْوا أﹷ ﹽﹷو ﹷل ﹽﹷ‬
‫اﻟﺜ ﹷﻤﺮ ﹻ ﹷﺟﺎ ﹹءوا ﺑﹻهﹻ إ�ﹻ ﹷ� ﹷر ﹹﺳﻮ ﹻل اﷲﹻ ﺻ�� اﷲ ﻋﻠﻴه وﺳﻠﻢ ﹷﻓإﹻذﹷا أﹷ ﹷﺧ ﹷﺬ ﹹه ﹷر ﹹﺳﻮ ﹹل اﷲﹻ‬
‫ﺻ�� اﷲ ﻋﻠﻴه وﺳﻠﻢ ﻗﹷﺎ ﹷل ﹽﹷ‬
‫اﻟﻠ ﹹه ﹽﹷﻢ ﺑﹷﺎر ْﹻ≈ ﹷﻟ ﹷﻨﺎ �ﹻي ﺛ ﹷﹻﻤﺎرﹻﻧﹷﺎ ﹷوﺑﹷﺎر ْﹻ≈ ﹷﻟ ﹷﻨﺎ �ﹻي ﹷﻣﺪﹻﻳ ﹷﻨت ﹻ ﹷﻨﺎ ﹷوﺑﹷﺎر ْﹻ≈ ﹷﻟ ﹷﻨﺎ‬
‫�ﹻي ﹷﺻﺎﻋ ﹻ ﹷﻨﺎ ﹷو�ﹻي ﹹﻣ ﹽﹻﺪﻧﹷﺎ ﹽﹷ‬
‫اﻟﻠ ﹹه ﹽﹷﻢ إ ﹻ ﹽﹷن إﹻﺑْ ﹷﺮاه ﹷﹻﻴﻢ ﹷﻋ ْﺒ ﹹﺪ ﹷ≈ ﹷو ﹷﺧﻠﹻﻴﻠﹹﻚﹷ ﹷوﻧﹷب ﹻ ﹽﹹﻴﻚﹷ ﹷوإ� ﹻ�ي ﹷﻋ ْﺒ ﹹﺪ ﹷ≈ ﹷوﻧﹷب ﹻ ﹽﹹﻴﻚﹷ ﹷوإﹻﻧ ﹽﹷ ﹹه‬
‫ﺎ≈ ﺑﹻهﹻ ﻟ ﹻ ﹷﻤ ﹽﹷﻜ ﹷﺔ ﹷو ﹻﻣ ْﺜﻠﹻهﹻ ﹷﻣ ﹷﻌ ﹹه ﻗﹷﺎ ﹷل ﺛ ﹹ ﹽﹷﻢ ﹷﻳ ْﺪﻋﹹﻮ‬ ‫ﺎ≈ ﻟ ﹻ ﹷﻤ ﹽﹷﻜ ﹷﺔ ﹷوإ� ﹻ�ي أﹷ ْدﻋﹹ ﹷ‬
‫ﻮ≈ ﻟﹻﻠ ﹷْﻤﺪﹻﻳ ﹷﻨ ﹻﺔ ﺑﹻﻤﹻ ْﺜ ﹻﻞ ﹷﻣﺎ ﹷد ﹷﻋ ﹷ‬ ‫ﹷد ﹷﻋ ﹷ‬
‫أﹷ ْﺻ ﹷﻐﺮ ﹷوﻟﹻﻴ ٍﺪ ﹷﻳﺮا ﹹه ﹷﻓ ﹹﻴ ْﻌ ﹻﻄﻴهﹻ ذﹷﻟﹻﻚﹷ ﹽﹷ‬
‫اﻟﺜ ﹷﻤ ﹷﺮ‬ ‫ﹷ‬ ‫ﹷ‬

‫ر�   ‪ reports from Hazrat Imam Maalik‬ر� ا� � ‪Hazrat Qutaiba ibn Sa’eed‬‬
‫ا�  �‬ ‫‪and with a change in the chain of this same narration it is as‬‬
‫‪follows: Ishaq ibn Musa narrated from Ma’an, and Ma’an reported‬‬

‫‪260‬‬
from Imam Maalik and Imam Maalik �  �‫ر�  ا‬ reports from Suhail ibn
Abi Saleh who narrates from his father who in turn narrated from
Hazrat Abu Hurairah � �‫ر� ا‬. This Hadith is with two different chains,
and Imam Maalik � �‫ ر� ا‬has been mentioned to be its basis.

In this Hadith it has been mentioned that when the first crop of
dates would be harvested from the orchards of the people and the
people would bring these dates as an offering in the Court of
Rasoolullah ‫ﷺ‬ then Rasoolullah ‫ﷺ‬ would make Dua with the
following words,

‫اﻟﻠ ﹹه ﹽﹷﻢ ﺑﹷﺎر ْﹻ≈ ﹷﻟ ﹷﻨﺎ �ﹻي ﺛ ﹷﹻﻤﺎرﹻﻧﹷﺎ ﹷوﺑﹷﺎر ْﹻ≈ ﹷﻟ ﹷﻨﺎ �ﹻي ﹷﻣﺪﹻﻳ ﹷﻨت ﹻ ﹷﻨﺎ ﹷوﺑﹷﺎر ْﹻ≈ ﹷﻟ ﹷﻨﺎ �ﹻي ﹷﺻﺎﻋ ﹻ ﹷﻨﺎ ﹷو�ﹻي ﹹﻣ ﹽﹻﺪﻧﹷﺎ ﹽﹷ‬
‫اﻟﻠ ﹹه ﹽﹷﻢ‬ ‫ﹽﹷ‬

‫ﺎ≈ ﻟ ﹻ ﹷﻤ ﹽﹷﻜ ﹷﺔ ﹷوإ� ﹻ�ي أﹷ ْدﻋﹹ ﹷ‬

≈‫ﻮ‬ ‫إ ﹻ ﹽﹷن إﹻﺑْ ﹷﺮاه ﹷﹻﻴﻢ ﹷﻋ ْﺒ ﹹﺪ ﹷ≈ ﹷو ﹷﺧﻠﹻﻴﻠﹹﻚﹷ ﹷوﻧﹷب ﹻ ﹽﹹﻴﻚﹷ ﹷوإ� ﹻ�ي ﹷﻋ ْﺒ ﹹﺪ ﹷ≈ ﹷوﻧﹷب ﹻ ﹽﹹﻴﻚﹷ ﹷوإﹻﻧ ﹽﹷ ﹹه ﹷد ﹷﻋ ﹷ‬
‫ﺎ≈ ﺑﹻهﹻ ﻟ ﹻ ﹷﻤ ﹽﹷﻜ ﹷﺔ ﹷو ﹻﻣ ْﺜﻠﹻهﹻ ﹷﻣ ﹷﻌ ﹹه‬
‫ﻟﹻﻠ ﹷْﻤﺪﹻﻳ ﹷﻨ ﹻﺔ ﺑﹻﻤﹻ ْﺜ ﹻﻞ ﹷﻣﺎ ﹷد ﹷﻋ ﹷ‬

O Allah! Bless us with Barkat in our fruits, and bless us with Barkat in
our city (or in our Madina), and bless us with Barkat in our Sa’ and in
our Mudd. O Allah! Verily Ibrahim ‫�  ا�م‬ is Your Servant and Your
Khalil and Your Nabi, and I am Your (Most Chosen) Servant and Your
Nabi. And indeed, He ‫�  ا�م‬ made Dua for (abundance) in Makkah,
and I am making Dua for Madina just as Hazrat Ibrahim ‫�  ا�م‬ made
Dua for Makkah and double that.

261
In other words, O Allah, bless Madina with double the sustenance of
Makkah. The Dua of Hazrat Ibrahim ‫ �  ا�م‬is mentioned in this verse
of the Holy Qur’an,

‫ﹻﻨﺪ ﺑﹷ ْيﺘﹻﻚﹷ اﻟ ﹹْﻤ ﹷ ﹽﹷ‬

‫�م ﹻ‬ ‫ﹽﹷرﺑﹽﹷ ﹷﻨﺎ إ� ﹻ�ي أﹷ ْﺳ ﹷﻜ ﹹ‬
‫ﻨﺖ ﹻﻣﻦ ذ ﹽﹻﹹرﻳﹽﹷ�ﹻي ﺑ ﹻ ﹷﻮاد ٍﻏﹷ� ْ� ﹻذﹻي ﹷز ْر ٍع ﻋ ﹷ‬

O Our Rab! I have settled some of my family in a gorge, which is

barren, near Your Sanctified House. [Surah Ibrahim (14), Verse
37]

In other words, He left Hazrat Ismail ‫�  ا�م‬ and his mother Hazrat
Hajrah � �‫ ر� ا‬there.

‫س ﹷﺗ ْہﻮ ﹻ ْۤي اﹻﻟ ْﹷﻴہﹻ ْﻢ ﹷو ْارزﹹ ْﻗ ﹹہ ْﻢ ﹽﹻﻣﻦ ﹽﹷ‬

‫اﻟﺜ ﹷﻤﺮٰ ﹻ‬
‫ت‬ ‫ﹷرﺑﹽﹷ ﹷﻨﺎ ﻟ ﹻ ﹹﻴـﻘ ْﹻﻴ ﹹﻤﻮا اﻟﺼﹽﹷ ﻠٰﻮ ﹷة ﻓﹷﺎ ْﺟ ﹷﻌ ْﻞ ﹷا ْﻓ� ﹻ ﹷﺪ ﹱة ﹽﹻﻣ ﹷﻦ اﻟ ﹽﹷﻨﺎ ﹻ‬
‫ﹷ‬
‫ﹽﹷ‬
‫ﻟ ﹷﹷﻌﻠ ﹹہ ْﻢ ﹷ� ْﺸ ﹹ ﹹ‬
‫� ْو ﹷن‬

O Our Rab! So that they may keep Namaaz established, so You

turn the hearts of some people towards them, and bless them
with some fruits as sustenance, perhaps they may be grateful.
[Surah Ibrahim (14), Verse 37]

In this way, Hazrat Ibrahim ‫�  ا�م‬ made Dua for abundance in

sustenance and fruits in Makkah.

Regarding the Sa’ and The Mudd, it must be noted that they are both
measures of weight (used in the past) by which grain etc. was
weighed. One Sa’ is equal to eight Ratl and a Mudd was equal to two
Ratl. In other words, four Mudd is equal to one Sa’.
262
It is also mentioned in this Hadith Shareef that when the first
harvest of dates would be brought to Huzoor e Akram ‫ ﷺ‬then He ‫ﷺ‬
would distribute it to the little children.

From this Hadith we also understand that Huzoor e Akram ‫ﷺ‬ used
to like Khajur i.e. dates, very much, and when the Sahaba e Kiraam
would present the first harvest to Rasoolullah ‫ ﷺ‬then He ‫ ﷺ‬would
make immense Dua for them, for their harvests and for their
orchards, asking Almighty Allah to bless them with double that of
Makkah.

It was the love of the Sahaba e Kiraam, that even before presenting
anything from their harvests to their families, they would first
present it in the Court of Rasoolullah ‫ﷺ‬. They did this because of
their deep love and honour for Rasoolullah ‫ ﷺ‬and they also did this
to attain Barkat in their orchards.

It was also a sign of His ‫ ﷺ‬immense generosity, that Huzoor e Akram

‫ﷺ‬ would Himself not eat from the dates, but He ‫ ﷺ‬would first share
it with the little children, and then eat with them.

263
 ‫‪The Beloved Drinks of‬‬
‫ﷺ ‪Sayyiduna Rasoolullah‬‬

‫‪ drinking, and this‬ﷺ ‪This Chapter discusses the manner of Huzoor’s‬‬

‫‪section also discusses that if there are a few people present and food‬‬
‫‪or drink is served to them, then who is the most deserving.‬‬

‫‪Hadith Shareef‬‬

‫ﹷﺣ ﹽﹷﺪﺛﹷ ﹷﻨﺎ أﹷ ْﺣ ﹷﻤ ﹹﺪ ﺑْ ﹹﻦ ﹷﻣﻨ ٍ‬

‫ﹻﻴﻊ ﻗﹷﺎ ﹷل ﹷﺣ ﹽﹷﺪﺛﹷ ﹷﻨﺎ إ ﹻ ْﺳ ﹷﻤﺎﻋ ﹻﻴ ﹹﻞ ﺑْ ﹹﻦ إﹻﺑْ ﹷﺮاه ﹷﹻﻴﻢ ﻗﹷﺎ ﹷل ﹷﺣ ﹽﹷﺪﺛﹷ ﹷﻨﺎ ﹷﻋ� ﹽﹹﹻي ﺑْ ﹹﻦ ﹷزﻳْ ٍﺪ ﹷﻋ ْﻦ‬
‫س ﻗﹷﺎ ﹷل ﹷد ﹷﺧﻠ ﹹْﺖ ﹷﻣ ﹷﻊ ﹷر ﹹﺳﻮ ﹻل اﷲﹻ ﺻ�� اﷲ ﻋﻠﻴه وﺳﻠﻢ‬ ‫ﻋﹹ ﹷﻤ ﹷﺮ ه ﹷﹹﻮ اﺑْ ﹹﻦ أﹷ�ﹻي ﹷ ْ‬
‫� ﹷﻣ ﹷﻠ ﹷﺔ ﹷﻋ ﹻﻦ اﺑْ ﹻﻦ ﹷﻋﺒﹽﹷﺎ ٍ‬
‫ﹷ� ﹷب ﹷر ﹹﺳﻮ ﹹل اﷲﹻ ﺻ�� اﷲ‬ ‫أﹷﻧﹷﺎ ﹷو ﹷﺧﺎﻟ ﹻ ﹹﺪ ﺑْ ﹹﻦ اﻟ ﹷْﻮﻟﹻﻴ ﹻﺪ ﹷﻋ� ﹷ� ﹷﻣ ْﻴ ﹹﻤﻮﻧ ﹷ ﹷﺔ ﹷﻓ ﹷﺠﺎ ﹷء ْﺗ ﹷﻨﺎ ﺑﹻإﹻﻧ ﹷ ٍ‬
‫ﺎء ﹻﻣ ْﻦ ﹷﻟ� ﹷ ٍن ﻓ ﹷ ﹻ‬
‫ﹽﹷ‬
‫ﻋﻠﻴه وﺳﻠﻢ ﹷوأﹷﻧﹷﺎ ﹷﻋ� ﹷ� ﹷﻳﻤﹻيﻨﹻهﹻ ﹷو ﹷﺧﺎﻟ ﹻ ٌﺪ ﹷﻋ� ﹷ� ﺷ ﹷﹻﻤﺎﻟﹻهﹻ ﹷﻓ ﹷﻘﺎ ﹷل �ﹻي ْ‬
‫اﻟ�ﺑﹷ ﹹﺔ ﹷﻟﻚﹷ ﹷﻓإ ﹻ ْن ﹻﺷ� ﹻ ﹷﺖ آﺛﹷ ْﺮ ﹷت‬
‫ﺣﺪا ﺛ ﹹ ﹽﹷﻢ ﻗﹷﺎ ﹷل ﹷر ﹹﺳﻮ ﹹل اﷲﹻ ﺻ�� اﷲ ﻋﻠﻴه‬ ‫ﺑ ﹻ ﹷهﺎ ﹷﺧﺎﻟ ﹻ ﹱﺪا ﹷﻓ ﹹﻘﻠ ﹹْﺖ ﹷﻣﺎ ﹹﻛ ْﻨ ﹹﺖ ﻷﹹوﺛ ﹷﹻﺮ ﹷﻋ� ﹷ� ﹹﺳ ْﺆر ﹷﹻ≈ أﹷ ﹱ‬
‫وﺳﻠﻢ ﹷﻣ ْﻦ أﹷﻃ ْ ﹷﻌ ﹷﻤ ﹹه اﷲﹹ ﻃﹷ ﹷﻌﺎ ﹱﻣﺎ ﹷﻓﻠ ﹷْﻴ ﹹﻘ ﹻﻞ اﹷ ﹽﹷﻟﻠ ﹹه ﹽﹷﻢ ﺑﹷﺎر ْﹻ≈ ﹷﻟ ﹷﻨﺎ ﻓ ﹻﻴهﹻ ﹷوأﹷﻃْﻌ ْﹻﻤ ﹷﻨﺎ ﹷﺧ� ْ ﹱ�ا ﹻﻣ ْﻨ ﹹه ﹷو ﹷﻣ ْﻦ ﹷﺳ ﹷﻘﺎ ﹹه‬
‫اﷲﹹ ﹷﻋﺰﹽﹷ ﹷو ﹷﺟ ﹽﹷﻞ ﹷﻟب ﹷ ﹱﻨﺎ ﹷﻓﻠ ﹷْﻴ ﹹﻘ ﹻﻞ اﹷ ﹽﹷﻟﻠ ﹹه ﹽﹷﻢ ﺑﹷﺎر ْﹻ≈ ﹷﻟ ﹷﻨﺎ ﻓ ﹻﻴهﹻ ﹷوزﹻ ْدﻧﹷﺎ ﹻﻣ ْﻨ ﹹه ﺛ ﹹ ﹽﹷﻢ ﻗﹷﺎ ﹷل ﻗﹷﺎ ﹷل ﹷر ﹹﺳﻮ ﹹل اﷲﹻ ﺻ��‬
‫اب ﻏﹷ�ْ�ﹹ ﹽﹷ‬
‫اﻟﻠ� ﹷ ﹻن‬ ‫ﹽﹷ‬
‫اﻟ� ﹻ‬ ‫ﺎن ﹽﹷ‬
‫اﷲ ﻋﻠﻴه وﺳﻠﻢ ﻟ ْﹷﻴ ﹷﺲ ﹷ� ْي ٌء ﻳﹹ ْﺠﺰ ﹻ ﹹئ ﹷﻣ� ﹷ ﹷ‬
‫اﻟﻄ ﹷﻌﺎم ﹻ ﹷو ﹷ‬

‫‪Hazrat Abdullah Ibn Ab’bas‬‬ ‫ر�  ا�  �‬ ‫‪says, Rasool e Akram‬‬ ‫‪,‬ﷺ‬ ‫‪myself‬‬
‫‪ i.e. all three of us went to the house of‬ر�  ا�  � ‪and Khalid ibn Waleed‬‬
‫‪.‬ر� ا� � ‪Maymuna bint Haarith‬‬

‫‪264‬‬
Maymuna bint Haarith �  �‫ر�  ا‬ is the maternal aunt of Hazrat Ibn
Ab’bas �  �‫ر�  ا‬, and she is also the maternal aunt of Hazrat Khalid ibn
Waleed , and there is no pardah, i.e. veil, from the maternal
�  �‫ر�  ا‬

aunt, i.e. mother’s sister, as she is like a mother.

‫اﹷ ْﻟ ﹷﺨﺎ ﹷﻟ ﹹﺔ ﺑ ﹻ ﹷﻤ ْﻨﺰ ﹻ ﹷﻟ ﹻﺔ ْاﻻ ﹹم‬

The maternal aunt is like the mother

Hazrat Maymuna �  �‫ ر�  ا‬presented some milk to Huzoor ‫ﷺ‬, to drink.

He ‫ ﷺ‬then drank from it and said to Hazrat Ibn Ab’bas �  �‫ر�  ا‬. You
are on My right and Khalid is on My left. It is your right (to drink
next), but if you permit, I will give this remaining Milk of mine to
Khalid. He said, Ya Rasool’Allah ‫ !ﷺ‬When it comes to Your Tabarruk,
i.e. blessing, I cannot give priority to anyone over myself. I should
receive Your Tabarruk. Huzoor ‫ﷺ‬ then said, When Allah feeds
anything to someone; he should say this in the Court of Allah:

‫ﹽﹷ‬
‫اﻟﻠ ﹹه ﹽﹷﻢ ﺑﹷﺎر ْﹻ≈ ﹷﻟ ﹷﻨﺎ ﻓ ﹻﻴهﹻ ﹷوأﹷﻃْﻌ ْﹻﻤ ﹷﻨﺎ ﹷﺧ� ْ ﹱ�ا ﹻﻣ ْﻨ ﹹه‬

Allahumma Baarik Laana Feehi, Wa At’imna Khayram Minhu

O Allah! Give Barkat in that which You have fed us,

And Bless us with a better meal than this as well.

265
When drinking milk, one should say this Dua,

‫ﹽﹷ‬
‫اﻟﻠ ﹹه ﹽﹷﻢ ﺑﹷﺎر ْﹻ≈ ﹷﻟ ﹷﻨﺎ ﻓ ﹻﻴهﹻ ﹷوزﹻ ْدﻧﹷﺎ ﹻﻣ ْﻨ ﹹه‬

Allahumma Baarik Lana Feehi, Wa Zidna Minhu

O Allah! Give us Barkat in it, i.e. in the milk, which You have
given us to drink, and increase it for us.

Huzoor e Akram ‫ﷺ‬ said, there is nothing which suffices for both
food and drink, but milk.

Milk is something which serves both, as a meal and as a drink. It has

both qualities. In other words, it is a means of quelling hunger and
also a means of quenching thirst.

266
 The Manner of Drinking of
Sayyiduna Rasoolullah ‫ﷺ‬

Here we continue discussing the actual manner in which Huzoor e

Akram ‫ ﷺ‬used to drink.

Hadith Shareef

‫ﻒ ﺑْ ﹹﻦ ﹷﺣ ﹽﹷﻤﺎد ٍ ﻗﹷﺎﻻ ﹷﺣ ﹽﹷﺪﺛﹷ ﹷﻨﺎ ﹷﻋ ْﺒ ﹹﺪ اﻟ ﹷْﻮار ﹻﹻث ﺑْ ﹹﻦ ﹷﺳﻌﹻﻴ ٍﺪ ﹷﻋ ْﻦ أﹷ�ﹻي‬

‫ﹷﺣ ﹽﹷﺪﺛﹷ ﹷﻨﺎ ﹹﻗت ﹷ ْي ﹷﺒ ﹹﺔ ﺑْ ﹹﻦ ﹷﺳﻌﹻﻴ ٍﺪ ﹷوﻳﹹﻮ ﹹﺳ ﹹ‬
‫ﺎن ﹷﻳت ﹷ ﹷﻨ ﹽﹷﻔ ﹹﺲ �ﹻي اﻹﹻﻧﹷﺎ ﹻء ﺛﹷﻼﺛﹱﺎ إﹻذﹷا‬
‫ﻋﺼ ﹷﺎم ﹷﻋ ْﻦ أﹷﻧ ﹷ ﹻﺲ ﺑْ ﹻﻦ ﹷﻣﺎﻟ ﹻ ٍﻚ أﹷ ﹽﹷن اﻟ ﹽﹷﻨ ﹻ� ﹽﹷي ﺻ�� اﷲ ﻋﻠﻴه وﺳﻠﻢ � ﹷ ﹷ‬ ‫ﹷ‬
‫� ﹷب ﹷو ﹷ� ﹹﻘﻮ ﹹل ه ﹷﹹﻮ أﹷ ْﻣ ﹷﺮأ ﹹ ﹷوأﹷ ْر ﹷوى‬
‫ﹷﹻ‬

In the above narration of Hazrat Anas �  �‫ر�  ا‬ it is reported that,

Whenever Huzoor e Akram ‫ﷺ‬ would drink anything, He ‫ﷺ‬ would
do so in three breaths. In one narration He ‫ﷺ‬ said, none from
amongst you should drink like a camel, by just drawing
continuously, but he should drink in three or two breaths.

Should one sit and drink anything, or stand and drink?

Hadith Shareef

ٍ ‫ﹷﺣ ﹽﹷﺪﺛﹷ ﹷﻨﺎ أﹷ ْﺣ ﹷﻤ ﹹﺪ ﺑْ ﹹﻦ ﹷﻣﻨ‬

‫ﹻﻴﻊ ﻗﹷﺎ ﹷل ﹷﺣ ﹽﹷﺪﺛﹷ ﹷﻨﺎ هﹹﺸﹷ ْﻴ ٌﻢ ﻗﹷﺎ ﹷل ﹷﺣ ﹽﹷﺪﺛﹷ ﹷﻨﺎ ﹷﻋﺎﺻﹻ ٌﻢ اﻷﹷ ْﺣ ﹷﻮ ﹹل ﹷو ﹹﻣﻐﹻ� ﹷ�ةﹹ ﹷﻋ ﹻﻦ‬
‫س أﹷ ﹽﹷن اﻟ ﹽﹷﻨ ﹻ� ﹽﹷي ﺻ�� اﷲ ﻋﻠﻴه وﺳﻠﻢ ﹷ ﹻ‬
‫ ٌﹻﻢ‬Ò‫� ﹷب ﹻﻣ ْﻦ ﹷز ْﻣﺰﹷ ﹷم ﹷوه ﹷﹹﻮ ﻗﹷﺎ‬ ‫ﹽﹷ‬
ٍ ‫اﻟﺸ ْﻌ ﹻ� ﹽﹻي ﹷﻋ ﹻﻦ اﺑْ ﹻﻦ ﹷﻋﺒﹽﹷﺎ‬

267
Hazrat Ibn Ab’bas �  �‫ر�  ا‬ said that Huzoor e Akram ‫ﷺ‬ stood and
drank Zam-Zam. There is also a Hadith from Hazrat Ali �  �‫ ر�  ا‬which
says that Huzoor ‫ ﷺ‬stood and drank the leftover water of Wudu.

Hadith Shareef

ٍ ‫ﹷﺣ ﹽﹷﺪﺛﹷ ﹷﻨﺎ ﹹﻗت ﹷ ْي ﹷﺒ ﹹﺔ ﺑْ ﹹﻦ ﹷﺳﻌﹻﻴ ٍﺪ ﻗﹷﺎ ﹷل ﹷﺣ ﹽﹷﺪﺛﹷ ﹷﻨﺎ ﹹﻣ ﹷﺤ ﹽﹷﻤ ﹹﺪ ﺑْ ﹹﻦ ﹷﺟ ْﻌ ﹷ‬

‫� ﹷﻋ ْﻦ ﹹﺣ ﹷﺴ� ْ ٍن اﻟ ﹹْﻤ ﹷﻌ ﹽﹻﻠ ﹻﻢ ﹷﻋ ْﻦ ﹷﻋ ْﻤﺮﹻو ﺑْ ﹻﻦ‬
‫ ﹱﹻﻤﺎ‬Ò‫� ﹹب ﻗﹷﺎ‬ ‫ﹹﺷ ﹷﻌ ْﻴﺐٍ ﹷﻋ ْﻦ أﹷﺑﹻﻴهﹻ ﹷﻋ ْﻦ ﹷﺟ ﹽﹻﺪه ﹻ ﻗﹷﺎ ﹷل ﹷرأﹷﻳْ ﹹﺖ ﹷر ﹹﺳﻮ ﹷل اﷲﹻ ﺻ�� اﷲ ﻋﻠﻴه وﺳﻠﻢ ﹷ� ْ ﹷ‬
‫ﹷوﻗﹷﺎﻋ ﹱﹻﺪا‬

In the above narration, Hazrat Abdullah Ibn Amr Ibn ‘Aas says that I
saw Huzoor ‫ﷺ‬ drinking water while standing and while sitting as
well.

However here he did not mention which water He ‫ﷺ‬ stood and
drank and which He ‫ﷺ‬ sat and drank. He simply says that he saw
both.

Hadith Shareef

‫اﻟﺸ ْﻌ ﹻ� ﹽﹻي ﹷﻋ ﹻﻦ اﺑْ ﹻﻦ‬ ‫ﹷﺣ ﹽﹷﺪﺛﹷ ﹷﻨﺎ ﹷﻋ� ﹻي ﺑْ ﹹﻦ ﹹﺣ ْﺠﺮ ٍ ﻗﹷﺎ ﹷل ﹷﺣ ﹽﹷﺪﺛﹷ ﹷﻨﺎ اﺑْ ﹹﻦ اﻟ ﹹْﻤ ﹷﺒﺎرﹻ ﹻ≈ ﹷﻋ ْﻦ ﹷﻋﺎﺻﹻ ٍﻢ اﻷﹷ ْﺣ ﹷﻮ ﹻل ﹷﻋ ﹻﻦ ﹽﹷ‬
‫ﹽﹹ‬
‫س ﻗﹷﺎ ﹷل ﹷﺳ ﹷﻘ ْﻴ ﹹﺖ اﻟ ﹽﹷﻨ ﹻ� ﹽﹷي ﺻ�� اﷲ ﻋﻠﻴه وﺳﻠﻢ ﹻﻣ ْﻦ ﹷز ْﻣﺰﹷ ﹷم ﻓ ﹷ ﹻ‬
‫ ٌﹻﻢ‬Ò‫ﹷ� ﹷب ﹷوه ﹷﹹﻮ ﻗﹷﺎ‬ ٍ ‫ﹷﻋﺒﹽﹷﺎ‬

Then again comes the same Hadith of Ibn Ab’bas � �‫ ر� ا‬i.e. wherein it
is reported that Huzoor ‫ ﷺ‬stood and drank Zam-Zam.

268
There is a Hadith which is not mentioned here, but it has been cited
by Imam Muslim in Sahih Muslim Shareef from Hazrat Abu Hurairah
� �‫ر� ا‬ that Huzoor e Akram ‫ ﷺ‬said that, The one who drinks water
while standing, should vomit it out.

In other words, he should thrust his fingers into his throat and vomit
the water out. From this it is evident that to stand and drink water is
not permitted (except for Zam-Zam and the left over water of
Wudu).

Now pay attention to the next two Hadith.

Hadith Shareef

‫ﹷﺣ ﹽﹷﺪﺛﹷ ﹷﻨﺎ ﹷﻋ ْﺒ ﹹﺪ اﷲﹻ ﺑْ ﹹﻦ ﹷﻋ ْﺒ ﹻﺪ اﻟ ﹽﹷﺮ ْﺣ ﹷﻤ ﹻﻦ ﻗﹷﺎ ﹷل ﹷﺣ ﹽﹷﺪﺛﹷ ﹷﻨﺎ أﹷﺑﹹﻮ ﹷﻋﺎﺻﹻ ٍﻢ ﹷﻋ ﹻﻦ اﺑْ ﹻﻦ ﹹﺟ ﹷﺮﻳْ ٍﺞ ﹷﻋ ْﻦ ﹷﻋ ْﺒ ﹻﺪ ا� ﹷ ﹻ‬
‫ْ� ﹻﻳﻢ‬
‫ﹷﻋ ﹻﻦ ا ْﻟ� ﹷ ﹷ�ا ﹻء ﺑْ ﹻﻦ ﹷزﻳْ ٍﺪ اﺑْ ﹻﻦ اﺑْ ﹷﻨ ﹻﺔ أﹷﻧ ﹷ ﹻﺲ ﺑْ ﹻﻦ ﹷﻣﺎﻟ ﹻ ٍﻚ ﹷﻋ ْﻦ أﹷﻧ ﹷ ﹻﺲ ﺑْ ﹻﻦ ﹷﻣﺎﻟ ﹻ ٍﻚ أﹷ ﹽﹷن اﻟ ﹽﹷﻨ ﹻ� ﹽﹷي ﺻ�� اﷲ‬

‫ﻋﻠﻴه وﺳﻠﻢ ﹷد ﹷﺧ ﹷﻞ ﹷﻋ� ﹷ� أ ﹹ ﹽﹻم ﹹﺳﻠ ْﹷﻴ ٍﻢ ﹷو ﹻ ْ�ﺑﹷ ٌﺔ ﹹﻣ ﹷﻌ ﹽﹷﻠ ﹷﻘ ٌﺔ ﻓ ﹷ ﹻ‬

ْ ‫ﹷ� ﹷب ﹻﻣ ْﻦ ﻓ ﹻﹷﻢ اﻟ ﹻ‬
‫ ٌﹻﻢ ﹷﻓ ﹷﻘﺎ ﹷﻣ ْﺖ‬Ò‫ْ�ﺑﹷ ﹻﺔ ﹷوه ﹷﹹﻮ ﻗﹷﺎ‬
‫ْ�ﺑﹷ ﹻﺔ ﹷﻓ ﹷﻘ ﹷﻄ ﹷﻌ ْﺘ ﹷهﺎ‬ ‫أ ﹹ ﹽﹹم ﹹﺳﻠ ْﹷﻴ ٍﻢ إ�ﹻ ﹷ� ﹷرأ ْ ﹻ‬
ْ ‫س اﻟ ﹻ‬

Hazrat Anas ibn Maalik �  �‫ ر�  ا‬says, Huzoor e Akram ‫ ﷺ‬came to our

house and there was a small leathern, i.e. skin bag (hanging), and
while standing He ‫ﷺ‬ drank water from it, so my mother Umm e
Sulaim � �‫ ر� ا‬got up and cut off the piece of that water skin.

269
In other words, she cut off the part from where Huzoor ‫ ﷺ‬drank and
she kept that piece as a Tabarruk.

Hadith Shareef

‫ﻳﺪ ﺑْ ﹻﻦ ﹷﺟﺎﺑﹻﺮ ٍ ﹷﻋ ْﻦ ﹷﻋ ْﺒ ﹻﺪ اﻟ ﹽﹷﺮ ْﺣ ﹷﻤ ﹻﻦ ﺑْ ﹻﻦ‬ ‫ﹷﺣ ﹽﹷﺪﺛﹷ ﹷﻨﺎ اﺑْ ﹹﻦ أﹷ�ﹻي ﻋﹹ ﹷﻤ ﹷﺮ ﻗﹷﺎ ﹷل ﹷﺣ ﹽﹷﺪﺛﹷ ﹷﻨﺎ ﹹﺳﻔ ﹷْﻴﺎ ﹹن ﹷﻋ ْﻦ ﹷﻳﺰ ﹻ ﹷ‬
‫ﻳﺪ ﺑْ ﹻﻦ ﹷﻳﺰ ﹻ ﹷ‬
‫ﹷ� ﹷب ﹻﻣ ْﻦ ﹻ ْ�ﺑﹷ ٍﺔ‬ ‫أﹷ�ﹻي ﹷﻋ ْﻤ ﹷﺮ ﹷة ﹷﻋ ْﻦ ﹷﺟ ﹽﹷﺪﺗﹻهﹻ ﹷﻛ ْﺒﺸﹷ ﹻﺔ ﻗﹷﺎﻟ ْﹷﺖ ﹷد ﹷﺧ ﹷﻞ ﹷﻋ� ﹷ ﹽﹷي اﻟ ﹽﹷﻨ ﹻ� ﹽﹹي ﺻ�� اﷲ ﻋﻠﻴه وﺳﻠﻢ ﻓ ﹷ ﹻ‬
‫ ﹱﹻﻤﺎ ﹷﻓ ﹹﻘ ْﻤ ﹹﺖ إ�ﹻ ﹷ� ﻓ ﹷﹻﻴهﺎ ﹷﻓ ﹷﻘ ﹷﻄ ْﻌ ﹹﺘ ﹹه‬Ò‫ﹹﻣ ﹷﻌ ﹽﹷﻠ ﹷﻘ ٍﺔ ﻗﹷﺎ‬

In this Hadith, Hazrat Kabsha �  �‫ر�  ا‬ says that Huzoor e Akram ‫ﷺ‬

came to my house. A small water skin was hanging there. Huzoor ‫ﷺ‬
placed it to His ‫ ﷺ‬Blessed Mouth and drank water from it. I got up
and cut off its neck, i.e. the spout.

In other words, she cut it off and kept it as Tabarruk, because the
Blessed Mouth of Huzoor ‫ ﷺ‬touched it.

From this it is clearly understood that to keep as Tabarruk those

things which have a sacred connection, is not something which was
started by the Bareilvis today, but this has been a tradition from the
era of Rasool e Akram ‫ﷺ‬ and Huzoor ‫ﷺ‬ knew this, but He ‫ﷺ‬ still
allowed it to remain established.

Huzoor Sayyidi Muhad’dith e Kabeer now explains further, Now, in

one Hadith is the command to vomit it out and here He ‫ ﷺ‬stood and
drank from the water skins.
270
This means that for a person to make it a habit to stand and drink is
not approved, and it is contrary to the Sunnah.

If occasionally, he drank while standing due to some need, such as if

the water skin etc. is hanging at a height, and he opened the mouth
of it at the bottom and drank from it, then if he did so because of this
situation, there is no harm, because there is difficulty in removing
the water skin and then drinking from it.

The command regarding it being vomited out is not to prove

impermissibility, but it is for caution and restriction. I have also
written an article on this discussion. You have probably read it.

271
 The Blessed Fragrance of
Sayyiduna Rasoolullah ‫ﷺ‬

This discussion is regarding the fragrance of Huzoor e Akram ‫ ﷺ‬and

His ‫ ﷺ‬manner of using it.

Hadith Shareef

‫ﹷﺣ ﹽﹷﺪﺛﹷ ﹷﻨﺎ ﹹﻣ ﹷﺤ ﹽﹷﻤ ﹹﺪ ﺑْ ﹹﻦ ﹷراﻓ ٍﹻﻊ ﹷواﺣ ﹻ ٍﺪ ﻗﹷﺎﻟﹹﻮا ﹷﺣ ﹽﹷﺪﺛﹷ ﹷﻨﺎ أﹷﺑﹹﻮ أﹷ ْﺣ ﹷﻤ ﹷﺪ اﻟﺰﹽﹹﺑﹷ� ْ� ﹽﹹﹻي ﻗﹷﺎ ﹷل ﹷﺣ ﹽﹷﺪﺛﹷ ﹷﻨﺎ ﹷﺷ ْي ﹷﺒﺎ ﹹن ﹷﻋ ْﻦ‬
��‫ﺎن ﻟ ﹻ ﹷﺮ ﹹﺳﻮ ﹻل اﷲﹻ ﺻ‬ ‫ﻮ�ي ﺑْ ﹻﻦ أﹷﻧ ﹷ ﹻﺲ ﺑْ ﹻﻦ ﹷﻣﺎﻟ ﹻ ٍﻚ ﹷﻋ ْﻦ أﹷﺑﹻﻴهﹻ ﻗﹷﺎ ﹷل � ﹷ ﹷ‬ ‫ﹷﻋ ْﺒ ﹻﺪ اﷲﹻ ﺑْ ﹻﻦ اﻟ ﹹْﻤ ْﺨ ﹷﺘﺎرﹻ ﹷﻋ ْﻦ ﹹﻣ ﹷ‬
‫اﷲ ﻋﻠﻴه وﺳﻠﻢ ﹹﺳ ﹽﹷﻜ ٌﺔ ﹷﻳ ﹷﺘ ﹷﻄﻴ ﹹﹽﹷﺐ ﹻﻣ ْﻨ ﹷهﺎ‬

Hazrat Anas ibn Maalik � �‫ ر� ا‬says that Huzoor ‫ ﷺ‬had a little bottle,
from which He ‫ ﷺ‬applied ‘Itr, i.e. fragrance.

This does not mean that Huzoor ‫ﷺ‬ perfumed His ‫ﷺ‬ Blessed Body
through the ‘Itr, but from the Blessed Perspiration of Huzoor ‫ﷺ‬

emanated such a beautiful fragrance, that when Umme Sulaim � �‫ر� ا‬

the mother of Hazrat Anas �  �‫ ر�  ا‬invited Huzoor e Akram ‫ ﷺ‬to her
home during the summer season, Huzoor ‫ﷺ‬ rested there on a mat
(for a while), and due to the immense heat, Huzoor ‫ﷺ‬ began to
perspire, so Umme Sulaim �  �‫ر�  ا‬ took cotton wool and dabbed the
Blessed Perspiration and gathered it in a little bottle.

272
Huzoor ‫ﷺ‬ opened His ‫ﷺ‬ Blessed Eyes, and said, what are you
doing? She said, Ya Rasool’Allah ‫ !ﷺ‬We will mix it without our ‘Itr,
because it is the most fragrant of all fragrances, so the fragrance of
the ‘Itr will be enhanced by it. This was the condition of Rasool e
Akram ‫ﷺ‬.

Jis Raah Chal Diye Hain

Kooche Basa Diye Hain

Through Whichever Path He ‫ ﷺ‬Went

A Garden of Fragrances He ‫ ﷺ‬Caused To Blossom

So why then did Huzoor ‫ﷺ‬ apply scent? He ‫ﷺ‬ did this so that
people learnt and understood the importance of keeping their bodies
fragrant, so odours due to perspiration or some other illness etc. do
not emanate from the body, causing discomfort to others, or even to
one’s self. This is why we have been commanded to use fragrance.

Hadith Shareef

‫ﹽﹷدﺛﹷ ﹷﻨﺎ ﹹﻗت ﹷ ْي ﹷﺒ ﹹﺔ ﺑْ ﹹﻦ ﹷﺳﻌﹻﻴ ٍﺪ ﻗﹷﺎ ﹷل ﹷﺣ ﹽﹷﺪﺛﹷ ﹷﻨﺎ اﺑْ ﹹﻦ أﹷ�ﹻي ﻓ ﹷﹹﺪﻳْ ٍﻚ ﹷﻋ ْﻦ ﹷﻋ ْﺒ ﹻﺪ اﷲﹻ ﺑْ ﹻﻦ ﹹﻣ ْﺴﻠ ﹻ ﹻﻢ ﺑْ ﹻﻦ ﹹﺟ ْﻨ ﹹﺪ ٍب‬
ٌ ‫ﹷﻋ ْﻦ أﹷﺑﹻﻴهﹻ ﹷﻋ ﹻﻦ اﺑْ ﹻﻦ ﻋﹹ ﹷﻤ ﹷﺮ ﻗﹷﺎ ﹷل ﻗﹷﺎ ﹷل ﹷر ﹹﺳﻮ ﹹل اﷲﹻ ﺻ�� اﷲ ﻋﻠﻴه وﺳﻠﻢ ﺛﹷ‬
‫ ﹻ ﹹﺪ‬Ò‫ﻼث ﻻ ﺗﹹ ﹷﺮ ﹽﹹد اﻟ ﹷْﻮ ﹷﺳﺎ‬
‫اﻟﺪه ﹹْﻦ ﹷو ﹽﹷ‬
‫اﻟﻠ� ﹷ ﹹن‬ ‫ﹷو ﹽﹹ‬

(As reported by Hazrat Ibn Umar �  �‫ر�  ا‬ ) Huzoor e Akram ‫ﷺ‬ said,
there are three such things that when presented to someone, he
should not return it.
273
In this narration it is mentioned three, but Huzoor ‫ﷺ‬ mentioned
four things.

The first thing which He ‫ ﷺ‬mentioned in this narration is a pillow,

i.e. cushion. If one is given a cushion to sit on, he should not return
it. The second thing mentioned is fragrant oil, then ‘Itr and milk.
Now, here it is possible that the second and the third items are
regarded in the same category; hence, Huzoor ‫ ﷺ‬mentioned them as
three things. So it means if something fragrant, a pillow, and milk
are presented to someone, then he should not return it.

In other words, he should not refuse it by saying I do not want it.

This does not refer to some of the perfumes of today which have
impure things mixed in them, but this refers to pure fragrances,
which are also available (nowadays).

Hadith Shareef

ٌ ‫ﹷﺣ ﹽﹷﺪﺛﹷ ﹷﻨﺎ ﹹﻣ ﹷﺤ ﹽﹷﻤ ﹹﺪ ﺑْ ﹹﻦ ﹷﺧﻠﹻﻴ ﹷﻔ ﹷﺔ ﹷو ﹷﻋ ْﻤﺮﹹو ﺑْ ﹹﻦ ﹷﻋ� ٍﹽﹻي ﻗﹷﺎﻻ ﹷﺣ ﹽﹷﺪﺛﹷ ﹷﻨﺎ ﹷﻳﺰﹻﻳ ﹹﺪ ﺑْ ﹹﻦ ز ﹷﹹرﻳْ ٍﻊ ﻗﹷﺎ ﹷل ﹷﺣ ﹽﹷﺪﺛﹷ ﹷﻨﺎ ﹷﺣﺠ‬
‫ﹽﹷﺎج‬
‫ﺎن اﻟ ﹽﹷﻨ ْهﺪ ﹽﹻﹻي ﻗﹷﺎ ﹷل ﻗﹷﺎ ﹷل ﹷر ﹹﺳﻮ ﹹل اﷲﹻ ﺻ�� اﷲ ﻋﻠﻴه وﺳﻠﻢ‬ ‫ﹽﹷاف ﹷﻋ ْﻦ ﹷﺣ ﹷﻨﺎ ٍن ﹷﻋ ْﻦ أﹷ�ﹻي ﹹﻋ ْﺜ ﹷﻤ ﹷ‬ ‫اﻟﺼﹽﹷ ﻮ ﹹ‬
‫إﹻذﹷا أ ﹹ ْﻋ ﹻﻄ ﹷﻲ أﹷ ﹷﺣ ﹹﺪ ﹹﻛ ﹹﻢ اﻟ ﹽﹷﺮﻳْ ﹷﺤ ﹷ‬
‫ﺎن ﻓﹷﻼ ﹷﻳﺮﹹ ﹽﹹد ﹹه ﹷﻓإﹻﻧ ﹽﹷ ﹹه ﹷ ﹷ‬
‫� ﹷج ﹻﻣ ﹷﻦ ا ْﻟ ﹷﺠ ﹽﹷﻨ ﹻﺔ‬

Except for these, (As reported by Hazrat Abu Uthman An Nahdi

�  �‫ر�  ا‬ that) Huzoor ‫ﷺ‬ also mentioned one more fragrant thing, in
other words, if one of you is presented with Rayhaan, in other words,

274
the leaf of Tulsi also known as Basil, then it should not be refused,
and you should accept it, because it is from the fragrance of Jannat.

If there is a possibility for analysis in this, then we can also assume

that roses, jasmine, and (fragrant) flowers are also included in this.
So, if a person is presented with a bouquet of flowers etc. he should
not refuse it.

Here one other issue has been mentioned. Huzoor e Akram ‫ ﷺ‬spoke
about the difference between the fragrance applied by males and the
fragrance applied by females.

Hadith Shareef

‫ﺎن ﹷﻋ ﹻﻦ ا ْﻟ ﹹﺠ ﹷﺮﻳْﺮ ﹻ ﹽﹻي ﹷﻋ ْﻦ أﹷ�ﹻي‬ ‫ﻼن ﻗﹷﺎ ﹷل ﹷﺣ ﹽﹷﺪﺛﹷ ﹷﻨﺎ أﹷﺑﹹﻮ ﹷدا ﹹو ﹷد ا ْﻟ ﹷﺤ ﹷ ﹻ‬
‫� ﹽﹹي ﹷﻋ ْﻦ ﹹﺳﻔ ﹷْﻴ ﹷ‬ ‫ﹷﺣ ﹽﹷﺪﺛﹷ ﹷﻨﺎ ﹷﻣ ْﺤ ﹹﻤﻮدﹹ ﺑْ ﹹﻦ ﻏ ْﹷﻴ ﹷ‬
‫� ﹷة ﹷﻋ ْﻦ ﹷر ﹹﺟ ٍﻞ ﹷﻋ ْﻦ أﹷ�ﹻي ه ﹷﹹﺮﻳْ ﹷﺮ ﹷة ﻗﹷﺎ ﹷل ﻗﹷﺎ ﹷل ﹷر ﹹﺳﻮ ﹹل اﷲﹻ ﺻ�� اﷲ ﻋﻠﻴه وﺳﻠﻢ ﻃ ﹹ‬
‫ﹻﻴﺐ اﻟ ﹽﹻﺮ ﹷﺟﺎ ﹻل‬ ‫ﹷ� ْ ﹷ‬
‫ﹻﻴﺐ اﻟ ﹽﹻﻨ ﹷﺴﺎ ﹻء ﹷﻣﺎ ﻇﹷ ﹷه ﹷﺮ ﻟ ْﹷﻮﻧ ﹹ ﹹه ﹷو ﹷﺧ� ﹷﹻي رﹻﻳ ﹹﺤ ﹹه‬
‫ﹷﻣﺎ ﻇﹷ ﹷه ﹷﺮ رﹻﻳ ﹹﺤ ﹹه ﹷو ﹷﺧ� ﹷﹻي ﻟ ْﹷﻮﻧ ﹹ ﹹه ﹷوﻃ ﹹ‬

(As reported by Hazrat Abu Hurairah �  �‫ر�  ا‬ ) Huzoor e Akram ‫ﷺ‬

said, the fragrance of men, is that in which the colour is not evident,
but the scent is prominent.

In other words, it should not be such that by using it the clothing

becomes coloured i.e. stained with its colour.

275
Regarding the fragrance of females, He ‫ ﷺ‬said, the fragrance of the
females must be such that even though its colour is more evident,
(that it may come onto the clothing), but its scent should not be
prominent, i.e. it should not spread.

This means that females should avoid the use of such a fragrance
which is noticeable to the people. In other words, they should
dissolve saffron in water and then dye their clothing in it. This
fragrance (of the saffron) is sufficient for them. In other words, it
should be a light scent, which remains confined to their bodies.

This is why (in one narration) Huzoor e Akram ‫ﷺ‬ said, A woman
who uses perfume which spreads should not come to My Masjid even
at night.

This is how women have been stopped from using strong fragrances.
Nowadays, the manner in which they use fragrances, is completely
contrary to this Hadith of Huzoor ‫ﷺ‬.

This is why He ‫ ﷺ‬said,

‫ﹻﻴﺐ اﻟ ﹽﹻﻨ ﹷﺴﺎ ﹻء ﹷﻣﺎ ﻇﹷ ﹷه ﹷﺮ ﻟ ْﹷﻮﻧ ﹹ ﹹه ﹷو ﹷﺧ� ﹷﹻي رﹻﻳ ﹹﺤ ﹹه‬

‫ﹷوﻃ ﹹ‬

In other words, its colour should be on the clothes but its scent
should not burst out of the clothing, but rather it should remain
confined to the clothing.

276
 ‫‪The Manner of Conversing of‬‬
‫ﷺ ‪Sayyiduna Rasoolullah‬‬

‫‪Hadith Shareef‬‬

‫ﻴﻊ ﻗﹷﺎ ﹷل ﹷﺣ ﹽﹷﺪﺛﹷ ﹷﻨﺎ ﹹﺟ ﹷﻤ ْﻴ ﹹﻊ ﺑْ ﹹﻦ ﻋﹹ ﹷﻤ ﹷﺮ ﺑْ ﹻﻦ ﹷﻋ ْﺒ ﹻﺪ اﻟ ﹽﹷﺮ ْﺣ ﹷﻤ ﹻﻦ ا ْﻟ ﹻﻌ ْﺠ� ﹽﹹﹻي ﻗﹷﺎ ﹷل‬

‫ﹷﺣ ﹽﹷﺪﺛﹷ ﹷﻨﺎ ﹹﺳﻔ ﹷْﻴﺎ ﹹن ﺑْ ﹹﻦ ﹷوﻛ ﹻ ٍ‬

‫ﺣﺪﺛ�ﹻي ﹷر ﹹﺟ ٌﻞ ﹻﻣ ْﻦ ﺑﹷ�ﹻي ﹷﺗﻤﹻ ٍﻴﻢ ﹻﻣ ْﻦ ﹷو ﹷﻟ ﹻﺪ أﹷ�ﹻي ﹷهﺎ ﹷﻟ ﹷﺔ ﹷز ْو ﹻج ﹷﺧﺪﹻﻳ ﹷﺠ ﹷﺔ ﻳﹹﻜْ� ﹷي أﹷﺑﹷﺎ ﹷﻋ ْﺒ ﹻﺪ اﷲﹻ ﹷﻋ ﹻﻦ اﺑْ ٍﻦ‬
‫ﹽﹷ‬

‫ﻷﹷ�ﹻي ﹷهﺎ ﹷﻟ ﹷﺔ ﹷﻋ ﹻﻦ ا ْﻟ ﹷﺤ ﹷﺴ ﹻﻦ ﺑْ ﹻﻦ ﹷﻋ� ٍﹽﹻي ﻗﹷﺎ ﹷل ﹷﺳأﹷﻟ ﹹْﺖ ﹷﺧﺎ�ﹻي ه ﹻ ْﻨ ﹹﺪ ﺑْ ﹹﻦ أﹷ�ﹻي ﹷهﺎ ﹷﻟ ﹷﺔ ﹷو� ﹷ ﹷ‬
‫ﺎن ﹷو ﹽﹷﺻﺎﻓﹱﺎ ﹷﻓ ﹹﻘﻠ ﹹْﺖ‬

‫ﻒ �ﹻي ﹷﻣ ْﻨ ﹻﻄ ﹷﻖ ﹷر ﹹﺳﻮ ﹻل اﷲﹻ ﺻ�� اﷲ ﻋﻠﻴه وﺳﻠﻢ‪ ،‬ﻗﹷﺎ ﹷل � ﹷ ﹷ‬

‫ﺎن ﹷر ﹹﺳﻮ ﹹل اﷲﹻ ﺻ�� اﷲ ﻋﻠﻴه‬ ‫ﺻﹻ ْ‬
‫اﻟﺴﻜْﺖﹻ ﻻ ﹷﻳ ﹷﺘ� ﹷ ﹽﹷﻠ ﹹﻢ �ﹻي ﹷﻏ� ْ� ﹻ‬ ‫وﺳﻠﻢ ﹹﻣ ﹷﺘ ﹷﻮاﺻﹻ ﹷﻞ اﻷﹷ ْﺣﺰﹷا ﹻن ﹷدا‪ Ò‬ﹷﹻﻢ ا ْﻟﻔ ْ ﹷ‬
‫ﹻ�ة ﹻ ﻟ ْﹷﻴ ﹷﺴ ْﺖ ﹷﻟ ﹹه ﹷرا ﹷﺣ ٌﺔ ﻃﹷﻮﹻﻳ ﹹﻞ ﹽﹷ‬

‫ﺎﺳ ﹻﻢ اﷲﹻ ﹷ� ﹷﻌﺎ� ﹷ� ﹷوﻳﹷ ﹷﺘ� ﹷ ﹽﹷﻠ ﹹﻢ ﺑ ﹻ ﹷﺠ ﹷﻮا ﹻﻣ ﹻﻊ ا ْﻟ�ﹷﻠ ﹻ ﹻﻢ ﹷ� ﹹﻣ ﹹه ﻓ ْﹷﺼ ٌﻞ ﻻ‬ ‫ﹷﺣﺎ ﹷﺟ ٍﺔ‪ ،‬ﹷ� ْﻔتﹷﺘﹻﺢﹹ ا ْﻟ� ﹷ ﹷ‬
‫ﻼم ﹷو ﹷﻳ ْﺨﺘ ﹹﹻﻤ ﹹه ﺑ ﹻ ْ‬
‫ﻓ ﹹﹹﻀﻮ ﹷل ﹷوﻻ ﹷ� ْﻘﺼﹻ � ﹷ� ﻟ ْﹷﻴ ﹷﺲ ﺑﹻﺎ ْﻟ ﹷﺠﺎ�ﹻي ﹷوﻻ اﻟ ﹹْﻤهﹻ� ﹻن � ﹷﹹﻌ ﹽﹻﻈ ﹹﻢ اﻟ ﹽﹻﻨ ْﻌ ﹷﻤ ﹷﺔ ﹷوإ ﹻ ْن ﹷد ﹽﹷﻗ ْﺖ ﻻ ﹷﻳ ﹹﺬ ﹽﹹم ﹻﻣ ْﻨ ﹷهﺎ ﹷﺷ ْﻴﺌﹱﺎ‬
‫ﺎن ﻟ ﹷﹷهﺎ ﹷﻓإﹻذﹷا ﹹ� ﹹﻌ ﹽﹻﺪ ﹷي‬ ‫ﻏﹷ� ْ ﹷ� أﹷﻧ ﹽﹷ ﹹه ﻟ ْﹷﻢ ﹷﻳﻜﹹ ْﻦ ﹷﻳ ﹹﺬ ﹽﹹم ﹷذوﹽﹷاﻗﹱﺎ ﹷوﻻ ﹷﻳ ْﻤ ﹷﺪ ﹹﺣ ﹹه ﹷوﻻ ﹹ� ْﻐ ﹻﻀﺒﹹ ﹹه ﹽﹹ‬
‫اﻟﺪﻧ ْ ﹷﻴﺎ ﹷوﻻ ﹷﻣﺎ � ﹷ ﹷ‬
‫� ﻟ ﹷﹷهﺎ إﹻذﹷا أﹷ ﹷﺷ ﹷﺎر‬ ‫ﹽﹷ‬
‫ا ْﻟ ﹷﺤ ﹽﹹﻖ ﻟ ْﹷﻢ ﹷ� ﹹﻘ ْﻢ ﻟ ﹻ ﹷﻐ ﹷﻀﺒﹻهﹻ ﹷ� ْي ٌء ﹷﺣ�ي ﹷﻳ ْﻨ ﹷﺘ ﹻ ﹷ‬
‫� ﹷﻟ ﹹه ﹷوﻻ ﹷ� ْﻐ ﹷﻀ ﹹﺐ ﻟ ﹻ ﹷﻨ ْﻔ ﹻﺴهﹻ ﹷوﻻ ﹷﻳ ْﻨ ﹷﺘ ﹻ ﹹ‬
‫ﹽﹷ‬
‫ﺑ ﹻ ﹷﻜ ﹽﹻﻔهﹻ � ﹹ ﹽﹻﻠ ﹷهﺎ ﹷوإﹻذﹷا ﹷ� ﹷﻌﺠ ﹷﹽﹷﺐ ﹷﻗﻠ ﹷﹷﺒ ﹷهﺎ ﹷوإﹻذﹷا ﹷﺗ ﹷﺤ ﹽﹷﺪ ﹷث ا� ﹷﺼ ﹷﻞ ﺑ ﹻ ﹷهﺎ ﹷو ﹷ ﹷ‬
‫� ﹷب ﺑ ﹻ ﹷﺮا ﹷﺣﺘﹻهﹻ ا ْﻟ ﹹﻴ ْﻤ� ﹷي ﺑﹷ ْﻄ ﹷﻦ‬
‫� ﹷﻓ ﹹه ﹹﺟ ﹽﹹﻞ ﹷﺿ ﹻﺤ ﹻﻜهﹻ اﻟت ﹽﹷ ﹷﺒ ﹽﹹﺴ ﹹﻢ‬
‫� ﹷض ﹷوأﹷ ﹷﺷ ﹷﺎح ﹷوإﹻذﹷا �ﹷ ﹻ ﹷح ﻏ ﹽﹷﹷﺾ ﹷ ْ‬ ‫�ى ﹷوإﹻذﹷا ﻏﹷﻀ ﹷ ﹷ‬
‫ﹻﺐ أ ْ ﹷ‬ ‫إﹻﺑْ ﹷهﺎ ﹻﻣهﹻ ا ْﻟ ﹹﻴ ْ ﹷ‬
‫ﹷ� ْﻔ� ﹷ ﹽﹹ� ﹷﻋ ْﻦ ﹻﻣ ْﺜ ﹻﻞ ﹷﺣﺐﹽﹻ ا ْﻟ ﹷﻐ ﹷﻤﺎم ﹻ‬

‫‪277‬‬
Presenting the essence and the explanation of the above quoted
Hadith Shareef, Huzoor Sayyidi Muhad’dith e Kabeer says,

It is mentioned that Huzoor ‫ﷺ‬ always respected every blessing,

even if it were a little. If someone presented very little or even a
single date (khajur) to Him ‫ﷺ‬, He ‫ﷺ‬ would respect this and show
gratefulness for it.

He ‫ ﷺ‬said, No female neighbour should regard the gift of her female

neighbour as insignificant, i.e. lowly, even if she sends a single
trotter of a goat. In other words, even that should be respected.

This is also regarded a Blessing. In other words, if you cooked a

delicacy in your home, then send some to your neighbour, even if it
is only one piece of meat, so that they too can get the taste of it.

It is mentioned that Huzoor ‫ﷺ‬ used to respect and value the

smallest of bounties, and He ‫ ﷺ‬would not look down on it.

It is mentioned that He ‫ﷺ‬ would never find faults in anything and

neither would He ‫ﷺ‬ unduly praise anyone or anything. In other
words, to unnecessarily praise the way in which it was cooked, and if
there was something missing in it, he would not say that it is not
good because it does not have garlic or some other thing.

It is mentioned that He ‫ ﷺ‬would never become upset, i.e. angry due

to some worldly issue. In other words, if He ‫ﷺ‬ faced some worldly
loss, He ‫ ﷺ‬would never become angry due to this.
278
Hence, Hazrat Anas � �‫ ر� ا‬says, if while in the service of Huzoor ‫ ﷺ‬I
did something which He ‫ ﷺ‬did not prefer, He would never say, why
did you do it like this? And even if I forgot to do something, He ‫ﷺ‬

would never say, Why did you not do this?

So this means that in any worldly issue, Huzoor ‫ﷺ‬ never showed
any anger. However, if someone tried to suppress the truth or said
anything which is contrary to the Command of Almighty Allah, then
His ‫ﷺ‬ Jalaal was such that none would be able to suppress it, and
none would be able to challenge His ‫ﷺ‬ Jalaal. This was His ‫ﷺ‬

excellence.

When it came to something about Himself, i.e. if it was something

personal, He ‫ﷺ‬ would never show any anger, nor would He ‫ﷺ‬

retaliate for it.

For example, there may be those amongst us that if he were in a

crowd and some peasant or someone from amongst the laymen
bumps into him, then he would become upset and shout at the
person asking him if he is blind or foolish, or if he cannot see who is
passing by!

In such situations, Huzoor e Akram ‫ﷺ‬ would never become angry

and neither would He ‫ ﷺ‬retaliate.

When Huzoor ‫ﷺ‬ pointed or gestured towards something, He ‫ﷺ‬

would raise His ‫ﷺ‬ entire Hand to do so. He would not do so

sluggishly.
279
When He ‫ﷺ‬ would want to show amazement at something, He ‫ﷺ‬

would turn His ‫ ﷺ‬Hands over to show That He ‫ ﷺ‬is taken aback by
something like this happening.

When He ‫ﷺ‬ would speak, He ‫ﷺ‬ would continuously gesture with

His ‫ ﷺ‬Blessed Hands.

It has been mentioned that when He ‫ ﷺ‬said that, close to Qiyaamat,

knowledge will be taken away and ignorance will increase. Harj
means killing, so to describe this He ‫ ﷺ‬showed with His ‫ ﷺ‬Blessed
Hand the sign that People will be killed.

‫� ﹷب ﺑ ﹻ ﹷﺮا ﹷﺣﺘﹻهﹻ ا ْﻟ ﹹﻴ ْﻤ� ﹷي ﺑﹷ ْﻄ ﹷﻦ إﹻﺑْ ﹷهﺎ ﹻﻣهﹻ ا ْﻟ ﹹﻴ ْ ﹷ‬

‫�ى‬ ‫ﹷو ﹷ ﹷ‬

He ‫ﷺ‬ would gesture with His ‫ﷺ‬ right Hand, and sometimes while
talking He ‫ ﷺ‬would strike His ‫ ﷺ‬Right Hand on His left thumb.

When He ‫ﷺ‬ would become upset with someone, He ‫ﷺ‬ would

simply turn His ‫ ﷺ‬Blessed Face away. In other words, He ‫ ﷺ‬would
not mock or taunt him etc.

When He ‫ﷺ‬ was happy, He ‫ﷺ‬ would smile, and when He ‫ﷺ‬ was
very happy about something, He ‫ ﷺ‬would tightly close His ‫ ﷺ‬eyes,
i.e. He ‫ ﷺ‬would squeeze them.

280
It was never such that in happiness He ‫ ﷺ‬laughed out aloud. Never
in His ‫ ﷺ‬life did He ‫ ﷺ‬even laugh slightly audibly. The most He ‫ﷺ‬
would do was smile broadly, or squeeze His ‫ ﷺ‬eyes.

The condition would be such that,

‫ﹷ� ْﻔ� ﹷ ﹽﹹ� ﹷﻋ ْﻦ ﹻﻣ ْﺜ ﹻﻞ ﹷﺣﺐﹽﹻ ا ْﻟ ﹷﻐ ﹷﻤﺎم ﹻ‬

In other words, when He ‫ ﷺ‬smiled, it seemed as if pure white hail-

stones were falling from the sky. Such was the smile of Huzoor e
Akram ‫ﷺ‬.

What was the aim of mentioning all of this? It was so that a person
understands that when he speaks, he should not speak with
continuous speed, but he should pause every now and then, because
when speaking Huzoor e Akram ‫ﷺ‬ would do so with pauses in-
between, so that people may understand it.

Hadith Shareef

‫� ﹽﹹي ﻗﹷﺎ ﹷل ﹷﺣ ﹽﹷﺪﺛﹷ ﹷﻨﺎ ﺣﹹ ﹷﻤ ْﻴ ﹹﺪ ﺑْ ﹹﻦ اﻷﹷ ْﺳ ﹷﻮد ﹻ ﹷﻋ ﹻﻦ أ ﹹ ﹷﺳﺎ ﹷﻣ ﹷﺔ ﺑْ ﹻﻦ ﹷزﻳْ ٍﺪ‬

‫ﹷﺣ ﹽﹷﺪﺛﹷ ﹷﻨﺎ ﺣﹹ ﹷﻤ ْﻴ ﹹﺪ ﺑْ ﹹﻦ ﹷﻣ ْﺴ ﹷﻌ ﹷﺪ ﹷة اﻟ ﹷْﺒ ْ ﹻ‬
‫�دﹹ‬ ‫ﺎن ﹷر ﹹﺳﻮ ﹹل اﷲﹻ ﺻ�� اﷲ ﻋﻠﻴه وﺳﻠﻢ ﹷ� ْ ﹹ‬ ‫ ﹻﺸﹷ ﹷﺔ ﻗﹷﺎﻟ ْﹷﺖ ﹷﻣﺎ � ﹷ ﹷ‬Ò‫� ﹷو ﹷة ﹷﻋ ْﻦ ﹷﻋﺎ‬ ْ ‫ﹷﻋ ﹻﻦ اﻟﺰﹽﹹهْﺮ ﹻ ﹽﹻي ﹷﻋ ْﻦ ﹹ‬
‫ﺎن ﹷﻳ ﹷﺘ� ﹷ ﹽﹷﻠ ﹹﻢ ﺑﹻ�ﹷﻼم ٍﺑﹷ� ﹽﹻ ٍن ﻓ ْﹷﺼ ٍﻞ ﹷﻳ ْﺤ ﹷﻔ ﹹﻈ ﹹه ﹷﻣ ْﻦ ﹷﺟﻠ ﹷﹷﺲ إﹻﻟ ْﹷﻴهﹻ‬
‫� ﹷد ﹹﻛ ْﻢ ﹷه ﹷﺬا ﹷو ﹷ� ﹻﻜ ﹽﹷﻨ ﹹه � ﹷ ﹷ‬
ْ

281
Ummul Mo’mineen A’isha Siddiqa � �‫ ر� ا‬said,

‫� ﹷد ﹹﻛ ْﻢ ﹷه ﹷﺬا‬ ‫ﹷﻣﺎ � ﹷ ﹷ‬
‫ﺎن ﹷر ﹹﺳﻮ ﹹل اﷲﹻ ﺻ�� اﷲ ﻋﻠﻴه وﺳﻠﻢ ﹷ� ْ ﹹ‬
ْ ‫� ﹹد‬

In other words, Huzoor ‫ ﷺ‬never used to speak with such speed like
people do today,

‫ﺎن ﻳﹷ ﹷﺘ� ﹷ ﹽﹷﻠ ﹹﻢ ﺑﹻ�ﹷﻼم ٍﺑﹷ� ﹽﹻ ٍن ﻓ ْﹷﺼ ٍﻞ‬

‫ﹷو ﹷ� ﹻﻜ ﹽﹷﻨ ﹹه � ﹷ ﹷ‬

But He ‫ﷺ‬ used to speak with pauses in-between, and very clearly
and eloquently.

‫ﹷﻳ ْﺤ ﹷﻔ ﹹﻈ ﹹه ﹷﻣ ْﻦ ﹷﺟﻠ ﹷﹷﺲ إﹻﻟ ْﹷﻴهﹻ‬

In other words, He ‫ﷺ‬ did this so that the person listening may
absorb in his mind what is being said.

This is why when you speak, it is always important to make sure that
the person you are addressing, or your audience are able to
understand you. In this Hadith as we have seen, mention has been
made about the smiling of Huzoor e Akram ‫ﷺ‬. In this regard there
are many other Ahadith which also mention that when Huzoor e
Akram ‫ ﷺ‬would smile, then He ‫ ﷺ‬only smiled, and at most, He ‫ﷺ‬
would smile so broadly that His ‫ ﷺ‬Blessed Teeth on the side would
be visible, but it was never with a sound.

282
 ‫‪The Blessed Conduct of‬‬
‫ﷺ ‪Sayyiduna Rasoolullah‬‬

‫‪This Chapter discusses the conduct of Sayyiduna Rasoolullah‬‬ ‫‪.‬ﷺ‬ ‫‪.‬‬

‫‪Here and in the previous chapter we have included the Ahadith‬‬

‫‪ Blessed Smile. Here we will also include the Hadith‬ﷺ ‪regarding His‬‬
‫‪sharing light-hearted moments.‬ﷺ ‪on Him‬‬

‫ﻴﻊ ﻗﹷﺎ ﹷل ﹷﺣ ﹽﹷﺪﺛﹷ ﹷﻨﺎ ﹹﺟ ﹷﻤ ْﻴ ﹹﻊ ﺑْ ﹹﻦ ﻋﹹ ﹷﻤ ﹷﺮ ﺑْ ﹻﻦ ﹷﻋ ْﺒ ﹻﺪ اﻟ ﹽﹷﺮ ْﺣ ﹷﻤ ﹻﻦ ا ْﻟ ﹻﻌ ْﺠ� ﹽﹹﹻي ﻗﹷﺎ ﹷل أﹷﻧ ْ ﹷﺒأﹷﻧﹷﺎ‬
‫ﹷﺣ ﹽﹷﺪﺛﹷ ﹷﻨﺎ ﹹﺳﻔ ﹷْﻴﺎ ﹹن ﺑْ ﹹﻦ ﹷوﻛ ﹻ ٍ‬
‫ﹷر ﹹﺟ ٌﻞ ﹻﻣ ْﻦ ﺑﹷ�ﹻي ﹷﺗﻤﹻ ٍﻴﻢ ﹻﻣ ْﻦ ﹷو ﹷﻟ ﹻﺪ أﹷ�ﹻي ﹷهﺎ ﹷﻟ ﹷﺔ ﹷز ْو ﹻج ﹷﺧﺪﹻﻳ ﹷﺠ ﹷﺔ ﹷوﻳﹹﻜْ� ﹷي أﹷﺑﹷﺎ ﹷﻋ ْﺒ ﹻﺪ اﷲﹻ ﹷﻋ ﹻﻦ اﺑْ ٍﻦ ﻷﹷ�ﹻي ﹷهﺎ ﹷﻟ ﹷﺔ‬
‫ﹷﻋ ﹻﻦ ا ْﻟ ﹷﺤ ﹷﺴ ﹻﻦ ﺑْ ﹻﻦ ﹷﻋ� ٍﹽﹻي ﻗﹷﺎ ﹷل ﻗﹷﺎ ﹷل ا ْﻟ ﹹﺤ ﹷﺴ� ْ ﹹن ﹷﺳأﹷﻟ ﹹْﺖ أﹷ�ي ﹷﻋ ْﻦ ﺳﹻ� ﹷ�ة ﹻاﻟ ﹽﹷﻨ ﹻ� ﹽﹻي ﺻ�� اﷲ ﻋﻠﻴه وﺳﻠﻢ‬
‫ﺎن ﹷر ﹹﺳﻮ ﹹل اﷲﹻ ﺻ�� اﷲ ﻋﻠﻴه وﺳﻠﻢ ﹷدا‪ Ò‬ﹷﹻﻢ اﻟْﺒ ﹻ ْ ﹻ‬
‫� ﹷﺳ ْه ﹷﻞ ا ْﻟ ﹹﺨﻠﹹ ﹻﻖ ﹷﻟ� ﹽﹻ ﹷن‬ ‫�ﹻي ﹹﺟﻠ ﹷﹷﺴﺎ‪Ò‬ﹻهﹻ ﹷﻓ ﹷﻘﺎ ﹷل � ﹷ ﹷ‬
‫ﹽﹷﺎب ﹷوﻻ ﹹﻣﺸﹷ ﺎ ٍح ﹷﻳ ﹷﺘ ﹷﻐﺎ ﹷﻓ ﹹﻞ ﹷﻋ ﹽﹷﻤﺎ ﻻ‬
‫ش ﹷوﻻ ﹷﻋﻴ ٍ‬ ‫ﻴﻆ ﹷوﻻ ﹷﺻ ﹽﹷﺨ ٍ‬
‫ﺎب ﹷوﻻ ﹷﻓﺤﹽﹷﺎ ٍ‬ ‫ا ْﻟ ﹷﺠﺎﻧ ﹻﹻﺐ ﻟ ْﹷﻴ ﹷﺲ �ﹻﻔ ﹽ ٍﹷﻆ ﹷوﻻ ﻏﹷﻠ ﹻ ٍ‬
‫ﻼث ا ْﻟﻤﹻ ﹷﺮا ﹻء ﹷواﻹ ﹻ ْﻛ ﹷﺜﺎرﹻ‬
‫ﹷ� ْﺸ ﹷﺘ�ﹻي ﹷوﻻ ﻳﹹ ْﺆﻳ ﹻ ﹹﺲ ﹻﻣ ْﻨ ﹹه ﹷرا ﹻﺟﻴهﹻ ﹷوﻻ ﻳﹹ ﹷﺨﻴ ﹹﹽﹷﺐ ﻓ ﹻﻴهﹻ ﻗ ْﹷﺪ ﹷﺗ ﹷﺮ ﹷ≈ ﹷ�ﻔ ﹷْﺴ ﹹه ﹻﻣ ْﻦ ﺛﹷ ٍ‬
‫ﺎن ﻻ ﻳﹷ ﹹﺬ ﹽﹹم أﹷ ﹷﺣ ﹱﺪا ﹷوﻻ ﹷ�ﻌﹻيﺒﹹ ﹹه ﹷوﻻ ﻳﹷ ْﻄﻠﹹ ﹹﺐ ﹷﻋ ْﻮر ﹷﺗ ﹹه ﹷوﻻ‬ ‫ﺎس ﹻﻣ ْﻦ ﺛﹷ ٍ‬
‫ﻼث � ﹷ ﹷ‬ ‫ﹷو ﹷﻣﺎ ﻻ ﹷ� ْﻌﻨ ﹻﻴهﹻ ﹷو ﹷﺗ ﹷﺮ ﹷ≈ اﻟ ﹽﹷﻨ ﹷ‬
‫اﻟﻄ�ْ�ﹹ ﹷﻓإﹻذﹷا ﹷﺳ ﹷﻜ ﹷﺖ‬‫� ﹷق ﹹﺟﻠ ﹷﹷﺴﺎ ﹹؤ ﹹه ﹷﻛأﹷﻧ ﹽﹷ ﹷﻤﺎ ﹷﻋ� ﹷ� ﹹرؤﹹوﺳﹻه ﹻ ﹹﻢ ﹽﹷ‬ ‫ﹽﹷ‬ ‫ﹽﹷ‬
‫ﻳﹷ ﹷﺘ�ﹷﻠ ﹹﻢ إﹻﻻ ﻓ ﹷﹻ� ﹷر ﹷﺟﺎ ﺛﹷ ﹷﻮاﺑﹷ ﹹه ﹷوإﹻذﹷا ﹷﺗ�ﹷﻠ ﹷﻢ أﹷ ْ ﹷ‬
‫ﹽﹷ‬
‫�غﹷ ﹷﺣﺪﹻﻳ ﹹﺜ ﹹه ْﻢ‬‫ﹻﻳﺚ ﹷو ﹷﻣ ْﻦ ﹷﺗ� ﹷ ﹽﹷﻠ ﹷﻢ ﻋ ﹻ ْﻨ ﹷﺪ ﹹه أﹷ ْ� ﹷﺼﺘﹹﻮا ﹷﻟ ﹹه ﹷﺣ�ي ﹷ� ْ ﹹ‬‫ﻮن ﻋ ﹻ ْﻨ ﹷﺪ ﹹه ا ْﻟ ﹷﺤﺪ ﹷ‬ ‫ﹷﺗ� ﹷ ﹽﹷﻠ ﹹﻤﻮا ﻻ ﻳﹷت ﹷ ﹷﻨ ﹷﺎزﻋﹹ ﹷ‬
‫ﻮن ﹻﻣ ْﻨ ﹹه ﹷو ﹷ� ْﺼ�ﹻ�ﹹ‬
‫ﻮن ﹻﻣ ْﻨ ﹹه ﹷوﻳﹷ ﹷﺘ ﹷﻌﺠ ﹹﹽﹷﺐ ﹻﻣ ﹽﹷﻤﺎ ﻳﹷ ﹷﺘ ﹷﻌ ﹽﹷﺠﺒﹹ ﹷ‬‫ﻚ ﹻﻣ ﹽﹷﻤﺎ ﹷ� ْﻀ ﹷﺤﻜﹹ ﹷ‬ ‫ﹻﻳﺚ أﹷوﹽﹷﻟﹻه ﹻ ْﻢ ﹷ� ْﻀ ﹷﺤ ﹹ‬ ‫ﻋ ﹻ ْﻨ ﹷﺪ ﹹه ﹷﺣﺪ ﹹ‬
‫ﻳﺐ ﹷﻋ� ﹷ� ا ْﻟ ﹷﺠﻔ ﹷْﻮة ﹻ �ﹻي ﹷﻣ ْﻨ ﹻﻄﻘﹻهﹻ ﹷو ﹷﻣ ْﺴأ ﹷ ﹷﻟﺘﹻهﹻ ﹷﺣ�ﹽﹷي إ ﹻ ْن � ﹷ ﹷ‬
‫ﺎن أﹷ ْﺻ ﹷﺤﺎﺑ ﹹ ﹹه ﹷو ﹷ� ﹹﻘﻮ ﹹل إﹻذﹷا ﹷرأﹷﻳْﺘ ْﹹﻢ ﻃﹷﺎﻟ ﹻ ﹷﺐ‬ ‫ﻟ ﹻ ْﻠ ﹷﻐﺮ ﹻ ﹻ‬

‫‪283‬‬
 ‫ﹷﺣﺎ ﹷﺟ ٍﺔ ﻳ ﹻ ْﻄﻠﹹﺒﹹ ﹷهﺎ ﻓﹷأ ﹷ ْرﻓ ﹻ ﹹﺪو ﹹه ﹷوﻻ ﹷ� ْﻘﺒ ﹹﻞ ﹽﹷ‬
‫اﻟﺜ ﹷﻨﺎ ﹷء إﹻﻻ ﹻﻣ ْﻦ ﹹﻣ�ﹷﺎﻓ ٍﹻﺊ ﹷوﻻ ﹷ� ْﻘ ﹷﻄ ﹹﻊ ﹷﻋ� ﹷ� أﹷ ﹷﺣ ٍﺪ ﹷﺣﺪﹻﻳ ﹷﺜ ﹹه ﹷﺣ�ﹽﹷي‬ ‫ﹷ‬
ٍ ‫ﻳﹷ ﹹﺠ ﹷﻮز ﻓ ﹷﹷﻴ ْﻘ ﹷﻄ ﹹﻌ ﹹه ﺑ ﹻ ﹷﻨ ْ� ٍي أﹷ ْو ﻗ ﹻ ﹷﻴﺎم‬
While explaining the above quoted Hadith and presenting the
important points from it, Huzoor Sayyidi Muhad’dith e Kabeer says,
Sayyiduna Imam Hasan Ibn Ali � �‫ ر� ا‬is the elder son of Hazrat Maula
e Ka’inaat Ali � �‫ر� ا‬.

He says, I asked Hind Ibn Abi Haala �  �‫ر�  ا‬, what was the manner of
conversation of Huzoor ‫ ?ﷺ‬i.e. How did He ‫ ﷺ‬conduct Himself?

Hazrat Hind ibn Haala �  �‫ ر�  ا‬used to discuss abundantly the blessed

merits, splendours and virtues of Huzoor e Akram ‫ﷺ‬.

He says, The Beloved Rasool ‫ﷺ‬ was always in the state of concern
and sorrow.

So, what was Huzoor e Akram ‫ ﷺ‬sad about?

In other words, He ‫ﷺ‬ was sad as to why all these people, i.e. the
Ahle Makkah etc. do not accept Islam, and why do the people not
walk on the path of virtue, and He ‫ﷺ‬ was concerned about their
outcome in Qiyaamat. He ‫ ﷺ‬was always concerned and worried, and
the above were His ‫ ﷺ‬concerns.

He ‫ﷺ‬ would never be completely at ease. In other words, He ‫ﷺ‬

would never be completely without any worry and care.

284
He says, He ‫ﷺ‬ would remain silent more often. He ‫ﷺ‬ would not
speak unnecessarily, and when He ‫ﷺ‬ would commence or end His
‫ﷺ‬ conversation, He ‫ ﷺ‬would do so clearly.
He ‫ ﷺ‬did not speak like how some of us swallow our words when we
speak, but He ‫ﷺ‬ spoke clearly and audibly. Huzoor ‫ﷺ‬ would open
His ‫ ﷺ‬Blessed Mouth properly when speaking.

Huzoor ‫ ﷺ‬was not like some people who are pretentious when they
speak. When He ‫ﷺ‬ spoke, He ‫ﷺ‬ spoke very clearly, and His ‫ﷺ‬

speech was most eloquent and comprehensive. There was no equal

in eloquence to Him ‫ﷺ‬.

Tere Aage Hain Yun Dabay Lachay

Fusaha Arab Ke Bare Bare

Before You The Most Eloquent Ones of Arabia,

Were Left Speechless

Ko-ee Pooche Munh Me Zubaan Nahi

Nahi, Balke Jism Me Jaan Nahi

They Should Be Asked if Their Mouths Are Tongue-less

No! But in reality Their Bodies are Soul-less

When He ‫ ﷺ‬spoke, He ‫ ﷺ‬did so decisively and conclusively. He ‫ﷺ‬

would neither speak unnecessarily, nor would He ‫ﷺ‬ abstain from
saying what is necessary.

285
When speaking, He ‫ﷺ‬ would also not speak like the people who
speak rudely, i.e. with a lack of manners.

In other words, He ‫ ﷺ‬did not speak by shouting or talking too loud.

And He ‫ ﷺ‬did not speak in a disdainful way.

He ‫ ﷺ‬spoke in a completely dignified and civilised manner. Neither

did He ‫ﷺ‬ speak very softly, nor did He ‫ﷺ‬ speak in an abrupt
manner.

In other words, you find that some people speak in such a style as if
they are trying to flatter you. This is disdainful. So, He ‫ﷺ‬ did not
also speak like the manner in which some villagers usually speak, i.e.
by not bothering about what they are saying and being abrupt. This
is regarded as being rude, and Huzoor ‫ﷺ‬ was completely distant
from this way. He ‫ ﷺ‬would always speak in a dignified manner.

In His ‫ﷺ‬ conversations, sometimes Huzoor ‫ﷺ‬ would make some

light hearted comments. The aim of this was to calm the hearts of
the people and let them feel more at ease, due to the awe which they
experienced because of His ‫ ﷺ‬Majestic and Exalted Personality, and
so that they are not always awe-struck.

286
‫‪Hadith Shareef‬‬

‫ﹻﻴﻖ ﻗﹷﺎ ﹷل أﹷﻧﺒأﹷﻧﹷﺎ‬

‫اﻟﺪور ﹽﹹﹻي ﻗﹷﺎ ﹷل ﹷﺣ ﹽﹷﺪﺛﹷ ﹷﻨﺎ ﹷﻋ� ﹽﹹﹻي ﺑْ ﹹﻦ ا ْﻟ ﹷﺤ ﹷﺴ ﹻﻦ ﺑْ ﹻﻦ ﹷﺷﻘ ٍ‬ ‫ﹽﹷﺎس ﺑْ ﹹﻦ ﹹﻣ ﹷﺤ ﹽﹷﻤ ٍﺪ ﹽﹹ‬ ‫ﹷﺣ ﹽﹷﺪﺛﹷ ﹷﻨﺎ ﹷﻋﺒ ﹹ‬
‫ﹷﻋ ْﺒ ﹹﺪ اﷲﹻ ﺑْ ﹹﻦ اﻟ ﹹْﻤ ﹷﺒﺎرﹻ ﹻ≈ ﹷﻋ ﹻﻦ أ ﹹ ﹷﺳﺎ ﹷﻣ ﹷﺔ ﺑْ ﹻﻦ ﹷزﻳْ ٍﺪ ﹷﻋ ْﻦ ﹷﺳﻌﹻﻴ ٍﺪ اﻟ ﹷْﻤ ْﻘ� ﹹ� ﹽﹻﹻي ﹷﻋ ْﻦ أﹷ�ﹻي ه ﹷﹹﺮﻳْ ﹷﺮ ﹷة ﻗﹷﺎ ﹷل ﻗﹷﺎﻟﹹﻮا ﹷﻳﺎ‬
‫ﹷر ﹹﺳﻮ ﹷل اﷲﹻ إﹻﻧﹽﹷﻚﹷ ﺗﹹ ﹷﺪاﻋﹻب ﹹ ﹷﻨﺎ‪ ،‬ﻗﹷﺎ ﹷل إ� ﹻ�ي ﻻ أﹷﻗﹹﻮ ﹹل إﹻﻻ ﹷﺣﻘﹱﹽﺎ‬

‫‪! You sometimes‬ﷺ ‪ said, Ya Rasool’Allah‬ر�  ا�  � ‪Hazrat Abu Hurairah‬‬

‫‪even share light-hearted moments with us? Rasool’Allah‬‬ ‫ﷺ‬ ‫‪said,‬‬
‫‪Whatever I say is the truth. I do not ever say that which is untrue.‬‬

‫‪Hadith Shareef‬‬

‫ﹷﺣ ﹽﹷﺪﺛﹷ ﹷﻨﺎ ﹷﻋ ْﺒ ﹹﺪ ﺑْ ﹹﻦ ﺣﹹ ﹷﻤ ْﻴ ٍﺪ ﻗﹷﺎ ﹷل ﹷﺣ ﹽﹷﺪﺛﹷ ﹷﻨﺎ ﹹﻣ ْﺼ ﹷﻌ ﹹﺐ ﺑْ ﹹﻦ ا ْﻟﻤﹻ ْﻘ ﹷﺪام ﹻﻗﹷﺎ ﹷل ﹷﺣ ﹽﹷﺪﺛﹷ ﹷﻨﺎ اﻟ ﹹْﻤ ﹷﺒﺎر ﹹﹻ≈ ﺑْ ﹹﻦ ﻓ ﹷﹷﻀﺎ ﹷﻟ ﹷﺔ‬
‫ﹷﻋ ﹻﻦ ا ْﻟ ﹷﺤ ﹷﺴ ﹻﻦ ﻗﹷﺎ ﹷل أﹷ ﹷﺗ ْﺖ ﹷﻋ ﹹﺠ ٌﻮز إ�ﹻ ﹷ� اﻟ ﹽﹷﻨ ﹻ� ﹽﹻي ﺻ�� اﷲ ﻋﻠﻴه وﺳﻠﻢ ﹷﻓ ﹷﻘﺎﻟ ْﹷﺖ ﻳﹷﺎ ﹷر ﹹﺳﻮ ﹷل اﷲﹻ ا ْد ﹹع اﷲﹷ‬
‫أﹷ ْن ﻳﹹ ْﺪﺧﹻ ﹷﻠ�ﹻي ا ْﻟ ﹷﺠ ﹽﹷﻨ ﹷﺔ ﹷﻓ ﹷﻘﺎ ﹷل ﹷﻳﺎ أﹹمﹽﹷ ﻓﹹﻼ ٍن إ ﹻ ﹽﹷن ا ْﻟ ﹷﺠ ﹽﹷﻨ ﹷﺔ ﻻ ﹷﺗ ْﺪ ﹹﺧﻠﹹ ﹷهﺎ ﹷﻋ ﹹﺠ ٌﻮز ﻗﹷﺎ ﹷل ﻓ ﹷﹷﻮ ﹽﹷﻟ ْﺖ ﹷﺗ ْﺒ�ﹻي ﹷﻓ ﹷﻘﺎ ﹷل‬
‫أﹷ ْﺧ�ﹻ�ﹹو ﹷهﺎ أﹷﻧ ﹽﹷ ﹷهﺎ ﻻ ﹷﺗ ْﺪ ﹹﺧﻠﹹ ﹷهﺎ ﹷو� ﹻ ﹷي ﹷﻋ ﹹﺠ ٌﻮز إ ﹻ ﹽﹷن اﷲﹷ ﹷ� ﹷﻌﺎ� ﹷ� ﹷ� ﹹﻘﻮ ﹹل إﹻﻧﹽﹷﺎ أﹷ ْ�ﺸﹷ أْﻧﹷﺎهﹹﻦﹽﹷ إ ﹻ ْ�ﺸﹷ ﺎ ﹱء ﹷﻓ ﹷﺠ ﹷﻌ ْﻠ ﹷﻨﺎهﹹﻦﹽﹷ‬
‫�ﺑﹱﺎ أﹷ ْﺗ ﹷﺮاﺑﹱﺎ‬
‫أﹷﺑْ� ﹷ ﹱﺎرا ﹹ ﹹ‬

‫‪Explaining the narration of Hazrat Hasan Basri‬‬ ‫ر�  ا�  �‬ ‫‪Huzoor‬‬
‫‪Muhad’dith e Kabeer says,‬‬

‫‪287‬‬
Once an old lady came to Rasoolullah ‫ﷺ‬ and said, Ya Rasool’Allah
‫!ﷺ‬ Make Dua that I should enter Jannat. Huzoor ‫ﷺ‬ said, No old
women will enter Jannat. So, she began to cry.

Huzoor ‫ﷺ‬ said to His ‫ﷺ‬ Sahaba, Tell her she will be made young
and then entered into Jannat. In other words, when a woman enters
Jannat she will not remain old.

Hadith Shareef

‫ ﹷﻋ ْﻦ ﹹﺣ ﹷﻤ ْﻴ ٍﺪ ﹷﻋ ْﻦ أﹷﻧ ﹷ ﹻﺲ ﺑْ ﹻﻦ ﹷﻣﺎﻟ ﹻ ٍﻚ‬،‫ﹷﺣ ﹽﹷﺪﺛﹷ ﹷﻨﺎ ﹹﻗت ﹷ ْي ﹷﺒ ﹹﺔ ﺑْ ﹹﻦ ﹷﺳﻌﹻﻴ ٍﺪ ﻗﹷﺎ ﹷل ﹷﺣ ﹽﹷﺪﺛﹷ ﹷﻨﺎ ﹷﺧﺎﻟ ﹻ ﹹﺪ ﺑْ ﹹﻦ ﹷﻋ ْﺒ ﹻﺪ اﷲﹻ‬
ْ ‫أﹷ ﹽﹷن ﹷر ﹹﺟﻼ‬
‫ ﹷﻓ ﹷﻘﺎ ﹷل إ� ﹻ�ي ﹷﺣﺎ ﹻﻣﻠﹹﻚﹷ ﹷﻋ� ﹷ� ﹷو ﹷﻟ ﹻﺪ ﻧﹷﺎ ﹷﻗ ٍﺔ‬،‫اﺳ ﹷﺘ ْﺤ ﹷﻤ ﹷﻞ ﹷر ﹹﺳﻮ ﹷل اﷲﹻ ﺻ�� اﷲ ﻋﻠﻴه وﺳﻠﻢ‬
‫ ﹷﻣﺎ أﹷ ْﺻ ﹷﻨ ﹹﻊ ﺑ ﹻ ﹷﻮ ﹷﻟ ﹻﺪ اﻟ ﹽﹷﻨﺎ ﹷﻗ ﹻﺔ ﹷﻓ ﹷﻘﺎ ﹷل ﺻ�� اﷲ ﻋﻠﻴه وﺳﻠﻢ ﹷو ﹷه ْﻞ ﹷﺗﻠ ﹻ ﹹﺪ اﻹﹻﺑ ﹻ ﹷﻞ‬،‫ﹷﻓ ﹷﻘﺎ ﹷل ﹷﻳﺎ ﹷر ﹹﺳﻮ ﹷل اﷲﹻ‬
‫إﹻﻻ اﻟ ﹽﹹﻨ ﹹ‬
‫ﻮق‬

Similarly, once a person said to Huzoor ‫ ﷺ‬Ya Rasool’Allah ‫ !ﷺ‬Please

give me a camel which I may use as a mode of transport.

Huzoor ‫ ﷺ‬said, I will give you the child of a she-camel. He said, but
what will I do with the child of a she-camel? He ‫ﷺ‬ said, No matter
which camel it may be, it is still the child of a she-camel.

So, it was in this manner that Huzoor e Akram ‫ﷺ‬ shared light-
hearted moments with the people.

288
 Words of Poetry Mentioned By
Sayyiduna Rasoolullah ‫ﷺ‬

This Chapter is a discussion about the times when Rasoolullah ‫ﷺ‬

would speak about poetry, or mention poetry.

This does not mean that Rasool e Akram ‫ ﷺ‬would Himself compose
poetry and present it in discussion. He ‫ﷺ‬ would use some poetic
couplets in his conversations. At times, He ‫ﷺ‬ used this as
paradigms, and sometimes for some other reason.

Regarding poetry, it has been said in the Holy Qur’an,

‫ﹷو ﹷﻣﺎ ﹷﻋ ﹽﹷﻠ ْﻤ ٰﻨ ﹹہ ﹽﹻ‬

‫اﻟﺸ ْﻌ ﹷﺮ ﹷو ﹷﻣﺎ ﹷﻳ ْۢﻨ ﹷﺒ� ﹻ ْي ﹷﻟ ٗہ‬

And We Have not taught Him to compose poetry,

and nor is it befitting His Grand Excellence.
[Surah Yasin (36), Verse 69]

Here ‫ ﹷو ﹷﻣﺎ ﹷﻋ ﹽﹷﻠ ْﻤ ٰﻨ ﹹہ‬means and we have not taught You poetry but here what
it really means is that We have not given you the responsibility of
composing poetry. Hence, Huzoor e Akram ‫ﷺ‬ did not personally
compose poetry but sometimes poetic stanzas would flow from His
‫ﷺ‬ Blessed Lips, which were either His ‫ﷺ‬ own words, or stanzas of
others, and in most cases He ‫ ﷺ‬would add or remove a word or two
to make it differ from the poetic style, so that the people may know
that Rasool e Paak ‫ ﷺ‬is not a poet (but the Message which He ‫ ﷺ‬is
289
conveying is the Word of Allah). I will now present a few Ahadith
from this chapter.

Hadith Shareef

‫ ﹻﺸﹷ ﹷﺔ‬Ò‫�ﻳْ ٍﺢ ﹷﻋ ْﻦ أﹷﺑﹻﻴهﹻ ﹷﻋ ْﻦ ﹷﻋﺎ‬

‫ﻳﻚ ﹷﻋ ﹻﻦ ا ْﻟﻤﹻ ْﻘ ﹷﺪام ﹻ ﺑْ ﹻﻦ ﹹ ﹷ‬
ٌ �‫ﹷﺣ ﹽﹷﺪﺛﹷ ﹷﻨﺎ ﹷﻋ� ﹽﹹﹻي ﺑْ ﹹﻦ ﹹﺣ ْﺠﺮ ٍﻗﹷﺎ ﹷل ﹷﺣ ﹽﹷﺪﺛﹷ ﹷﻨﺎ ﹷ ﹻ‬
‫ﺎن اﻟ ﹽﹷﻨ ﹻ� ﹽﹹي ﺻ�� اﷲ ﻋﻠﻴه وﺳﻠﻢ ﹷﻳ ﹷﺘ ﹷﻤ ﹽﹷﺜ ﹹﻞ ﺑ ﹻ ﹷ� ْي ٍء ﹻﻣ ﹷﻦ ﹽﹻ‬
‫اﻟﺸ ْﻌﺮ ﹻ ﻗﹷﺎﻟ ْﹷﺖ‬ ‫ﻗﹷﺎﻟ ْﹷﺖ ﻗﹻﻴ ﹷﻞ ﻟ ﹷﹷهﺎ ﹷه ْﻞ � ﹷ ﹷ‬
‫ﺎن ﹷﻳ ﹷﺘ ﹷﻤ ﹽﹷﺜ ﹹﻞ �ﹻ ﹻﺸ ْﻌﺮ ﹻاﺑْ ﹻﻦ ﹷر ﹷوا ﹷﺣ ﹷﺔ ﹷو ﹷﻳ ﹷﺘ ﹷﻤ ﹽﹷﺜ ﹹﻞ �ﹻ ﹷﻘ ْﻮﻟﹻهﹻ ﹷﻳأْﺗ ﹻﻴﻚﹷ ﺑﹻﺎﻷﹷ ْﺧ ﹷﺒﺎرﹻ ﹷﻣ ْﻦ ﻟ ْﹷﻢ ﺗﹹﺰﹷ ﹽﹷود ﹻ‬
‫�ﹷ ﹷ‬

Imam Tirmizi � �‫ ر� ا‬says that Ali ibn Hujr narrated to us a Hadith. He
said that Shareek narrated to us a Hadith from Hazrat Miqdaam bin
Shurayh �  �‫ر�  ا‬ , who reported from his father, Shurayh. Hazrat
Shurayh �  �‫ ر�  ا‬reported from Ummul Mo’mineen A’isha �  �‫ ر�  ا‬who
said, I was asked, did Huzoor e Akram ‫ ﷺ‬recite poetry? She said, yes,
at times He ‫ﷺ‬ would recite the poetry of Abdullah ibn Rawaaha
�  �‫ر�  ا‬ . He would recite the poetry of Abdullah ibn Rawaaha as a
paradigm, because it consisted of the praise and the honour of Islam,
words of Glorification of Almighty Allah, or the praise of Sayyiduna
Rasoolullah ‫ﷺ‬.

This is similar to what has been mentioned in other narrations, that

while the trench was being prepared during the Battle of Khandaq,
He ‫ ﷺ‬would recite the stanza,

Law La Anta Mahtadayna

290
Then he would add one word in it and say it as,

Allahumma Law La Anta Mahtadayna

Wa La Tasad-daqna Wa La Sal-layna

O Allah! Were it not for Your Grace,

We would not have attained guidance,

And neither would we have given Sadaqah,

And nor would we have performed Salaah

In other words, He ‫ﷺ‬ would recite it like this, and at times He ‫ﷺ‬

would add ‘Allahumma’ like it was done in the above stanza, to make
it differ from its initial poetic style.

Going back to the actual narration, Ummul Mo’mineen A’isha �  �‫ر�  ا‬
says that Huzoor e Akram ‫ﷺ‬ at times would recite the couplet of
Abdullah ibn Rawaaha as a paradigm and at times He ‫ ﷺ‬would recite
the couplet of Turfah. Turfah was a well-known poet of the past.

‫ﹷﻳأْﺗ ﹻﻴﻚﹷ ﺑﹻﺎﻷﹷ ْﺧ ﹷﺒﺎرﹻ ﹷﻣ ْﻦ ﻟ ْﹷﻢ ﺗﹹﺰﹷ ﹽود ﹻ‬

In other words, at times information is brought to you by one,

(whom you know not and) whom you have not even paid, to do so.

291
What this really means is that there are times which come that bring
with it the news of things which you knew nothing about, and when
the time brings with it this news, then nobody has to even pay for
such information.

Just like the pious elders have said that, the changing of times
teaches man the greatest of lessons.

ٍ ‫ﹷﺣ ﹽﹷﺪﺛﹷ ﹷﻨﺎ ﹹﻣ ﹷﺤ ﹽﹷﻤ ﹹﺪ ﺑْ ﹹﻦ ﹷ� ﹽﹷﺸﺎ ٍر ﻗﹷﺎ ﹷل ﹷﺣ ﹽﹷﺪﺛﹷ ﹷﻨﺎ ﹷﻋ ْﺒ ﹹﺪ اﻟ ﹽﹷﺮ ْﺣ ﹷﻤ ﹻﻦ ﺑْ ﹹﻦ ﹷﻣ ْهﺪ ﹽ‬
‫ﹻي ﻗﹷﺎ ﹷل ﹷﺣ ﹽﹷﺪﺛﹷ ﹷﻨﺎ ﹹﺳﻔ ﹷْﻴ ﹹ‬
‫ﺎن‬
‫ﹽﹷ‬
‫اﻟﺜ ْﻮر ﹽﹹﹻي ﹷﻋ ْﻦ ﹷﻋ ْﺒ ﹻﺪ اﻟ ﹷْﻤﻠ ﹻ ﹻﻚ ﺑْ ﹻﻦ ﻋﹹ ﹷﻤ�ْ� ٍﻗﹷﺎ ﹷل ﹷﺣ ﹽﹷﺪﺛﹷ ﹷﻨﺎ أﹷﺑﹹﻮ ﹷﺳﻠ ﹷﹷﻤ ﹷﺔ ﹷﻋ ْﻦ أﹷ�ﹻي ه ﹷﹹﺮﻳْ ﹷﺮ ﹷة ﻗﹷﺎ ﹷل ﻗﹷﺎ ﹷل ﹷر ﹹﺳﻮ ﹹل‬
‫ﺎ� �ﹷﻠ ﹻ ﹷﻤ ﹹﺔ ﹷﻟبﹻﻴ ٍﺪ أﹷﻻ � ﹹ ﹽﹹﻞ ﹷ� ْي ٍء ﹷﻣﺎ ﹷﺧﻼ‬ ‫ﹽﹷ‬
‫اﷲﹻ ﺻ�� اﷲ ﻋﻠﻴه وﺳﻠﻢ إ ﹻ ﹽﹷن أﹷ ْﺻ ﹷﺪ ﹷق �ﹷﻠ ﹻ ﹷﻤ ٍﺔ ﻗﹷﺎﻟ ﹷﹷهﺎ اﻟﺸ ﹻ ﹹ‬
‫اﷲﹷ ﺑﹷﺎﻃﹻ ٌﻞ ﹷو�ﹷﺎ ﹷد أ ﹹ ﹷﻣ ﹽﹷﻴ ﹹﺔ ﺑْ ﹹﻦ أﹷ�ﹻي اﻟﺼﹽﹷ ﻠْﺖﹻ أﹷ ْن � ْﹹﺴﻠ ﹻ ﹷﻢ‬

There is another Hadith in this chapter which Imam Tirmizi �  �‫ر�  ا‬

has narrated from Hazrat Abu Hurairah �  �‫ ر�  ا‬that Huzoor e Akram

‫ﷺ‬ said,

‫ﺎ� �ﹷﻠ ﹻ ﹷﻤ ﹹﺔ ﹷﻟبﹻﻴ ٍﺪ أﹷﻻ � ﹹ ﹽﹹﻞ ﹷ� ْي ٍء ﹷﻣﺎ ﹷﺧﻼ اﷲﹷ ﺑﹷﺎ ﹻﻃ ٌﻞ‬ ‫ﹽﹷ‬
‫إ ﹻ ﹽﹷن أﹷ ْﺻ ﹷﺪ ﹷق �ﹷﻠ ﹻ ﹷﻤ ٍﺔ ﻗﹷﺎﻟ ﹷﹷهﺎ اﻟﺸ ﹻ ﹹ‬

A poet once made the most accurate statement and that was the
stanza of Labeed, (when he said), Besides Allah everything else will
come to an end, i.e. become non-existent.

292
Labeed had accepted Islam and is amongst those poets who were
blessed with bringing Imaan. After bringing Imaan he left poetry
completely and said, after the revelation of the Qur’an, I do not have
the enthusiasm to compose poetry anymore.

And the beloved Rasool ‫ ﷺ‬also said that the poetry of Umayyah bin
Abi Sawlt was such that it was near that he would accept Islam.

However, he did not accept Islam and died on kufr. In one narration,
He ‫ﷺ‬ said the tongue of Umayyah bin Abi Sawlt is that of the
Muslims but his heart is that of unbelief. He said many stanzas
glorifying Almighty Allah, this is why Rasoolullah ‫ ﷺ‬said that.

Hadith Shareef

ٍ ‫ﹷﺣ ﹽﹷﺪﺛﹷ ﹷﻨﺎ ﹹﻣ ﹷﺤ ﹽﹷﻤ ﹹﺪ ﺑْ ﹹﻦ اﻟ ﹹْﻤ ﹷﺜ�ﹽﹷ� ﻗﹷﺎ ﹷل ﹷﺣ ﹽﹷﺪﺛﹷ ﹷﻨﺎ ﹹﻣ ﹷﺤ ﹽﹷﻤ ﹹﺪ ﺑْ ﹹﻦ ﹷﺟ ْﻌ ﹷ‬
‫� ﻗﹷﺎ ﹷل ﹷﺣ ﹽﹷﺪﺛﹷ ﹷﻨﺎ ﹹﺷ ْﻌ ﹷﺒﺔ ﹷﻋ ﹻﻦ اﻷﹷ ْﺳ ﹷﻮد ﹻ‬

‫ﺎب ﹷﺣ ﹷﺠ ٌﺮ أ ﹹ ْﺻﺒﹹ ﹷﻊ ﹷر ﹹﺳﻮ ﹻل اﷲﹻ ﺻ�� اﷲ‬

‫ﺎن اﻟ ﹷْﺒ ﹷﺠ� ﹻ ﹽﹻي ﻗﹷﺎ ﹷل أﹷ ﹷﺻ ﹷ‬
‫ﺑْ ﹻﻦ ﻗ ْﹷﻴ ٍﺲ ﹷﻋ ْﻦ ﹹﺟ ْﻨ ﹹﺪ ﹻب ﺑْ ﹻﻦ ﹹﺳﻔ ﹷْﻴ ﹷ‬
‫ﻋﻠﻴه وﺳﻠﻢ ﻓ ﹷﹷﺪ ﹻﻣ ﹷﻴ ْﺖ ﹷﻓ ﹷﻘﺎ ﹷل ﹷه ْﻞ أﹷﻧْﺖﹻ إﹻﻻ أ ﹹ ْﺻﺒﹹ ٌﻊ ﹷد ﹻﻣﻴﺖﹻ ﹷو�ﹻي ﹷﺳبﹻﻴ ﹻﻞ اﷲﹻ ﹷﻣﺎ ﹷﻟﻘ ﹻﻴﺖﹻ‬

In this narration it is mentioned that a certain evil person threw a

stone during the battle of Uhud which struck the Blessed Fingers of
Rasoolullah ‫ ﷺ‬causing it to bleed profusely. At this moment Huzoor
‫ﷺ‬ said the following couplet,

‫ﻓ ﹷﹷﺪ ﹻﻣ ﹷﻴ ْﺖ ﹷﻓ ﹷﻘﺎ ﹷل ﹷه ْﻞ أﹷﻧْﺖﹻ إﹻﻻ أ ﹹ ْﺻﺒﹹ ٌﻊ ﹷد ﹻﻣﻴﺖﹻ ﹷو�ﹻي ﹷﺳبﹻﻴ ﹻﻞ اﷲﹻ ﹷﻣﺎ ﹷﻟﻘ ﹻﻴﺖﹻ‬
293
In other words, You are just one finger which has been wounded in
the way of Allah. For whatever you have experienced in the way of
Allah is not in vain.

Hadith Shareef

‫ﻮ�ي ا ْﻟ ﹷﻔﺰﹷار ﹽﹹﹻي ﹷو ﹷﻋ� ﹽﹹﹻي ﺑْ ﹹﻦ ﺣﹹ ْﺠﺮ ٍ ﹷواﻟ ﹷْﻤ ْﻌ� ﹷ� ﹷواﺣ ٌﹻﺪ ﻗﹷﺎﻻ ﹷﺣ ﹽﹷﺪﺛﹷ ﹷﻨﺎ ﹷﻋ ْﺒ ﹹﺪ‬
‫ﹷﺣ ﹽﹷﺪﺛﹷ ﹷﻨﺎ إ ﹻ ْﺳ ﹷﻤﺎﻋ ﹻﻴ ﹹﻞ ﺑْ ﹹﻦ ﹹﻣ ﹷ‬
‫ ﹻﺸﹷ ﹷﺔ ﻗﹷﺎﻟ ْﹷﺖ � ﹷ ﹷ‬Ò‫� ﹷو ﹷة ﹷﻋ ْﻦ أﹷﺑﹻﻴهﹻ ﹷﻋ ْﻦ ﹷﻋﺎ‬
‫ﺎن ﹷر ﹹﺳﻮ ﹹل اﷲﹻ‬ ْ ‫اﻟ ﹽﹷﺮ ْﺣ ﹷﻤ ﹻﻦ ﺑْ ﹹﻦ أﹷ�ﹻي اﻟﺰﹽﹻﻧﹷﺎد ﹻ ﹷﻋ ْﻦ ه ﹻﺸﹷ ﺎم ﹻ ﺑْ ﹻﻦ ﹹ‬
‫ ﹱﹻﻤﺎ ﹹ�ﻔ ﹻ ﹹ‬Ò‫ﺎن ﺑْ ﹻﻦ ﺛﹷﺎﺑ ﹻ ٍﺖ ﹻﻣ ْﻨ� ﹷ ﹱ�ا �ﹻي اﻟ ﹷْﻤ ْﺴﺠ ﹻ ﹻﺪ ﹷ� ﹹﻘ ﹹﻮم ﹷﻋﻠ ْﹷﻴهﹻ ﻗﹷﺎ‬
�‫ﹷﺎ‬ ‫ﺻ�� اﷲ ﻋﻠﻴه وﺳﻠﻢ ﹷ� ﹷﻀ ﹹﻊ ﻟ ﹻ ﹷﺤ ﹽﹷﺴ ﹷ‬
‫ﹷﻋ ْﻦ ﹷر ﹹﺳﻮ ﹻل اﷲﹻ ﺻ�� اﷲ ﻋﻠﻴه وﺳﻠﻢ أﹷ ْو ﻗﹷﺎ ﹷل ﻳﹹ ﹷﻨﺎﻓﹻﺢﹹ ﹷﻋ ْﻦ ﹷر ﹹﺳﻮ ﹻل اﷲﹻ ﺻ�� اﷲ ﻋﻠﻴه وﺳﻠﻢ‬

‫س ﹷﻣﺎ ﻳﹹ ﹷﻨﺎﻓﹻﺢﹹ أﹷ ْو ﹹ�ﻔ ﹻ ﹹ‬

‫ﹷﺎ� ﹷﻋ ْﻦ‬ ‫ﺎن ﺑﹻﺮﹹو ﹻح ا ْﻟ ﹹﻘ ﹹﺪ ﹻ‬
‫ﹷو ﹷ� ﹹﻘﻮ ﹹل ﺻ�� اﷲ ﻋﻠﻴه وﺳﻠﻢ إ ﹻ ﹽﹷن اﷲﹷ ﻳﹹ ﹷﺆﻳﹽﹻ ﹹﺪ ﹷﺣ ﹽﹷﺴ ﹷ‬
‫ﹷر ﹹﺳﻮ ﹻل اﷲﹻ ﺻ�� اﷲ ﻋﻠﻴه وﺳﻠﻢ‬

It has been mentioned in other narrations that Hazrat Hassan ibn

Thaabit �  �‫ر�  ا‬ used to recite lengthy Na’ats in praise of Rasool e
Akram ‫ﷺ‬ in poetic form and this has been mentioned in other
Hadith and in the Shama’il e Tirmizi as well.

Translator’s Note

Just as it has been mentioned in the above Hadith Shareef that

Huzoor e Akram ‫ ﷺ‬would have a Mimbar, i.e. a platform or stage, set
in Masjid un Nabawi Shareef for Hazrat Has-saan ibn Thaabit � �‫ر� ا‬.

294
Hazrat Has-saan �  �‫ر�  ا‬ would then stand on the blessed pulpit and
recite the Na’at, i.e. the Praise of Huzoor e Akram ‫ﷺ‬.

In doing so, he would also refute the enemy on behalf of Huzoor e

Akram ‫ﷺ‬, and Rasool e Akram ‫ﷺ‬ would say, May Allah aid Has-
saan with the support of Jibra’eel ‫ �  ا�م‬for as long as he is
responding on behalf of Rasoolullah ‫ﷺ‬.

It must be noted that this is clear evidence that to adorn the Masjid
and to lay a stage for the recital of Na’at Shareef is permissible. It
also proves that while reciting Na’at it is the way of the Sahaba e
Kiraam to refute the enemies of Rasoolullah ‫ﷺ‬, and Rasoolullah ‫ﷺ‬

was pleased with this, and even said, ‘May Allah aid Has-saan with
the support of Jibra’eel ‫ �  ا�م‬for as long as he is responding on
behalf of Rasoolullah ‫ﷺ‬.’

This should be a warning for those who become upset when the
deviants and the enemies of Nabi ‫ ﷺ‬are refuted during lectures and
during Na’at recitals. Those who oppose this are opposing the Sacred
Gatherings which took place in Masjid un Nabawi Shareef.

295
 The Blessed Sleep of
Sayyiduna Rasoolullah ‫ﷺ‬

This Chapter discusses the Blessed Sleep of Rasoolullah ‫ﷺ‬.

Before going to bed, Rasool e Akram ‫ﷺ‬ used to recite certain Duas
and He ‫ ﷺ‬would sleep on His ‫ ﷺ‬Right side by keeping His ‫ ﷺ‬Blessed
Hand under His ‫ ﷺ‬Right Cheek and even when He ‫ﷺ‬ would awake
from His ‫ ﷺ‬Blessed Sleep He ‫ ﷺ‬would recite certain Duas.

Hadith Shareef

‫ﻞ‬
‫ ﹻﻴ ﹹ‬Ò‫�ا‬ ٍ ‫ﹷﺣ ﹽﹷﺪﺛﹷ ﹷﻨﺎ ﹹﻣ ﹷﺤ ﹽﹷﻤ ﹹﺪ ﺑْ ﹹﻦ اﻟ ﹹْﻤ ﹷﺜ�ﹽﹷ� ﻗﹷﺎ ﹷل ﹷﺣ ﹽﹷﺪﺛﹷ ﹷﻨﺎ ﹷﻋ ْﺒ ﹹﺪ اﻟ ﹽﹷﺮ ْﺣ ﹷﻤ ﹻﻦ ﺑْ ﹹﻦ ﹷﻣ ْهﺪ ﹽ‬
‫ﹻي ﻗﹷﺎ ﹷل ﹷﺣ ﹽﹷﺪﺛﹷ ﹷﻨﺎ إ ﹻ ْ ﹷ‬
‫ﻳﺪ ﹷﻋ ﹻﻦ ا ْﻟ� ﹷ ﹷ�ا ﹻء ﺑْ ﹻﻦ ﹷﻋﺎز ٍﹻب أﹷ ﹽﹷن اﻟ ﹽﹷﻨ ﹻ� ﹽﹷي ﺻ�� اﷲ ﻋﻠﻴه‬ ‫ﺎق ﹷﻋ ْﻦ ﹷﻋ ْﺒ ﹻﺪ اﷲﹻ ﺑْ ﹻﻦ ﻳﹷﺰ ﹻ ﹷ‬ ‫ﹷﻋ ْﻦ أﹷ�ﹻي إ ﹻ ْﺳ ﹷﺤ ﹷ‬
‫ﺎن إﹻذﹷا أﹷ ﹷﺧ ﹷﺬ ﹷﻣ ْﻀ ﹷﺠ ﹷﻌ ﹹه ﹷو ﹷﺿ ﹷﻊ ﹷﻛ ﹽﹷﻔ ﹹه ا ْﻟ ﹹﻴ ْﻤ� ﹷي ﹷﺗ ْﺤ ﹷﺖ ﹷﺧ ﹽﹻﺪه ﹻاﻷﹷﻳْ ﹷﻤ ﹻﻦ ﹷوﻗﹷﺎ ﹷل ﹷر ﹽﹻب ﻗﹻ�ﹻي ﹷﻋ ﹷﺬاﺑﹷﻚﹷ‬
‫وﺳﻠﻢ � ﹷ ﹷ‬
≈‫ﻳﹷ ْﻮ ﹷم ﹷﺗ ْﺒ ﹷﻌ ﹹﺚ ﻋ ﹷﹻﺒﺎ ﹷد ﹷ‬

Muhammad ibn Musathan’ah �  �‫ ر�  ا‬narrated to us a Hadith. He said

that Imam Abdur Rahman ibn Mahdi �  �‫ ر�  ا‬narrated to us a Hadith.
He says that Isra’eel �  �‫ ر�  ا‬reported to us while reporting from Abu
Ishaaq �  �‫ر�  ا‬ who reports from Hazrat Abdullah ibn Yazid Nakh’i,
who reported from Hazrat Bara ibn Aazib � �‫ ر� ا‬that,

296
When Rasoolullah ‫ﷺ‬ would retire to His ‫ﷺ‬ Private Chambers and
prepare to go to bed, He ‫ ﷺ‬would place His ‫ ﷺ‬Right Palm under His
‫ﷺ‬ Right Cheek and He ‫ ﷺ‬would recite,

≈‫ﹷر ﹽﹻب ﻗﹻ�ﹻي ﹷﻋ ﹷﺬاﺑﹷﻚﹷ ﹷﻳ ْﻮ ﹷم ﹷﺗ ْﺒ ﹷﻌ ﹹﺚ ﻋ ﹷﹻﺒﺎ ﹷد ﹷ‬

Rab-bi Qinee Adhaabaka Yawma Tab’athu ‘Ibaadaka

In other words, O Allah, keep me protected from Your punishment

on the day when You raise Your servants to reward or punish them.

Rasoolullah ‫ﷺ‬ would recite such Duas as a form of worship in the

Court of Almighty Allah, and to humble Himself before Almighty
Allah.

Otherwise, all the Ambia e Kiraam know very well that Nabis are
Masoom. In other words, Almighty Allah has made the fire of Hell
Haraam upon them, and the fire of Hell cannot even touch them.
Hence, there are also other duas like this one, which are proven from
Rasoolullah ‫ﷺ‬.

‫ ﹷﻋ ْﻦ ﻋﹹ ﹷﻘ ْﻴ ٍﻞ أ ﹹ ﹷرا ﹹه ﹷﻋ ﹻﻦ اﻟﺰﹽﹹهْﺮ ﹻ ﹽﹻي‬،‫ﻞ ﺑْ ﹹﻦ ﻓ ﹷﹷﻀﺎ ﹷﻟ ﹷﺔ‬

‫ﹷﺣ ﹽﹷﺪﺛﹷ ﹷﻨﺎ ﹹﻗت ﹷ ْي ﹷﺒ ﹹﺔ ﺑْ ﹹﻦ ﹷﺳﻌﹻﻴ ٍﺪ ﻗﹷﺎ ﹷل ﹷﺣ ﹽﹷﺪﺛﹷ ﹷﻨﺎ اﻟ ﹹْﻤﻔ ﹽﹷﹷﻀ ﹹ‬
‫�ا ﹻﺷهﹻ � ﹹ ﹽﹷﻞ‬ ‫ﹷ‬ ‫ ﹻﺸﹷ ﹷﺔ ﻗﹷﺎﻟ ْﹷﺖ � ﹷ ﹷ‬Ò‫� ﹷو ﹷة ﹷﻋ ْﻦ ﹷﻋﺎ‬
‫ﺎن ﹷر ﹹﺳﻮ ﹹل اﷲﹻ ﺻ�� اﷲ ﻋﻠﻴه وﺳﻠﻢ إﹻذﹷا أ ﹷوى إ�ﹻ ﹷ� ﹻ ﹷ‬ ْ ‫ﹷﻋ ْﻦ ﹹ‬
‫ﻟ ْﹷﻴ ﹷﻠ ٍﺔ ﹷﺟ ﹷﻤ ﹷﻊ ﹷﻛ ﹽﹷﻔ ْﻴهﹻ ﹷﻓ ﹷﻨﻔ ﹷﹷﺚ ﻓ ﹻﻴه ﹻ ﹷﻤﺎ ﹷو ﹷ ﹷ�أﹷ ﻓ ﹻﻴه ﹻ ﹷﻤﺎ ﹹﻗ ْﻞ ه ﹷﹹﻮ اﷲﹹ أﹷ ﹷﺣ ٌﺪ ﹷو ﹹﻗ ْﻞ أﹷﻋﹹﻮذﹹ ﺑ ﹻ ﹷﺮ ﹽﹻب ا ْﻟ ﹷﻔﻠ ﹻﹷﻖ ﹷو ﹹﻗ ْﻞ‬

297
‫ ﻳﹷ ْﺒ ﹷﺪأ ﹹ ﺑﹻه ﹻ ﹷﻤﺎ ﹷرأْ ﹷﺳ ﹹه ﹷو ﹷو ْﺟ ﹷه ﹹه ﹷو ﹷﻣﺎ‬،‫اﺳ ﹷﺘ ﹷﻄﺎ ﹷع ﹻﻣ ْﻦ ﹷﺟ ﹷﺴ ﹻﺪهﹻ‬
ْ ‫س ﺛ ﹹ ﹽﹷﻢ ﹷﻣ ﹷﺴﺢﹷ ﺑﹻه ﹻ ﹷﻤﺎ ﹷﻣﺎ‬
‫أﹷﻋﹹﻮذﹹ ﺑ ﹻ ﹷﺮ ﹽﹻب اﻟ ﹽﹷﻨﺎ ﹻ‬
‫أﹷﻗ ﹷْﺒ ﹷﻞ ﹻﻣ ْﻦ ﹷﺟ ﹷﺴ ﹻﺪه ﹻ ﹷ� ْﺼ ﹷﻨ ﹹﻊ ذﹷﻟﹻﻚﹷ ﺛﹷ ﹷ‬
ٍ ‫ﻼث ﹷﻣﺮﹽﹷا‬
‫ت‬

There is also a narration from Ummul Mo’mineen Hazrat A’isha

Siddiqa �  �‫ر�  ا‬ , in which Hazrat Qutaiba ibn Sa’eed �  �‫ر�  ا‬ said that
Mufad’dal ibn Fadala narrated to them, who narrated from Uqail,
who narrates from Imam Zuhri, who narrated from Hazrat Urwah
ibn Zubair �  �‫ر�  ا‬ , who narrated from Ummul Mo’mineen A’isha
Siddiqa � �‫ر� ا‬. She says, when Huzoor e Akram ‫ ﷺ‬would go onto His
‫ﷺ‬ Blessed Bed, He ‫ﷺ‬ would place both His ‫ﷺ‬ Blessed Hands
together and blow in His ‫ ﷺ‬Blessed Hands, and this would be the Qul
Huw’Allah Shareef, Qul A’oodhu Bi Rab-bil Falaq and Qul A’oodhu Bi
Rab-bin Naas. In other words, He ‫ ﷺ‬would keep both His ‫ ﷺ‬Blessed
Hands together like in Dua and blow on them and He ‫ﷺ‬ would rub
His ‫ ﷺ‬Blessed Hands over His ‫ ﷺ‬Blessed Body, as far as they would
reach. Huzoor ‫ ﷺ‬would do this thrice.

In other words, He ‫ﷺ‬ would recite a full set of the last three Quls
(i.e. Surah Ikhlas, Surah Falaq and Surah Naas) and blow it on His ‫ﷺ‬
Blessed Palms and then run His ‫ ﷺ‬Blessed Palms over His ‫ ﷺ‬Blessed
Body, and repeat this for the second and then for a third time. This
was the manner of Rasoolullah ‫ﷺ‬.

298
The Sincere Devotion In The Ibaadat
of Sayyiduna Rasoolullah ‫ﷺ‬

This Chapter discusses the sincere devotion of Huzoor e Akram ‫ ﷺ‬in

Ibaadat, i.e. in worshipping Almighty Allah. The Sahaba e Kiraam
have reported a few Ahadith regarding this.

Huzoor e Akram ‫ﷺ‬ would perform His Fard Namaaz as per His ‫ﷺ‬

stature with all its principals, as He ‫ ﷺ‬had mentioned.

Hadith Shareef

‫ﻮ�� ﹷﻋ ْﻦ ﹹﻣ ﹷﺤ ﹽﹷﻤ ﹻﺪ ﺑْ ﹻﻦ ﹷﻋ ْﻤﺮ ٍو‬ ‫�ﻳْ ٍﺚ ﻗﹷﺎ ﹷل ﹷﺣ ﹽﹷﺪﺛﹷ ﹷﻨﺎ ا ْﻟﻔ ْﹷﻀ ﹹﻞ ﺑْ ﹹﻦ ﹹﻣ ﹷ‬ ‫ﹷﺣ ﹽﹷﺪﺛﹷ ﹷﻨﺎ أﹷﺑﹹﻮ ﹷﻋ ﹽﹷﻤﺎ ٍر ا ْﻟ ﹹﺤ ﹷﺴ� ْ ﹹن ﺑْ ﹹﻦ ﹹ ﹷ‬
‫ﺎن ﹷر ﹹﺳﻮ ﹹل اﷲﹻ ﺻ�� اﷲ ﻋﻠﻴه وﺳﻠﻢ � ﹷﹹﺼ� �ي ﹷﺣ�ﹽﹷي ﹷﺗﺮ ﹻ ﹷم‬ ‫ﹷﻋ ْﻦ أﹷ�ﹻي ﹷﺳﻠ ﹷﹷﻤ ﹷﺔ ﹷﻋ ْﻦ أﹷ�ﹻي ه ﹷﹹﺮﻳْ ﹷﺮ ﹷة ﻗﹷﺎ ﹷل � ﹷ ﹷ‬
‫ﹷ� ﹷﻟﻚﹷ ﹷﻣﺎ ﹷ� ﹷﻘ ﹽﹷﺪ ﹷم ﹻﻣ ْﻦ‬ ‫ ﻗﹷﺎ ﹷل ﹷﻓﻘ ﹻﻴ ﹷﻞ ﹷﻟ ﹹه أﹷ ﹷ�ﻔ ﹷْﻌ ﹹﻞ ﹷه ﹷﺬا ﹷوﻗ ْﹷﺪ ﹷﺟﺎ ﹷء ﹷ≈ أﹷ ﹽﹷن اﷲﹷ ﹷ� ﹷﻌﺎ� ﹷ� ﻗ ْﹷﺪ ﻏ ﹷ ﹷ‬،‫ﻗ ﹷﹷﺪ ﹷﻣﺎ ﹹه‬
‫ﹷ‬
‫� ﻗﹷﺎ ﹷل أﹷﻓﹷﻼ أﹷ ﹹﻛﻮ ﹹن ﹷﻋ ْﺒ ﹱﺪا ﹷﺷﻜﹹ ﹱﻮرا‬ ‫ﹷذﻧْﺒﹻﻚﹷ ﹷو ﹷﻣﺎ ﹷﺗأ ﹽﹷ ﹷ‬

While explaining the above quoted Hadith of Hazrat Abu Hurairah

� �‫ر� ا‬ Huzoor Muhad’dith e Kabeer says,

His ‫ﷺ‬ deep absorption in His ‫ﷺ‬ Nafil Salaahs were such, that at
times He ‫ ﷺ‬would perform such a lengthy Qiyaam, i.e. He ‫ ﷺ‬would
stand for so long, that His ‫ﷺ‬ Blessed Feet would swell and bleed
from within, causing the blood to clot on the upper parts.

299
It was said to Huzoor ‫ﷺ‬, Ya Rasool’Allah ‫!ﷺ‬ You endure such
intense discomfort whereas Almighty Allah has kept you pure from
all sins. He ‫ﷺ‬ said, When Almighty Allah has made Me in this
way, should I not make His Shukr, i.e. should I not show
gratitude!

Huzoor e Akram ‫ﷺ‬ performed Ibaadat, i.e. worshipped Almighty

Allah in many different ways.

Hadith Shareef

‫ﺎق‬ ‫� ﻗﹷﺎ ﹷل ﹷﺣ ﹽﹷﺪﺛﹷ ﹷﻨﺎ ﹹﺷ ْﻌ ﹷﺒ ﹹﺔ ﹷﻋ ْﻦ أﹷ�ﹻي إ ﹻ ْﺳ ﹷﺤ ﹷ‬ٍ ‫ﹷﺣ ﹽﹷﺪﺛﹷ ﹷﻨﺎ ﹹﻣ ﹷﺤ ﹽﹷﻤ ﹹﺪ ﺑْ ﹹﻦ ﹷ� ﹽﹷﺸﺎ ٍر ﻗﹷﺎ ﹷل ﹷﺣ ﹽﹷﺪﺛﹷ ﹷﻨﺎ ﹹﻣ ﹷﺤ ﹽﹷﻤ ﹹﺪ ﺑْ ﹹﻦ ﹷﺟ ْﻌ ﹷ‬
‫ ﹻﺸﹷ ﹷﺔ ﹷﻋ ْﻦ ﹷﺻﻼة ﹻ ﹷر ﹹﺳﻮ ﹻل اﷲﹻ ﺻ�� اﷲ ﻋﻠﻴه وﺳﻠﻢ‬Ò‫ﻳﺪ ﻗﹷﺎ ﹷل ﹷﺳأﹷﻟ ﹹْﺖ ﹷﻋﺎ‬ ‫ﹷﻋ ﹻﻦ اﻷﹷ ْﺳ ﹷﻮد ﹻ ﺑْ ﹻﻦ ﻳﹷﺰ ﹻ ﹷ‬
‫اﻟﺴ ﹷ ﹻ ﹷ ﹹ ﹷ‬ ‫ﺎن ﹻﻣ ﹷﻦ ﹽﹷ‬ ‫ﺎن ﻳﹷ ﹷﻨ ﹹﺎم أﹷ ﹽﹷو ﹷل ﹽﹷ‬
‫اﻟﻠ ْﻴ ﹻﻞ ﺛ ﹹ ﹽﹷﻢ ﹷ� ﹹﻘ ﹹﻮم ﹷﻓإﹻذﹷا � ﹷ ﹷ‬ ‫ﺎﻟﻠ ْﻴ ﹻﻞ ﹷﻓ ﹷﻘﺎﻟ ْﹷﺖ � ﹷ ﹷ‬ ‫ﺑ ﹻ ﹽﹷ‬
‫� ﹷ‬
‫اﺷ ﹹه‬ ‫� أ ْو ﹷﺗ ﹷﺮ ﺛ ﹽﹷﻢ أ�ﹷ� ﹻ ﹷ‬
‫ﹷﺎض ﹷﻋﻠ ْﹷﻴهﹻ ﹻﻣ ﹷﻦ‬ ‫ﺎن ﹹﺟﻨﹹ ﹱﺒﺎ أﹷﻓ ﹷ‬ ‫ﹷان ﹷوﺛﹷ ﹷﺐ ﹷﻓإ ﹻ ْن � ﹷ ﹷ‬ ‫ﺎن ﹷﻟ ﹹه ﹷﺣﺎ ﹷﺟ ٌﺔ أﹷ ﹷﻟ ﹽﹷﻢ ﺑﹻأﹷهْﻠﹻهﹻ ﹷﻓإﹻذﹷا ﹷﺳﻤﹻ ﹷﻊ اﻷﹷذ ﹷ‬ ‫ﹷﻓإﹻذﹷا � ﹷ ﹷ‬
‫ﹷ‬
‫� ﹷج إ�ﹻ ﹷ� اﻟﺼﹽﹷ ﻼة ﹻ‬ ‫اﻟ ﹷْﻤﺎ ﹻء ﹷوإﹻﻻ ﹷﺗ ﹷﻮ ﹽﹷﺿأ ﹷو ﹷ ﹷ‬

Hazrat Ummul Mo’mineen Aisha Siddiqa �  �‫ر�  ا‬ says, Huzoor ‫ﷺ‬

would sleep in the first portion of the night, and then He ‫ﷺ‬ would
rise in the latter portion of the night, He ‫ ﷺ‬would wake all those in
the house (including all His ‫ﷺ‬ Blessed Wives). He ‫ﷺ‬ would then
perform Namaaz, and thereafter lay down for a short while, and the
moment the sound of the Azaan reached Him ‫ﷺ‬, He ‫ ﷺ‬would wake
up and go for Namaaz. If He ‫ﷺ‬ needed to perform ablution, He ‫ﷺ‬

would do so, otherwise He ‫ ﷺ‬would leave immediately for Namaaz.

300
‫‪Hadith Shareef‬‬

‫ﻮ�ي اﻷﹷ ْ� ﹷﺼﺎر ﹽﹹﹻي‬ ‫ﹷﺣ ﹽﹷﺪﺛﹷ ﹷﻨﺎ ﹹﻗت ﹷ ْي ﹷﺒ ﹹﺔ ﺑْ ﹹﻦ ﹷﺳﻌﹻﻴ ٍﺪ ﹷﻋ ْﻦ ﹷﻣﺎﻟ ﹻ ﹻﻚ ﺑْ ﹻﻦ أﹷﻧ ﹷ ٍﺲ ﹷو ﹷﺣ ﹽﹷﺪﺛﹷ ﹷﻨﺎ إ ﹻ ْﺳ ﹷﺤ ﹹ‬
‫ﺎق ﺑْ ﹹﻦ ﹹﻣ ﹷ‬
‫س أﹷﻧ ﹽﹷ ﹹه‬
‫�ﻳْﺐٍ ﹷﻋ ﹻﻦ اﺑْ ﹻﻦ ﹷﻋﺒﹽﹷﺎ ٍ‬‫� ﹷﻣ ﹷﺔ ﺑْ ﹻﻦ ﹹﺳﻠ ْ ﹷﹷ� ﹷن ﹷﻋ ْﻦ ﹹ ﹷ‬ ‫ﻗﹷﺎ ﹷل ﹷﺣ ﹽﹷﺪﺛﹷ ﹷﻨﺎ ﹷﻣ ْﻌ ٌﻦ ﹷﻋ ْﻦ ﹷﻣﺎﻟ ﹻ ٍﻚ ﹷﻋ ْﻦ ﹷﻣ ْ ﹷ‬
‫ض اﻟْﻮ ﹻ ﹷﺳﺎ ﹷدة ﹻ ﹷو ْ‬
‫اﺿ ﹷﻄ ﹷﺠ ﹷﻊ‬ ‫� ﹻ‬ ‫ﺎت ﻋ ﹻ ْﻨ ﹷﺪ ﹷﻣ ْﻴ ﹹﻤﻮﻧ ﹷ ﹷﺔ ﹷو� ﹻ ﹷي ﹷﺧﺎ ﹷﻟ ﹹﺘ ﹹه ﻗﹷﺎ ﹷل ﻓ ْ‬
‫ﹷﺎﺿ ﹷﻄ ﹷﺠ ْﻌ ﹹﺖ �ﹻي ﹷ ْ‬ ‫أﹷ ْﺧ� ﹷ ﹷ� ﹹه أﹷﻧ ﹽﹷ ﹹه ﺑﹷ ﹷ‬
‫ﹷر ﹹﺳﻮ ﹹل اﷲﹻ ﺻ�� اﷲ ﻋﻠﻴه وﺳﻠﻢ �ﹻي ﻃﹹﻮﻟ ﹻ ﹷهﺎ ﹷﻓ ﹷﻨ ﹷﺎم ﹷر ﹹﺳﻮ ﹹل اﷲﹻ ﺻ�� اﷲ ﻋﻠﻴه وﺳﻠﻢ ﹷﺣ�ﹽﹷي إﹻذﹷا‬
‫ﺎﺳت ْﹷﻴ ﹷﻘ ﹷﻆ ﹷر ﹹﺳﻮ ﹹل اﷲﹻ ﺻ�� اﷲ ﻋﻠﻴه‬ ‫ﻴﻞ أﹷ ْو ﹷ� ْﻌ ﹷﺪ ﹹه �ﹻ ﹷﻘﻠ ﹻ ٍ‬
‫ﻴﻞ ﹷﻓ ْ‬ ‫ﻒ ﹽﹷ‬
‫اﻟﻠ ْﻴ ﹹﻞ أﹷ ْو ﻗ ْﹷﺒ ﹷﻠ ﹹه �ﹻ ﹷﻘﻠ ﹻ ٍ‬ ‫اﻧ ْ ﹷﺘ ﹷﺼ ﹷ‬
‫ت ا ْﻟ ﹷﺨ ﹷﻮاﺗ ﹷﹻﻴﻢ ﹻﻣ ْﻦ ﹹﺳ ﹷﻮرة ﹻ آ ﹻل‬
‫� اﻵ ﹷﻳﺎ ﹻ‬ ‫وﺳﻠﻢ ﹷﻓ ﹷﺠ ﹷﻌ ﹷﻞ ﹷﻳ ْﻤ ﹷﺴﺢﹹ اﻟ ﹽﹷﻨ ْﻮ ﹷم ﹷﻋ ْﻦ ﹷو ْﺟهﹻهﹻ ﺛ ﹹ ﹽﹷﻢ ﹷ ﹷ�أﹷ اﻟ ﹷْﻌ ْ ﹷ‬
‫ﹷ‬ ‫ﹷ‬
‫ﹷﺎم � ﹷﹹﺼ� �ي ﻗﹷﺎ ﹷل ﹷﻋ ْﺒ ﹹﺪ اﷲﹻ‬‫ﹷﺎم إ�ﹻ ﹷ� ﹷﺷ ٍﹽﻦ ﹹﻣ ﹷﻌ ﹽﹷﻠ ٍﻖ ﹷﻓ ﹷﺘ ﹷﻮ ﹽﹷﺿأ ﹻﻣ ْﻨ ﹷهﺎ ﻓﹷأ ْﺣ ﹷﺴ ﹷﻦ اﻟ ﹹْﻮ ﹹﺿ ﹷﺆ ﺛ ﹹ ﹽﹷﻢ ﻗ ﹷ‬
‫ان ﺛ ﹹ ﹽﹷﻢ ﻗ ﹷ‬
‫ﻋ ْﹻﻤ ﹷﺮ ﹷ‬
‫س ﹷﻓ ﹹﻘ ْﻤ ﹹﺖ إ�ﹻ ﹷ� ﹷﺟ ْﻨﺒﹻهﹻ ﻓ ﹷﹷﻮ ﹷﺿ ﹷﻊ ﹷر ﹹﺳﻮ ﹹل اﷲﹻ ﺻ�� اﷲ ﻋﻠﻴه وﺳﻠﻢ ﻳﹷ ﹷﺪ ﹹه ا ْﻟ ﹹﻴ ْﻤ� ﹷي ﹷﻋ� ﹷ�‬ ‫ﺑْ ﹹﻦ ﹷﻋﺒﹽﹷﺎ ٍ‬
‫ﹷرأْ�ﹻي ﺛ ﹹ ﹽﹷﻢ أﹷ ﹷﺧ ﹷﺬ ﺑﹻأﹹذﹹ�ﹻي ا ْﻟ ﹹﻴ ْﻤ� ﹷي ﹷﻓ ﹷﻔ ﹷﺘﻠ ﹷﹷهﺎ ﻓ ﹷﹷﺼ�ﹽﹷ� ﹷر ْﻛ ﹷﻌ ﹷﺘ� ْ ﹻن ﺛ ﹹ ﹽﹷﻢ ﹷر ْﻛ ﹷﻌ ﹷﺘ� ْ ﹻن ﺛ ﹹ ﹽﹷﻢ ﹷر ْﻛ ﹷﻌ ﹷﺘ� ْ ﹻن ﺛ ﹹ ﹽﹷﻢ ﹷر ْﻛ ﹷﻌ ﹷﺘ� ْ ﹻن‬
‫اﺿ ﹷﻄ ﹷﺠ ﹷﻊ ﹷﺣ�ﹽﹷ� ﹷﺟﺎ ﹷء ﹹه اﻟ ﹹْﻤ ﹷﺆ ﹽﹻذ ﹹن‬ ‫ت ﺛ ﹹ ﹽﹷﻢ أﹷ ْو ﹷﺗ ﹷﺮ ﺛ ﹹ ﹽﹷﻢ ْ‬
‫ﺛ ﹹ ﹽﹷﻢ ﹷر ْﻛ ﹷﻌ ﹷﺘ� ْ ﹻن ﺛ ﹹ ﹽﹷﻢ ﹷر ْﻛ ﹷﻌ ﹷﺘ� ْ ﹻن ﻗﹷﺎ ﹷل ﹷﻣ ْﻌ ٌﻦ ﺳ ﹽﹷﹻﺖ ﹷﻣﺮﹽﹷا ٍ‬
‫اﻟﺼ ْﺒﺢﹷ‬ ‫ﹽﹷ‬ ‫ﹷﻓ ﹷﻘ ﹷﺎم ﻓ ﹷﹷﺼ�ﹽﹷ� ﹷر ْﻛ ﹷﻌ ﹷﺘ� ْ ﹻن ﹷﺧﻔﹻﻴ ﹷﻔ ﹷﺘ� ْ ﹻن ﺛ ﹹ ﹽﹷﻢ ﹷ ﹷ‬
‫� ﹷج ﻓ ﹷﹷﺼ�� ﹽﹹ‬

‫‪Explaining this Hadith, Huzoor Sayyidi Muhad’dith e Kabeer says,‬‬

‫‪ visited Ummul Mo’mineen Hazrat‬ر�  ا�  � ‪Hazrat Abdullah Ibn Ab’bas‬‬

‫‪, who was his maternal aunt. In other words, he was‬ر�  ا�  � ‪Maymuna‬‬
‫‪her nephew. Co-incidentally Huzoor e Akram‬‬ ‫ﷺ‬ ‫‪also spent that‬‬
‫‪.‬ر� ا� � ‪night at the house of Ummul Mo’mineen Hazrat Maymuna‬‬

‫‪301‬‬
Towards the middle of the night Huzoor e Akram ‫ ﷺ‬woke from His
‫ﷺ‬ rest and brushed away the signs of sleep with His ‫ﷺ‬ Blessed
Hands, and He ‫ﷺ‬ then recited the last ten verses of Surah Aal e
Imraan. He ‫ﷺ‬ then performed complete Wudu and stood up (for
Namaaz).

Hazrat Ibn Ab’bas �  �‫ر�  ا‬ says, I too woke up, and I too did as
Huzoor ‫ ﷺ‬did. I then stood to the left of Huzoor ‫ﷺ‬, so He ‫ﷺ‬

held me by my ear and moved me to the right.

This proves that when a person is alone and wants to pray behind
the Imam, then he should stand (slightly back) to the right of the
Imam. In other words, the Imam will be on his left. Huzoor ‫ ﷺ‬then
performed two Raka’ats, then two Raka’ats, followed by two Raka’ats,
then another two Raka’ats, then two more Raka’ats, and finally
another two Raka’ats. In other words, Huzoor ‫ﷺ‬ performed twelve
Raka’ats. Thereafter, He ‫ﷺ‬ performed His ‫ﷺ‬ Witr and then lay
down, i.e. rested for a while. After that the Azaan was called, He ‫ﷺ‬
performed two short Raka’ats of Sunnat, and then went (into the
Masjid) to lead the Salaah.

Hadith Shareef

‫ﹷﺣ ﹽﹷﺪﺛﹷ ﹷﻨﺎ ﹹﻗت ﹷ ْي ﹷﺒ ﹹﺔ ﺑْ ﹹﻦ ﹷﺳﻌﹻﻴ ٍﺪ ﻗﹷﺎ ﹷل ﹷﺣ ﹽﹷﺪﺛﹷ ﹷﻨﺎ أﹷﺑﹹﻮ ﹷﻋ ﹷﻮاﻧ ﹷ ﹷﺔ ﹷﻋ ْﻦ ﹷﻗ ﹷﺘﺎ ﹷد ﹷة ﹷﻋ ْﻦ ز ﹷﹹر ﹷار ﹷة ﺑْ ﹻﻦ أﹷ ْو�ﹷ� ﹷﻋ ْﻦ ﹷﺳ ْﻌ ﹻﺪ‬
‫ﺎن إﹻذﹷا ﻟ ْﹷﻢ � ﹷﹹﺼﻞﹽﹻ ﺑ ﹻ ﹽﹷ‬
‫ﺎﻟﻠ ْﻴ ﹻﻞ ﹷﻣ ﹷﻨ ﹷﻌ ﹹه ﹻﻣ ْﻦ‬ ‫ ﹻﺸﹷ ﹷﺔ أﹷ ﹽﹷن اﻟ ﹽﹷﻨ ﹻ� ﹽﹷي ﺻ�� اﷲ ﻋﻠﻴه وﺳﻠﻢ � ﹷ ﹷ‬Ò‫ﺑْ ﹻﻦ هﹻﺸﹷ ﺎم ٍ ﹷﻋ ْﻦ ﹷﻋﺎ‬
‫ذﹷﻟﹻﻚﹷ اﻟ ﹽﹷﻨ ْﻮ ﹹم أﹷ ْو ﻏﹷ ﹷﻠب ﹷ ْﺘ ﹹه ﹷﻋ ْي ﹷﻨﺎ ﹹه ﹷﺻ�ﹽﹷ� ﹻﻣ ﹷﻦ اﻟ ﹽﹷﻨ ﹷهﺎرﹻ ﺛ ﹻ ْﻨ� ﹷ ْي ﹷﻋ ْ ﹷ‬
‫� ﹷة ﹷر ْﻛ ﹷﻌ ﹱﺔ‬
302
‫‪Likewise it is mentioned in this narration of Ummul Mo’mineen‬‬
‫‪Hazrat A’isha Siddiqa‬‬ ‫ر�  ا�  �‬ ‫‪where she says Huzoor‬‬ ‫ﷺ‬ ‫‪performed‬‬
‫‪twelve Raka’ats.‬‬

‫‪Hadith Shareef‬‬

‫ﻮ�ي ﻗﹷﺎ ﹷل ﹷﺣ ﹽﹷﺪﺛﹷ ﹷﻨﺎ‬ ‫ﹷﺣ ﹽﹷﺪﺛﹷ ﹷﻨﺎ ﹹﻗت ﹷ ْي ﹷﺒ ﹹﺔ ﺑْ ﹹﻦ ﹷﺳﻌﹻﻴ ٍﺪ ﹷﻋ ْﻦ ﹷﻣﺎﻟ ﹻ ﹻﻚ ﺑْ ﹻﻦ أﹷﻧ ﹷ ٍﺲ ﹷو ﹷﺣ ﹽﹷﺪﺛﹷ ﹷﻨﺎ إ ﹻ ْﺳ ﹷﺤ ﹹ‬
‫ﺎق ﺑْ ﹹﻦ ﹹﻣ ﹷ‬
‫ﹷﻣ ْﻌ ٌﻦ ﻗﹷﺎ ﹷل ﹷﺣ ﹽﹷﺪﺛﹷ ﹷﻨﺎ ﹷﻣﺎﻟ ﹻ ٌﻚ ﹷﻋ ْﻦ ﹷﻋ ْﺒ ﹻﺪ اﷲﹻ ﺑْ ﹻﻦ أﹷ�ﹻي ﺑﹷ ْ�ٍ ﹷﻋ ْﻦ أﹷﺑﹻﻴهﹻ أﹷ ﹽﹷن ﹷﻋ ْﺒ ﹷﺪ اﷲﹻ ﺑْ ﹷﻦ ﻗ ْﹷﻴ ﹻﺲ ﺑْ ﹻﻦ‬
‫� ﹷﻣ ﹷﺔ أﹷ ْﺧ� ﹷ ﹷ� ﹹه ﹷﻋ ْﻦ ﹷزﻳْ ﹻﺪ ﺑْ ﹻﻦ ﹷﺧﺎﻟ ﹻ ٍﺪ ا ْﻟ ﹹﺠ ﹷه�ﹻ ﹽﹻي أﹷﻧ ﹽﹷ ﹹه ﻗﹷﺎ ﹷل ﻷﹷ ْر ﹹﻣ ﹷﻘﻦﹽﹷ ﹷﺻﻼ ﹷة اﻟ ﹽﹷﻨ ﹻ� ﹽﹻي ﺻ�� اﷲ ﻋﻠﻴه‬
‫ﹷﻣ ْ ﹷ‬
‫وﺳﻠﻢ ﹷﻓ ﹷﺘ ﹷﻮﺳﹽﹷ ْﺪتﹹ ﹷﻋتﹷب ﹷ ﹷﺘ ﹹه أﹷ ْو ﻓ ْﹹﺴ ﹷﻄﺎﻃﹷ ﹹه ﻓ ﹷﹷﺼ�ﹽﹷ� ﹷر ﹹﺳﻮ ﹹل اﷲﹻ ﺻ�� اﷲ ﻋﻠﻴه وﺳﻠﻢ ﹷر ْﻛ ﹷﻌ ﹷﺘ� ْ ﹻن‬
‫ون‬‫ﹷﺧﻔﹻﻴ ﹷﻔ ﹷﺘ� ْ ﹻن ﺛ ﹹ ﹽﹷﻢ ﹷﺻ�ﹽﹷ� ﹷر ْﻛ ﹷﻌ ﹷﺘ� ْ ﹻن ﻃﹷﻮﹻﻳ ﹷﻠ ﹷﺘ� ْ ﹻن ﻃﹷﻮﹻﻳ ﹷﻠ ﹷﺘ� ْ ﹻن ﻃﹷﻮﹻﻳ ﹷﻠ ﹷﺘ� ْ ﹻن ﺛ ﹹ ﹽﹷﻢ ﹷﺻ�ﹽﹷ� ﹷر ْﻛ ﹷﻌ ﹷﺘ� ْ ﹻن ﹷوه ﹷﹹﻤﺎ ﹷد ﹷ‬
‫ون‬‫اﻟﻠ ﹷﺘ� ْ ﹻن ﻗ ْﹷﺒ ﹷﻠ ﹹه ﹷﻤﺎ ﺛ ﹹ ﹽﹷﻢ ﹷﺻ�ﹽﹷ� ﹷر ْﻛ ﹷﻌ ﹷﺘ� ْ ﹻن ﹷوه ﹷﹹﻤﺎ دﹹ ﹷ‬ ‫اﻟﻠ ﹷﺘ� ْ ﹻن ﻗ ْﹷﺒ ﹷﻠ ﹹه ﹷﻤﺎ ﺛ ﹹ ﹽﹷﻢ ﹷﺻ�ﹽﹷ� ﹷر ْﻛ ﹷﻌ ﹷﺘ� ْ ﹻن ﹷوه ﹷﹹﻤﺎ دﹹ ﹷ‬
‫ون ﹽﹷ‬ ‫ﹽﹷ‬

‫ﻼث ﹷﻋ ْ ﹷ‬
‫� ﹷة‬ ‫ون ﹽﹷ‬
‫اﻟﻠ ﹷﺘ� ْ ﹻن ﻗ ْﹷﺒ ﹷﻠ ﹹه ﹷﻤﺎ ﺛ ﹹ ﹽﹷﻢ أﹷ ْو ﹷﺗ ﹷﺮ ﻓ ﹷﹷﺬﻟﹻﻚﹷ ﺛﹷ ﹷ‬ ‫اﻟﻠ ﹷﺘ� ْ ﹻن ﻗ ْﹷﺒ ﹷﻠ ﹹه ﹷﻤﺎ ﺛ ﹹ ﹽﹷﻢ ﹷﺻ�ﹽﹷ� ﹷر ْﻛ ﹷﻌ ﹷﺘ� ْ ﹻن ﹷوه ﹷﹹﻤﺎ ﹹد ﹷ‬ ‫ﹽﹷ‬
‫ﹷر ْﻛ ﹷﻌ ﹱﺔ‬

‫‪Zaid Ibn Khalid Juhani‬‬ ‫ر�  ا�  �‬ ‫‪says that, Huzoor‬‬ ‫ﷺ‬ ‫‪performed two‬‬
‫‪Raka’ats, followed by two lengthy Raka’ats of prayers. He counted‬‬
‫‪five cycles in all which made ten Raka’ats. Thereafter, He‬‬ ‫ﷺ‬

‫‪performed three Raka’ats Witr.‬‬

‫‪303‬‬
Hadith Shareef

‫ﻮ�� ﻗﹷﺎ ﹷل ﹷﺣ ﹽﹷﺪﺛﹷ ﹷﻨﺎ ﹷﻣ ْﻌ ٌﻦ ﻗﹷﺎ ﹷل ﹷﺣ ﹽﹷﺪﺛﹷ ﹷﻨﺎ ﹷﻣﺎﻟ ﹻ ٌﻚ ﹷﻋ ْﻦ ﹷﺳﻌﹻﻴ ﹻﺪ ﺑْ ﹻﻦ أﹷ�ﹻي ﹷﺳﻌﹻﻴ ٍﺪ‬ ‫ﺎق ﺑْ ﹹﻦ ﹹﻣ ﹷ‬ ‫ﹷﺣ ﹽﹷﺪﺛﹷ ﹷﻨﺎ إ ﹻ ْﺳ ﹷﺤ ﹹ‬
‫ﻒ �ﹷﺎﻧ ﹷ ْﺖ ﹷﺻﻼ ﹹة‬ ‫ ﹻﺸﹷ ﹷﺔ ﹷﻛ ْﻴ ﹷ‬Ò‫اﻟ ﹷْﻤ ْﻘ� ﹹ� ﹽﹻﹻي ﹷﻋ ْﻦ أﹷ�ﹻي ﹷﺳﻠ ﹷﹷﻤ ﹷﺔ ﺑْ ﹻﻦ ﹷﻋ ْﺒ ﹻﺪ اﻟ ﹽﹷﺮ ْﺣ ﹷﻤ ﹻﻦ أﹷﻧ ﹽﹷ ﹹه أﹷ ْﺧ� ﹷ ﹷ� ﹹه أﹷﻧ ﹽﹷ ﹹه ﹷﺳأ ﹷ ﹷل ﹷﻋﺎ‬
‫ﺎن ﹷر ﹹﺳﻮ ﹹل اﷲﹻ ﺻ�� اﷲ ﻋﻠﻴه‬ ‫ﺎن ﹷﻓ ﹷﻘﺎﻟ ْﹷﺖ ﹷﻣﺎ � ﹷ ﹷ‬ ‫ﹷر ﹹﺳﻮ ﹻل اﷲﹻ ﺻ�� اﷲ ﻋﻠﻴه وﺳﻠﻢ �ﹻي ﹷر ﹷﻣ ﹷﻀ ﹷ‬
‫� ﹷة ﹷر ْﻛ ﹷﻌ ﹱﺔ � ﹷﹹﺼ� �ي أﹷ ْر ﹷ� ﹱﻌﺎ ﻻ ﹷ� ْﺴأ ﹷ ْل ﹷﻋ ْﻦ‬
‫ﺎن ﹷوﻻ �ﹻي ﻏﹷ� ْ�ﹻه ﹻ ﹷﻋ� ﹷ� إ ﹻ ْﺣ ﹷﺪى ﹷﻋ ْ ﹷ‬ ‫ﻳﺪ �ﹻي ﹷر ﹷﻣ ﹷﻀ ﹷ‬ ‫وﺳﻠﻢ ﻟ ﹻ ﹷﻴﺰ ﹻ ﹷ‬
‫ﺣﹹ ْﺴﻨ ﹻهﹻﻦﹽﹷ ﹷوﻃﹹﻮﻟﹻهﹻﻦﹽﹷ ﺛ ﹹ ﹽﹷﻢ � ﹷﹹﺼ� �ي أﹷ ْر ﹷ� ﹱﻌﺎ ﻻ ﹷ� ْﺴأ ﹷ ْل ﹷﻋ ْﻦ ﺣﹹ ْﺴﻨ ﹻهﹻﻦﹽﹷ ﹷوﻃﹹﻮﻟﹻهﹻﻦﹽﹷ ﺛ ﹹ ﹽﹷﻢ � ﹷﹹﺼ� �ي ﺛﹷﻼﺛﹱﺎ ﻗﹷﺎﻟ ْﹷﺖ‬
‫ ﹻﺸﹷ ﹹﺔ إ ﹻ ﹽﹷن ﹷﻋ ْﻴ� ﹷ ﹽﹷي ﹷﺗ ﹷﻨﺎ ﹷﻣﺎ ﹻن ﹷوﻻ ﹷﻳ ﹷﻨ ﹹﺎم‬Ò‫ ﹻﺸﹷ ﹹﺔ ﹹﻗﻠ ﹹْﺖ ﹷﻳﺎ ﹷر ﹹﺳﻮ ﹷل اﷲﹻ أﹷ ﹷﺗ ﹷﻨ ﹹﺎم ﻗ ْﹷﺒ ﹷﻞ أﹷ ْن ﺗﹹﻮﺗ ﹷﹻﺮ ﹷﻓ ﹷﻘﺎ ﹷل ﹷﻳﺎ ﹷﻋﺎ‬Ò‫ﹷﻋﺎ‬
‫ﹷﻗ ْﻠ ﹻ�ي‬

As reported in the above quoted Hadith, Ummul Mo’mineen A’isha

�  �‫ر�  ا‬ was asked about how many Raka’ats of Nafil Salaah Huzoor ‫ﷺ‬
performed in Ramadaan. She said that, be it Ramadaan or out of
Ramadaan, He ‫ ﷺ‬would not perform more than eleven Raka’ats.

In other words, usually Huzoor ‫ﷺ‬ would read altogether eleven

Raka’ats at the time of Tahajjud. He would read four very lengthy
Raka’ats, followed by another lengthy four Raka’ats, and then the
Witr thereafter.

From this, the wahabis said that there are eight Raka’ats of
Taraweeh. So, if there are eight Raka’ats in Taraweeh, then should
the eight Raka’ats of Taraweeh be in Ramadaan or out of Ramadaan
as well?

304
If this is the case then why only in Ramadaan were these eight
Raka’ats read? Whereas Ummul Mo’mineen �  �‫ر�  ا‬ says that He ‫ﷺ‬

performed eleven Raka’ats in Ramadaan and out of Ramadaan as

well.

Which eleven Raka’ats are these? If they were Taraweeh, then it

would have only been in Ramadaan and not out of Ramadaan. Hence,
it must be accepted that this was Tahajjud Namaaz. If someone in
order to shorten his Namaaz and make it as short as possible decides
to make Taraweeh eight Raka’ats then it is his own action and not
the ruling of the Shari’at.

Discussing the same it is mentioned that Huzoor e Akram ‫ ﷺ‬used to

recite lengthy Qira’at, i.e. lengthy recitations.

Ummul Mo’mineen says that Huzoor ‫ﷺ‬ used to recite the shortest
Surah in the amount of time that it takes you to read a long Surah.
He ‫ ﷺ‬would recite it in a very relaxed manner.

Hadith Shareef

‫ﻮ�ي اﻷ ﹷ ْ� ﹷﺼﺎر ﹽﹹﹻي ﻗﹷﺎ ﹷل ﹷﺣ ﹽﹷﺪﺛﹷ ﹷﻨﺎ ﹷﻣ ْﻌ ٌﻦ ﻗﹷﺎ ﹷل ﹷﺣ ﹽﹷﺪﺛﹷ ﹷﻨﺎ ﹷﻣﺎﻟ ﹻ ٌﻚ ﹷﻋ ْﻦ أﹷ�ﹻي اﻟ ﹽﹷﻨ ْ ﹻ‬
� ‫ﹷﺣ ﹽﹷﺪﺛﹷ ﹷﻨﺎ إ ﹻ ْﺳ ﹷﺤ ﹹ‬
‫ﺎق ﺑْ ﹹﻦ ﹹﻣ ﹷ‬
‫�أ ﹹ ﹷوه ﹷﹹﻮ‬ ‫ ﹻﺸﹷ ﹷﺔ أﹷ ﹽﹷن اﻟ ﹽﹷﻨ ﹻ� ﹽﹷي ﺻ�� اﷲ ﻋﻠﻴه وﺳﻠﻢ � ﹷ ﹷ‬Ò‫ﹷﻋ ْﻦ أﹷ�ﹻي ﹷﺳﻠ ﹷﹷﻤ ﹷﺔ ﹷﻋ ْﻦ ﹷﻋﺎ‬
‫ﺎن � ﹷﹹﺼ� �ي ﹷﺟﺎﻟ ﹻ ﹱﺴﺎ ﻓ ﹷﹷﻴ ْ ﹷ‬
‫ ٌﹻﻢ‬Ò‫ﹷ�أﹷ ﹷوه ﹷﹹﻮ ﻗﹷﺎ‬ ‫ﹷﺟﺎﻟ ﹻ ٌﺲ ﹷﻓإﹻذﹷا ﺑﹷ� ﹷﹻي ﹻﻣ ْﻦ ﹻ ﹷ�ا ﹷءﺗﹻهﹻ ﻗ ْﹷﺪ ﹹر ﹷﻣﺎ ﹷﻳﻜﹹﻮ ﹹن ﺛﹷﻼﺛ ﹻ� ﹷن أﹷ ْو أﹷ ْر ﹷ�ﻌﹻ� ﹷن آﻳﹷ ﹱﺔ ﻗ ﹷ‬
‫ﹷﺎم ﻓ ﹷ ﹷ‬
‫ﺛ ﹹ ﹽﹷﻢ ﹷر ﹷﻛ ﹷﻊ ﹷوﺳ ﹷﺠ ﹷﺪ ﺛ ﹹ ﹽﹷﻢ ﹷﺻ ﹷﻨ ﹷﻊ �ﹻي اﻟﺮ ْﹽﹷﻛﻌ ﹻﺔ ﹽﹷ‬
‫اﻟﺜﺎﻧ ﹷﹻﻴ ﹻﺔ ﹻﻣ ْﺜ ﹷﻞ ذﹷﻟﹻﻚﹷ‬ ‫ﹷ‬ ‫ﹷ‬
305
Ummul Mo’mineen �  �‫ ر�  ا‬says that during His ‫ ﷺ‬final days (in this
world), He ‫ ﷺ‬would sit and read His ‫ ﷺ‬Namaaz. In other words, He
‫ﷺ‬ would sit and do the Qira’at, and when forty verses remained for
Him ‫ﷺ‬ to recite, He ‫ﷺ‬ would stand up and complete those forty
verses and then go into Ruku.

This means that the forty verses are what He ‫ﷺ‬ would recite only
after standing, so what about what He ‫ﷺ‬ recited while sitting? It
seems that they would have been much more than forty. Hence,
Huzoor ‫ ﷺ‬used to recite very lengthy Qira’at.

306
 The Chaasht Namaaz Of
Sayyiduna Rasoolullah ‫ﷺ‬

Translator’s Note: Huzoor Muhad’dith e Kabeer just mentioned

these words while teaching the lesson on Ibaadat. In other words, he
mentioned the Chaasht Namaaz in passing.

He said, This (i.e. the Tahajjud) was one form of Nafil Namaaz
which Nabi ‫ ﷺ‬performed. The other was Chaasht Namaaz. In
this it is evident that Huzoor ‫ ﷺ‬performed four Raka’ats, two
Raka’ats, or eight Raka’ats at this time.

As a means of attaining blessings, I will include here one Hadith from

the chapter on the Chaasht Namaaz that is based on what Huzoor
Muhad’dith e Kabeer mentioned above.

‫ﻳﺪ‬ ‫ﻼن ﻗﹷﺎ ﹷل ﹷﺣ ﹽﹷﺪﺛﹷ ﹷﻨﺎ أﹷﺑﹹﻮ ﹷدا ﹹو ﹷد ﹽﹷ‬

‫اﻟﻄ ﹷﻴﺎﻟﹻ� ﹽﹹﹻي ﻗﹷﺎ ﹷل ﹷﺣ ﹽﹷﺪﺛﹷ ﹷﻨﺎ ﹹﺷ ْﻌ ﹷﺒ ﹹﺔ ﹷﻋ ْﻦ ﹷﻳﺰ ﹻ ﹷ‬ ‫ﹷﺣ ﹽﹷﺪﺛﹷ ﹷﻨﺎ ﹷﻣ ْﺤ ﹹﻤﻮ ﹹد ﺑْ ﹹﻦ ﻏ ْﹷﻴ ﹷ‬
‫ ﹻﺸﹷ ﹷﺔ أﹷ� ﹷ ﹷ‬Ò‫اﻟﺮ ْﹽﹻﺷ ﹻﻚ ﻗﹷﺎ ﹷل ﹷﺳﻤﹻ ْﻌ ﹹﺖ ﹹﻣ ﹷﻌﺎ ﹷذ ﹷة ﻗﹷﺎﻟ ْﹷﺖ ﹹﻗﻠ ﹹْﺖ ﻟ ﹻ ﹷﻌﺎ‬
‫ﺎن اﻟ ﹽﹷﻨ ﹻ� ﹽﹹي ﺻ�� اﷲ ﻋﻠﻴه وﺳﻠﻢ � ﹷﹹﺼ� �ي‬
ٍ ‫اﻟﻀ ﹷ��ﻗﹷﺎﻟ ْﹷﺖ ﹷ� ﹷﻌ ْﻢ أﹷ ْرﺑﹷ ﹷﻊ ﹷر ﹷﻛ ﹷﻌﺎ‬
‫ت ﹷو ﹷﻳﺰﹻﻳ ﹹﺪ ﹷﻣﺎ ﹷﺷﺎ ﹷء اﷲﹹ ﹷﻋﺰﹽﹷ ﹷو ﹷﺟ ﹽﹷﻞ‬ ‫ﹽﹹ‬

In this narration from Yazid ibn Rishk �  �‫ ر�  ا‬it is mentioned that he

heard from Hazrat Mu’adh �  �‫ ر�  ا‬that he said, I asked A’isha Siddiqa
� �‫ر� ا‬ Did Huzoor e Akram ‫ ﷺ‬pray the Chaasht i.e. Duha prayer? She
said, Yes (He ‫ﷺ‬ did). He performed Four Raka’ats and as many as
Allah Willed.

307
 The Nafils of
Sayyiduna Rasoolullah ‫ﷺ‬
This Chapter discusses that Huzoor e Akram ‫ﷺ‬ used to usually
perform His ‫ ﷺ‬Nafil Salaah at home.

Hadith Shareef

ٌ ‫ﹷﺣ ﹽﹷﺪﺛﹷ ﹷﻨﺎ ﹷﻋﺒ‬

ٍ ‫ﹽﹷﺎس اﻟ ﹷْﻌ ْﻨ�ﹷ� ﹽﹹﹻي ﻗﹷﺎ ﹷل ﹷﺣ ﹽﹷﺪﺛﹷ ﹷﻨﺎ ﹷﻋ ْﺒ ﹹﺪ اﻟ ﹽﹷﺮ ْﺣ ﹷﻤ ﹻﻦ ﺑْ ﹹﻦ ﹷﻣ ْهﺪ ﹽ‬
‫ﹻي ﹷﻋ ْﻦ ﹹﻣ ﹷﻌﺎوﹻﻳﹷ ﹷﺔ ﺑْ ﹻﻦ ﹷﺻﺎﻟ ﹻ ٍﺢ ﹷﻋ ﹻﻦ‬
‫�ام ﹻ ﺑْ ﹻﻦ ﹹﻣ ﹷﻌﺎو ﹻ ﹷﻳ ﹷﺔ ﹷﻋ ْﻦ ﹷﻋ ﹽﹻﻤهﹻ ﹷﻋ ْﺒ ﹻﺪ اﷲﹻ ﺑْ ﹻﻦ ﹷﺳ ْﻌ ٍﺪ ﻗﹷﺎ ﹷل ﹷﺳأﹷﻟ ﹹْﺖ‬ ‫اﻟ ﹷْﻌﻼ ﹻء ﺑْ ﹻﻦ ا ْﻟ ﹷﺤﺎر ﹻﹻث ﹷﻋ ْﻦ ﹷ ﹷ‬
‫ﹷر ﹹﺳﻮ ﹷل اﷲﹻ ﺻ�� اﷲ ﻋﻠﻴه وﺳﻠﻢ ﹷﻋ ﹻﻦ اﻟﺼﹽﹷ ﻼة ﹻ �ﹻي ﺑﹷ ْﻴ�ﹻي ﹷواﻟﺼﹽﹷ ﻼة ﹻ �ﹻي اﻟ ﹷْﻤ ْﺴﺠﹻ ﹻﺪ ﻗﹷﺎ ﹷل ﻗ ْﹷﺪ ﹷﺗ ﹷﺮى‬
‫ﹷﻣﺎ أﹷ ْ ﹷ� ﹷب ﺑﹷ ْﻴ�ﹻي ﹻﻣ ﹷﻦ اﻟ ﹷْﻤ ْﺴﺠ ﹻ ﹻﺪ ﹷﻓ ﹷﻸ ْن أ ﹹ ﹷﺻ� ﹷ�ي �ﹻي ﺑﹷ ْﻴ�ﹻي أﹷ ﹷﺣ ﹽﹹﺐ إ�ﹻ ﹷ ﹽﹷي ﹻﻣ ْﻦ أﹷ ْن أ ﹹ ﹷﺻ� ﹷ�ي �ﹻي اﻟ ﹷْﻤ ْﺴﺠﹻ ﹻﺪ إﹻﻻ أﹷ ْن‬
‫ﻮن ﹷﺻﻼ ﹱة ﹷﻣ ْﻜﺘﹹﻮﺑﹷ ﹱﺔ‬ ‫ﹷﺗﻜﹹ ﹷ‬
This narration is reported by Hazrat Abdullah ibn Sa’ad � �‫ر� ا‬. In it,
Huzoor e Akram ‫ﷺ‬ was asked about performing Namaaz in the
house and in the Masjid. In other words, it was asked, which is
better. Huzoor e Akram ‫ﷺ‬ said, Have you not seen how close My
Home is to the Masjid, but except for the Fard Salaahs, I prefer
performing My other Salaahs in My Home. Huzoor Muhad’dith e
Kabeer says, Huzoor ‫ ﷺ‬used to perform most of His ‫ ﷺ‬Nafil Namaaz
in His ‫ﷺ‬ Blessed Home. He ‫ﷺ‬ would say that, the best Namaaz
which should be performed in the Masjid is the Fard Namaaz, and
the most beloved Nafil Namaaz is that which is read at home.

308
 The Blessed Fasting of
Sayyiduna Rasoolullah ‫ﷺ‬

Hadith Shareef

‫� ﹷﻋ ْﻦ ﺣﹹ ﹷﻤ ْﻴ ٍﺪ ﹷﻋ ْﻦ أﹷﻧ ﹷ ﹻﺲ ﺑْ ﹻﻦ ﹷﻣﺎﻟ ﹻ ٍﻚ أﹷﻧ ﹽﹷ ﹹه‬

ٍ ‫ﹷﺣ ﹽﹷﺪﺛﹷ ﹷﻨﺎ ﹷﻋ� ﹽﹹﹻي ﺑْ ﹹﻦ ﺣﹹ ْﺠﺮ ٍﻗﹷﺎ ﹷل ﹷﺣ ﹽﹷﺪﺛﹷ ﹷﻨﺎ إ ﹻ ْﺳ ﹷﻤﺎﻋ ﹻﻴ ﹹﻞ ﺑْ ﹹﻦ ﹷﺟ ْﻌ ﹷ‬
‫اﻟﺸ ْهﺮ ﹻ ﹷﺣ�ﹽﹷي ﻧ ﹷ ﹷﺮى أﹷ ْن ﻻ‬
‫ﺎن ﹷ� ﹹﺼ ﹹﻮم ﹻﻣ ﹷﻦ ﹽﹷ‬ ‫ﹹﺳ� ﹻ ﹷﻞ ﹷﻋ ْﻦ ﹷﺻ ْﻮم ﹻ اﻟ ﹽﹷﻨ ﹻ� ﹽﹻي ﺻ�� اﷲ ﻋﻠﻴه وﺳﻠﻢ ﹷﻓ ﹷﻘﺎ ﹷل � ﹷ ﹷ‬
‫ﻳﺪ أﹷ ْن ﹷ� ﹹﺼ ﹷﻮم ﹻﻣ ْﻨ ﹹه ﹷﺷ ْﻴﺌﹱﺎ ﹷو ﹹﻛ ْﻨ ﹷﺖ ﻻ ﹷ�ﺸﹷ ﺎ ﹹء‬ ‫ْ� ﹻﻣ ْﻨ ﹹه ﹷﺣ�ﹽﹷي ﻧ ﹷ ﹷﺮى أﹷ ْن ﻻ ﻳﹹﺮ ﹻ ﹷ‬ ‫ﻳﺪ أﹷ ْن ﹹ�ﻔ ﹻ ﹷ‬
‫ْ� ﹻﻣ ْﻨ ﹹه ﹷو ﹹ�ﻔ ﹻ ﹹ‬ ‫ﻳﹹﺮ ﹻ ﹷ‬
‫أﹷ ْن ﹷﺗ ﹷﺮا ﹹه ﹻﻣ ﹷﻦ ﹽﹷ‬
‫ ﹱﹻﻤﺎ‬Ò‫ ﹱﹻﻤﺎ إﹻﻻ ﹷرأﹷﻳْ ﹷﺘ ﹹه ﻧﹷﺎ‬Ò‫اﻟﻠ ْﻴ ﹻﻞ ﹹﻣ ﹷﺼ ﹽﹻﻠ ﹱﻴﺎ إﹻﻻ ﹷرأﹷﻳْ ﹷﺘ ﹹه ﹹﻣ ﹷﺼ ﹽﹻﻠ ﹱﻴﺎ ﹷوﻻ ﻧﹷﺎ‬

As reported in this Hadith Shareef, Huzoor e Akram ‫ ﷺ‬kept fasts in

different ways (i.e. in different times as well).

This is why Hazrat Anas � �‫ ر� ا‬said, if a person wants to see if Huzoor
‫ﷺ‬ is fasting in a particular month, then he will find Him ‫ ﷺ‬fasting
in that month, and if he wished to see if the Beloved Rasool ‫ ﷺ‬was
not fasting in that particular month, then he would also find Him ‫ﷺ‬
not fasting in that month.

This is because with the exception of Ramadaan e Mubaarak, in all

the other months Huzoor ‫ﷺ‬ kept fast during some days of the
month and remained without fasting in some days.

309
‫‪Hadith Shareef‬‬

‫ﻮب ﹷﻋ ْﻦ ﹷﻋ ْﺒ ﹻﺪ اﷲﹻ ﺑْ ﹻﻦ ﹷﺷﻘ ٍ‬

‫ﹻﻴﻖ‬ ‫ﹷﺣ ﹽﹷﺪﺛﹷ ﹷﻨﺎ ﹹﻗت ﹷ ْي ﹷﺒ ﹹﺔ ﺑْ ﹹﻦ ﹷﺳﻌﹻﻴ ٍﺪ ﻗﹷﺎ ﹷل ﹷﺣ ﹽﹷﺪﺛﹷ ﹷﻨﺎ ﹷﺣ ﹽﹷﻤﺎ ﹹد ﺑْ ﹹﻦ ﹷزﻳْ ٍﺪ ﹷﻋ ْﻦ أﹷ ﹽﹹﻳ ﹷ‬
‫ﻗﹷﺎ ﹷل ﹷﺳأﹷﻟ ﹹْﺖ ﹷﻋﺎ‪ Ò‬ﹻﺸﹷ ﹷﺔ ﹷﻋ ْﻦ ﺻﹻ ﹷﻴﺎم ﹻ ﹷر ﹹﺳﻮ ﹻل اﷲﹻ ﺻ�� اﷲ ﻋﻠﻴه وﺳﻠﻢ ﻗﹷﺎﻟ ْﹷﺖ � ﹷ ﹷ‬
‫ﺎن ﹷ� ﹹﺼ ﹹﻮم ﹷﺣ�ﹽﹷي‬
‫ﹷ� ﹹﻘﻮ ﹷل ﻗ ْﹷﺪ ﹷﺻﺎم ﹷو ﹹ�ﻔ ﹻ ﹽﹷ‬
‫ْ� ﻗﹷﺎﻟ ْﹷﺖ ﹷو ﹷﻣﺎ ﹷﺻ ﹷﺎم ﹷر ﹹﺳﻮ ﹹل اﷲﹻ ﺻ�� اﷲ ﻋﻠﻴه‬ ‫ْ� ﹷﺣ�ي ﹷ� ﹹﻘﻮ ﹷل ﻗ ْﹷﺪ أﹷﻓ ﹷ ﹷ‬ ‫ﹹ‬ ‫ﹷ‬
‫وﺳﻠﻢ ﹷﺷ ْه ﹱﺮا �ﹷﺎ ﹻﻣﻼ ﹹﻣ ْﻨ ﹹﺬ ﹷﻗﺪ ﹷﹻم اﻟ ﹷْﻤﺪﹻﻳ ﹷﻨ ﹷﺔ إﹻﻻ ﹷر ﹷﻣ ﹷﻀ ﹷ‬
‫ﺎن‬

‫ﷺ ‪As reported in this Hadith Shareef after mentioning that Huzoor‬‬

‫‪fasted continuously for some days and not on some other days,‬‬
‫‪Ummul Mo’mineen A’isha‬‬ ‫ر�  ا�  �‬ ‫‪says that after arriving in Madina,‬‬
‫‪ only kept a full months fast in the month of Ramadaan.‬ﷺ ‪Huzoor‬‬

‫‪Hadith Shareef‬‬

‫ﺎن ﹷﻋ ْﻦ ﹷﻣ ْﻨ ﹹﺼﻮ ٍر‬ ‫ﹷﺣ ﹽﹷﺪﺛﹷ ﹷﻨﺎ ﹹﻣ ﹷﺤ ﹽﹷﻤ ﹹﺪ ﺑْ ﹹﻦ ﹷ� ﹽﹷﺸﺎ ٍر ﻗﹷﺎ ﹷل ﹷﺣ ﹽﹷﺪﺛﹷ ﹷﻨﺎ ﹷﻋ ْﺒ ﹹﺪ اﻟ ﹽﹷﺮ ْﺣ ﹷﻤ ﹻﻦ ﺑْ ﹹﻦ ﹷﻣ ْهﺪ ﹽ ٍ‬
‫ﹻي ﹷﻋ ْﻦ ﹹﺳﻔ ﹷْﻴ ﹷ‬
‫ﹷﻋ ْﻦ ﹷﺳﺎﻟ ﹻ ﹻﻢ ﺑْ ﹻﻦ أﹷ�ﹻي ا ْﻟ ﹷﺠ ْﻌ ﹻﺪ ﹷﻋ ْﻦ أﹷ�ﹻي ﹷﺳﻠ ﹷﹷﻤ ﹷﺔ ﹷﻋ ْﻦ أ ﹹ ﹽﹻم ﹷﺳﻠ ﹷﹷﻤ ﹷﺔ ﻗﹷﺎﻟ ْﹷﺖ ﹷﻣﺎ ﹷرأﹷﻳْ ﹹﺖ اﻟ ﹽﹷﻨ ﹻ� ﹽﹷي ﺻ�� اﷲ ﻋﻠﻴه‬
‫ﺎن ﻗﹷﺎ ﹷل أﹷﺑﹹﻮ ﻋ ﹷﹻﻴ�ي ﹷه ﹷﺬا إﹻﺳ ﹷﻨﺎ ٌد ﹷﺻﺤ ٌ‬
‫ﹻﻴﺢ‬ ‫وﺳﻠﻢ ﹷ� ﹹﺼ ﹹﻮم ﹷﺷ ْه ﹷﺮﻳْ ﹻﻦ ﹹﻣت ﹷ ﹷﺘﺎ�ﹻ ﹷﻌ� ْ ﹻن إﹻﻻ ﹷﺷ ْﻌ ﹷﺒ ﹷ‬
‫ﺎن ﹷو ﹷر ﹷﻣ ﹷﻀ ﹷ‬
‫ﹷو ﹷه ﹷﻜ ﹷﺬا ﻗﹷﺎ ﹷل ﹷﻋ ْﻦ أﹷ�ﹻي ﹷﺳﻠ ﹷﹷﻤ ﹷﺔ ﹷﻋ ْﻦ أ ﹹ ﹽﹻم ﹷﺳﻠ ﹷﹷﻤ ﹷﺔ ﹷو ﹷر ﹷوى ﹷه ﹷﺬا ا ْﻟ ﹷﺤﺪ ﹷ‬
‫ﹻﻳﺚ ﻏﹷ�ْ�ﹹ ﹷواﺣ ﹻ ٍﺪ ﹷﻋ ْﻦ أﹷ�ﹻي ﹷﺳﻠ ﹷﹷﻤ ﹷﺔ ﹷﻋ ْﻦ‬
‫ﹷﻋﺎ‪ Ò‬ﹻﺸﹷ ﹷﺔ ﹷﻋ ﹻﻦ اﻟ ﹽﹷﻨ ﹻ� ﹽﹻي ﺻ�� اﷲ ﻋﻠﻴه وﺳﻠﻢ ﹷوﻳﹹ ْﺤ ﹷﺘ ﹷﻤ ﹹﻞ أﹷ ْن ﹷﻳﻜﹹ ﹷ‬
‫ﻮن أﹷﺑﹹﻮ ﹷﺳﻠ ﹷﹷﻤ ﹷﺔ ﺑْ ﹹﻦ ﹷﻋ ْﺒ ﹻﺪ اﻟ ﹽﹷﺮ ْﺣ ﹷﻤ ﹻﻦ ﻗ ْﹷﺪ‬
‫ﹻﻳﺚ ﹷﻋ ْﻦ ﹷﻋﺎ‪ Ò‬ﹻﺸﹷ ﹷﺔ ﹷوأ ﹹ ﹽﹻم ﹷﺳﻠ ﹷﹷﻤ ﹷﺔ ﹷﺟﻤﹻﻴ ﹱﻌﺎ ﹷﻋ ﹻﻦ اﻟ ﹽﹷﻨ ﹻ� ﹽﹻي ﺻ�� اﷲ ﻋﻠﻴه وﺳﻠﻢ‬
‫ﹷر ﹷوى ا ْﻟ ﹷﺤﺪ ﹷ‬

‫‪310‬‬
However, it is also narrated from her and in the above quoted
narration it is reported from Ummul Mo’mineen Hazrat Umme
Salamah �  �‫ ر�  ا‬that Huzoor e Akram ‫ ﷺ‬never kept two full months
of fasts, except for Sha’baan and Ramadaan.

This means that there is ikhtilaaf, i.e. difference in both narrations.

It is possible that He ‫ ﷺ‬would not keep the entire Sha’baan fasts in
one year, whereas in another year He ‫ ﷺ‬would keep the entire fasts
for the month of Sha’baan. This is why both these Ahadith are
proper in their context.

Hadith Shareef

‫� ﹷﻋ ْﻦ أﹷ�ﹻي ﹷﺳﻠ ﹷﹷﻤ ﹷﺔ ﺑْ ﹻﻦ ﹷﻋ ْﺒ ﹻﺪ‬

‫ﹷﺣ ﹽﹷﺪﺛﹷ ﹷﻨﺎ أﹷﺑﹹﻮ ﹹﻣ ْﺼ ﹷﻌﺐٍ اﻟ ﹷْﻤﺪﹻﻳ�ﹻ ﹽﹹي ﹷﻋ ْﻦ ﹷﻣﺎﻟ ﹻ ﹻﻚ ﺑْ ﹻﻦ أﹷﻧ ﹷ ٍﺲ ﹷﻋ ْﻦ أﹷ�ﹻي اﻟ ﹽﹷﻨ ْ ﹻ‬
�‫ﺎن ﹷر ﹹﺳﻮ ﹹل اﷲﹻ ﺻ�� اﷲ ﻋﻠﻴه وﺳﻠﻢ ﹷ� ﹹﺼ ﹹﻮم �ﹻي ﹷﺷ ْهﺮ ٍأﹷ ْﻛ� ﹷ ﹷ‬
‫ ﹻﺸﹷ ﹷﺔ ﻗﹷﺎﻟ ْﹷﺖ ﹷﻣﺎ � ﹷ ﹷ‬Ò‫اﻟ ﹽﹷﺮ ْﺣ ﹷﻤ ﹻﻦ ﹷﻋ ْﻦ ﹷﻋﺎ‬
‫ﹻﻣ ْﻦ ﺻﹻ ﹷﻴﺎ ﹻﻣهﹻ �ﹻي ﹷﺷ ْﻌ ﹷﺒ ﹷ‬
‫ﺎن‬

Similarly, in this narration, it is reported from Ummul Mo’mineen

A’isha �  �‫ر�  ا‬ that Huzoor ‫ﷺ‬ would not keep fasts more than
Sha’baan, in any other month. He ‫ﷺ‬ would leave out a few, but He
‫ﷺ‬ would in fact keep all.

What does this mean? It means that sometimes He ‫ﷺ‬ fast for the
entire month of Sha’baan, and sometimes He ‫ﷺ‬ would leave out a
few fasts in Sha’baan.

311
Hadith Shareef

‫ﹷﺣ ﹽﹷﺪﺛﹷ ﹷﻨﺎ ا ْﻟ ﹷﻘﺎ ﹻﺳ ﹹﻢ ﺑْ ﹹﻦ د ﹻﻳ ﹷﻨﺎ ٍر ا ْ�ﻜﹹﻮ� ﹻ ﹽﹹي ﻗﹷﺎ ﹷل ﹷﺣ ﹽﹷﺪﺛﹷ ﹷﻨﺎ ﹹﻋب ﹷ ْﻴ ﹹﺪ اﷲﹻ ﺑْ ﹹﻦ ﹹﻣ ﹷ‬
‫ﻮ�ي ﹷوﻃﹷﻠ ﹹْﻖ ﺑْ ﹹﻦ ﻏﹷ ﹽﹷﻨﺎم ٍ ﹷﻋ ْﻦ‬
‫ﺎن ﹷر ﹹﺳﻮ ﹹل اﷲﹻ ﺻ�� اﷲ ﻋﻠﻴه‬ ‫ ﻗﹷﺎ ﹷل � ﹷ ﹷ‬،‫ﺎن ﹷﻋ ْﻦ ﹷﻋﺎﺻﹻ ٍﻢ ﹷﻋ ْﻦ زﹻ ﹽﹻر ﺑْ ﹹﻦ ﺣﹹب ﹷ ْﻴ ٍﺶ ﹷﻋ ْﻦ ﹷﻋ ْﺒ ﹻﺪ اﷲﹻ‬ ‫ﹷﺷ ْي ﹷﺒ ﹷ‬
‫ْ� ﹷﻳ ْﻮ ﹷم ا ْﻟ ﹹﺠ ﹹﻤ ﹷﻌ ﹻﺔ‬ ‫�ة ﹻ�ﹹﻞﹽﹻ ﹷﺷ ْهﺮ ٍﺛﹷﻼﺛﹷ ﹷﺔ أﹷ ﹷﻳﺎم ٍ ﹷوﻗ ﹽﹷﹷﻠ ﹷﻤﺎ � ﹷ ﹷ‬
‫ﺎن ﹹ�ﻔ ﹻ ﹹ‬ ‫وﺳﻠﻢ ﹷ� ﹹﺼ ﹹﻮم ﹻﻣ ْﻦ ﹹ ﹽﹷ‬

In this Hadith, discussing the months and the days, Hazrat Abdullah
Ibn Mas’ud �  �‫ر�  ا‬ says, He ‫ﷺ‬ continuously kept fast for the first
three days of every lunar month. In other words, He ‫ ﷺ‬kept fast on
the 1st, 2nd and 3rd of every Lunar month.

He also reports that it hardly happened such that His ‫ﷺ‬ Jummah
went by without fasting.

However, it is mentioned in another Hadith that none should keep

fast specifically on Friday.

This means that Huzoor e Akram ‫ ﷺ‬did not remain without fasting
for most Fridays, meaning that He ‫ﷺ‬ would fast the day before as
well, or the day after, i.e. not just on a Friday.

In other words, He ‫ ﷺ‬would fast on a Thursday and Friday, or on a

Friday and Saturday.

312
Hadith Shareef

‫ﻼن ﻗﹷﺎ ﹷل ﹷﺣ ﹽﹷﺪﺛﹷ ﹷﻨﺎ أﹷﺑﹹﻮ ﹷدا ﹹو ﹷد ﻗﹷﺎ ﹷل ﹷﺣ ﹽﹷﺪﺛﹷ ﹷﻨﺎ ﹹﺷ ْﻌ ﹷﺒ ﹹﺔ ﹷﻋ ْﻦ ﹷﻳﺰ ﹻ ﹷ‬
‫ﻳﺪ اﻟﺮ ْﹽﹻﺷ ﹻﻚ ﻗﹷﺎ ﹷل‬ ‫ﹷﺣ ﹽﹷﺪﺛﹷ ﹷﻨﺎ ﹷﻣ ْﺤ ﹹﻤﻮ ﹹد ﺑْ ﹹﻦ ﻏ ْﹷﻴ ﹷ‬
‫ﺎن ﹷر ﹹﺳﻮ ﹹل اﷲﹻ ﺻ�� اﷲ ﻋﻠﻴه وﺳﻠﻢ ﹷ� ﹹﺼ ﹹﻮم ﺛﹷﻼﺛﹷ ﹷﺔ‬ ‫ ﹻﺸﹷ ﹷﺔ أﹷ� ﹷ ﹷ‬Ò‫ﹷﺳﻤﹻ ْﻌ ﹹﺖ ﹹﻣ ﹷﻌﺎ ﹷذ ﹷة ﻗﹷﺎﻟ ْﹷﺖ ﹹﻗﻠ ﹹْﺖ ﻟ ﹻ ﹷﻌﺎ‬
‫ﺎن ﻻ ﻳﹹ ﹷﺒﺎ�ﹻي ﹻﻣ ْﻦ أﹷﻳﹽﹻهﹻ ﹷﺻ ﹷﺎم‬ ‫أﹷﻳﹽﹷﺎم ٍ ﹻﻣ ْﻦ �ﹹﻞﹽﹻ ﹷﺷ ْهﺮ ٍﻗﹷﺎﻟ ْﹷﺖ ﹷ� ﹷﻌ ْﻢ ﹹﻗﻠ ﹹْﺖ ﹻﻣ ْﻦ أﹷﻳﹽﹻهﹻ � ﹷ ﹷ‬
‫ﺎن ﹷ� ﹹﺼ ﹹﻮم ﻗﹷﺎﻟ ْﹷﺖ � ﹷ ﹷ‬

As per the above narration, Ummul Mo’mineen �  �‫ر�  ا‬ says that
Huzoor ‫ﷺ‬ kept at least three fasts in a month, so Mu’adh �  �‫ر�  ا‬

asked her, on which dates did He ‫ ﷺ‬keep these fasts? She said that
He ‫ ﷺ‬did not pay attention to which dates they fell on.

In other words, it was not necessary that He ‫ﷺ‬ kept fasts only on
particular days in the beginning, middle or end of the month, but
rather He ‫ ﷺ‬kept them on the days He wanted to.

Hadith Shareef

‫ﹷﺣ ﹽﹷﺪﺛﹷ ﹷﻨﺎ أﹷﺑﹹﻮ ﹷﺣﻔ ٍْﺺ ﹷﻋ ْﻤﺮﹹو ﺑْ ﹹﻦ ﹷﻋ� ٍﹽﹻي ﻗﹷﺎ ﹷل ﹷﺣ ﹽﹷﺪﺛﹷ ﹷﻨﺎ ﹷﻋ ْﺒ ﹹﺪ اﷲﹻ ﺑْ ﹹﻦ ﹷدا ﹹو ﹷد ﹷﻋ ْﻦ ﺛﹷ ْﻮ ﹻر ﺑْ ﹻﻦ ﹷﻳﺰ ﹻ ﹷ‬
‫ﻳﺪ ﹷﻋ ْﻦ ﹷﺧﺎﻟ ﹻ ﹻﺪ‬
‫ﺎن اﻟ ﹽﹷﻨ ﹻ� ﹽﹹي ﺻ�� اﷲ ﻋﻠﻴه وﺳﻠﻢ‬
‫ ﹻﺸﹷ ﹷﺔ ﻗﹷﺎﻟ ْﹷﺖ � ﹷ ﹷ‬Ò‫ﻴﻌ ﹷﺔ ا ْﻟ ﹹﺠ ﹷﺮ ﹻ� ﹽﹻي ﹷﻋ ْﻦ ﹷﻋﺎ‬
‫ان ﹷﻋ ْﻦ ﹷرﺑ ﹻ ﹷ‬
‫ﺑْ ﹻﻦ ﹷﻣ ْﻌ ﹷﺪ ﹷ‬
‫�ى ﹷﺻ ْﻮ ﹷم اﻻﺛ ْ ﹷﻨ� ْ ﹻن ﹷوا ْﻟ ﹷﺨﻤﹻ ﹻ‬
‫ﻴﺲ‬ ‫ﻳﹷ ﹷﺘ ﹷ ﹽﹷ‬

In this narration, she also reports that Huzoor ‫ ﷺ‬most often fasted
on a Monday and Thursday (giving special importance to it).
Regarding the fast of a Monday there is a Hadith in Muslim Shareef

313
that He ‫ﷺ‬ said, Fast on a Monday for I was born on this day.
Regarding the fasting on a Thursday there are numerous narrations
in many books of Hadith that Aaqa e Ka’inaat ‫ ﷺ‬said, Your books of
deeds are presented on a Thursday, so you should fast on this
day.

Hadith Shareef

‫ﹷﺣ ﹽﹷﺪﺛﹷ ﹷﻨﺎ ﹹﻣ ﹷﺤ ﹽﹷﻤ ﹹﺪ ﺑْ ﹹﻦ ﻳﹷ ْﺤيﹷي ﻗﹷﺎ ﹷل ﹷﺣ ﹽﹷﺪﺛﹷ ﹷﻨﺎ أﹷﺑﹹﻮ ﹷﻋﺎﺻﹻ ٍﻢ ﹷﻋ ْﻦ ﹹﻣ ﹷﺤ ﹽﹷﻤ ﹻﺪ ﺑْ ﹻﻦ رﹻﻓﹷﺎ ﹷﻋ ﹷﺔ ﹷﻋ ْﻦ ﹹﺳ ﹷه ْﻴ ﹻﻞ ﺑْ ﹻﻦ أﹷ�ﹻي‬
‫ﹷﺻﺎﻟ ﹻ ٍﺢ ﹷﻋ ْﻦ أﹷﺑﹻﻴهﹻ ﹷﻋ ْﻦ أﹷ�ﹻي ه ﹷﹹﺮﻳْ ﹷﺮ ﹷة أﹷ ﹽﹷن اﻟ ﹽﹷﻨ ﹻ� ﹽﹷي ﺻ�� اﷲ ﻋﻠﻴه وﺳﻠﻢ ﻗﹷﺎ ﹷل ﹹ� ْﻌ ﹷﺮ ﹹض اﻷﹷ ْﻋ ﹷﻤﺎ ﹹل ﻳﹷ ْﻮ ﹷم‬
‫ ٌﹻﻢ‬Ò‫ﻴﺲ ﻓﹷأﹹﺣ ﹽﹹﹻﺐ أﹷ ْن � ْﹹﻌ ﹷﺮ ﹷض ﹷﻋ ﹷﻤ� ﹻي ﹷوأﹷﻧﹷﺎ ﹷﺻﺎ‬
‫اﻻﺛ ْ ﹷﻨ� ْ ﹻن ﹷوا ْﻟ ﹷﺨﻤﹻ ﹻ‬

It is reported in this narration from Hazrat Abu Hurairah �  �‫ ر�  ا‬that

Huzoor e Akram ‫ﷺ‬ said, Deeds are presented on a Monday and
Thursday, hence I prefer to be fasting on both these days, so
that My deeds are presented while I am fasting.

Hadith Shareef

‫ﻼن ﻗﹷﺎ ﹷل ﹷﺣ ﹽﹷﺪﺛﹷ ﹷﻨﺎ أﹷﺑﹹﻮ أﹷ ْﺣ ﹷﻤ ﹷﺪ ﹷو ﹹﻣ ﹷﻌﺎو ﹻ ﹷﻳ ﹹﺔ ﺑْ ﹹﻦ ه ﹻﺸﹷ ﺎم ٍ ﻗﹷﺎﻻ ﹷﺣ ﹽﹷﺪﺛﹷ ﹷﻨﺎ ﹹﺳﻔ ﹷْﻴﺎ ﹹن‬
‫ﹷﺣ ﹽﹷﺪﺛﹷ ﹷﻨﺎ ﹷﻣ ْﺤ ﹹﻤﻮ ﹹد ﺑْ ﹹﻦ ﻏ ْﹷﻴ ﹷ‬
‫ﺎن اﻟ ﹽﹷﻨ ﹻ� ﹽﹹي ﺻ�� اﷲ ﻋﻠﻴه وﺳﻠﻢ ﹷ� ﹹﺼ ﹹﻮم ﹻﻣ ﹷﻦ‬ ‫ ﹻﺸﹷ ﹷﺔ ﻗﹷﺎﻟ ْﹷﺖ � ﹷ ﹷ‬Ò‫ﹷﻋ ْﻦ ﹷﻣ ْﻨ ﹹﺼﻮ ٍر ﹷﻋ ْﻦ ﹷﺧ ْﻴ ﹷﺜ ﹷﻤ ﹷﺔ ﹷﻋ ْﻦ ﹷﻋﺎ‬
‫ﻴﺲ‬ ‫اﻵ� اﻟﺜﹽﹹﻼﺛﹷﺎ ﹷء ﹷواﻷﹷ ْر ﹷ� ﹷﻌﺎ ﹷء ﹷوا ْﻟ ﹷﺨﻤﹻ ﹷ‬ ‫اﻟﺴ ْﺒ ﹷﺖ ﹷواﻷﹷ ﹷﺣ ﹷﺪ ﹷواﻻﺛ ْ ﹷﻨ� ْ ﹷن ﹷو ﹻﻣ ﹷﻦ ﹽﹷ‬
‫اﻟﺸ ْهﺮ ﹻ ﹷ ﹻ‬ ‫اﻟﺸ ْهﺮ ﹻ ﹽﹷ‬‫ﹽﹷ‬

In this narration of Ummul Mo’mineen A’isha Siddiqa � �‫ ر� ا‬she says

that Huzoor e Akram ‫ﷺ‬ used to fast on three days, on a Saturday,
Sunday and Monday.
314
Huzoor ‫ﷺ‬ did this in the beginning of the month and towards the
end of the month, He ‫ﷺ‬ would fast on a Tuesday, Wednesday and
Thursday. These were the three Fasts which He ‫ ﷺ‬kept.

Hadith Shareef

ْ ‫ﺎق اﻟ ﹷْه ْﻤ ﹷﺪا� ﹻ ﹽﹹي ﻗﹷﺎ ﹷل ﹷﺣ ﹽﹷﺪﺛﹷ ﹷﻨﺎ ﹷﻋ ْﺒ ﹷﺪةﹹ ﺑْ ﹹﻦ ﹹﺳﻠ ْ ﹷﹷ� ﹷن ﹷﻋ ْﻦ ه ﹻﺸﹷ ﺎم ﹻ ﺑْ ﹻﻦ ﹹ‬
‫� ﹷو ﹷة‬ ‫ﹷﺣ ﹽﹷﺪﺛﹷ ﹷﻨﺎ ﹷه ﹹ‬
‫ﺎرو ﹹن ﺑْ ﹹﻦ إ ﹻ ْﺳ ﹷﺤ ﹷ‬
‫ﺎن ﹷﻋﺎ ﹹﺷ ﹷﻮرا ﹹء ﻳﹷ ْﻮ ﹱﻣﺎ ﹷ� ﹹﺼﻮ ﹹﻣ ﹹه ﹹ ﹷ�ﻳْ ٌﺶ �ﹻي ا ْﻟ ﹷﺠﺎهﹻﻠ ﹻ ﹽﹷﻴ ﹻﺔ ﹷو� ﹷ ﹷ‬
‫ﺎن ﹷر ﹹﺳﻮ ﹹل‬ ‫ ﹻﺸﹷ ﹷﺔ ﻗﹷﺎﻟ ْﹷﺖ � ﹷ ﹷ‬Ò‫ﹷﻋ ْﻦ أﹷﺑﹻﻴهﹻ ﹷﻋ ْﻦ ﹷﻋﺎ‬
‫اﷲﹻ ﺻ�� اﷲ ﻋﻠﻴه وﺳﻠﻢ ﹷ� ﹹﺼﻮ ﹹﻣ ﹹه ﹷﻓ ﹷﻠ ﹽﹷﻤﺎ ﹷﻗﺪ ﹷﹻم اﻟ ﹷْﻤﺪﹻﻳ ﹷﻨ ﹷﺔ ﹷﺻﺎ ﹷﻣ ﹹه ﹷوأﹷ ﹷﻣ ﹷﺮ �ﹻﺼﹻ ﹷﻴﺎ ﹻﻣهﹻ ﹷﻓ ﹷﻠ ﹽﹷﻤﺎ ا ْﻓ�ﹹ� ﹷﹻض‬
‫�ﻀ ﹹﺔ ﹷوﺗﹹﺮ ﹻ ﹷ≈ ﹷﻋﺎ ﹹﺷ ﹷﻮرا ﹹء ﻓ ﹷﹷﻤ ْﻦ ﹷﺷﺎ ﹷء ﹷﺻﺎ ﹷﻣ ﹹه ﹷو ﹷﻣ ْﻦ ﹷﺷﺎ ﹷء ﹷﺗ ﹷﺮ ﹷﻛ ﹹه‬
‫ْ� ﹷ‬ ‫ﹷر ﹷﻣ ﹷﻀﺎ ﹹن � ﹷ ﹷ‬
‫ﺎن ﹷر ﹷﻣ ﹷﻀﺎ ﹹن ه ﹷﹹﻮ اﻟ ﹷ ﹻ‬

Ummul Mo’mineen A’isha Siddiqa �  �‫ر�  ا‬ says that before the era of
the Hijrat, the people of Makkah used to fast on the tenth of
Muharram, which is known as the Sawm e Aashura, so Huzoor ‫ﷺ‬

used to also keep it. Even after coming to Madina e Paak, He ‫ﷺ‬

would still keep it. Thereafter, when the fasts of Ramadaan became
Fard, Huzoor ‫ﷺ‬ said, Whomsoever wishes to, may keep the fast of
Aashura and whomsoever does not wish to, may omit it.

Hence, this was the manner in which Huzoor e Akram ‫ﷺ‬ kept fast
during the different days of the month.

315
 The Tilaawat i.e. Blessed Recitation
of Sayyiduna Rasoolullah ‫ﷺ‬

This Chapter discusses how Huzoor e Akram ‫ ﷺ‬made Tilaawat of the

Holy Qur’an, in other words, His ‫ ﷺ‬manner and style of reciting the
Holy Qur’an. After this, I will also explain the tenderness and most
sincere and in-depth spiritual condition which Huzoor e Akram ‫ﷺ‬

experienced when He ‫ ﷺ‬would recite the Qur’an.

Hadith Shareef

‫ﹷﺣ ﹽﹷﺪﺛﹷ ﹷﻨﺎ ﹹﻗت ﹷ ْي ﹷﺒ ﹹﺔ ﺑْ ﹹﻦ ﹷﺳﻌﹻﻴ ٍﺪ ﻗﹷﺎ ﹷل ﹷﺣ ﹽﹷﺪﺛﹷ ﹷﻨﺎ ﹽﹷ‬

‫ ﹷﻋ ْﻦ ﹷ� ﹷﻌ� ﹷ� ﺑْ ﹻﻦ ﹷﻣ ْﻤﻠ ٍﹷﻚ‬،‫اﻟﻠ ْﻴ ﹹﺚ ﹷﻋ ﹻﻦ اﺑْ ﹻﻦ أﹷ�ﹻي ﹹﻣﻠ ْﹷﻴ ﹷﻜ ﹷﺔ‬
‫أﹷﻧ ﹽﹷ ﹹه ﹷﺳأ ﹷ ﹷل أﹹمﹽﹷ ﹷﺳﻠ ﹷﹷﻤ ﹷﺔ ﹷﻋ ْﻦ ﹻ ﹷ�ا ﹷءة ﹻ ﹷر ﹹﺳﻮ ﹻل اﷲﹻ ﺻ�� اﷲ ﻋﻠﻴه وﺳﻠﻢ ﹷﻓإﹻذﹷا � ﹻ ﹷي ﹷﺗ ْﻨ ﹷﻌ ﹹﺖ ﹻ ﹷ�ا ﹷء ﹱة‬
‫�ﻓﹱﺎ‬
ْ ‫�ﻓﹱﺎ ﹷ‬ ْ ‫ﹷ� ﹱة ﹷ‬ ‫ﹹﻣﻔ ﹽﹷ ﹷ‬

Ya’la Ibn Mumalak �  �‫ر�  ا‬ asked Ummul Mo’mineen Umme Salamah
�  �‫ر�  ا‬ about how Huzoor ‫ ﷺ‬used to do Qira’at, i.e. what was His ‫ﷺ‬
manner of recitation. So she said, He ‫ﷺ‬ recited very clearly and
audibly, in such a manner that every word could be recognised
individually.

In other words, He ‫ ﷺ‬did not recite in such a way that even when a
person is listening with all his attention, he is still not able to
understand some letters, but when He ‫ ﷺ‬would recite, then the one
who paid attention even marginally, would be able to recognise each
letter.
316
‫‪Hadith Shareef‬‬

‫ﹷﺣ ﹽﹷﺪﺛﹷ ﹷﻨﺎ ﹹﻣ ﹷﺤ ﹽﹷﻤ ﹹﺪ ﺑْ ﹹﻦ ﹷ� ﹽﹷﺸﺎ ٍر ﻗﹷﺎ ﹷل ﹷﺣ ﹽﹷﺪﺛﹷ ﹷﻨﺎ ﹷوه ﹹْﺐ ﺑْ ﹹﻦ ﹷﺟﺮﹻﻳﺮ ﹻﺑْ ﹻﻦ ﹷﺣﺎزﹻم ٍ ﻗﹷﺎ ﹷل ﹷﺣ ﹽﹷﺪﺛﹷ ﹷﻨﺎ أﹷ�ﹻي ﹷﻋ ْﻦ ﹷﻗ ﹷﺘﺎ ﹷد ﹷة‬
‫ﻗﹷﺎ ﹷل ﹹﻗﻠ ﹹْﺖ ﻷﹷﻧ ﹷ ﹻﺲ ﺑْ ﹻﻦ ﹷﻣﺎﻟ ﹻ ٍﻚ ﹷﻛ ْﻴ ﹷ‬
‫ﻒ �ﹷﺎﻧ ﹷ ْﺖ ﹻ ﹷ�ا ﹷءةﹹ ﹷر ﹹﺳﻮ ﹻل اﷲﹻ ﺻ�� اﷲ ﻋﻠﻴه وﺳﻠﻢ ﹷﻓ ﹷﻘﺎ ﹷل‬
‫ﹷﻣ ﹱﹽﺪا‬

‫‪Hazrat Qatadah‬‬ ‫ر�  ا�  �‬ ‫‪asked Hazrat Anas Ibn Maalik‬‬ ‫ر�  ا�  �‬ ‫‪about‬‬
‫‪how Huzoor‬‬ ‫ﷺ‬ ‫‪used to recite, in other words how He‬‬ ‫ﷺ‬ ‫‪did the‬‬
‫‪Qira’at, so he said, He‬‬ ‫ﷺ‬ ‫‪would recite the Qira’at with a pulling‬‬
‫‪manner, i.e. using the Madd, so that every letter was recognised.‬‬

‫‪Hadith Shareef‬‬

‫ﹷﺣ ﹽﹷﺪﺛﹷ ﹷﻨﺎ ﹷﻋ� ﹽﹹﹻي ﺑْ ﹹﻦ ﺣﹹ ْﺠﺮ ٍﻗﹷﺎ ﹷل ﹷﺣ ﹽﹷﺪﺛﹷ ﹷﻨﺎ ﻳﹷ ْﺤيﹷي ﺑْ ﹹﻦ ﹷﺳﻌﹻﻴ ٍﺪ اﻷ ﹹ ﹷﻣﻮ ﹻ ﹽﹹي ﹷﻋ ﹻﻦ اﺑْ ﹻﻦ ﹹﺟ ﹷﺮﻳْ ٍﺞ ﹷﻋ ﹻﻦ اﺑْ ﹻﻦ أﹷ�ﹻي‬

‫ﹹﻣﻠ ْﹷﻴ ﹷﻜ ﹷﺔ ﹷﻋ ْﻦ أ ﹹ ﹽﹻم ﹷﺳﻠ ﹷﹷﻤ ﹷﺔ‪ ،‬ﻗﹷﺎﻟ ْﹷﺖ � ﹷ ﹷ‬

‫ﺎن اﻟ ﹽﹷﻨ ﹻ� ﹽﹹي ﺻ�� اﷲ ﻋﻠﻴه وﺳﻠﻢ ﹷ� ْﻘ ﹷﻄ ﹹﻊ ﹻ ﹷ�ا ﹷء ﹷﺗ ﹹه ﹷ� ﹹﻘﻮ ﹹل اﹷ ْﻟ ﹷﺤ ْﻤ ﹹﺪ‬
‫ﻳﻦ‬ ‫�أ ﹹ ﹷﻣﻠ ﹻ ﹻﻚ ﻳﹷ ْﻮم ﹻ ﹽﹻ‬
‫اﻟﺪ ﹻ‬ ‫ﹻﻒ ﺛ ﹹ ﹽﹷﻢ ﹷ� ﹹﻘﻮ ﹹل اﹷﻟ ﹽﹷﺮ ْﺣ ﹷﻤ ﹻﻦ اﻟ ﹽﹷﺮﺣ ﹻﹻﻴﻢ ﺛ ﹹ ﹽﹷﻢ ﹷ�ﻘ ﹹ‬
‫ﹻﻒ ﹷو� ﹷ ﹷ‬
‫ﺎن ﹷ� ْ ﹷ‬ ‫ﹻﻪﻠﹻﻟ ﹷر ﹽﹻب اﻟ ﹷْﻌﺎ ﹷﻟﻤﹻ� ﹷن ﺛ ﹹ ﹽﹷﻢ ﹷ�ﻘ ﹹ‬

‫‪Ummul Mo’mineen Umme Salamah‬‬ ‫ر�  ا�  �‬ ‫‪reported the manner of‬‬
‫‪ in reciting the Surah Faateha, in a Medium style. She said‬ﷺ ‪Huzoor‬‬
‫‪ would read each verse separately. She recited it (to show how‬ﷺ ‪He‬‬
‫‪it was done),‬‬

‫‪317‬‬
 ‫اﹷ ْﻟ ﹷﺤ ْﻤ ﹹﺪ ﹻﻪﻠﹻﻟ ﹷر ﹽﹻب اﻟ ﹷْﻌﺎ ﹷﻟﻤﹻ� ﹷن‬

‫‪Then she stopped (paused). Thereafter she read,‬‬

‫اﹷﻟ ﹽﹷﺮ ْﺣ ﹷﻤ ﹻﻦ اﻟ ﹽﹷﺮﺣ ﹻﹻﻴﻢ‬

‫‪Then she stopped (paused). Thereafter she read,‬‬

‫ﻳﻦ‬ ‫ﹷﻣﻠ ﹻ ﹻﻚ ﻳﹷ ْﻮم ﹻ ﹽﹻ‬

‫اﻟﺪ ﹻ‬

‫‪By separating each verse.‬‬

‫‪Hadith Shareef‬‬

‫ﹷﺣ ﹽﹷﺪﺛﹷ ﹷﻨﺎ ﹹﻗت ﹷ ْي ﹷﺒ ﹹﺔ ﻗﹷﺎ ﹷل ﹷﺣ ﹽﹷﺪﺛﹷ ﹷﻨﺎ ﹽﹷ‬

‫اﻟﻠ ْﻴ ﹹﺚ ﹷﻋ ْﻦ ﹹﻣ ﹷﻌﺎو ﹻ ﹷﻳ ﹷﺔ ﺑْ ﹻﻦ ﹷﺻﺎﻟ ﹻ ٍﺢ ﹷﻋ ْﻦ ﹷﻋ ْﺒ ﹻﺪ اﷲﹻ ﺑْ ﹻﻦ أﹷ�ﹻي ﻗ ْﹷﻴ ٍﺲ ﻗﹷﺎ ﹷل‬
‫ْ�ا ﹷءة ﹻأﹷ ْم ﹷﻳ ْﺠ ﹷهﺮﹹ ﻗﹷﺎﻟ ْﹷﺖ‬
‫ﹹ� ﺑﹻﺎﻟ ﹻ ﹷ‬ ‫ﹷﺳأﹷﻟ ﹹْﺖ ﹷﻋﺎ‪ Ò‬ﹻﺸﹷ ﹷﺔ ﹷﻋ ْﻦ ﹻ ﹷ�ا ﹷءة ﹻاﻟ ﹽﹷﻨ ﹻ� ﹽﹻي ﺻ�� اﷲ ﻋﻠﻴه وﺳﻠﻢ أﹷ� ﹷ ﹷ‬
‫ﺎن � ﹻ ﹽﹹ‬
‫� ﹷو ﹹرﺑﹽﹷ ﹷﻤﺎ ﹷﺟ ﹷه ﹷﺮ ﹷﻓ ﹹﻘﻠ ﹹْﺖ ا ْﻟ ﹷﺤ ْﻤ ﹹﺪ ﹻﻪﻠﹻﻟ ﹽﹷاﻟ ﹻﺬي ﹷﺟ ﹷﻌ ﹷﻞ �ﹻي‬
‫ﺎن ﹹرﺑﹽﹷ ﹷﻤﺎ أﹷ ﹷ ﹽﹷ‬ ‫� ﹹ ﹽﹹﻞ ذﹷﻟﹻﻚﹷ ﻗ ْﹷﺪ � ﹷ ﹷ‬
‫ﺎن ﹷ�ﻔ ﹷْﻌ ﹹﻞ ﻗ ْﹷﺪ � ﹷ ﹷ‬
‫اﻷﹷ ْﻣﺮ ﹻ ﹷﺳ ﹷﻌ ﹱﺔ‬

‫‪Ummul Mo’mineen A’isha Siddiqa‬‬ ‫ر�  ا�  �‬ ‫‪was asked by Abdullah ibn‬‬
‫‪ recite the Qur’an aloud or softly? She‬ﷺ ‪, Did Huzoor‬ر�  ا�  � ‪Abi Qais‬‬
‫‪ did‬ﷺ ‪ recited aloud and sometimes softly. He‬ﷺ ‪said, sometimes He‬‬
‫‪Qira’at in both ways.‬‬

‫‪318‬‬
‫‪So, Abdullah Ibn Qais said, Praise be to Allah, that we were blessed‬‬
‫‪with lenience in the Qira’at of the Qur’an, and that a person may‬‬
‫‪read as he pleases, as per his capability, i.e. strength.‬‬

‫‪Hadith Shareef‬‬

‫ﻼن ﻗﹷﺎ ﹷل ﹷﺣ ﹽﹷﺪﺛﹷ ﹷﻨﺎ ﹷوﻛﹻﻴ ٌﻊ ﻗﹷﺎ ﹷل ﹷﺣ ﹽﹷﺪﺛﹷ ﹷﻨﺎ ﹻﻣ ْﺴ ﹷﻌ ٌﺮ ﹷﻋ ْﻦ أﹷ�ﹻي اﻟ ﹷْﻌﻼ ﹻء اﻟ ﹷْﻌ ْﺒﺪ ﹽﹻﹻي‬
‫ﹷﺣ ﹽﹷﺪﺛﹷ ﹷﻨﺎ ﹷﻣ ْﺤ ﹹﻤﻮ ﹹد ﺑْ ﹹﻦ ﻏ ْﹷﻴ ﹷ‬
‫ﹷﻋ ْﻦ ﹷﻳ ْﺤيﹷي ﺑْ ﹻﻦ ﹷﺟ ْﻌ ﹷﺪ ﹷة ﹷﻋ ْﻦ أ ﹹ ﹽﹻم ﹷهﺎﻧ ٍﹻﺊ ﻗﹷﺎﻟ ْﹷﺖ ﹹﻛ ْﻨ ﹹﺖ أﹷ ْﺳ ﹷﻤ ﹹﻊ ﹻ ﹷ�ا ﹷء ﹷة اﻟ ﹽﹷﻨ ﹻ� ﹽﹻي ﺻ�� اﷲ ﻋﻠﻴه وﺳﻠﻢ‬
‫ﺑ ﹻ ﹽﹷ‬
‫ﺎﻟﻠ ْﻴ ﹻﻞ ﹷوأﹷﻧﹷﺎ ﹷﻋ� ﹷ� ﹷ ﹻ‬
‫�ﻳ�ﹻي‬

‫‪Hazrat Umme Haani‬‬ ‫ر�  ا�  �‬ ‫‪says, I used to listen to the Qira’at of‬‬
‫‪ while in my home (or upper portion of my home).‬ﷺ ‪Huzoor‬‬

‫‪Hadith Shareef‬‬

‫ﻼن ﻗﹷﺎ ﹷل ﹷﺣ ﹽﹷﺪﺛﹷ ﹷﻨﺎ أﹷﺑﹹﻮ ﹷدا ﹹو ﹷد ﻗﹷﺎ ﹷل ﹷﺣ ﹽﹷﺪﺛﹷ ﹷﻨﺎ ﹹﺷ ْﻌ ﹷﺒ ﹹﺔ ﹷﻋ ْﻦ ﹹﻣ ﹷﻌﺎوﹻﻳﹷ ﹷﺔ ﺑْ ﹻﻦ ﹹ ﹽﹷ� ﹷة‬
‫ﹷﺣ ﹽﹷﺪﺛﹷ ﹷﻨﺎ ﹷﻣ ْﺤ ﹹﻤﻮدﹹ ﺑْ ﹹﻦ ﻏ ْﹷﻴ ﹷ‬
‫ﻗﹷﺎ ﹷل ﹷﺳﻤﹻ ْﻌ ﹹﺖ ﹷﻋ ْﺒ ﹷﺪ اﷲﹻ ﺑْ ﹷﻦ ﹹﻣ ﹷﻐ ﹽﹷﻔ ٍﻞ ﹷ� ﹹﻘﻮ ﹹل ﹷرأﹷﻳْ ﹹﺖ اﻟ ﹽﹷﻨ ﹻ� ﹽﹷي ﺻ�� اﷲ ﻋﻠﻴه وﺳﻠﻢ ﹷﻋ� ﹷ� ﻧﹷﺎ ﹷﻗﺘﹻهﹻ ﹷﻳ ْﻮ ﹷم‬
‫ﹷ‬
‫�‬ ‫�أ ﹹإﹻﻧﹽﹷﺎ ﹷﻓ ﹷﺘ ْﺤ ﹷﻨﺎ ﹷﻟﻚﹷ ﹷﻓ ْﺘ ﹱﺤﺎ ﹹﻣبﹻي ﹱﻨﺎ ﻟ ﹻ ﹷﻴ ْﻐ ﹻ ﹷ‬
‫� ﹷﻟﻚﹷ اﷲﹹ ﹷﻣﺎ ﹷ� ﹷﻘ ﹽﹷﺪ ﹷم ﹻﻣ ْﻦ ﹷذﻧْﺒﹻﻚﹷ ﹷو ﹷﻣﺎ ﹷﺗأ ﹽﹷ ﹷ‬ ‫ا ْﻟ ﹷﻔ ْﺘﺢﹻ ﹷوه ﹷﹹﻮ ﹷ� ْ ﹷ‬
‫ﺎس ﹷﻋ� ﹷ ﹽﹷي ﻷﹷ ﹷﺧ ْﺬتﹹ ﹷ�ﻜﹹ ْﻢ �ﹻي‬
‫ﹷ�أﹷ ﹷو ﹷر ﹽﹷﺟ ﹷﻊ ﻗﹷﺎ ﹷل ﹷوﻗﹷﺎ ﹷل ﹹﻣ ﹷﻌﺎو ﹻ ﹷﻳ ﹹﺔ ﺑْ ﹹﻦ ﹹ ﹽﹷ� ﹷة ﻟ ْﹷﻮﻻ أﹷ ْن ﹷﻳ ْﺠ ﹷﺘﻤﹻ ﹷﻊ اﻟ ﹽﹷﻨ ﹹ‬
‫ﻗﹷﺎ ﹷل ﻓ ﹷ ﹷ‬
‫ت أﹷ ْو ﻗﹷﺎ ﹷل ﹽﹷ‬
‫اﻟﻠ ْﺤ ﹻﻦ‬ ‫ذﹷﻟﹻﻚﹷ اﻟﺼﹽﹷ ْﻮ ﹻ‬

‫‪319‬‬
Hazrat Abdullah ibn Mughafal �  �‫ر�  ا‬ says that on the day of the
Victory at Makkah. Huzoor ‫ ﷺ‬was seated on His ‫ ﷺ‬camel, and was
reciting Surah Fatah. So He ‫ ﷺ‬recited the verses,

‫ﹷ‬
‫� ﹷﻟﻚﹷ اﷲﹹ ﹷﻣﺎ ﹷ� ﹷﻘ ﹽﹷﺪ ﹷم ﹻﻣ ْﻦ ﹷذﻧْﺒﹻﻚﹷ ﹷو ﹷﻣﺎ ﹷﺗأ ﹽﹷ ﹷ‬
� ‫إﹻﻧﹽﹷﺎ ﹷﻓ ﹷﺘ ْﺤ ﹷﻨﺎ ﹷﻟﻚﹷ ﹷﻓ ْﺘ ﹱﺤﺎ ﹹﻣبﹻي ﹱﻨﺎ ﻟ ﹻ ﹷﻴ ْﻐ ﹻ ﹷ‬

He says Huzoor ‫ﷺ‬ would read it very beautifully, adorning it.

Abdullah Ibn Mughafal � �‫ ر� ا‬then said,

If the people did not crowd around me, I too would have recited
to you and shown you the way in which Huzoor ‫ ﷺ‬recited it.

This means that Huzoor ‫ ﷺ‬recited the Qur’an in such a beautiful and
eloquent manner, that it would attract crowds.

Hadith Shareef

‫ﹷﺣ ﹽﹷﺪﺛﹷ ﹷﻨﺎ ﹹﻗت ﹷ ْي ﹷﺒ ﹹﺔ ﺑْ ﹹﻦ ﹷﺳﻌﹻﻴ ٍﺪ ﻗﹷﺎ ﹷل ﹷﺣ ﹽﹷﺪﺛﹷ ﹷﻨﺎ ﻧ ﹹﻮ ﹹح ﺑْ ﹹﻦ ﻗ ْﹷﻴ ٍﺲ ا ْﻟ ﹹﺤ ﹽﹷﺪا� ﹻ ﹽﹹي ﹷﻋ ْﻦ ﺣﹹ ﹷﺴﺎم ﹻ ﺑْ ﹻﻦ ﹻﻣ ﹷﺼ ٍﻚﹽ ﹷﻋ ْﻦ‬
‫ﺎن ﻧﹷب ﹻ ﹽﹹﻴﻜﹹ ْﻢ ﺻ�� اﷲ ﻋﻠﻴه‬ ‫ت ﹷو� ﹷ ﹷ‬ ‫ﹷﻗ ﹷﺘﺎ ﹷد ﹷة ﻗﹷﺎ ﹷل ﹷﻣﺎ ﹷ� ﹷﻌ ﹷﺚ اﷲﹹ ﻧﹷب ﹻ ﹱﹽﻴﺎ إﹻﻻ ﹷﺣ ﹷﺴ ﹷﻦ اﻟ ﹷْﻮ ْﺟهﹻ ﹷﺣ ﹷﺴ ﹷﻦ اﻟﺼﹽﹷ ْﻮ ﹻ‬
‫ت ﹷو� ﹷ ﹷ‬
‫ﺎن ﻻ ﻳﹹ ﹷﺮ ﹽﹻﺟ ﹹﻊ‬ ‫وﺳﻠﻢ ﹷﺣ ﹷﺴ ﹷﻦ اﻟ ﹷْﻮ ْﺟهﹻ ﹷﺣ ﹷﺴ ﹷﻦ اﻟﺼﹽﹷ ْﻮ ﹻ‬

Qatadah �  �‫ر�  ا‬ says, All the Ambia e Kiraam ‫�  ا�م‬ who came were
very beautiful (handsome) and all of them had very beautiful voices.

320
And mentioning the Excellence of Huzoor ‫ ﷺ‬he said,

‫ﹷﺣ ﹷﺴ ﹷﻦ اﻟ ﹷْﻮ ْﺟهﹻ ﹷﺣ ﹷﺴ ﹷﻦ اﻟﺼﹽﹷ ْﻮ ﹻ‬

‫ت‬

He ‫ ﷺ‬was very handsome, with a beautiful voice

When Huzoor e Akram ‫ﷺ‬ recited the Qur’an, He ‫ﷺ‬ did so very
beautifully, but He ‫ ﷺ‬would not read in a pretentious manner. Like
some people use a pretentious manner while giving Azaan.

Hadith Shareef

‫ﺎن ﻗﹷﺎ ﹷل ﹷﺣ ﹽﹷﺪﺛﹷ ﹷﻨﺎ ﹷﻋ ْﺒ ﹹﺪ اﻟ ﹽﹷﺮ ْﺣ ﹷﻤ ﹻﻦ‬

‫ﹷﺣ ﹽﹷﺪﺛﹷ ﹷﻨﺎ ﹷﻋ ْﺒ ﹹﺪ اﷲﹻ ﺑْ ﹹﻦ ﹷﻋ ْﺒ ﹻﺪ اﻟ ﹽﹷﺮ ْﺣ ﹷﻤ ﹻﻦ ﻗﹷﺎ ﹷل ﹷﺣ ﹽﹷﺪﺛﹷ ﹷﻨﺎ ﻳﹷ ْﺤيﹷي ﺑْ ﹹﻦ ﹷﺣ ﹽﹷﺴ ﹷ‬
‫س ﻗﹷﺎ ﹷل �ﹷﺎﻧ ﹷ ْﺖ ﹻ ﹷ�ا ﹷءةﹹ اﻟ ﹽﹷﻨ ﹻ� ﹽﹻي‬ ‫ﺑْ ﹹﻦ أﹷ�ﹻي اﻟﺰﹽﹻﻧﹷﺎد ﹻ ﹷﻋ ْﻦ ﹷﻋ ْﻤﺮﹻو ﺑْ ﹻﻦ أﹷ�ﹻي ﹷﻋ ْﻤﺮ ٍو ﹷﻋ ْﻦ ﻋ ْ ﹻ‬
ٍ ‫ﹻ� ﹷﻣ ﹷﺔ ﹷﻋ ﹻﻦ اﺑْ ﹻﻦ ﹷﻋﺒﹽﹷﺎ‬
‫ﺻ�� اﷲ ﻋﻠﻴه وﺳﻠﻢ ﹹرﺑﹽﹷ ﹷﻤﺎ ﹷ� ْﺴ ﹷﻤ ﹹﻌ ﹷهﺎ ﹷﻣ ْﻦ �ﹻي ا ْﻟ ﹹﺤ ْﺠ ﹷﺮة ﹻ ﹷوه ﹷﹹﻮ �ﹻي ا ْﻟب ﹷ ْﻴﺖﹻ‬

Hazrat Ibn Ab’bas �  �‫ر�  ا‬ says that when Huzoor ‫ﷺ‬ used to make
Tilaawat in His Sacred Private Chambers, His ‫ ﷺ‬Blessed Voice could
be heard in the other parts of the house as well.

This means that He ‫ ﷺ‬did not recite by screaming at the top of His
‫ﷺ‬ Voice and He ‫ﷺ‬ did not recite too softly as well. Most of the
Qira’ats mentioned here are those which Huzoor ‫ ﷺ‬would recite in
Namaaz.

321
‫‪Hadith Shareef‬‬

‫ﹷﺣ ﹽﹷﺪﺛﹷ ﹷﻨﺎ ﹹﺳ ﹷﻮﻳْ ﹹﺪ ﺑْ ﹹﻦ ﹷ� ْ�ٍ ﻗﹷﺎ ﹷل ﹷﺣ ﹽﹷﺪﺛﹷ ﹷﻨﺎ ﹷﻋ ْﺒ ﹹﺪ اﷲﹻ ﺑْ ﹹﻦ اﻟ ﹹْﻤ ﹷﺒﺎرﹻ ﹻ≈ ﹷﻋ ْﻦ ﹷﺣ ﹽﹷﻤﺎد ﹻﺑْ ﹻﻦ ﹷﺳﻠ ﹷﹷﻤ ﹷﺔ ﹷﻋ ْﻦ ﺛﹷﺎﺑ ﹻ ٍﺖ‬
‫اﻟﺸ ﹽﹻﺨ�� ﹻ ﹷﻋ ْﻦ أﹷﺑﹻﻴهﹻ ﻗﹷﺎ ﹷل أﹷ ﹷﺗ ْﻴ ﹹﺖ ﹷر ﹹﺳﻮ ﹷل اﷲﹻ ﺻ�� اﷲ ﻋﻠﻴه‬ ‫ف ﹷوه ﹷﹹﻮ اﺑْ ﹹﻦ ﹷﻋ ْﺒ ﹻﺪ اﷲﹻ ﺑْ ﹻﻦ ﹽﹻ‬ ‫� ٍ‬ ‫ﹷﻋ ْﻦ ﹹﻣ ﹷ ﹽﹻ‬
‫وﺳﻠﻢ ﹷوه ﹷﹹﻮ � ﹷﹹﺼ� �ي ﹷوﻟ ﹻ ﹷﺠ ْﻮﻓﹻهﹻ أﹷزﹻﻳﺰٌ ﹷﻛأﹷزﹻﻳﺰ ﹻا ْﻟﻤﹻ ْﺮ ﹷﺟ ﹻﻞ ﹻﻣ ﹷﻦ ا ْﻟﺒﹹ�ﹷﺎ ﹻء‬

‫‪ was‬ﷺ ‪ says, I entered while Huzoor‬ر� ا� � ‪Abdullah Ibn Shikh-kheer‬‬

‫‪in Namaaz (reciting Qira’at). He‬‬ ‫ﷺ‬ ‫‪was sobbing deeply. He says it‬‬
‫‪was like when a pot makes a steaming sound when boiling.‬‬

‫‪Hadith Shareef‬‬

‫ﻼن ﻗﹷﺎ ﹷل ﹷﺣ ﹽﹷﺪﺛﹷ ﹷﻨﺎ ﹹﻣ ﹷﻌﺎو ﹻ ﹷﻳ ﹹﺔ ﺑْ ﹹﻦ هﹻﺸﹷ ﺎم ٍ ﹷﻗﺎ ﹷل ﹷﺣ ﹽﹷﺪﺛﹷ ﹷﻨﺎ ﹹﺳﻔ ﹷْﻴﺎ ﹹن ﹷﻋ ﹻﻦ‬
‫ﹷﺣ ﹽﹷﺪﺛﹷ ﹷﻨﺎ ﹷﻣ ْﺤ ﹹﻤﻮ ﹹد ﺑْ ﹹﻦ ﻏ ْﹷﻴ ﹷ‬
‫اﻷﹷ ْﻋ ﹷﻤ ﹻﺶ ﹷﻋ ﹻﻦ إﹻﺑْ ﹷﺮاه ﹷﹻﻴﻢ ﹷﻋ ْﻦ ﻋﹹب ﹷ ْﻴ ﹷﺪ ﹷة ﹷﻋ ْﻦ ﹷﻋ ْﺒ ﹻﺪ اﷲﹻ ﺑْ ﹻﻦ ﹷﻣ ْﺴ ﹹﻌﻮد ٍ ﻗﹷﺎ ﹷل ﻗﹷﺎ ﹷل �ﹻي ﹷر ﹹﺳﻮ ﹹل اﷲﹻ ﺻ��‬
‫ا�أْ ﹷﻋ� ﹷ ﹽﹷي ﹷﻓ ﹹﻘﻠ ﹹْﺖ ﹷﻳﺎ ﹷر ﹹﺳﻮ ﹷل اﷲﹻ أﹷ ﹷ ﹷ�أ ﹹ ﹷﻋﻠ ْﹷﻴﻚﹷ ﹷو ﹷﻋﻠ ْﹷﻴﻚﹷ أﹹﻧْﺰ ﹻ ﹷل ﻗﹷﺎ ﹷل إ� ﹻ�ي أﹹﺣ ﹽﹹﹻﺐ أﹷ ْن‬
‫اﷲ ﻋﻠﻴه وﺳﻠﻢ ْ ﹷ‬
‫ﻴﺪا ﻗﹷﺎ ﹷل‬ ‫ﹷ�أْتﹹ ﹹﺳ ﹷﻮر ﹷة اﻟ ﹽﹻﻨ ﹷﺴﺎ ﹻء ﹷﺣ�ﹽﹷي ﺑﹷ ﹷﻠ ْﻐ ﹹﺖ ﹷو ﹻﺟ� ﹻ ﹷﻨﺎ ﺑﹻﻚﹷ ﹷﻋ� ﹷ� ﹷه ﹹﺆﻻ ﹻء ﹷﺷه ﹻ ﹱ‬ ‫أﹷ ْﺳ ﹷﻤ ﹷﻌ ﹹه ﹻﻣ ْﻦ ﻏﹷ� ْ� ﹻي ﻓ ﹷ ﹷ‬
‫�ﹷ ﹷ أﹷﻳْ ﹹﺖ ﹷﻋ ْﻴ� ْﹷي ﹷر ﹹﺳﻮ ﹻل اﷲﹻ ﹷﺗ ْهﻤﹻﻼ ﹻن‬

‫‪Hazrat Abdullah Ibn Mas’ud‬‬ ‫ر�  ا�  �‬ ‫‪says that Huzoor‬‬ ‫ﷺ‬ ‫‪said to me,‬‬
‫‪Recite some of the Qur’an e Azeem to Me. So I said (astonished) I‬‬
‫‪should recite, and that too in Your Presence! It has been revealed‬‬
‫‪ said, it is My Wish, i.e. I like that I should listen to‬ﷺ ‪upon You. He‬‬
‫‪the Qur’an from someone else.‬‬

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‫‪He says, I recited Surah An-Nisa’ and continued until I reached the‬‬
‫‪verse,‬‬

‫ﹷو ﹻﺟ� ﹻ ﹷﻨﺎ ﺑﹻﻚﹷ ﹷﻋ� ﹷ� ﹷه ﹹﺆﻻ ﹻء ﹷﺷه ﹻ ﹱ‬

‫ﻴﺪا‬

‫‪He says, I raised my eyes and saw tears flowing from the Blessed‬‬
‫‪.‬ﷺ ‪Eyes of Huzoor‬‬

‫‪Hadith Shareef‬‬

‫اﻟﺴﺎ‪ Ò‬ﹻﹻﺐ ﹷﻋ ْﻦ أﹷﺑﹻﻴهﹻ ﹷﻋ ْﻦ ﹷﻋ ْﺒ ﹻﺪ اﷲﹻ ﺑْ ﹻﻦ ﹷﻋ ْﻤﺮ ٍو‬

‫ﹷﺣ ﹽﹷﺪﺛﹷ ﹷﻨﺎ ﹹﻗت ﹷ ْي ﹷﺒ ﹹﺔ ﻗﹷﺎ ﹷل ﹷﺣ ﹽﹷﺪﺛﹷ ﹷﻨﺎ ﹷﺟﺮ ﹻ ٌﻳﺮ ﹷﻋ ْﻦ ﹷﻋ ﹷﻄﺎ ﹻء ﺑْ ﹻﻦ ﹽﹷ‬
‫اﻟﺸ ْﻤ ﹹﺲ ﹷﻳ ْﻮ ﹱﻣﺎ ﹷﻋ� ﹷ� ﹷﻋ ْه ﹻﺪ ﹷر ﹹﺳﻮ ﹻل اﷲﹻ ﺻ�� اﷲ ﻋﻠﻴه وﺳﻠﻢ ﹷﻓ ﹷﻘ ﹷﺎم ﹷر ﹹﺳﻮ ﹹل اﷲﹻ‬ ‫ﻗﹷﺎ ﹷل اﻧْﻜﺴﻔﹷﺖﹻ ﹽﹷ‬
‫ﺻ�� اﷲ ﻋﻠﻴه وﺳﻠﻢ � ﹷﹹﺼ� �ي ﹷﺣ�ﹽﹷي ﻟ ْﹷﻢ ﹷﻳ ﹷﻜ ْﺪ ﹷﻳ ْﺮ ﹷﻛ ﹹﻊ ﺛ ﹹ ﹽﹷﻢ ﹷر ﹷﻛ ﹷﻊ ﹷﻓﻠ ْﹷﻢ ﹷﻳ ﹷﻜ ْﺪ ﹷﻳ ْﺮ ﹷﻓ ﹹﻊ ﹷرأْ ﹷﺳ ﹹه ﺛ ﹹ ﹽﹷﻢ ﹷر ﹷﻓ ﹷﻊ‬
‫ﹷرأْ ﹷﺳ ﹹه ﹷﻓﻠ ْﹷﻢ ﹷﻳ ﹷﻜ ْﺪ أﹷ ْن ﹷ� ْﺴ ﹹﺠ ﹷﺪ ﺛ ﹹ ﹽﹷﻢ ﹷﺳ ﹷﺠ ﹷﺪ ﹷﻓﻠ ْﹷﻢ ﹷﻳ ﹷﻜ ْﺪ أﹷ ْن ﹷﻳ ْﺮ ﹷﻓ ﹷﻊ ﹷرأْ ﹷﺳ ﹹه ﺛ ﹹ ﹽﹷﻢ ﹷر ﹷﻓ ﹷﻊ ﹷرأْ ﹷﺳ ﹹه ﹷﻓﻠ ْﹷﻢ ﹷﻳ ﹷﻜ ْﺪ أﹷ ْن‬
‫ﹷ� ْﺴ ﹹﺠ ﹷﺪ ﺛ ﹹ ﹽﹷﻢ ﹷﺳ ﹷﺠ ﹷﺪ ﹷﻓﻠ ْﹷﻢ ﹷﻳ ﹷﻜ ْﺪ أﹷ ْن ﻳﹷ ْﺮ ﹷﻓ ﹷﻊ ﹷرأْ ﹷﺳ ﹹه ﹷﻓ ﹷﺠ ﹷﻌ ﹷﻞ ﹷﻳ ْﻨ ﹹﻔ ﹹﺦ ﹷو ﹷﻳ ْﺒ�ﹻي ﹷو ﹷ� ﹹﻘﻮ ﹹل ﹷر ﹽﹻب أﹷﻟ ْﹷﻢ ﹷ�ﻌ ْﹻﺪ�ﹻي أﹷ ْن ﻻ‬
‫� ﹷ≈‬ ‫ون ﹷوﻧ ﹷ ْﺤ ﹹﻦ ﹷ� ْﺴ ﹷﺘ ْﻐ ﹻ ﹹ‬
‫� ﹷ‬ ‫ﹹ� ﹷﻌ ﹽﹻﺬﺑﹷ ﹹه ْﻢ ﹷوأﹷﻧﹷﺎ ﻓ ﹻﻴه ﹻ ْﻢ ﹷر ﹽﹻب أﹷﻟ ْﹷﻢ ﹷ�ﻌ ْﹻﺪ�ﹻي أﹷ ْن ﻻ ﹹ� ﹷﻌ ﹽﹻﺬﺑﹷ ﹹه ْﻢ ﹷوه ْﹹﻢ ﹷ� ْﺴ ﹷﺘ ْﻐ ﹻ ﹹ‬
‫اﻟﺸ ْﻤ ﹹﺲ ﹷﻓ ﹷﻘ ﹷﺎم ﹷﻓ ﹷﺤﻤﹻ ﹷﺪ اﷲﹷ ﹷ� ﹷﻌﺎ� ﹷ� ﹷوأﹷﺛْ� ﹷي ﹷﻋﻠ ْﹷﻴهﹻ ﺛ ﹹ ﹽﹷﻢ ﻗﹷﺎ ﹷل إ ﹻ ﹽﹷن‬ ‫ﹷﻓ ﹷﻠ ﹽﹷﻤﺎ ﹷﺻ�ﹽﹷ� ﹷر ْﻛ ﹷﻌ ﹷﺘ� ْ ﹻن اﻧ ْ ﹷﺠﻠﹷﺖﹻ ﹽﹷ‬
‫ت أﹷ ﹷﺣ ٍﺪ ﹷوﻻ ﻟ ﹻ ﹷﺤ ﹷﻴﺎﺗﹻهﹻ ﹷﻓإﹻذﹷا اﻧ ْ ﹷﻜ ﹷﺴﻔﹷﺎ‬
‫ت اﷲﹻ ﻻ ﻳﹷ ْﻨ ﹷﻜ ﹻﺴﻔﹷﺎ ﹻن ﻟ ﹻ ﹷﻤ ْﻮ ﹻ‬ ‫ﹽﹷ‬
‫اﻟﺸ ْﻤ ﹷﺲ ﹷوا ْﻟ ﹷﻘ ﹷﻤ ﹷﺮ آﻳﹷ ﹷﺘﺎ ﹻن ﹻﻣ ْﻦ آﻳﹷﺎ ﹻ‬
‫� اﷲﹻ ﹷ� ﹷﻌﺎ� ﹷ�‬
‫ﻓﹷﺎ ْﻓﺰﹷﻋﹹﻮا إ�ﹻ ﹷ� ذ ﹻ ْ ﹻ‬

‫‪ says, once there was an eclipse, so‬ر�  ا�  � ‪Abdullah Ibn ‘Amr Ibn ‘Aas‬‬
‫‪Huzoor‬‬ ‫ﷺ‬ ‫‪performed Namaaz e Kusoof, (standing for a very long‬‬

‫‪323‬‬
time, and then when He ‫ﷺ‬ went into Ruku, it was for a very long
time, and the same after the Ruku’ and in the first Sajdah too He ‫ﷺ‬
spent a long time) and when He ‫ﷺ‬ entered the final Sajdah He ‫ﷺ‬

began sobbing, and in the Sajdah He ‫ ﷺ‬was saying,

O Allah! You Promised that You will not punish them for as long as I
am amongst them! You promised Me that for as long as they repent,
punishment will not befall them. O Allah! I am present amongst
them, and we are making Istighfar as well.

In other words, while in the state of Namaaz Huzoor ‫ ﷺ‬was weeping

for the sake of His ‫ ﷺ‬Ummat.

After completing Namaaz Huzoor ‫ﷺ‬ said, The sun and the moon
are the signs of Allah. When they are affected by eclipse, go
swiftly towards the remembrance of Allah.

After this is a discussion regarding the condition of the weeping of

Huzoor e Akram ‫ﷺ‬.

Hadith Shareef

‫ﻼن ﻗﹷﺎ ﹷل ﹷﺣ ﹽﹷﺪﺛﹷ ﹷﻨﺎ أﹷﺑﹹﻮ أﹷ ْﺣ ﹷﻤ ﹷﺪ ﻗﹷﺎ ﹷل ﹷﺣ ﹽﹷﺪﺛﹷ ﹷﻨﺎ ﹹﺳﻔ ﹷْﻴﺎ ﹹن ﹷﻋ ْﻦ ﹷﻋ ﹷﻄﺎ ﹻء ﺑْ ﹻﻦ‬ ‫ﹷﺣ ﹽﹷﺪﺛﹷ ﹷﻨﺎ ﹷﻣ ْﺤ ﹹﻤﻮ ﹹد ﺑْ ﹹﻦ ﻏ ْﹷﻴ ﹷ‬
‫س ﻗﹷﺎ ﹷل أﹷ ﹷﺧ ﹷﺬ ﹷر ﹹﺳﻮ ﹹل اﷲﹻ ﺻ�� اﷲ ﻋﻠﻴه وﺳﻠﻢ اﺑْ ﹷﻨ ﹱﺔ ﹷﻟ ﹹه‬ ‫ﹽﹷ‬
‫ ﹻﹻﺐ ﹷﻋ ْﻦ ﻋ ْ ﹻ‬Ò‫اﻟﺴﺎ‬
ٍ ‫ﹻ� ﹷﻣ ﹷﺔ ﹷﻋ ﹻﻦ اﺑْ ﹻﻦ ﹷﻋﺒﹽﹷﺎ‬
‫ﹷ� ْﻘ ﹻ�ي ﻓﹷﺎ ْﺣ ﹷﺘ ﹷﻀ ﹷﻨ ﹷهﺎ ﻓ ﹷﹷﻮ ﹷﺿ ﹷﻌ ﹷهﺎ ﺑﹷ� ْ ﹷن ﹷﻳ ﹷﺪﻳْهﹻ ﻓ ﹷﹷﻤﺎ ﹷﺗ ْﺖ ﹷو� ﹻ ﹷي ﺑﹷ� ْ ﹷن ﹷﻳ ﹷﺪﻳْهﹻ ﹷو ﹷﺻﺎ ﹷﺣ ْﺖ أ ﹹ ﹽﹹم أﹷﻳْ ﹷﻤ ﹷﻦ ﹷﻓ ﹷﻘﺎ ﹷل‬
‫ا≈ ﹷﺗ ْﺒ�ﹻي ﻗﹷﺎ ﹷل إ� ﹻ�ي‬ ‫ﹷ� ْﻌ�ﹻي ﺻ�� اﷲ ﻋﻠﻴه وﺳﻠﻢ أﹷ ﹷﺗ ْﺒﻜﹻ� ﹷن ﻋ ﹻ ْﻨ ﹷﺪ ﹷر ﹹﺳﻮ ﹻل اﷲﹻ ﹷﻓ ﹷﻘﺎﻟ ْﹷﺖ أﹷﻟ ْﹷﺴ ﹹﺖ أﹷ ﹷر ﹷ‬
324
‫ﻟ ْﹷﺴ ﹹﺖ أﹷﺑْ�ﹻي إﹻﻧ ﹽﹷ ﹷﻤﺎ � ﹻ ﹷي ﹷر ْﺣ ﹷﻤ ٌﺔ إ ﹻ ﹽﹷن اﻟ ﹹْﻤ ْﺆ ﹻﻣ ﹷﻦ ﺑ ﹻ�ﹹﻞﹽﹻ ﹷﺧ�ْ� ٍ ﹷﻋ� ﹷ� �ﹹﻞﹽﹻ ﹷﺣﺎ ٍل إ ﹻ ﹽﹷن ﹷ�ﻔ ﹷْﺴ ﹹه ﺗﹹ ْﻨﺰﹷ ﹹع ﹻﻣ ْﻦ ﺑﹷ� ْ ﹻن‬
��‫ﹷﺟ ْﻨب ﹷ ْﻴهﹻ ﹷوه ﹷﹹﻮ ﻳﹷ ْﺤ ﹷﻤ ﹹﺪ اﷲﹷ �ﻌﺎ‬

Ibn Ab’bas �  �‫ر�  ا‬ says, A Beloved Daughter of Huzoor ‫ﷺ‬ passed
away, so He ‫ﷺ‬ took her in His ‫ﷺ‬ Blessed Arms and placed her in
front. So, Umme Aiman �  �‫ر�  ا‬ who was the servant at the Blessed
Home of Huzoor ‫ ﷺ‬and the mother of Usama bin Zaid �  �‫ر�  ا‬, began
to weep aloud, on seeing that she had passed away.

Huzoor ‫ ﷺ‬said to her, Are you weeping (before Rasoolullah ‫ ?)ﷺ‬She

said, Ya Rasool’Allah ‫!ﷺ‬ But tears are also flowing from Your Eyes!
By saying, Are you weeping? Huzoor ‫ﷺ‬ was forbidding her from
weeping aloud.

In response to her statement, Huzoor ‫ ﷺ‬said, Yes! These are tears of

compassion and benevolence. In other words, it is not the kind of
weeping from which we have been forbidden. Huzoor ‫ ﷺ‬forbade us
from weeping (lamenting and screaming) on worldly losses, but if at
that time tears flow without control, then this ruling is separate.

However, to weep in the remembrance of Almighty Allah, and to

weep while thinking about Almighty Allah and His Divine Attributes,
or if one weeps while thinking of the day of Qiyaamat, and if he sobs
while thinking about the condition at the time of reckoning, then it
is something which is virtuous.

325
 ‫‪The Blessed Bed of‬‬
‫ﷺ ‪Sayyiduna Rasoolullah‬‬
‫‪Huzoor e Akram‬‬ ‫ﷺ‬ ‫‪lived a very simple life, and He‬‬ ‫ﷺ‬ ‫‪kept away‬‬
‫‪from all the worldly luxuries. In this Chapter, we talk about the bed‬‬
‫‪.‬ﷺ ‪of Huzoor‬‬

‫‪Hadith Shareef‬‬

‫� ﹷو ﹷة ﹷﻋ ْﻦ أﹷﺑﹻﻴهﹻ ﹷﻋ ْﻦ ﹷﻋﺎ‪ Ò‬ﹻﺸﹷ ﹷﺔ‬

‫ﹷﺣ ﹽﹷﺪﺛﹷ ﹷﻨﺎ ﹷﻋ� ﹽﹹﹻي ﺑْ ﹹﻦ ﺣﹹ ْﺠﺮ ٍﻗﹷﺎ ﹷل ﹷﺣ ﹽﹷﺪﺛﹷ ﹷﻨﺎ ﹷﻋ� ﹽﹹﹻي ﺑْ ﹹﻦ ﹹﻣ ْﺴهﹻﺮ ٍ ﹷﻋ ْﻦ هﹻﺸﹷ ﺎم ﹻﺑْ ﹻﻦ ﹹ ْ‬
‫اش ﹷر ﹹﺳﻮ ﹻل اﷲﹻ ﺻ�� اﷲ ﻋﻠﻴه وﺳﻠﻢ ﹽﹷاﻟ ﹻﺬي ﻳﹷ ﹷﻨ ﹹﺎم ﹷﻋﻠ ْﹷﻴهﹻ ﹻﻣ ْﻦ أﹷ ﹷدم ٍ ﹷﺣ ْﺸ ﹹﻮ ﹹه‬
‫� ﹹ‬ ‫ﻗﹷﺎ ﹷل إﹻﻧ ﹽﹷ ﹷﻤﺎ � ﹷ ﹷ‬
‫ﺎن ﹻ ﹷ‬
‫ﻟﹻ ٌ‬
‫ﻴﻒ‬

‫‪ says that, the bed on which‬ر� ا� � ‪Ummul Mo’mineen A’isha Siddiqa‬‬

‫‪ slept on in my home, was a skin, in which we‬ﷺ ‪Huzoor e Akram‬‬
‫‪filled the fibres of date palms. This is what Huzoor e Akram‬‬ ‫ﷺ‬

‫‪would sleep on.‬‬

‫‪Hadith Shareef‬‬

‫� ﹽﹹي ﻗﹷﺎ ﹷل ﹷﺣ ﹽﹷﺪﺛﹷ ﹷﻨﺎ ﹷﻋ ْﺒ ﹹﺪ اﷲﹻ ﺑْ ﹹﻦ ﹷﻣ ْﻴ ﹹﻤﻮ ٍن ﻗﹷﺎ ﹷل ﹷﺣ ﹽﹷﺪﺛﹷ ﹷﻨﺎ‬ ‫ﹷﺣ ﹽﹷﺪﺛﹷ ﹷﻨﺎ أﹷﺑﹹﻮ ا ْﻟ ﹷﺨ ﹽﹷﻄ ﹻ‬
‫ﺎب زﹻ ﹷﻳﺎ ﹹد ﺑْ ﹹﻦ ﹷﻳ ْﺤيﹷي اﻟ ﹷْﺒ ْ ﹻ‬
‫اش ﹷر ﹹﺳﻮ ﹻل اﷲﹻ‬
‫� ﹹ‬ ‫� ﺑْ ﹹﻦ ﹹﻣ ﹷﺤ ﹽﹷﻤ ٍﺪ ﹷﻋ ْﻦ أﹷﺑﹻﻴهﹻ ﻗﹷﺎ ﹷل ﹹﺳ�ﹻﻠ ْﹷﺖ ﹷﻋﺎ‪ Ò‬ﹻﺸﹷ ﹹﺔ ﹷو ﹹﺳ�ﹻﻠ ْﹷﺖ ﹷﺣﻔ ﹷْﺼ ﹹﺔ ﹷﻣﺎ � ﹷ ﹷ‬
‫ﺎن ﹻ ﹷ‬ ‫ﹷﺟ ْﻌ ﹷ ﹹ‬
‫ﹷات‬
‫ﺎن ذ ﹷ‬ ‫ﺻ�� اﷲ ﻋﻠﻴه وﺳﻠﻢ �ﹻي ﺑﹷ ْيﺘ ﹻﹻﻚ ﻗﹷﺎﻟ ْﹷﺖ ﹻﻣ ْﺴ ﹱﺤﺎ ﻧ ﹷ ْﺜﻨ ﹻﻴهﹻ ﺛﹷﻨ ﹻ ﹽﹷي ﹷﺘ� ْ ﹻن ﹷﻓ ﹷي ﹷﻨ ﹹﺎم ﹷﻋﻠ ْﹷﻴهﹻ ﹷﻓ ﹷﻠ ﹽﹷﻤﺎ � ﹷ ﹷ‬
‫ﺎن أﹷ ْوﻃﹷأ ﹷ ﹷﻟ ﹹه ﹷﻓ ﹷﺜ ﹷﻨ ْي ﹷﻨﺎ ﹹه ﹷﻟ ﹹه ﺑﹻأ ﹷ ْرﺑﹷ ﹻﻊ ﺛﹷ ْﻨ ﹷﻴﺎ ٍ‬
‫ت ﹷﻓ ﹷﻠ ﹽﹷﻤﺎ أﹷ ْﺻ ﹷﺒﺢﹷ‬ ‫ﻟ ْﹷﻴ ﹷﻠ ٍﺔ ﹹﻗﻠ ﹹْﺖ ﻟ ْﹷﻮ ﺛﹷ ﹷﻨ ْي ﹷﺘ ﹹه أﹷ ْرﺑﹷ ﹷﻊ ﺛﹷ ْﻨ ﹷﻴﺎ ٍ‬
‫ت ﹷﻟ� ﹷ ﹷ‬
‫‪326‬‬
 ٍ ‫�ا ﹹﺷﻚﹷ إﹻﻻ أﹷﻧﹽﹷﺎ ﺛﹷ ﹷﻨ ْي ﹷﻨﺎ ﹹه ﺑﹻأ ﹷ ْرﺑﹷ ﹻﻊ ﺛﹷ ْﻨ ﹷﻴﺎ‬
‫ت ﹹﻗ ْﻠ ﹷﻨﺎ ه ﹷﹹﻮ‬ ‫ﹽﹷ‬
‫ﻗﹷﺎ ﹷل ﹷﻣﺎ �ﹷ ْﺷﺘ ْﹹﻢ � ﹻ ﹷي اﻟﻠ ْﻴ ﹷﻠ ﹷﺔ ﻗﹷﺎﻟ ْﹷﺖ ﹹﻗ ْﻠ ﹷﻨﺎ ه ﹷﹹﻮ ﹻ ﹷ‬
‫ ﻗﹷﺎ ﹷل ﹹر ﹽﹹدو ﹹه ﻟ ﹻ ﹷﺤﺎ ﹷﻟﺘﹻهﹻ اﻷﹹو� ﹷ� ﹷﻓإﹻﻧ ﹽﹷ ﹹه ﹷﻣ ﹷﻨ ﹷﻌ ْﺘ�ﹻي ﹷوﻃﹷﺎ ﹷءﺗﹹ ﹹه ﹷﺻﻼ�ي ﹽﹷ‬، ‫أﹷ ْوﻃﹷأ ﹹ ﹷﻟﻚﹷ‬
‫اﻟﻠ ْﻴ ﹷﻠ ﹷﺔ‬ ‫ﹷ‬

Hazrat Imam Baaqir �  �‫ر�  ا‬ says that someone (once) asked Ummul
Mo’mineen A’isha �  �‫ر�  ا‬ , about the bed of Rasoolullah ‫ﷺ‬ in her
home, and she said that it was a skin, in which we filled the fibres of
date palms.

When Ummul Mo’mineen Hazrat Hafsa �  �‫ر�  ا‬ was asked about the
bed of Huzoor ‫ﷺ‬, she said, (It was a sacking) One night I doubled it
and then doubled it once again thinking it was very thin. When He
‫ﷺ‬ woke in the morning, He ‫ ﷺ‬said, why was My bedding changed?
She said, Ya Rasool’Allah ‫!ﷺ‬ It is Your bedding. It was just folded
into four, so that it would become more comfortable. He ‫ﷺ‬ said,
leave it be as it was. Its comfort holds me back from Namaaz.

In other words, by sleeping on it, one sleeps a deep sleep, and I end
up waking somewhat later than I should be waking. From this is it
evident that instead of giving too much of comfort to His ‫ ﷺ‬Blessed
Body, Huzoor ‫ﷺ‬ paid more attention to His ‫ﷺ‬ spirituality, and He
‫ﷺ‬ gave the same teachings to His ‫ ﷺ‬Ummah. Nowadays, compared
to our physical comfort, we are becoming blinded to the importance
of our spirituality. It is thus important that we look at these
situations and learn from them and from the way of the Sahaba e
Kiraam, and we should attempt to practice accordingly, so that our
Ruhaniyat may increase.

327
 The Blessed Humility of
Sayyiduna Rasoolullah ‫ﷺ‬
The Beloved Nabi ‫ﷺ‬ possessed immense humility and simplicity,
whereas He ‫ﷺ‬ is the Leader of the entire creation, and the King of
Both Worlds, but He ‫ ﷺ‬was so humble and accommodating.

Hadith Shareef

‫ﹷﺣ ﹽﹷﺪﺛﹷ ﹷﻨﺎ ﹷﻋ� ﹽﹹﹻي ﺑْ ﹹﻦ ﹹﺣ ْﺠﺮ ٍﻗﹷﺎ ﹷل ﹷﺣ ﹽﹷﺪﺛﹷ ﹷﻨﺎ ﹹﺳ ﹷﻮﻳْ ﹹﺪ ﺑْ ﹹﻦ ﹷﻋ ْﺒ ﹻﺪ اﻟ ﹷْﻌﺰﹻﻳﺰ ﹻ ﹷﻋ ْﻦ ﹹﺣ ﹷﻤ ْﻴ ٍﺪ ﹷﻋ ْﻦ أﹷﻧ ﹷ ﹻﺲ ﺑْ ﹻﻦ ﹷﻣﺎﻟ ﹻ ٍﻚ أﹷ ﹽﹷن‬
‫ ﹷﻓ ﹷﻘﺎ ﹷل ا ْﺟﻠﹻ�ﹻي‬،‫ا ْﻣ ﹷﺮأﹷ ﹱة ﹷﺟﺎ ﹷء ْت إ�ﹻ ﹷ� اﻟ ﹽﹷﻨ ﹻ� ﹽﹻي ﺻ�� اﷲ ﻋﻠﻴه وﺳﻠﻢ ﹷﻓ ﹷﻘﺎﻟ ْﹷﺖ ﹷﻟ ﹹه إ ﹻ ﹽﹷن �ﹻي إﹻﻟ ْﹷﻴﻚﹷ ﹷﺣﺎ ﹷﺟ ﹱﺔ‬
‫ﻳﻖ اﻟ ﹷْﻤﺪﹻﻳ ﹷﻨ ﹻﺔ ﹻﺷﺌْﺖﹻ أﹷ ْﺟﻠ ﹻ ْﺲ إﹻﻟ ْﹷﻴ ﹻﻚ‬
‫� ﹻ‬‫�ﹻي أﹷ ﹽﹻي ﹷ ﹻ‬

Hazrat Anas bin Maalik � �‫ ر� ا‬says, a woman came to Huzoor ‫ ﷺ‬and
said, There is something which I need to discuss with you. He ‫ﷺ‬

said, Sit at any of the roads of Madina and I will come sit there and
discuss it with you.

This shows how sincere Huzoor ‫ﷺ‬ was in accommodating people,

and the humility He ‫ ﷺ‬displayed in doing so.

328
‫‪Hadith Shareef‬‬

‫ﹷﺣ ﹽﹷﺪﺛﹷ ﹷﻨﺎ ﹷﻋ� ﹽﹹﹻي ﺑْ ﹹﻦ ﹹﺣ ْﺠﺮ ٍﻗﹷﺎ ﹷل ﹷﺣ ﹽﹷﺪﺛﹷ ﹷﻨﺎ ﹷﻋ� ﹽﹹﹻي ﺑْ ﹹﻦ ﹹﻣ ْﺴهﹻﺮ ٍ ﹷﻋ ْﻦ ﹹﻣ ْﺴﻠ ﹻ ٍﻢ اﻷﹷ ْﻋ ﹷﻮرﹻ ﹷﻋ ْﻦ أﹷﻧ ﹷ ﹻﺲ ﺑْ ﹻﻦ ﹷﻣﺎﻟ ﹻ ٍﻚ‬
‫ﺎن ﹷر ﹹﺳﻮ ﹹل اﷲﹻ ﺻ�� اﷲ ﻋﻠﻴه وﺳﻠﻢ ﹷ� ﹹﻌﻮ ﹹد اﻟ ﹷْﻤﺮ ﹻ ﹷﻳﺾ ﹷو ﹷ� ْﺸ ﹷه ﹹﺪ ا ْﻟ ﹷﺠ ﹷﻨﺎ‪Ò‬ﹻﺰﹷ ﹷو ﹷﻳ ْﺮ ﹷﻛ ﹹﺐ‬ ‫ﻗﹷﺎ ﹷل � ﹷ ﹷ‬
‫ﻴﻒ‬ ‫ﻴﺐ ﹷد ْﻋ ﹷﻮ ﹷة اﻟ ﹷْﻌ ْﺒ ﹻﺪ ﹷو� ﹷ ﹷ‬
‫ﺎن ﹷﻳ ْﻮ ﹷم ﺑﹷ�ﹻي ﹹ ﹷ�ﻳْﻈﹷ ﹷﺔ ﹷﻋ� ﹷ� ﺣ ﹷﹻﻤﺎ ٍر ﹷﻣﺨ ﹹْﻄﻮم ٍ ﺑﹷ ﹷﺤ ْﺒ ٍﻞ ﹻﻣ ْﻦ ﻟ ﹻ ٍ‬ ‫ا ْﻟﺤ ﹷﹻﻤ ﹷﺎر ﹷوﻳﹹﺠ ﹻ ﹹ‬
‫ﹷو ﹷﻋﻠ ْﹷﻴهﹻ إﹻ� ﹷ ٌ‬
‫ﺎف ﹻﻣ ْﻦ ﻟ ﹻ ٍ‬
‫ﻴﻒ‬

‫‪. He says‬ر�  ا�  � ‪There is another Hadith from Hazrat Anas bin Maalik‬‬
‫‪that another manner of humility and accommodativeness of Huzoor‬‬
‫ﷺ‬ ‫‪was that He‬‬ ‫ﷺ‬ ‫‪would go out to visit the sick, and join the‬‬
‫‪ would not mind‬ﷺ ‪ rode on a horse, He‬ﷺ ‪Janaazah, even though He‬‬
‫‪riding on a mule. He would also gladly accept the invitations from‬‬
‫ﷺ ‪freed slaves, and the poor. There are narrations that at times He‬‬
‫‪would even go to the homes of people by foot.‬‬

‫‪.‬ﷺ ‪This was the exalted nature of the humility of Huzoor e Akram‬‬

‫‪Hadith Shareef‬‬

‫ﻞ ﺑْ ﹹﻦ ﹷﻋ ْﺒ ﹻﺪ اﻷ ﹷ ْﻋ� ﹷ� ا ْ�ﻜﹹﻮ� ﹻ ﹽﹹي ﻗﹷﺎ ﹷل ﹷﺣ ﹽﹷﺪﺛﹷ ﹷﻨﺎ ﹹﻣ ﹷﺤ ﹽﹷﻤ ﹹﺪ ﺑْ ﹹﻦ ﻓ ﹷﹹﻀ ْﻴ ٍﻞ ﹷﻋ ﹻﻦ اﻷ ﹷ ْﻋ ﹷﻤ ﹻﺶ ﹷﻋ ْﻦ‬

‫ﹷﺣ ﹽﹷﺪﺛﹷ ﹷﻨﺎ ﹷواﺻﹻ ﹹ‬
‫ﺎن اﻟ ﹽﹷﻨ ﹻ�ي ﺻ�� اﷲ ﻋﻠﻴه وﺳﻠﻢ ﻳﹹ ْﺪ� ﹷ� إ�ﹻ ﹷ� ﺧ ْﹹﺒﺰ ﹻ ﹽﹷ‬
‫اﻟﺸﻌﹻ�� ﹻ ﹷواﻹ ﹻ ﹷهﺎ ﹷﻟ ﹻﺔ‬ ‫أﹷﻧ ﹷ ﹻﺲ ﺑْ ﹻﻦ ﹷﻣﺎﻟ ﹻ ٍﻚ ﻗﹷﺎ ﹷل � ﹷ ﹷ‬
‫ﹽﹹ‬
‫ﺎن ﹷﻟ ﹹه د ْﹻر ٌع ﻋ ﹻ ْﻨ ﹷﺪ ﹷﻳ ﹹهﻮد ﹽ ٍﹻي ﻓ ﹷﹷﻤﺎ ﹷو ﹷﺟ ﹷﺪ ﹷﻣﺎ ﹷ� ﹹﻔ ﹽﹹﻜ ﹷهﺎ ﹷﺣ�ﹽﹷي ﹷﻣ ﹷ‬
‫ﺎت‬ ‫ﻴﺐ ﹷو ﹷﻟ ﹷﻘ ْﺪ � ﹷ ﹷ‬
‫اﻟﺴﻨ ﹻ ﹷﺨ ﹻﺔ ﹷﻓ ﹹﻴﺠﹻ ﹹ‬
‫ﹽﹷ‬

‫‪329‬‬
There is another narration of Hazrat Anas � �‫ ر� ا‬that Huzoor ‫ ﷺ‬was
once invited somewhere, and some barley bread and a few days old
stale gravy, i.e. curry, was presented, which was giving off an odour.
Huzoor ‫ ﷺ‬attended this invitation, but He ‫ ﷺ‬did not point out any
shortcomings.

It is mentioned that He ‫ ﷺ‬was so generous that His ‫ ﷺ‬armour was

kept as a pawned item with a Jew. Until the day of His ‫ ﷺ‬Wafaat, He
‫ﷺ‬ did not manage to save the amount of money needed to pay the
pawn amount and release that armour from the Jew. All this had to
do with His ‫ ﷺ‬humility and His ‫ ﷺ‬hospitality towards the people.

Hadith Shareef

‫ﹷﺣ ﹽﹷﺪﺛﹷ ﹷﻨﺎ ﹷﻋ ْﺒ ﹹﺪ اﷲﹻ ﺑْ ﹹﻦ ﹷﻋ ْﺒ ﹻﺪ اﻟ ﹽﹷﺮ ْﺣ ﹷﻤ ﹻﻦ ﻗﹷﺎ ﹷل ﹷﺣ ﹽﹷﺪﺛﹷ ﹷﻨﺎ ﹷﻋ ﹽﹷﻔﺎ ﹹن ﻗﹷﺎ ﹷل ﹷﺣ ﹽﹷﺪﺛﹷ ﹷﻨﺎ ﹷﺣ ﹽﹷﻤﺎدﹹ ﺑْ ﹹﻦ ﹷﺳﻠ ﹷﹷﻤ ﹷﺔ ﹷﻋ ْﻦ‬
‫ﺣﹹ ﹷﻤ ْﻴ ٍﺪ ﹷﻋ ْﻦ أﹷﻧ ﹷ ﹻﺲ ﺑْ ﹻﻦ ﹷﻣﺎﻟ ﹻ ٍﻚ ﻗﹷﺎ ﹷل ﻟ ْﹷﻢ ﹷﻳﻜﹹ ْﻦ ﹷﺷﺨ ٌْﺺ أﹷ ﹷﺣﺐﹽﹷ إﹻﻟ ْﹷﻴه ﹻ ْﻢ ﹻﻣ ْﻦ ﹷر ﹹﺳﻮ ﹻل اﷲﹻ ﺻ�� اﷲ‬
‫ﻋﻠﻴه وﺳﻠﻢ ﻗﹷﺎ ﹷل ﹷو�ﹷﺎﻧ ﹹﻮا إﹻذﹷا ﹷرأﹷ ْو ﹹه ﻟ ْﹷﻢ ﹷ� ﹹﻘﻮ ﹹﻣﻮا ﻟ ﹻ ﹷﻤﺎ ﹷ� ْﻌﻠ ﹹﹷﻤ ﹷ‬
‫ﻮن ﹻﻣ ْﻦ ﹷ ﹷ‬
‫�ا ﹷهﺘﹻهﹻ ﻟ ﹻ ﹷﺬﻟﹻﻚﹷ‬

In this Hadith and others it is explained that all the people, i.e. the
Companions etc., loved Huzoor e Akram ‫ ﷺ‬dearly, but even with all
this, Huzoor ‫ﷺ‬ would command them to sit and He ‫ﷺ‬ would ask
them not to stand when He ‫ﷺ‬ entered. This was the humility of
Sarkaar e do Aalam ‫ﷺ‬.

330
‫‪ reported‬ر�  ا�  � ‪After this is the narration which Hazrat Imam Hasan‬‬
‫‪from the Hadith of Hind Ibn Abi Haala‬‬ ‫ر�  ا�  �‬ ‫‪, and most of it has‬‬
‫‪already passed earlier.‬‬

‫‪Hadith Shareef‬‬

‫ﻴﻊ ﻗﹷﺎ ﹷل ﹷﺣ ﹽﹷﺪﺛﹷ ﹷﻨﺎ ﹹﺟ ﹷﻤ ْﻴ ﹹﻊ ﺑْ ﹹﻦ ﻋﹹ ﹷﻤ ﹷﺮ ﺑْ ﹻﻦ ﹷﻋ ْﺒ ﹻﺪ اﻟ ﹽﹷﺮ ْﺣ ﹷﻤ ﹻﻦ ا ْﻟ ﹻﻌ ْﺠ� ﹽﹹﹻي‪ ،‬ﻗﹷﺎ ﹷل أﹷﻧ ْ ﹷﺒأﹷﻧﹷﺎ‬
‫ﹷﺣ ﹽﹷﺪﺛﹷ ﹷﻨﺎ ﹹﺳﻔ ﹷْﻴﺎ ﹹن ﺑْ ﹹﻦ ﹷوﻛ ﹻ ٍ‬

‫ﹷر ﹹﺟ ٌﻞ ﹻﻣ ْﻦ ﺑﹷ�ﹻي ﹷﺗﻤﹻ ٍﻴﻢ ﹻﻣ ْﻦ ﹷو ﹷﻟ ﹻﺪ أﹷ�ﹻي ﹷهﺎ ﹷﻟ ﹷﺔ ﹷز ْو ﹻج ﹷﺧﺪﹻﻳ ﹷﺠ ﹷﺔ ﻳﹹﻜْ� ﹷي أﹷﺑﹷﺎ ﹷﻋ ْﺒ ﹻﺪ اﷲﹻ ﹷﻋ ﹻﻦ اﺑْ ٍﻦ ﻷﹷ�ﹻي ﹷهﺎ ﹷﻟ ﹷﺔ‬

‫ﹷﻋ ﹻﻦ ا ْﻟ ﹷﺤ ﹷﺴ ﹻﻦ ﺑْ ﹻﻦ ﹷﻋ� ﹻ ٍﹽي ﻗﹷﺎ ﹷل ﹷﺳأﹷﻟ ﹹْﺖ ﹷﺧﺎ�ﹻي هﹻ ْﻨ ﹷﺪ ﺑْ ﹷﻦ أﹷ�ﹻي ﹷهﺎ ﹷﻟ ﹷﺔ ﹷو� ﹷ ﹷ‬
‫ﺎن ﹷو ﹽﹷﺻﺎﻓﹱﺎ ﹷﻋ ْﻦ ﺣﹻﻠ ﹷْﻴ ﹻﺔ ﹷر ﹹﺳﻮ ﹻل‬

‫اﷲﹻ ﺻ�� اﷲ ﻋﻠﻴه وﺳﻠﻢ ﹷوأﹷﻧﹷﺎ أﹷ ْﺷ ﹷﺘ�ﹻي أﹷ ْن �ﹷﺼﹻ ﹷ‬

‫ﻒ �ﹻي ﹻﻣ ْﻨ ﹷهﺎ ﹷﺷ ْﻴﺌﹱﺎ ﹷﻓ ﹷﻘﺎ ﹷل � ﹷ ﹷ‬
‫ﺎن ﹷر ﹹﺳﻮ ﹹل اﷲﹻ‬

‫� ﹻﺟهﹻ ﹷﻛ ْﻴ ﹷ‬
‫ﻒ ﹷ� ْﺼ ﹷﻨ ﹹﻊ ﻓ ﹻﻴهﹻ ﻗﹷﺎ ﹷل � ﹷ ﹷ‬
‫ﺎن ﹷر ﹹﺳﻮ ﹹل اﷲﹻ‬ ‫ﹷ‬
‫ﺻ�� اﷲ ﻋﻠﻴه وﺳﻠﻢ ﻗﹷﺎ ﹷل ﻓ ﹷﹷﺴأ ْﻟ ﹹﺘ ﹹه ﹷﻋ ْﻦ ﹷﻣ ْ ﹷ‬
‫� ﹷﻳﻢ �ﹹﻞﹽﹻ‬
‫� ﹹم ﹷ ﹷ‬ ‫� ﹹن ﻟ ﹻ ﹷﺴﺎﻧ ﹹ ﹹه إﹻﻻ ﻓ ﹷﹻ� ﹷ� ْﻌﻨ ﹻﻴهﹻ ﹷوﻳﹹ ﹷﺆ ﹽﹻﻟ ﹹﻔ ﹹه ْﻢ ﹷوﻻ ﻳﹹ ﹷﻨ ﹽﹻ ﹹ‬
‫�ه ْﹹﻢ ﹷوﻳﹹ ْ ﹻ‬ ‫ﺻ�� اﷲ ﻋﻠﻴه وﺳﻠﻢ ﻳﹷ ْ ﹻ‬
‫ﺎس ﹷوﻳﹷ ْﺤ�ﹷ� ﹹﹻس ﹻﻣ ْﻨ ﹹه ْﻢ ﹻﻣ ْﻦ ﻏﹷ� ْ� ﹻ أﹷ ْن ﻳﹷ ْﻄﻮ ﹻ ﹷي ﹷﻋ ْﻦ أﹷ ﹷﺣ ٍﺪ ﹻﻣ ْﻨ ﹹه ْﻢ‬ ‫ﻗ ْﹷﻮم ٍ ﹷوﻳﹹ ﹷﻮ ﹽﹻﻟﻴهﹻ ﹷﻋﻠ ْﹷﻴه ﹻ ْﻢ ﹷوﻳﹹ ﹷﺤ ﹽﹻﺬ ﹹر اﻟ ﹽﹷﻨ ﹷ‬
‫ﹷ‬
‫س ﹷوﻳﹹ ﹷﺤ ﹽﹻﺴ ﹹﻦ ا ْﻟ ﹷﺤ ﹷﺴ ﹷﻦ ﹷو ﹹ� ﹷﻘﻮﹽﹻﻳهﹻ‬ ‫ﺎس ﹷﻋ ﹽﹷﻤﺎ �ﹻي اﻟ ﹽﹷﻨﺎ ﹻ‬ ‫� ﹹه ﹷو ﹹﺧﻠﹹ ﹷﻘ ﹹه ﹷوﻳﹷ ﹷﺘﻔ ﹽﹷﹷﻘ ﹹﺪ أﹷ ْﺻ ﹷﺤﺎﺑﹷ ﹹه ﹷو ﹷ� ْﺴأ ﹹل اﻟ ﹽﹷﻨ ﹷ‬ ‫�ﹻ ْ ﹷ‬
‫ﹷو ﹹ� ﹷﻘﺒﹽﹻﺢﹹ ا ْﻟ ﹷﻘبﹻﻴﺢﹷ ﹷوﻳﹹ ﹷﻮ ﹽﹻهﻴهﹻ ﹹﻣ ْﻌ ﹷﺘ ﹻﺪ ﹹل اﻷﹷ ْﻣﺮ ﹻﻏﹷ�ْ�ﹹ ﹹﻣ ْﺨ ﹷﺘﻠ ﹻ ٍﻒ ﻻ ﹷ� ْﻐ ﹹﻔ ﹹﻞ ﹷﻣ ﹷﺨﺎ ﹷﻓ ﹷﺔ أﹷ ْن ﹷ� ْﻐ ﹹﻔﻠﹹﻮا أﹷ ْو ﹷﻳﻤﹻﻴﻠﹹﻮا‬
‫ﺎره ْﹹﻢ‬
‫س ﺧ ﹷﹻﻴ ﹹ‬ ‫� ﹷﻋ ﹻﻦ ا ْﻟ ﹷﺤ ﹽﹻﻖ ﹷوﻻ ﻳﹹ ﹷﺠﺎو ﹻ ﹹز ﹹه ﹽﹷاﻟ ﹻﺬ ﹷ‬
‫ﻳﻦ ﻳﹷﻠﹹﻮﻧ ﹷ ﹹه ﹻﻣ ﹷﻦ اﻟ ﹽﹷﻨﺎ ﹻ‬ ‫ﻟﹻ�ﹹﻞﹽﹻ ﹷﺣﺎ ٍل ﻋ ﹻ ْﻨ ﹷﺪ ﹹه ﹷﻋ ﹷﺘﺎ ٌد ﻻ ﹹ� ﹷﻘ ﹽﹻ ﹹ‬
‫أﹷﻓ ﹷْﻀﻠﹹ ﹹه ْﻢ ﻋ ﹻ ْﻨ ﹷﺪ ﹹه أﹷ ﹷﻋ ﹽﹹﻤ ﹹه ْﻢ ﹷ�ﺼﹻ ﻴ ﹷﺤ ﹱﺔ ﹷوأﹷ ْﻋﻈﹷ ﹹﻤ ﹹه ْﻢ ﻋ ﹻ ْﻨ ﹷﺪ ﹹه ﹷﻣ ْﻨﺰ ﹻ ﹷﻟ ﹱﺔ أﹷ ْﺣ ﹷﺴﻨﹹ ﹹه ْﻢ ﹹﻣ ﹷﻮ ﹷ‬
‫اﺳﺎ ﹱة ﹷو ﹹﻣ ﹷﺆ ﹷاز ﹷر ﹱة ﻗﹷﺎ ﹷل‬
‫ﺎن ﹷر ﹹﺳﻮ ﹹل اﷲﹻ ﺻ�� اﷲ ﻋﻠﻴه وﺳﻠﻢ ﻻ ﹷ� ﹹﻘ ﹹﻮم ﹷوﻻ ﻳﹷ ﹷﺠﻠ ﹻ ﹹﺲ إﹻﻻ‬ ‫ﻓ ﹷﹷﺴأ ﹷ ْﻟ ﹹﺘ ﹹه ﹷﻋ ْﻦ ﹷﻣ ْﺠﻠ ﹻ ﹻﺴهﹻ ﹷﻓ ﹷﻘﺎ ﹷل � ﹷ ﹷ‬

‫‪331‬‬
‫� ﹷوإﹻذﹷا اﻧ ْ ﹷﺘ�ﹷ� إ�ﹻ ﹷ� ﻗ ْﹷﻮم ٍ ﹷﺟﻠ ﹷﹷﺲ ﹷﺣ ْﻴ ﹹﺚ ﻳﹷ ْﻨ ﹷﺘ�ﹻي ﺑﹻهﹻ اﻟ ﹷْﻤ ْﺠﻠ ﹻ ﹹﺲ ﹷوﻳﹷأ ْ ﹹﻣﺮﹹ ﺑ ﹻ ﹷﺬﻟﹻﻚﹷ � ْﹹﻌ ﹻﻄﻲ � ﹹ ﹽﹷﻞ‬
‫ﹷﻋ� ﹷ� ذ ﹻ ْ ٍ‬

‫ﻴﺴ ﹹه أﹷ ﹽﹷن أﹷ ﹷﺣ ﹱﺪا أﹷ ْ ﹷ‬

‫� ﹹم ﹷﻋﻠ ْﹷﻴهﹻ ﹻﻣ ْﻨ ﹹه ﹷﻣ ْﻦ ﹷﺟﺎﻟ ﹷﹷﺴ ﹹه أﹷ ْو ﻓﹷﺎ ﹷو ﹷﺿ ﹹه �ﹻي‬ ‫ﹹﺟﻠ ﹷﹷﺴﺎ‪Ò‬ﹻهﹻ ﺑ ﹻ ﹷﻨﺼﹻ يﺒﹻهﹻ ﻻ ﻳﹷ ْﺤ ﹷﺴ ﹹﺐ ﹷﺟﻠ ﹻ ﹹ‬
‫� ﹹف ﹷﻋ ْﻨ ﹹه ﹷو ﹷﻣ ْﻦ ﹷﺳأ ﹷ ﹷﻟ ﹹه ﹷﺣﺎ ﹷﺟ ﹱﺔ ﻟ ْﹷﻢ ﻳﹷﺮﹹ ﹽﹷد ﹹه إﹻﻻ ﺑ ﹻ ﹷهﺎ أﹷ ْو ﺑ ﹻ ﹷﻤ ْﻴ ﹹﺴﻮ ٍر‬ ‫ﹷﺣﺎ ﹷﺟ ٍﺔ ﹷﺻﺎﺑﹷ ﹷﺮ ﹹه ﹷﺣ�ﹽﹷي ﻳﹷﻜﹹ ﹷ‬
‫ﻮن ه ﹷﹹﻮ اﻟ ﹹْﻤ ْﻨ ﹷ ﹻ‬
‫ﺎس ﹷ� ْﺴ ﹹﻄ ﹹه ﹷو ﹹﺧﻠﹹ ﹹﻘ ﹹه ﻓ ﹷﹷﺼ ﹷﺎر ﹷﻟ ﹹه ْﻢ أﹷﺑﹱﺎ ﹷو ﹷﺻ ﹹ‬
‫ﺎروا ﻋ ﹻ ْﻨ ﹷﺪ ﹹه �ﹻي ا ْﻟ ﹷﺤ ﹽﹻﻖ ﹷﺳ ﹷﻮا ﹱء‬ ‫ﹻﻣ ﹷﻦ ا ْﻟ ﹷﻘ ْﻮ ﹻل ﻗ ْﹷﺪ ﹷو ﹻﺳ ﹷﻊ اﻟ ﹽﹷﻨ ﹷ‬
‫ﹷﻣ ْﺠﻠ ﹻ ﹹﺴ ﹹه ﹷﻣ ْﺠﻠ ﹻ ﹹﺲ ﻋﹻﻠ ٍْﻢ ﹷوﺣﹻﻠ ٍْﻢ ﹷو ﹷﺣ ﹷﻴ ٍ‬
‫ﺎء ﹷوأﹷ ﹷﻣﺎﻧ ﹷ ٍﺔ ﹷو ﹷﺻ�ْ� ٍﻻ ﺗﹹﺮْ ﹷﻓ ﹹﻊ ﻓ ﹻﻴهﹻ اﻷﹷ ْﺻ ﹷﻮاتﹹ ﹷوﻻ ﺗﹹ ْﺆﺑﹷ ﹹﻦ ﻓ ﹻﻴهﹻ‬

‫ﻮن ﻓ ﹻﻴهﹻ ﺑﹻﺎﻟ ﹽﹷﺘ ْﻘ ﹷﻮى ﹹﻣ ﹷﺘ ﹷﻮا ﹻﺿﻌﹻ� ﹷن‬ ‫ْ� ﹹم ﹷوﻻ ﺗﹹ ﹷﺜ�ﹽﹷ� ﹷﻓ ﹷﻠ ﹷﺘﺎﺗﹹ ﹹه‪ ،‬ﹹﻣ ﹷﺘ ﹷﻌﺎد ﹻﻟﹻ� ﹷن ﺑﹷ ْﻞ �ﹷﺎﻧ ﹹﻮا ﻳﹷ ﹷﺘﻔ ﹷ‬
‫ﹷﺎﺿﻠﹹ ﹷ‬ ‫اﻟ ﹹ ﹷ‬
‫ون ذﹷا ا ْﻟ ﹷﺤﺎ ﹷﺟ ﹻﺔ ﹷوﻳﹷ ْﺤ ﹷﻔﻈ ﹷ‬
‫ﹹﻮن ا ْﻟ ﹷﻐﺮ ﹻ ﹷ‬
‫ﻳﺐ‬ ‫ون ﻓ ﹻﻴهﹻ ا ْ� ﹷﻜﺒﹻ� ﹷ� ﹷوﻳﹷﺮْ ﹷﺣ ﹹﻤ ﹷ‬
‫ﻮن ﻓ ﹻﻴهﹻ اﻟﺼﹽﹷ ﻐﹻ� ﹷ� ﹷوﻳﹹ ْﺆﺛﹻﺮﹹ ﹷ‬ ‫ﻳﹹ ﹽﹻ ﹹ‬
‫ﻮ� ﹷ‬

‫‪Imam Hasan‬‬ ‫ر�  ا�  �‬ ‫‪says that I did not narrate that Hadith to my‬‬
‫‪younger brother Hazrat Imam Husain‬‬ ‫ر�  ا�  �‬ ‫‪. However, one day‬‬
‫‪Hazrat Imam Husain‬‬ ‫ر�  ا�  �‬ ‫‪started to speak about the condition of‬‬
‫‪. He had already asked his father Maula e Ka’inaat‬ﷺ ‪Huzoor e Akram‬‬
‫‪ about this.‬ر� ا� � ‪Hazrat Ali‬‬

‫‪ would enter the‬ﷺ ‪ do when He‬ﷺ ‪He says, I asked, What did Huzoor‬‬
‫‪house? He said, Huzoor e Akram‬‬ ‫ﷺ‬ ‫‪would divide His‬‬ ‫ﷺ‬ ‫‪time into‬‬
‫‪three portions. One portion for the Ibaadat of Almighty Allah, the‬‬
‫‪ Blessed Wives, and the third‬ﷺ ‪second for keeping in touch with His‬‬
‫‪portion for Himself.‬‬

‫‪ used this‬ﷺ ‪What is meant here by ‘for Himself’? In other words, He‬‬
‫‪ personal work, or if someone came to ask‬ﷺ ‪time to do some of His‬‬

‫‪332‬‬
anything or query anything, He ‫ ﷺ‬would respond to that, or He ‫ﷺ‬
would become so absorbed in the Remembrance of Allah, that He ‫ﷺ‬
would not pay any attention to Himself.

When He ‫ ﷺ‬exited His ‫ ﷺ‬Home, He ‫ ﷺ‬would divide this time into

many portions. He ‫ﷺ‬ would allocate time for the matters of the
people, and in doing so, He ‫ﷺ‬ allocated a specific time for the
special ones and a specific time for the general public.

When distributing any wealth or spoils, He ‫ﷺ‬ would not hold back
in distribution and would not keep anything for Himself.

He gave preference to the Ahle Fazilat over the rest of the Ummah.
In other words, He ‫ ﷺ‬would allocate special time for the elite.

How did Huzoor ‫ﷺ‬ give Fazilat to the people? It is mentioned that
He ‫ﷺ‬ did so on the basis of the Religiousness and piety of the
people.

People would come into the Court of Huzoor ‫ ﷺ‬bringing one, two or
many requests, Huzoor ‫ﷺ‬ would fulfil the requests and needs of
everyone, and He ‫ﷺ‬ would also fulfil the needs of the Ummah (at
large). People would also present their issues before Huzoor ‫ ﷺ‬and
He ‫ﷺ‬ would resolve these as well. Huzoor ‫ﷺ‬ would also advise
them about those commands which are necessary upon them. This
was the manner of Huzoor e Akram ‫ﷺ‬.

333
Huzoor e Akram ‫ ﷺ‬would say to the senior Sahaba e Kiraam, If there
are those who have any need from Me and they are unable to come
to Me, then You go and bring them to Me or bring their messages to
Me so that I may fulfil them.

He ‫ ﷺ‬used to say that, the one who fulfils the need of someone from
someone in authority, Allah will save him from erring on the day of
Qiyaamat, and he will be successful.

This is how Huzoor e Akram ‫ﷺ‬ would remain amongst the people,
and in doing so, He ‫ﷺ‬ would stop them from wrongdoings. He ‫ﷺ‬

would encourage them towards goodness and caution them about

the punishment of Allah.

Further, He ‫ﷺ‬ would not like to listen when anyone was being
slandered, and He ‫ﷺ‬ would not look for faults in anyone. He ‫ﷺ‬

would also not make an attempt to dig into the hidden condition of
someone. Every person who sat in the Court of Huzoor ‫ﷺ‬ thought
that Huzoor ‫ ﷺ‬was showering him with His ‫ ﷺ‬Blessings more than
anyone else.

This shows that the manner of dealing with the people and His ‫ﷺ‬

hospitable manner were completely unique. I have seen many

amongst our Buzurgs who attained this blessing, whereby those who
loved them, used to say that he loved me the most. In other words,
these blessed personalities also imitated this manner of Huzoor ‫ﷺ‬.

334
When Huzoor ‫ﷺ‬ would address the people, they would all lower
their necks and sit so still, as if a bird were sitting on their heads.
When Huzoor ‫ ﷺ‬would complete His ‫ ﷺ‬discussion, then only would
the people say what they needed to.

When one person would speak to Huzoor ‫ﷺ‬ the other would not
speak until the first person had completed saying what he needed to.
Even when the Sahaba spoke amongst themselves in the presence of
Huzoor ‫ﷺ‬, they would never do so aloud, or be abrupt in any way. In
other words, they would behave in a very respectable and principled
manner.

Maula e Ka’inaat Hazrat Ali e Murtadha �  �‫ر�  ا‬ also said that the
exalted manner of Huzoor e Akram ‫ ﷺ‬was such that even those who
sat in His ‫ﷺ‬ Majlis would treat one another with humility and
hospitality. They would show more respect to the elders and show
immense compassion to the younger ones amongst them.

They regarded the needs of the needy to be more important than

their own needs. If any Musafir had any need, they made a concerted
effort to assist him.

This blessed manner of those who sat in the court of Rasoolullah ‫ﷺ‬
became like this due to the blessed teachings of Huzoor e Akram ‫ﷺ‬.

335
‫‪Hadith Shareef‬‬

‫ﹻﻴﺪ‬‫� ﺑْ ﹹﻦ اﻟ ﹹْﻤﻔ ﹽﹷﹷﻀ ﹻﻞ‪ ،‬ﻗﹷﺎ ﹷل ﹷﺣ ﹽﹷﺪﺛﹷ ﹷﻨﺎ ﹷﺳﻌ ٌ‬

‫ﻳﻊ ﻗﹷﺎ ﹷل ﹷﺣ ﹽﹷﺪﺛﹷ ﹷﻨﺎ �ﹻ ْ ﹹ‬
‫ﹷﺣ ﹽﹷﺪﺛﹷ ﹷﻨﺎ ﹹﻣ ﹷﺤ ﹽﹷﻤ ﹹﺪ ﺑْ ﹹﻦ ﹷﻋ ْﺒ ﹻﺪ اﷲﹻ ﺑْ ﹻﻦ ﺑﹷﺰ ﹻ ٍ‬
‫ﹷﻋ ْﻦ ﹷﻗ ﹷﺘﺎ ﹷد ﹷة ﹷﻋ ْﻦ أﹷﻧ ﹷ ﹻﺲ ﺑْ ﹻﻦ ﹷﻣﺎﻟ ﹻ ٍﻚ ﻗﹷﺎ ﹷل ﻗﹷﺎ ﹷل ﹷر ﹹﺳﻮ ﹹل اﷲﹻ ﺻ�� اﷲ ﻋﻠﻴه وﺳﻠﻢ ْﻟﻮ أﹹهْﺪ ﹷﹻي إ�ﹻ ﹷ ﹽﹷي‬
‫ﹻﻴﺖ ﹷﻋﻠ ْﹷﻴهﹻ ﻷﹷ ﹷﺟ ْﺒ ﹹﺖ‬ ‫ﹹﹷ‬
‫�ا ٌع ﹷﻟ ﹷﻘﺒ ﹻ ﹹ‬
‫ﻠﺖ ﹷو ْﻟﻮ ﹹدﻋ ﹹ‬

‫‪Hazrat Anas‬‬ ‫ر�  ا�  �‬ ‫‪reports that Huzoor‬‬ ‫ﷺ‬ ‫‪was so accommodating,‬‬
‫‪ personally says that, if someone prepares trotters and he‬ﷺ ‪that He‬‬
‫‪invites Me to eat just one trotter of the goat, I will accept his‬‬
‫‪invitation.‬‬

‫‪Hadith Shareef‬‬

‫ﹷﺣ ﹽﹷﺪﺛﹷ ﹷﻨﺎ ﹹﻣ ﹷﺤ ﹽﹷﻤ ﹹﺪ ﺑْ ﹹﻦ ﹷ� ﹽﹷﺸﺎ ٍر ﻗﹷﺎ ﹷل ﹷﺣ ﹽﹷﺪﺛﹷ ﹷﻨﺎ ﹷﻋ ْﺒ ﹹﺪ اﻟ ﹽﹷﺮ ْﺣ ﹷﻤ ﹻﻦ ﻗﹷﺎ ﹷل ﹷﺣ ﹽﹷﺪﺛﹷ ﹷﻨﺎ ﹹﺳﻔ ﹷْﻴﺎ ﹹن ﹷﻋ ْﻦ ﹹﻣ ﹷﺤ ﹽﹷﻤ ﹻﺪ ﺑْ ﹻﻦ‬
‫اﻟ ﹹْﻤ ْﻨ ﹷﻜ ﹻﺪرﹻ ﹷﻋ ْﻦ ﹷﺟﺎﺑﹻﺮ ٍ‪ ،‬ﻗﹷﺎ ﹷل ﹷﺟﺎ ﹷء�ﹻي ﹷر ﹹﺳﻮ ﹹل اﷲﹻ ﺻ�� اﷲ ﻋﻠﻴه وﺳﻠﻢ ﻟ ْﹷﻴ ﹷﺲ ﹷﺑﺮ�ﻛ ﹻ ﹻﺐ ﹷ� ْﻐ ٍﻞ ﹷوﻻ‬
‫ﺑ ﹻ ْﺮ ﹷذ ْو ٍن‬

‫‪Hazrat Jaabir bin Abdullah‬‬ ‫ر�  ا�  �‬ ‫‪says that, when Huzoor e Akram‬‬
‫ﷺ‬ ‫‪ come riding‬ﷺ ‪would come to our home, neither would He‬‬
‫‪ would come by foot.‬ﷺ ‪on a horse, nor on a mule, but He‬‬

‫‪ was spent in a very humble and‬ﷺ ‪The entire life of Huzoor e Akram‬‬
‫‪accommodating manner.‬‬

‫‪336‬‬
Hadith Shareef

‫ﹷﺣ ﹽﹷﺪﺛﹷ ﹷﻨﺎ ﹷﻋ ْﺒ ﹹﺪ اﷲﹻ ﺑْ ﹹﻦ ﹷﺻﺎﻟ ﹻ ٍﺢ ﻗﹷﺎ ﹷل ﹷﺣ ﹽﹷﺪﺛﹷ ﹷﻨﺎ ﹹﻣ ﹷﻌﺎو ﹻ ﹷﻳ ﹹﺔ ﺑْ ﹹﻦ ﹷﺻﺎﻟ ﹻ ٍﺢ ﹷﻋ ْﻦ ﻳﹷ ْﺤيﹷي ﺑْ ﹻﻦ ﹷﺳﻌﹻﻴ ٍﺪ ﹷﻋ ْﻦ‬
‫ﺎن ﹷ� ْﻌ ﹷﻤ ﹹﻞ ﹷر ﹹﺳﻮ ﹹل اﷲﹻ ﺻ�� اﷲ ﻋﻠﻴه وﺳﻠﻢ �ﹻي ﺑﹷ ْيﺘﹻهﹻ‬ ‫ ﹻﺸﹷ ﹷﺔ ﹷﻣﺎذﹷا � ﹷ ﹷ‬Ò‫ ﻗﹷﺎﻟ ْﹷﺖ ﻗﹻﻴ ﹷﻞ ﻟ ﹻ ﹷﻌﺎ‬،‫ﹷﻋ ْﻤ ﹷﺮةﹷ‬
‫� ﹷ�ﻔْ� ﹻي ﺛﹷ ْﻮﺑﹷ ﹹه ﹷو ﹷﻳ ْﺤﻠﹹ ﹹﺐ ﹷﺷﺎ ﹷﺗ ﹹه ﹷو ﹷﻳ ْﺨ ﹹﺪ ﹹم ﹷ�ﻔ ﹷْﺴ ﹹه‬
‫�ا ﹻﻣ ﹷﻦ اﻟ ﹷْﺒ ﹷ ﹻ‬ ‫ﻗﹷﺎﻟ ْﹷﺖ � ﹷ ﹷ‬
‫ﺎن ﹷ� ﹷ ﹱ‬

It is reported by Hazrat Amrah �  �‫ ر�  ا‬that when Ummul Mo’mineen

A’isha �  �‫ر�  ا‬ was asked about Huzoor’s ‫ﷺ‬ time at home, she said
that,

He would be like any other person. He ‫ ﷺ‬would also do things

by Himself. He ‫ ﷺ‬would not command the Blessed Wives to do
these things for Him. He ‫ ﷺ‬would even milk the goat by
Himself.

In other words, He ‫ ﷺ‬would also help in the chores of the women of

the house. This was His ‫ﷺ‬ greatness. Subhaan’Allah! Such an
Exalted Personality that the Arsh e Ilaahi is under His ‫ﷺ‬ Sacred
Feet, but this is the level of His ‫ ﷺ‬humility.

Allah bless us too with some share from His ‫ﷺ‬ Blessed Character
and Way of Life. Aameen.

337
 ‫‪The Blessed Character of‬‬
‫ﷺ ‪Sayyiduna Rasoolullah‬‬
‫‪This Chapter discusses the Exalted Character of the Beloved Rasool‬‬
‫‪.‬ﷺ‬ ‫‪Almighty Allah says in the Holy Qur’an,‬‬

‫ﹷوإﹻﻧﹽﹷﻚﹷ ﻟ ﹷﹷﻌ�� ﹹﺧﻠﹹ ٍﻖ ﹷﻋﻈ ٍﹻﻴﻢ‬

‫‪And undoubtedly, Your, impeccable character, is most exalted.‬‬

‫]‪[Surah Al-Qalam (68), Verse 4‬‬

‫‪Let me share with you some of what has been mentioned here in this‬‬
‫‪regard.‬‬

‫‪Hazrat Sayyidina Zaid Ibn Thaabit‬‬ ‫ر�  ا�  �‬ ‫‪is the person who used to‬‬
‫‪record the verses of the Holy Qur’an as they would be revealed.‬‬

‫‪Hadith Shareef‬‬

‫ئ ﻗﹷﺎ ﹷل ﹷﺣ ﹽﹷﺪﺛﹷ ﹷﻨﺎ‬

‫� ﹻ‬ ‫اﻟﺪور ﹽﹹﹻي ﻗﹷﺎ ﹷل ﹷﺣ ﹽﹷﺪﺛﹷ ﹷﻨﺎ ﹷﻋ ْﺒ ﹹﺪ اﷲﹻ ﺑْ ﹹﻦ ﻳﹷﺰ ﹻ ﹷ‬
‫ﻳﺪ اﻟ ﹹْﻤ ْ ﹻ‬ ‫ﹷﺣ ﹽﹷﺪﺛﹷ ﹷﻨﺎ ﹷﻋﺒ ﹹ‬
‫ﹽﹷﺎس ﺑْ ﹹﻦ ﹹﻣ ﹷﺤ ﹽﹷﻤ ٍﺪ ﹽﹹ‬
‫ﺎن اﻟ ﹷْﻮﻟﹻﻴ ﹹﺪ ﺑْ ﹹﻦ أﹷ�ﹻي اﻟ ﹷْﻮﻟﹻﻴ ﹻﺪ ﹷﻋ ْﻦ ﹹﺳﻠ ْ ﹷﹷ� ﹷن ﺑْ ﹻﻦ ﹷﺧﺎرﹻ ﹷﺟ ﹷﺔ ﹷﻋ ْﻦ‬
‫ﻟ ْﹷﻴ ﹹﺚ ﺑْ ﹹﻦ ﹷﺳ ْﻌ ٍﺪ ﻗﹷﺎ ﹷل ﹷﺣ ﹽﹷﺪﺛﹷ�ﹻي أﹷﺑﹹﻮ ﻋﹹ ْﺜ ﹷﻤ ﹷ‬
‫� ﹷﻋ� ﹷ� ﹷزﻳْ ﹻﺪ ﺑْ ﹻﻦ ﺛﹷﺎﺑ ﹻ ٍﺖ ﹷﻓ ﹷﻘﺎ ﹹﻟﻮا ﹷﻟ ﹹه ﹷﺣ ﹽﹻﺪﺛ ْ ﹷﻨﺎ أﹷ ﹷﺣﺎد ﹷ‬
‫ﹻﻳﺚ‬ ‫ﹷﺧﺎرﹻ ﹷﺟ ﹷﺔ ﺑْ ﹻﻦ ﹷزﻳْ ﹻﺪ ﺑْ ﹻﻦ ﺛﹷﺎﺑ ﹻ ٍﺖ ﻗﹷﺎ ﹷل ﹷد ﹷﺧ ﹷﻞ ﹷ� ﹷ ٌ‬
‫ﹷر ﹹﺳﻮ ﹻل اﷲﹻ ﺻ�� اﷲ ﻋﻠﻴه وﺳﻠﻢ ﻗﹷﺎ ﹷل ﹷﻣﺎذﹷا أ ﹹ ﹷﺣ ﹽﹻﺪﺛﹹﻜﹹ ْﻢ ﹹﻛ ْﻨ ﹹﺖ ﹷﺟ ﹷﺎر ﹹه ﹷﻓ� ﹷ ﹷ‬
‫ﺎن إﹻذﹷا ﻧﹷﺰﹷ ﹷل ﹷﻋﻠ ْﹷﻴهﹻ‬

‫ﹷ�ﻧﹷﺎ ﹻ ﹷ‬
‫اﻵ� ﹷة‬ ‫اﻟﺪﻧ ْ ﹷﻴﺎ ذ ﹷ ﹷ‬
‫ﹷ� ﹷهﺎ ﹷﻣ ﹷﻌ ﹷﻨﺎ ﹷوإﹻذﹷا ذ ﹷ ْ‬ ‫اﻟ ﹷْﻮ� ﹹْي ﹷ� ﹷﻌ ﹷﺚ إ�ﹻ ﹷ ﹽﹷي ﹷﻓ ﹷﻜتﹷب ْ ﹹﺘ ﹹه ﹷﻟ ﹹه ﹷﻓﻜﹹ ﹽﹷﻨﺎ إﹻذﹷا ذ ﹷ ْ‬
‫ﹷ�ﻧﹷﺎ ﹽﹹ‬
‫‪338‬‬
��‫ﹷ� ﹹه ﹷﻣ ﹷﻌ ﹷﻨﺎ ﹷﻓ� ﹹ ﹽﹹﻞ ﹷه ﹷﺬا أ ﹹ ﹷﺣ ﹽﹻﺪﺛﹹﻜﹹ ْﻢ ﹷﻋ ﹻﻦ ﹷر ﹹﺳﻮ ﹻل اﷲﹻ ﺻ‬ ‫ﹷ�ﻧﹷﺎ ﹽﹷ‬
‫اﻟﻄ ﹷﻌ ﹷﺎم ذ ﹷ ﹷ‬ ‫ذ ﹷﹷ‬
ْ ‫ﹷ� ﹷهﺎ ﹷﻣ ﹷﻌ ﹷﻨﺎ ﹷوإﹻذﹷا ذ ﹷ‬
‫اﷲ ﻋﻠﻴه وﺳﻠﻢ‬

Some people came to Hazrat Zaid Ibn Thaabit �  �‫ر�  ا‬ and said,
Narrate to us some Ahadith of Huzoor e Akram ‫ﷺ‬.

He said, Which type of Hadith should I narrate? I was the neighbour

of Huzoor ‫ﷺ‬ and when Wahi, i.e. revelation, would descend upon
Him ‫ﷺ‬, He ‫ﷺ‬ would send someone to summon me, and I would
come write it down.

I saw in the Court of Huzoor ‫ ﷺ‬that when we discussed any matters

relating to our worldly life, Huzoor ‫ﷺ‬ would also partake in the
discussion.

When we discussed about the hereafter, Huzoor ‫ﷺ‬ would also

partake in that discussion with us. Whenever we talked about food
etc., Huzoor ‫ﷺ‬ would also get involved in that discussion. In other
words, so ask me whatever you wish to from any of these things and
I will narrate to you the Hadith relating to it.

From this we realise that Huzoor ‫ﷺ‬ remained with immense

compassion and gentleness amongst the Sahaba. He ‫ﷺ‬ had an
Exalted status amongst them all, but He ‫ﷺ‬ was so gentle towards
them, that He ‫ﷺ‬ would Himself get involved in their discussions.
This alone tells us how the Blessed Character of Huzoor ‫ ﷺ‬was.

339
‫‪Hadith Shareef‬‬

‫ﻮ�� ﻗﹷﺎ ﹷل ﹷﺣ ﹽﹷﺪﺛﹷ ﹷﻨﺎ ﻳﹹﻮﻧ ﹹﹹﺲ ﺑْ ﹹﻦ ﺑ ﹹ ﹷﻜ�ْ� ٍ ﹷﻋ ْﻦ ﹹﻣ ﹷﺤ ﹽﹷﻤ ﹻﺪ ﺑْ ﹻﻦ إ ﹻ ْﺳ ﹷﺤ ﹷ‬

‫ﺎق ﹷﻋ ْﻦ زﹻ ﹷﻳﺎد ﹻ‬ ‫ﹷﺣ ﹽﹷﺪﺛﹷ ﹷﻨﺎ إ ﹻ ْﺳ ﹷﺤ ﹹ‬
‫ﺎق ﺑْ ﹹﻦ ﹹﻣ ﹷ‬
‫ﺎن ﹷر ﹹﺳﻮ ﹹل اﷲﹻ ﺻ��‬ ‫ﺎص ﻗﹷﺎ ﹷل � ﹷ ﹷ‬ ‫ْ�ﻇ ﹽﹻﹻﻲ ﹷﻋ ْﻦ ﹷﻋ ْﻤﺮﹻو ﺑْ ﹻﻦ اﻟ ﹷْﻌ ﹻ‬ ‫ﺑْ ﹻﻦ أﹷ�ﹻي زﹻ ﹷﻳﺎد ٍ ﹷﻋ ْﻦ ﹹﻣ ﹷﺤ ﹽﹷﻤ ﹻﺪ ﺑْ ﹻﻦ ﹷﻛ ْﻌﺐٍ اﻟ ﹹ ﹷ‬
‫� ا ْﻟ ﹷﻘ ْﻮم ﹻ ﹷﻳ ﹷﺘأ ﹷ ﹽﹷﻟ ﹹﻔ ﹹه ْﻢ ﺑ ﹻ ﹷﺬﻟﹻﻚﹷ ﹷﻓ� ﹷ ﹷ‬
‫ﺎن ﹹ� ْﻘﺒ ﹻ ﹹﻞ‬ ‫اﷲ ﻋﻠﻴه وﺳﻠﻢ ﹹ� ْﻘﺒ ﹻ ﹹﻞ ﺑ ﹻ ﹷﻮ ْﺟهﹻهﹻ ﹷو ﹷﺣﺪﹻﻳﺜﹻهﹻ ﹷﻋ� ﹷ� أﹷ ﹷ ﹽﹻ‬
‫ﺑ ﹻ ﹷﻮ ْﺟهﹻهﹻ ﹷو ﹷﺣﺪﹻﻳﺜﹻهﹻ ﹷﻋ� ﹷ ﹽﹷي ﹷﺣ�ﹽﹷي ﻇﹷ ﹷﻨ ْﻨ ﹹﺖ أﹷ��ي ﹷﺧ�ْ�ﹹ ا ْﻟ ﹷﻘ ْﻮم ﹻ ﹷﻓ ﹹﻘﻠ ﹹْﺖ ﹷﻳﺎ ﹷر ﹹﺳﻮ ﹷل اﷲﹻ أﹷﻧﹷﺎ ﹷﺧ� ْ ٌ� أﹷ ْو أﹷﺑﹹﻮ ﺑﹷ ْ�ٍ‬
‫ﹷﻓ ﹷﻘﺎ ﹷل أﹷﺑﹹﻮ ﺑﹷ ْ�ٍ ﹷﻓ ﹹﻘﻠ ﹹْﺖ ﹷﻳﺎ ﹷر ﹹﺳﻮ ﹷل اﷲﹻ أﹷﻧﹷﺎ ﹷﺧ� ْ ٌ� أﹷ ْو ﻋﹹ ﹷﻤﺮﹹ ﹷﻓ ﹷﻘﺎ ﹷل ﻋﹹ ﹷﻤﺮﹹ ﹷﻓ ﹹﻘﻠ ﹹْﺖ ﹷﻳﺎ ﹷر ﹹﺳﻮ ﹷل اﷲﹻ أﹷﻧﹷﺎ ﹷﺧ� ْ ٌ� أﹷ ْو‬
‫ﻋﹹ ْﺜ ﹷﻤﺎ ﹹن ﹷﻓ ﹷﻘﺎ ﹷل ﻋﹹ ْﺜ ﹷﻤﺎ ﹹن ﹷﻓ ﹷﻠ ﹽﹷﻤﺎ ﹷﺳأﹷﻟ ﹹْﺖ ﹷر ﹹﺳﻮ ﹷل اﷲﹻ ﺻ�� اﷲ ﻋﻠﻴه وﺳﻠﻢ‪ ،‬ﻓ ﹷﹷﺼ ﹷﺪ ﹷﻗ�ﹻي ﹷﻓﻠ ﹷﹷﻮد ﹻ ْدتﹹ‬
‫أﹷ��ي ﻟ ْﹷﻢ أﹷ ﹹﻛ ْﻦ ﹷﺳأ ﹷ ْﻟ ﹹﺘ ﹹه‬

‫‪Hazrat ‘Amr bin ‘Aas‬‬ ‫ر�  ا�  �‬ ‫‪says that when Huzoor‬‬ ‫ﷺ‬ ‫‪spoke to‬‬
‫‪anyone, He‬‬ ‫ﷺ‬ ‫‪ attention towards him and turn‬ﷺ ‪would direct His‬‬
‫‪towards him completely.‬‬

‫‪He says that Huzoor‬‬ ‫ﷺ‬ ‫‪also turned towards me, i.e. He‬‬ ‫ﷺ‬ ‫‪directed‬‬
‫‪His Blessed attention towards me and began to speak, so I thought‬‬
‫‪that I am probably the best in the entire gathering, and this is why‬‬
‫‪ Blessed Attention towards me.‬ﷺ ‪ is directing His‬ﷺ ‪He‬‬

‫‪I needlessly asked, Ya Rasool’Allah‬‬ ‫!ﷺ‬ ‫?‪Am I better or Abu Bakr‬‬

‫‪ said, Abu Bakr. I then said, Am I better or Umar? Huzoor‬ﷺ ‪Huzoor‬‬
‫ﷺ‬ ‫‪ said,‬ﷺ ‪said, Umar. I then said, Am I better or Uthman? Huzoor‬‬
‫‪Uthman.‬‬

‫‪340‬‬
In other words, he is saying that this was the Blessed Character of
Huzoor ‫ﷺ‬ that Hazrat Abu Bakr �  �‫ر�  ا‬ , Hazrat Umar �  �‫ر�  ا‬ and
Hazrat Uthman �  �‫ر�  ا‬ were all present, but He ‫ﷺ‬ directed His ‫ﷺ‬

Blessed Attention towards me when speaking, but when I started to

ask these questions, I realised that Huzoor ‫ ﷺ‬loved Hazrat Abu Bakr,
Hazrat Umar and Hazrat Uthman � �‫ ر� ا‬more than me .

From this we understand that Huzoor ‫ﷺ‬ treated everyone with

respect and with good manners so that his heart may be turned by
itself towards Huzoor ‫ﷺ‬, and so that he may become absorbed in
Huzoor ‫ﷺ‬.

He says that, when Huzoor ‫ﷺ‬ said this (i.e. that each of them is
better than you), I began to think in my heart, that how I wish I had
not asked those questions, so at least in my heart I would have felt
that I am the most accepted in the Court of Huzoor ‫ﷺ‬.

Hadith Shareef

‫اﻟﻀ ﹷﺒ� ﹻ ﹽﹹي ﹷﻋ ْﻦ ﺛﹷﺎﺑ ﹻ ٍﺖ ﹷﻋ ْﻦ أﹷﻧ ﹷ ﹻﺲ ﺑْ ﹻﻦ‬ ‫ﹷﺣ ﹽﹷﺪﺛﹷ ﹷﻨﺎ ﹹﻗت ﹷ ْي ﹷﺒ ﹹﺔ ﺑْ ﹹﻦ ﹷﺳﻌﹻﻴ ٍﺪ ﻗﹷﺎ ﹷل ﹷﺣ ﹽﹷﺪﺛﹷ ﹷﻨﺎ ﹷﺟ ْﻌ ﹷ ﹹ‬
‫� ﺑْ ﹹﻦ ﹹﺳﻠ ْ ﹷﹷ� ﹷن ﹽﹹ‬
ٍ ‫� ﹻﺳﻨ ﹻ� ﹷن ﻓ ﹷﹷﻤﺎ ﻗﹷﺎ ﹷل �ﹻي أ ﹹ ﹽ‬
‫ف ﻗ ﹽﹹﹷﻂ ﹷو ﹷﻣﺎ‬ ‫ﹷﻣﺎﻟ ﹻ ٍﻚ ﻗﹷﺎ ﹷل ﹷﺧ ﹷﺪ ْﻣ ﹹﺖ ﹷر ﹹﺳﻮ ﹷل اﷲﹻ ﺻ�� اﷲ ﻋﻠﻴه وﺳﻠﻢ ﹷﻋ ْ ﹷ‬
‫ﻗﹷﺎ ﹷل ﻟ ﹻ ﹷ� ْي ٍء ﹷﺻ ﹷﻨ ْﻌ ﹹﺘ ﹹه ﻟ ﹻ ﹷﻢ ﹷﺻ ﹷﻨ ْﻌ ﹷﺘ ﹹه ﹷوﻻ ﻟ ﹻ ﹷ� ْي ٍء ﹷﺗ ﹷﺮ ْﻛ ﹹﺘ ﹹه ﻟ ﹻ ﹷﻢ ﹷﺗ ﹷﺮ ْﻛ ﹷﺘ ﹹه ﹷو� ﹷ ﹷ‬
‫ﺎن ﹷر ﹹﺳﻮ ﹹل اﷲﹻ ﺻ�� اﷲ‬
‫ﺎن أﹷ ْﻟ� ﹷ ﹷن ﹻﻣ ْﻦ‬
‫�ﻳ ﹱﺮا ﹷوﻻ ﹷﺷ ْﻴﺌﹱﺎ � ﹷ ﹷ‬ ‫ﻋﻠﻴه وﺳﻠﻢ ﹻﻣ ْﻦ أﹷ ْﺣ ﹷﺴ ﹻﻦ اﻟ ﹽﹷﻨﺎ ﹻ‬
‫س ﹹﺧﻠﹹ ﹱﻘﺎ ﹷوﻻ ﹷﻣ ﹷﺴ ْﺴ ﹹﺖ ﹷﺧﺰﹱﹽا ﹷوﻻ ﹷ ﹻ‬

341
‫ﺎن أﹷﻃ ْ ﹷﻴ ﹷﺐ ﹻﻣ ْﻦ‬ ‫ﹷﻛ ﹽﹻﻒ ﹷر ﹹﺳﻮ ﹻل اﷲﹻ ﺻ�� اﷲ ﻋﻠﻴه وﺳﻠﻢ ﹷوﻻ ﹷﺷ ﹷﻤ ْﻤ ﹹﺖ ﹻﻣ ْﺴ�ﹱﺎ ﻗ ﹽﹹﹷﻂ ﹷوﻻ ﻋ ْ ﹱ‬
‫ﹻ�ا � ﹷ ﹷ‬
‫� ﹻق رﺳﻮل اﷲ ﺻ�� اﷲ ﻋﻠﻴه وﺳﻠﻢ‬
‫ﹷﹷ‬
Hazrat Anas �  �‫ ر�  ا‬says that the Blessed Character of Huzoor ‫ ﷺ‬was
such that, for ten years I remained in the service of Huzoor ‫ﷺ‬, but
Huzoor ‫ ﷺ‬did not even say ‘uf’ to me.

If I did not do something, He ‫ ﷺ‬would never ask why I did not do it,
and even if I did something which was not needed, He ‫ﷺ‬ would
never say, why did you do such.

In other words, if he left out something which needed to be done in

serving Huzoor ‫ﷺ‬, He ‫ ﷺ‬never said, why did you not complete this
task or chore? And if he did something which was unnecessary to do,
then too, He ‫ ﷺ‬would not say, Why did you do this?

From this we understand how Huzoor ‫ﷺ‬ even respected and cared
for the young, because Hazrat Anas �  �‫ر�  ا‬ was in the service of
Huzoor ‫ ﷺ‬since Huzoor ‫ ﷺ‬made Hijrat and came to Madina.

He was ten years of age at this time, so he was in the service of

Huzoor ‫ﷺ‬ since the age of ten, and he had reached the age of
twenty (in Huzoor’s ‫ﷺ‬ Blessed Service), but in such a long time,
Huzoor ‫ﷺ‬ never shouted at him or chastised him or even
reprimanded him for anything, and never even said ‘uf’ to him.

342
From this we further understand the grand dignified position and
gentle character of Huzoor e Akram ‫ﷺ‬. Subhaan’Allah!

Otherwise, if we look at ourselves, we will find that if one of those in

our service makes the slightest mistake, we will immediately react
and sometimes say, you have not even taken note that I needed
Paan, and you did not present it to me, or I asked for water but you
did not give it to me timeously, but Aaqa e Ka’inaat ‫ﷺ‬ never
reprimanded him. Subhaan’Allah! Such is the uniqueness of The
Beloved Rasool ‫!ﷺ‬

Hadith Shareef

‫ﹷﺣ ﹽﹷﺪﺛﹷ ﹷﻨﺎ ﹹﻗت ﹷ ْي ﹷﺒ ﹹﺔ ﺑْ ﹹﻦ ﹷﺳﻌﹻﻴ ٍﺪ ﹷوأﹷ ﹷﺣ ْﻤ ﹹﺪ ﺑْ ﹹﻦ ﹷﻋ ْﺒ ﹷﺪ ﹷة ه ﹷﹹﻮ ﹽﹷ‬

‫اﻟﻀ� ﹽﹹﹽﹻي ﹷواﻟ ﹷْﻤ ْﻌ� ﹷي ﹷواﺣ ٌﹻﺪ ﻗﹷﺎﻻ ﹷﺣ ﹽﹷﺪﺛﹷ ﹷﻨﺎ ﹷﺣ ﹽﹷﻤﺎدﹹ ﺑْ ﹹﻦ‬
‫ﺎن‬‫ﹷزﻳْ ٍﺪ ﹷﻋ ْﻦ ﹷﺳﻠ ٍْﻢ اﻟ ﹷْﻌﻠﹷﻮ ﹻ ﹽﹻي ﹷﻋ ْﻦ أﹷﻧ ﹷ ﹻﺲ ﺑْ ﹻﻦ ﹷﻣﺎﻟ ﹻ ٍﻚ ﹷﻋ ْﻦ ﹷر ﹹﺳﻮ ﹻل اﷲﹻ ﺻ�� اﷲ ﻋﻠﻴه وﺳﻠﻢ أﹷﻧ ﹽﹷ ﹹه � ﹷ ﹷ‬
‫ﺎن ﹷر ﹹﺳﻮ ﹹل اﷲﹻ ﺻ�� اﷲ ﻋﻠﻴه وﺳﻠﻢ ﻻ ﻳ�ﹷﺎ ﹹد ﻳﹹﻮا ﹻﺟ ﹹه أﹷ ﹷﺣ ﹱﺪا‬ ‫ﻋ ﹻ ْﻨ ﹷﺪ ﹹه ﹷر ﹹﺟ ٌﻞ ﺑﹻهﹻ أﹷﺛﹷﺮﹹ ﹹﺻ ْ ﹷ‬
‫�ة ٍ ﻗﹷﺎ ﹷل ﹷو� ﹷ ﹷ‬
ٍ
‫� ﹷة‬ ‫ﹷﺎم ﻗﹷﺎ ﹷل ﻟ ﹻ ْﻠ ﹷﻘ ْﻮم ﹻﻟ ْﹷﻮ ﹹﻗ ْﻠﺘ ْﹹﻢ ﹷﻟ ﹹه ﹷﻳ ﹷﺪ ﹹع ﹷه ﹻﺬه ﹻ ﹽﹹ‬
‫اﻟﺼ ْ ﹷ‬ ‫ﺑ ﹻ ﹷ� ْيء ﹷﻳ ْ ﹷ‬
‫�هﹹ ﹹه ﹷﻓ ﹷﻠ ﹽﹷﻤﺎ ﻗ ﹷ‬
It is reported that a person came into the Court of Huzoor e Akram
‫ﷺ‬ and his clothes were stained with a saffron colour, so Huzoor ‫ﷺ‬
did not say anything to him. After he got up and left, Huzoor ‫ ﷺ‬said
to the companions, why did any one of you not tell him to stop using
this saffron colour?

343
As it is known, saffron colour is permissible for women but not for
men. In other words, Huzoor ‫ﷺ‬ did not want to hurt his feelings,
but He ‫ﷺ‬ said to the Sahaba e Kiraam that they should have told
him.

In other words, someone from amongst you should go to him and

educate him to abstain from that which is impermissible.

Huzoor ‫ ﷺ‬does not want to omit educating and teaching, and at the
same time He ‫ﷺ‬ does not want to break someone’s heart as well.
This is the condition of my Aaqa ‫ﷺ‬.

Hadith Shareef

ٍ ‫ﹷﺣ ﹽﹷﺪﺛﹷ ﹷﻨﺎ ﹹﻣ ﹷﺤ ﹽﹷﻤ ﹹﺪ ﺑْ ﹹﻦ ﹷ� ﹽﹷﺸﺎ ٍر ﻗﹷﺎ ﹷل ﹷﺣ ﹽﹷﺪﺛﹷ ﹷﻨﺎ ﹹﻣ ﹷﺤ ﹽﹷﻤ ﹹﺪ ﺑْ ﹹﻦ ﹷﺟ ْﻌ ﹷ‬

‫� ﻗﹷﺎ ﹷل ﹷﺣ ﹽﹷﺪﺛﹷ ﹷﻨﺎ ﹹﺷ ْﻌ ﹷﺒ ﹹﺔ ﹷﻋ ْﻦ أﹷ�ﹻي إ ﹻ ْﺳ ﹷﺤ ﹷ‬
‫ﺎق‬
‫ ﹻﺸﹷ ﹷﺔ أﹷﻧ ﹽﹷ ﹷهﺎ ﻗﹷﺎﻟ ْﹷﺖ ﻟ ْﹷﻢ ﹷﻳﻜﹹ ْﻦ ﹷر ﹹﺳﻮ ﹹل اﷲﹻ‬Ò‫اﺳ ﹹﻤ ﹹه ﹷﻋ ْﺒ ﹹﺪ ﺑْ ﹹﻦ ﹷﻋ ْﺒ ٍﺪ ﹷﻋ ْﻦ ﹷﻋﺎ‬
ْ ‫ﹷﻋ ْﻦ أﹷ�ﹻي ﹷﻋ ْﺒ ﹻﺪ اﷲﹻ ا ْﻟ ﹷﺠ ﹷﺪ� ﹻ ﹽﹻي ﹷو‬
‫ﺻ�� اﷲ ﻋﻠﻴه وﺳﻠﻢ ﻓﹷﺎﺣ ﹱﹻﺸﺎ ﹷوﻻ ﹹﻣ ﹷﺘ ﹷﻔ ﹽﹻﺤ ﹱﺸﺎ ﹷوﻻ ﹷﺻ ﹽﹷﺨﺎ ﹱﺑﺎ �ﹻي اﻷﹷ ْﺳ ﹷﻮا ﹻق ﹷوﻻ ﹷﻳ ْﺠﺰ ﹻ ﹹئ ﺑ ﹻ ﹽﹷ‬
‫ﺎﻟﺴ ﹽﹻﻴ ﹷﺌ ﹻﺔ‬
‫ﹽﹷ‬
‫اﻟﺴ ﹽﹻﻴ ﹷﺌ ﹷﺔ ﹷو ﹷ�ﻜ ْﹻﻦ ﹷ� ْﻌﻔﹹﻮ ﹷو ﹷ� ْﺼﻔﹷﺢﹹ‬

This is why Ummul Mo’mineen A’isha Siddiqa �  �‫ر�  ا‬ says that,
Neither was Rasoolullah ‫ ﷺ‬abrupt, nor was He ‫ ﷺ‬vulgar, nor
did He ‫ ﷺ‬shout when He ‫ ﷺ‬spoke, like people on the streets,
and never did He ‫ ﷺ‬retaliate for any wrong, (but He ‫ ﷺ‬would
forgive it).

344
In other words, if someone treated Him ‫ ﷺ‬in a wrongful manner, He
‫ﷺ‬ would not even retaliate. Leave alone retaliating and taking
revenge; the people wounded Huzoor ‫ﷺ‬ by pelting Him ‫ﷺ‬ with
stones in Taif, and on the other hand Huzoor ‫ﷺ‬ is making Dua by
saying,

O Allah! These people do not recognise Me. Grant them

guidance.

If someone says something about us, we retaliate by saying, May

Allah cause your tongue to rot, but such is the grandeur of Aaqa ‫ﷺ‬
that from His ‫ ﷺ‬Sacred Head to His ‫ ﷺ‬Blessed Feet, He ‫ ﷺ‬is injured
and bleeding, but look at His ‫ﷺ‬ greatness, that leave alone
retaliating, He ‫ﷺ‬ is making Dua for their betterment, so that their
end is not an evil one.

Hadith Shareef

‫� ﹷو ﹷة ﹷﻋ ْﻦ أﹷﺑﹻﻴهﹻ ﹷﻋ ْﻦ‬
ْ ‫ﺎق اﻟ ﹷْه ْﻤ ﹷﺪا� ﹻ ﹽﹹي ﻗﹷﺎ ﹷل ﹷﺣ ﹽﹷﺪﺛﹷ ﹷﻨﺎ ﹷﻋ ْﺒ ﹷﺪةﹹ ﹷﻋ ْﻦ ه ﹻﺸﹷ ﺎم ﹻﺑْ ﹻﻦ ﹹ‬ ‫ﹷﺣ ﹽﹷﺪﺛﹷ ﹷﻨﺎ ﹷه ﹹ‬
‫ﺎرو ﹹن ﺑْ ﹹﻦ إ ﹻ ْﺳ ﹷﺤ ﹷ‬
‫� ﹷب ﹷر ﹹﺳﻮ ﹹل اﷲﹻ ﺻ�� اﷲ ﻋﻠﻴه وﺳﻠﻢ ﺑ ﹻ ﹷﻴ ﹻﺪه ﹻ ﹷﺷ ْﻴﺌﹱﺎ ﻗ ﹽﹷﻂ إﹻﻻ أﹷ ْن ﻳﹹ ﹷﺠﺎه ﹷﹻﺪ �ﹻي‬ ‫ ﹻﺸﹷ ﹷﺔ ﻗﹷﺎﻟ ْﹷﺖ ﹷﻣﺎ ﹷ ﹷ‬Ò‫ﹷﻋﺎ‬
‫� ﹷب ﹷﺧﺎد ﹻ ﹱﻣﺎ ﹷوﹻﻻ ا ْﻣ ﹷﺮأﹷ ﹱة‬
‫ﹷﺳبﹻﻴ ﹻﻞ اﷲﹻ ﹷوﻻ ﹷ ﹷ‬

Ummul Mo’mineen A’isha �  �‫ر�  ا‬ says that Huzoor ‫ﷺ‬ never beat
anyone with His ‫ ﷺ‬Blessed Hand.

345
Yes, He ‫ ﷺ‬did kill one unbeliever on the plains of Uhud, but with the
exception of this, He ‫ﷺ‬ never struck anyone with His ‫ﷺ‬ Hand, to
the extent that neither did He ‫ﷺ‬ even slightly strike any of His ‫ﷺ‬

Blessed Wives, nor did He ‫ ﷺ‬strike any of the slaves. From this, we
should try to understand and realise what a respectable manner He
‫ﷺ‬ adopted amongst the people.

Hadith Shareef

‫ﹷﺣ ﹽﹷﺪﺛﹷ ﹷﻨﺎ أﹷ ْﺣ ﹷﻤ ﹹﺪ ﺑْ ﹹﻦ ﹷﻋ ْﺒ ﹷﺪ ﹷة ﹽﹷ‬

‫اﻟﻀ� ﹽﹹﹽﹻي ﻗﹷﺎ ﹷل ﹷﺣ ﹽﹷﺪﺛﹷ ﹷﻨﺎ ﻓ ﹷﹹﻀ ْﻴ ﹹ‬
‫ﻞ ﺑْ ﹹﻦ ﻋ ﹷﹻﻴﺎضٍ ﹷﻋ ْﻦ ﹷﻣ ْﻨ ﹹﺼﻮ ٍر ﹷﻋ ﹻﻦ اﻟﺰﹽﹹهْﺮ ﹻ ﹽﹻي‬
‫�ا ﹻﻣ ْﻦ‬ ‫ ﹻﺸﹷ ﹷﺔ ﻗﹷﺎﻟ ْﹷﺖ ﹷﻣﺎ ﹷرأﹷﻳْ ﹹﺖ ﹷر ﹹﺳﻮ ﹷل اﷲﹻ ﺻ�� اﷲ ﻋﻠﻴه وﺳﻠﻢ ﹹﻣ ْﻨ ﹷﺘ ﹻ ﹱ‬Ò‫� ﹷو ﹷة ﹷﻋ ْﻦ ﹷﻋﺎ‬ ْ ‫ﹷﻋ ْﻦ ﹹ‬
‫ﹷﻣﻈْ ﻠ ﹷﹷﻤ ٍﺔ ﻇﹹ ﻠ ﹻ ﹷﻤ ﹷهﺎ ﻗ ﹽﹹﹷﻂ ﹷﻣﺎ ﻟ ْﹷﻢ ﻳﹹ ْﻨ ﹷﺘ ﹷهﻚْ ﹻﻣ ْﻦ ﹷﻣ ﹷﺤﺎرﹻم ﹻ اﷲﹻ ﹷ� ﹷﻌﺎ� ﹷ� ﹷ� ْي ٌء ﹷﻓإﹻذﹷا اﻧْﺘﹹهﹻﻚﹷ ﹻﻣ ْﻦ ﹷﻣ ﹷﺤﺎرﹻم ﹻ‬

‫ﺎن ﹻﻣ ْﻦ أﹷ ﹷﺷ ﹽﹻﺪه ْﹻﻢ �ﹻي ذﹷﻟﹻﻚﹷ ﻏ ﹷﹷﻀ ﹱﺒﺎ ﹷو ﹷﻣﺎ ﹹﺧ� ﹽﹻ ﹷ� ﺑﹷ� ْ ﹷن أﹷ ْﻣ ﹷﺮﻳْ ﹻﻦ إﹻﻻ ا ْﺧ ﹷﺘ ﹷﺎر أﹷ� ﹷ ﹷ‬
‫ْ�ه ﹷﹹﻤﺎ ﹷﻣﺎ ﻟ ْﹷﻢ‬ ‫اﷲﹻ ﹷ� ْي ٌء � ﹷ ﹷ‬
‫ﻳﹷﻜﹹ ْﻦ ﹷﻣأْﺛﹷ ﹱﻤﺎ‬

Similarly, Ummul Mo’mineen A’isha �  �‫ر�  ا‬ says that, Huzoor ‫ﷺ‬

never retaliated against anyone who oppressed Him ‫ﷺ‬ personally,

until such time that a person did not transgress that which Almighty
Allah has made Haraam.

In other words, until someone did not transgress the limits set by
Almighty Allah, Huzoor ‫ ﷺ‬would never retaliate for something on a
personal level. If someone transgressed the limits of Almighty Allah
then His ‫ ﷺ‬displeasure was intense.

346
His ‫ ﷺ‬Blessed Face would turn red and even His ‫ ﷺ‬Blessed Earlobes
would turn red. This was the condition of Huzoor ‫ﷺ‬.

In other words, He ‫ﷺ‬ was so kind and gentle in matters about

Himself and in issues relating to the world, but when it came to that
which had to do with Almighty Allah, He ‫ ﷺ‬was very strict, and this
strictness is also from good and principled character, because the
objective of this strictness is to protect the people from the
punishment and from the Wrath of Allah.

He ‫ ﷺ‬is not being hard or strict because He ‫ ﷺ‬is taking revenge or

retaliating, but He ‫ ﷺ‬is being hard, and addressing the people with
redness in His ‫ﷺ‬ Blessed Face, and in a stern tone, so that people
may be saved from the Wrath of Allah, and abstain from
transgressions.

Hadith Shareef

ْ ‫ﹷﺣ ﹽﹷﺪﺛﹷ ﹷﻨﺎ اﺑْ ﹹﻦ أﹷ�ﹻي ﻋﹹ ﹷﻤ ﹷﺮ ﻗﹷﺎ ﹷل ﹷﺣ ﹽﹷﺪﺛﹷ ﹷﻨﺎ ﹹﺳﻔ ﹷْﻴﺎ ﹹن ﹷﻋ ْﻦ ﹹﻣ ﹷﺤ ﹽﹷﻤ ﹻﺪ ﺑْ ﹻﻦ اﻟ ﹹْﻤ ْﻨ ﹷﻜ ﹻﺪرﹻ ﹷﻋ ْﻦ ﹹ‬
‫ ﹻﺸﹷ ﹷﺔ‬Ò‫� ﹷو ﹷة ﹷﻋ ْﻦ ﹷﻋﺎ‬
‫ ﹷﻓ ﹷﻘﺎ ﹷل ﺑﹻﺌ ﹷْﺲ اﺑْ ﹹﻦ‬،‫اﺳ ﹷﺘأْذ ﹷﹷن ﹷر ﹹﺟ ٌﻞ ﹷﻋ� ﹷ� ﹷر ﹹﺳﻮ ﹻل اﷲﹻ ﺻ�� اﷲ ﻋﻠﻴه وﺳﻠﻢ ﹷوأﹷﻧﹷﺎ ﻋ ﹻ ْﻨ ﹷﺪ ﹹه‬ ْ ‫ﻗﹷﺎﻟﹷﺖﹻ‬
‫� ﹷج ﹹﻗﻠ ﹹْﺖ ﻳﹷﺎ ﹷر ﹹﺳﻮ ﹷل اﷲﹻ ﹹﻗﻠ ﹷْﺖ‬ ‫ ﺛ ﹹ ﹽﹷﻢ أﹷذ ﹻ ﹷن ﹷﻟ ﹹه ﻓﹷأ ﹷ ﹷ‬،‫اﻟ ﹷْﻌ ﹻﺸ� ﹷ�ة ﹻأﹷ ْو أﹷﺧﹹﻮ اﻟ ﹷْﻌ ﹻﺸ� ﹷ�ةﹻ‬
‫ﻻن ﹷﻟ ﹹه ا ْﻟ ﹷﻘ ْﻮ ﹷل ﹷﻓ ﹷﻠ ﹽﹷﻤﺎ ﹷ ﹷ‬
‫ﺎس أﹷ ْو ﹷو ﹷد ﹷﻋ ﹹه‬
‫س ﹷﻣ ْﻦ ﹷﺗ ﹷﺮ ﹷﻛ ﹹه اﻟ ﹽﹷﻨ ﹹ‬ ‫ ﹻﺸﹷ ﹹﺔ إ ﹻ ﹽﹷن ﹻﻣ ْﻦ ﹷ ﹽﹻ‬Ò‫ﹷﻣﺎ ﹹﻗﻠ ﹷْﺖ ﺛ ﹹ ﹽﹷﻢ أﹷ ﹷﻟ ْﻨ ﹷﺖ ﹷﻟ ﹹه ا ْﻟ ﹷﻘ ْﻮ ﹷل ﹷﻓ ﹷﻘﺎ ﹷل ﻳﹷﺎ ﹷﻋﺎ‬
‫� اﻟ ﹽﹷﻨﺎ ﹻ‬
‫ﺎس ا ﹽﹻ� ﹷﻘﺎ ﹷء ﹹﻓ ْﺤ ﹻﺸهﹻ‬ ‫اﻟ ﹽﹷﻨ ﹹ‬

347
Ummul Mo’mineen A’isha �  �‫ر�  ا‬ also says that, once a person from
one of the tribes came to meet Huzoor ‫ﷺ‬. On seeing him from a
distance, Huzoor ‫ ﷺ‬said, he is not a good person of his tribe. He is a
wayward person; but when Huzoor ‫ ﷺ‬met with him, He ‫ ﷺ‬spoke to
him in a very tender and polite manner.

So I said, Ya Rasool’Allah ‫!ﷺ‬ You said that He ‫ﷺ‬ was a very

wayward person in his family, i.e. in his tribe, and you spoke to him
in such a polite manner?

He ‫ ﷺ‬said, Listen O A’isha!

That person is the devious one amongst the people, whom

people stay away from, due to his evil and vulgar tongue.

In other words, so why should I spoil My mouth because of his

waywardness! And why should I disperse people by being impolite.

It is regarding this, that the Qur’an e Hakeem says,

‫ﻨﺖ ﹷﻟ ﹹه ْﻢ ﹷوﻟ ْﹷﻮ ﹹﻛ ﹷ‬

‫ﻨﺖ ﻓ ﹱﹽﹷﻈﺎ ﻏﹷﻠ ﹻ ﹷﻴﻆ ا ْﻟ ﹷﻘﻠ ﹻْﺐ ﻻﹷ�ﻔ ﹽﹹﹷﻀﻮاْ ﹻﻣ ْﻦ ﹷﺣ ْﻮﻟﹻﻚﹷ‬ ‫ﻓﹷﺒ ﹻ ﹷﻤﺎ ﹷر ْﺣ ﹷﻤ ٍﺔ ﹽﹻﻣ ﹷﻦ اﻟ ﹽﻠهﹻ ﻟ ﹻ ﹷ‬

If you were hard-hearted and harsh in nature, then surely they

would have felt uncomfortable in Your presence. [Surah Aale
Imran (3), Verse 159]

348
‫‪This compassion is the blessing of being ‘Rahmatulil Aalameen’, i.e.‬‬
‫‪ gentle‬ﷺ ‪‘The Mercy unto The Worlds’, and it was the result of His‬‬
‫‪and compassionate character.‬‬

‫‪Hadith Shareef‬‬

‫ﻴﻊ ﻗﹷﺎ ﹷل ﹷﺣ ﹽﹷﺪﺛﹷ ﹷﻨﺎ ﹹﺟ ﹷﻤ ْﻴ ﹹﻊ ﺑْ ﹹﻦ ﹹﻋ ﹷﻤ ﹷﺮ ﺑْ ﹻﻦ ﹷﻋ ْﺒ ﹻﺪ اﻟ ﹽﹷﺮ ْﺣ ﹷﻤ ﹻﻦ ا ْﻟ ﹻﻌ ْﺠ� ﹽﹹﹻي ﻗﹷﺎ ﹷل أﹷﻧ ْ ﹷﺒأﹷﻧﹷﺎ‬
‫ﹷﺣ ﹽﹷﺪﺛﹷ ﹷﻨﺎ ﹹﺳﻔ ﹷْﻴﺎ ﹹن ﺑْ ﹹﻦ ﹷوﻛ ﹻ ٍ‬

‫ﹷر ﹹﺟ ٌﻞ ﹻﻣ ْﻦ ﺑﹷ�ﹻي ﹷﺗﻤﹻ ٍﻴﻢ ﹻﻣ ْﻦ ﹷو ﹷﻟ ﹻﺪ أﹷ�ﹻي ﹷهﺎ ﹷﻟ ﹷﺔ ﹷز ْو ﹻج ﹷﺧﺪﹻﻳ ﹷﺠ ﹷﺔ ﹷوﻳﹹﻜْ� ﹷي أﹷﺑﹷﺎ ﹷﻋ ْﺒ ﹻﺪ اﷲﹻ ﹷﻋ ﹻﻦ اﺑْ ٍﻦ ﻷﹷ�ﹻي‬
‫ﹷهﺎ ﹷﻟ ﹷﺔ‪ ،‬ﹷﻋ ﹻﻦ ا ْﻟ ﹷﺤ ﹷﺴ ﹻﻦ ﺑْ ﹻﻦ ﹷﻋ� ٍﹽﹻي ﻗﹷﺎ ﹷل ﻗﹷﺎ ﹷل ا ْﻟ ﹹﺤ ﹷﺴ� ْ ﹹن ﹷﺳأﹷﻟ ﹹْﺖ أﹷ�ي ﹷﻋ ْﻦ ﺳﹻ� ﹷ�ة ﹻاﻟ ﹽﹷﻨ ﹻ� ﹽﹻي ﺻ�� اﷲ ﻋﻠﻴه‬

‫وﺳﻠﻢ �ﹻي ﹹﺟﻠ ﹷﹷﺴﺎ‪Ò‬ﹻهﹻ ﹷﻓ ﹷﻘﺎ ﹷل � ﹷ ﹷ‬

‫ﺎن ﹷر ﹹﺳﻮ ﹹل اﷲﹻ ﺻ�� اﷲ ﻋﻠﻴه وﺳﻠﻢ ﹷدا‪ Ò‬ﹷﹻﻢ اﻟْﺒ ﹻ ْ ﹻ‬
‫� ﹷﺳ ْه ﹷﻞ ا ْﻟ ﹹﺨ ﹹﻠ ﹻﻖ‬
‫ﹽﹷﺎب ﹷوﻻ ﹹﻣﺸﹷ ﺎ ٍح ﹷﻳ ﹷﺘ ﹷﻐﺎ ﹷﻓ ﹹﻞ‬
‫ش ﹷوﻻ ﹷﻋﻴ ٍ‬ ‫ﻴﻆ ﹷوﻻ ﹷﺻ ﹽﹷﺨ ٍ‬
‫ﺎب ﹷوﻻ ﹷﻓﺤﹽﹷﺎ ٍ‬ ‫ﹷﻟ� ﹽﹻ ﹷن ا ْﻟ ﹷﺠﺎﻧ ﹻﹻﺐ ﻟ ْﹷﻴ ﹷﺲ �ﹻﻔ ﹽ ٍﹷﻆ ﹷوﻻ ﻏﹷﻠ ﹻ ٍ‬

‫ﻼث ا ْﻟﻤﹻ ﹷﺮا ﹻء‬

‫ﹷﻋ ﹽﹷﻤﺎ ﻻ ﹷ� ْﺸ ﹷﺘ�ﹻي ﹷوﻻ ﻳﹹ ْﺆﻳ ﹻ ﹹﺲ ﹻﻣ ْﻨ ﹹه ﹷرا ﹻﺟﻴهﹻ ﹷوﻻ ﻳﹹ ﹷﺨﻴ ﹹﹽﹷﺐ ﻓ ﹻﻴهﹻ ﻗ ْﹷﺪ ﹷﺗ ﹷﺮ ﹷ≈ ﹷ�ﻔ ﹷْﺴ ﹹه ﹻﻣ ْﻦ ﺛﹷ ٍ‬

‫ﺎن ﻻ ﹷﻳ ﹹﺬ ﹽﹹم أﹷ ﹷﺣ ﹱﺪا ﹷوﻻ ﹷ�ﻌﹻيﺒﹹ ﹹه ﹷوﻻ ﹷﻳ ْﻄﻠﹹ ﹹﺐ‬ ‫ﺎس ﹻﻣ ْﻦ ﺛﹷ ٍ‬

‫ﻼث � ﹷ ﹷ‬ ‫ﹷواﻹ ﹻ ْﻛ ﹷﺜﺎرﹻ ﹷو ﹷﻣﺎ ﻻ ﹷ� ْﻌﻨ ﹻﻴهﹻ ﹷو ﹷﺗ ﹷﺮ ﹷ≈ اﻟ ﹽﹷﻨ ﹷ‬
‫� ﹷق ﹹﺟﻠ ﹷﹷﺴﺎ ﹹؤ ﹹه ﹷﻛأﹷﻧ ﹽﹷ ﹷﻤﺎ ﹷﻋ� ﹷ� ﹹرؤﹹوﺳﹻه ﹻ ﹹﻢ ﹽﹷ‬
‫اﻟﻄ�ْ�ﹹ‬ ‫ﹽﹷ‬ ‫ﹽﹷ‬
‫ﹷﻋ ْﻮر ﹷﺗ ﹹه ﹷوﻻ ﹷﻳ ﹷﺘ�ﹷﻠ ﹹﻢ إﹻﻻ ﻓ ﹷﹻ� ﹷر ﹷﺟﺎ ﺛﹷ ﹷﻮاﺑﹷ ﹹه ﹷوإﹻذﹷا ﹷﺗ�ﹷﻠ ﹷﻢ أﹷ ْ ﹷ‬
‫ﹽﹷ‬
‫ﹻﻳﺚ ﹷو ﹷﻣ ْﻦ ﹷﺗ� ﹷ ﹽﹷﻠ ﹷﻢ ﻋ ﹻ ْﻨ ﹷﺪ ﹹه أﹷ ْ� ﹷﺼﺘﹹﻮا ﹷﻟ ﹹه ﹷﺣ�ي ﹷ� ْ ﹹ‬
‫�غﹷ‬ ‫ﹷﻓإﹻذﹷا ﹷﺳ ﹷﻜ ﹷﺖ ﹷﺗ� ﹷ ﹽﹷﻠ ﹹﻤﻮا ﻻ ﹷﻳت ﹷ ﹷﻨ ﹷﺎزﻋﹹ ﹷ‬
‫ﻮن ﻋ ﹻ ْﻨ ﹷﺪ ﹹه ا ْﻟ ﹷﺤﺪ ﹷ‬

‫ﻮن ﹻﻣ ْﻨ ﹹه‬ ‫ﻚ ﹻﻣ ﹽﹷﻤﺎ ﹷ� ْﻀ ﹷﺤﻜﹹ ﹷ‬

‫ﻮن ﹻﻣ ْﻨ ﹹه ﹷو ﹷﻳ ﹷﺘ ﹷﻌﺠ ﹹﹽﹷﺐ ﹻﻣ ﹽﹷﻤﺎ ﹷﻳ ﹷﺘ ﹷﻌ ﹽﹷﺠﺒﹹ ﹷ‬ ‫ﹻﻳﺚ أﹷ ﹽﹷوﻟﹻه ﹻ ْﻢ ﹷ� ْﻀ ﹷﺤ ﹹ‬
‫ﹷﺣﺪﹻﻳ ﹹﺜ ﹹه ْﻢ ﻋ ﹻ ْﻨ ﹷﺪ ﹹه ﹷﺣﺪ ﹹ‬

‫ﻳﺐ ﹷﻋ� ﹷ� ا ْﻟ ﹷﺠﻔ ﹷْﻮة ﹻ �ﹻي ﹷﻣ ْﻨ ﹻﻄﻘﹻهﹻ ﹷو ﹷﻣ ْﺴأ ﹷ ﹷﻟﺘﹻهﹻ ﹷﺣ�ﹽﹷي إ ﹻ ْن � ﹷ ﹷ‬

‫ﺎن أﹷ ْﺻ ﹷﺤﺎﺑ ﹹ ﹹه ﹷو ﹷ� ﹹﻘﻮ ﹹل إﹻذﹷا ﹷرأﹷﻳْﺘ ْﹹﻢ‬ ‫ﹷو ﹷ� ْﺼ�ﹻ�ﹹ ﻟ ﹻ ْﻠ ﹷﻐﺮ ﹻ ﹻ‬

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 ‫ﻃﹷﺎﻟ ﹻ ﹷﺐ ﹷﺣﺎ ﹷﺟ ٍﺔ ﻳ ﹻ ْﻄﻠﹹﺒﹹ ﹷهﺎ ﻓﹷأ ﹷ ْرﻓ ﹻ ﹹﺪو ﹹه ﹷوﻻ ﹷ� ْﻘﺒ ﹹﻞ ﹽﹷ‬
‫اﻟﺜ ﹷﻨﺎ ﹷء إﹻﻻ ﹻﻣ ْﻦ ﹹﻣ�ﹷﺎﻓ ٍﹻﺊ ﹷوﻻ ﹷ� ْﻘ ﹷﻄ ﹹﻊ ﹷﻋ� ﹷ� أﹷ ﹷﺣ ٍﺪ‬ ‫ﹷ‬
ٍ ‫ﹷﺣﺪﹻﻳ ﹷﺜ ﹹه ﹷﺣ�ﹽﹷي ﻳﹷ ﹹﺠ ﹷﻮز ﻓ ﹷﹷﻴ ْﻘ ﹷﻄ ﹹﻌ ﹹه ﺑ ﹻ ﹷﻨ ْ� ٍي أﹷ ْو ﻗ ﹻ ﹷﻴﺎم‬

Then there is a narration of Imam Husain � �‫ ر� ا‬which is a portion of

the same Hadith mentioned earlier.

He says, I asked my father Maula Ali �  �‫ر�  ا‬ , What was the manner
and character of Huzoor ‫ﷺ‬ when He ‫ﷺ‬ was amongst His ‫ﷺ‬

companions. He said, Huzoor ‫ ﷺ‬was always smiling and He ‫ ﷺ‬never

showed anger.

In other words, He ‫ﷺ‬ was a very pleasant and calm person. He

would always remain in this manner. He ‫ﷺ‬ would keep His ‫ﷺ‬

character very gentle, i.e. accommodating for them.

He ‫ﷺ‬ kept himself gentle for them in all aspects. There was no
harshness in His ‫ ﷺ‬temperament or in His ‫ ﷺ‬words.

He ‫ ﷺ‬was never rowdy when with His ‫ ﷺ‬family. He would not say
anything which was wayward. He ‫ﷺ‬ would not look for anyone’s
faults. He ‫ ﷺ‬would never be miserly.

He would not pay attention to anything which He ‫ ﷺ‬did not desire.

He would not leave any mendicant feeling deprived. If someone said
something wrong, He ‫ ﷺ‬would not reply, i.e. retaliate.

350
He strictly abstained personally from three habits; fighting (and
arguments), pride (i.e. arrogance), and doing anything which is
unnecessary (i.e. futile). In other words, either speaking
unnecessarily or doing something unnecessarily. He ‫ﷺ‬ would keep
Himself away from these things.

When it came to the people, He ‫ ﷺ‬abstained from three things;

• Firstly, He ‫ ﷺ‬would not mention the wrongs of anyone,

i.e. He ‫ ﷺ‬would not slander anyone.

• Secondly, He ‫ ﷺ‬did not try to dig out someone’s faults.

• Thirdly, He ‫ ﷺ‬would not divulge the hidden weakness of

someone which is happening privately in his home.

In other words, if He ‫ ﷺ‬saw something which the person was doing

privately but others have not seen, Huzoor ‫ ﷺ‬would keep it veiled.
He ‫ﷺ‬ would only speak words which are beneficial and through
which there is hope of reward.

When He ‫ ﷺ‬would speak, the people would lower their necks, as if a

bird is seated on their heads. Only when Huzoor ‫ ﷺ‬would complete
what He ‫ﷺ‬ was saying, would they talk to one another. No one
would talk unnecessarily amongst themselves in the Court of Huzoor
‫ﷺ‬.

351
Until Huzoor e Akram ‫ﷺ‬ did not complete saying what He ‫ﷺ‬

wished to, none would speak, and when anyone spoke to Huzoor ‫ﷺ‬,
then until they did not complete what they were saying, Huzoor ‫ﷺ‬
would not speak.

He ‫ﷺ‬ would only speak once they had said what they needed to.
Huzoor ‫ﷺ‬ would be so comfortable amongst them, that when the
Sahaba smiled about anything, Huzoor ‫ﷺ‬ would also smile, and
when they showed amazement at anything Huzoor ‫ ﷺ‬would also do
the same, and when a villager would enter, and due to his
uncultured manner, if he spoke rudely, Huzoor ‫ﷺ‬ would show
patience.

This was because Huzoor ‫ ﷺ‬knew that he does not know the respect
of the Exalted Court. Hence, there is no benefit in reprimanding him.
As he comes more often and meets more often with the Sahaba, he
will learn the respect of the Exalted Court. This also showed the
grand excellence of Huzoor e Akram ‫ﷺ‬.

Further (as mentioned in earlier narrations) Huzoor ‫ﷺ‬ had

commanded the Sahaba to bring to Him ‫ ﷺ‬those who were in need.
So they would bring such people and Huzoor ‫ﷺ‬ would fulfil their
needs. He ‫ ﷺ‬would not prefer for people to praise Him ‫ ﷺ‬too much,
but if it was in a proportionate manner He ‫ ﷺ‬would be comfortable
with it.

If a person was speaking, Huzoor ‫ﷺ‬ would never cut his words in
the middle of the conversation, unless he started to be wayward. If
352
he behaved waywardly, He ‫ ﷺ‬would stand up, or He ‫ﷺ‬ would end
the discussion right there and become occupied in something else.
This too was from His ‫ ﷺ‬Exalted Character.

Also in the Blessed Character of Huzoor ‫ﷺ‬ was His ‫ﷺ‬ immense
generosity.

Ibn Ab’bas �  �‫ر�  ا‬ says that, in distributing Khayraat amongst the
people, Huzoor e Akram ‫ﷺ‬ was the most generous, and His ‫ﷺ‬

generosity overflowed in the month of Ramadaan (especially when

Jibra’eel ‫ � ا�م‬would come).

Further discussing the generosity of Huzoor ‫ ﷺ‬it is mentioned that

like a powerful hurricane blows open the doors of houses and rain
enters, without even being invited. Even more than this was the
generosity of Huzoor ‫ﷺ‬.

In other words, if someone tries to block the generosity of Huzoor ‫ﷺ‬

and closes the door of his home, Huzoor ‫ﷺ‬ will break through the
door and shower His ‫ﷺ‬ Generous Blessings upon him. Who is
explaining this? Sayyiduna Abdullah Ibn Ab’bas � �‫!ر� ا‬

Hadith Shareef

‫ﻮ�ي ﺑْ ﹻﻦ أﹷ�ﹻي ﹷﻋ ْﻠ ﹷﻘ ﹷﻤ ﹷﺔ اﻟ ﹷْﻤﺪﹻﻳ�ﹻ ﹽﹹي ﻗﹷﺎ ﹷل ﹷﺣ ﹽﹷﺪﺛﹷ�ﹻي أﹷ�ﹻي ﹷﻋ ْﻦ هﹻﺸﹷ ﺎم ﹻ ﺑْ ﹻﻦ ﹷﺳ ْﻌ ٍﺪ‬ ‫ﹷﺣ ﹽﹷﺪﺛﹷ ﹷﻨﺎ ﹷه ﹹ‬
‫ﺎرو ﹹن ﺑْ ﹹﻦ ﹹﻣ ﹷ‬
‫ﺎب أﹷ ﹽﹷن ﹷر ﹹﺟﻼ ﹷﺟﺎ ﹷء إ�ﹻ ﹷ� اﻟ ﹽﹷﻨ ﹻ� ﹽﹻي ﺻ�� اﷲ ﻋﻠﻴه‬
‫ﹷﻋ ْﻦ ﹷزﻳْ ﹻﺪ ﺑْ ﹻﻦ أﹷ ْﺳﻠ ﹷﹷﻢ ﹷﻋ ْﻦ أﹷﺑﹻﻴهﹻ ﹷﻋ ْﻦ ﻋﹹ ﹷﻤ ﹷﺮ ﺑْ ﹻﻦ ا ْﻟ ﹷﺨ ﹽﹷﻄ ﹻ‬
353
‫ ﹷﻓ ﹷﻘﺎ ﹷل اﻟ ﹽﹷﻨ ﹻ� ﹽﹹي ﺻ�� اﷲ ﻋﻠﻴه وﺳﻠﻢ ﹷﻣﺎ ﻋ ﹻ ْﻨﺪﹻي ﹷ� ْي ٌء ﹷو ﹷ�ﻜ ﹻﹻﻦ اﺑْ ﹷﺘ ْﻊ‬،‫وﺳﻠﻢ ﻓ ﹷﹷﺴأ ﹷ ﹷﻟ ﹹه أﹷ ْن � ْﹹﻌ ﹻﻄ ﹷﻴ ﹹه‬
‫ﹷﻋ� ﹷ ﹽﹷي ﹷﻓإﹻذﹷا ﹷﺟﺎ ﹷء�ﹻي ﹷ� ْي ٌء ﻗ ﹷﹷﻀ ْي ﹹﺘ ﹹه ﹷﻓ ﹷﻘﺎ ﹷل ﻋﹹ ﹷﻤﺮﹹ ﻳﹷﺎ ﹷر ﹹﺳﻮ ﹷل اﷲﹻ ﻗ ْﹷﺪ أﹷ ْﻋ ﹷﻄ ْي ﹹﺘ ﹹه ﹷﻓ ﹽﹷﻤﺎ � ﹷ ﹽﹷﻠﻔﹷﻚﹷ اﷲﹹ ﹷﻣﺎ ﻻ‬
‫ﹷ� ﹷه اﻟ ﹽﹷﻨ ﹻ� ﹽﹹي ﺻ�� اﷲ ﻋﻠﻴه وﺳﻠﻢ ﻗ ْﹷﻮ ﹷل ﻋﹹ ﹷﻤ ﹷﺮ ﹷﻓ ﹷﻘﺎ ﹷل ﹷر ﹹﺟ ٌﻞ ﹻﻣ ﹷﻦ اﻷﹷ ْ� ﹷﺼﺎرﹻ ﻳﹷﺎ‬
‫ﹷ� ْﻘﺪ ﹹﹻر ﹷﻋﻠ ْﹷﻴهﹻ ﻓ ﹷ ﹻ‬
‫ش إﹻﻗْﻼﻻ ﹷﻓت ﹷﹷﺒ ﹽﹷﺴ ﹷﻢ ﹷر ﹹﺳﻮ ﹹل اﷲﹻ ﺻ�� اﷲ ﻋﻠﻴه‬ ْ ‫ﹷر ﹹﺳﻮ ﹷل اﷲﹻ أﹷ ْ�ﻔ ْﹻﻖ ﹷوﻻ ﹷﺗ ﹷﺨ‬
‫ﻒ ﹻﻣ ْﻦ ذﹻي اﻟ ﹷْﻌﺮْ ﹻ‬
‫� ﻟ ﹻ ﹷﻘ ْﻮ ﹻل اﻷﹷ ْ� ﹷﺼﺎر ﹽﹻﹻي ﺛ ﹹ ﹽﹷﻢ ﻗﹷﺎ ﹷل ﺑ ﹻ ﹷه ﹷﺬا أ ﹹ ﹻﻣ ْﺮتﹹ‬
‫� ﹷف �ﹻي ﹷو ْﺟهﹻهﹻ اﻟْﺒ ﹻ ْ ﹷ‬
‫وﺳﻠﻢ ﹷو ﹹ ﹻ‬

A person once came into the Blessed Court of Huzoor e Akram ‫ﷺ‬

and said, bless me with something! He ‫ﷺ‬ said, right now I have
nothing with Me. Come back a little bit later. When I receive
something, I will give it to you.

Hazrat Umar e Farooq �  �‫ر�  ا‬ was not pleased with the person
making such a request at such a time. So, in the same manner he
responded by saying, Ya Rasool’Allah ‫!ﷺ‬ You have already given
away everything before this, and Almighty Allah has not made you
responsible to the extent that if you do not have something in Your
possession, You should still give.

On hearing this, the Blessed Face of Huzoor ‫ﷺ‬ became red due to
signs of displeasure. Just then an Ansari (Sahabi) said,

Ya Rasool’Allah ‫ !ﷺ‬Continue spending and spreading Your

generosity, and have no fear! Allah will not cause any shortage
whatsoever for You.

354
On hearing this, Huzoor ‫ﷺ‬ began to smile immensely and He ‫ﷺ‬

liked very much what the Ansari Sahabi had said.

From this we understand that Huzoor ‫ﷺ‬ never liked to say ‘No’
when it came to the requests of the people. He ‫ﷺ‬ would be very
happy in being generous. He ‫ ﷺ‬always gave preference to the needs
of others, over His ‫ ﷺ‬own.

Hadith Shareef

‫اﻟﺮﺑﹷ ﹽﹻﻴ ﹻﻊ‬ ٍ ‫ﻳﻚ ﹷﻋ ْﻦ ﹷﻋ ْﺒ ﹻﺪ اﷲﹻ ﺑْ ﹻﻦ ﹹﻣ ﹷﺤ ﹽﹷﻤ ﹻﺪ ﺑْ ﹻﻦ ﹷﻋﻘ‬

‫ﹻﻴﻞ ﹷﻋ ﹻﻦ ﹽﹹ‬ ٌ �‫ ﻗﹷﺎ ﹷل أﹷ ْﺧ� ﹷ ﹷ�ﻧﹷﺎ ﹷ ﹻ‬،ٍ ‫ﹷﺣ ﹽﹷﺪﺛﹷ ﹷﻨﺎ ﹷﻋ� ﹽﹹﹻي ﺑْ ﹹﻦ ﺣﹹ ْﺠﺮ‬
ٍ ‫ �ﹻﻘ ﹻ ﹷﻨﺎ ٍع ﹻﻣ ْﻦ ﹹرﻃﹷﺐٍ ﹷوأﹷ ْﺟﺮ‬،‫�ا ﹷء ﻗﹷﺎﻟ ْﹷﺖ أﹷ ﹷﺗ ْﻴ ﹹﺖ اﻟ ﹽﹷﻨ ﹻ� ﹽﹷي ﺻ�� اﷲ ﻋﻠﻴه وﺳﻠﻢ‬ ‫ﺑ ﹻ ْﻨﺖﹻ ﹹﻣ ﹷﻌﻮﹽﹻذ ﹻ ﺑْ ﹻﻦ ﹷﻋ ْ ﹷ‬
‫ﹹزﻏْﺐٍ ﻓﹷأ ﹷ ْﻋ ﹷﻄﺎ�ﹻي ﹻﻣ ْﻞ ﹷء ﹷﻛ ﹽﹻﻔهﹻ ﺣﹹﻠ ﹻ ﹱﹽﻴﺎ ﹷو ﹷذ ﹷه ﹱﺒﺎ‬

Rubayyi bint Mu’awwidh ibn Afrah says that my uncle Mu’adh sent
with me a gift of some dates and cucumbers in the Court of Huzoor e
Akram ‫ﷺ‬.

Her paternal uncle is Mu’adh and her father is Mu’awwidh. These are
the same two who killed Abu Jahl, and then they themselves
received martyrdom. She was very young at this time.

She says, my uncle sent with me a gift of dates and cucumbers to

Huzoor ‫ﷺ‬. So Huzoor ‫ﷺ‬ gave me a handful of gold. This was the
beautiful character of Huzoor ‫ﷺ‬.

355
Hadith Shareef

ْ ‫�م ٍ ﹷوﻏﹷ�ْ�ﹹ ﹷواﺣ ﹻ ٍﺪ ﻗﹷﺎﻟﹹﻮا ﹷﺣ ﹽﹷﺪﺛﹷ ﹷﻨﺎ ﻋ ﹷﹻﻴ�ي ﺑْ ﹹﻦ ﻳﹹﻮﻧ ﹷﹹﺲ ﹷﻋ ْﻦ هﹻﺸﹷ ﺎم ﹻ ﺑْ ﹻﻦ ﹹ‬
‫� ﹷو ﹷة‬ ‫ﹷﺣ ﹽﹷﺪﺛﹷ ﹷﻨﺎ ﹷﻋ� ﹽﹹﹻي ﺑْ ﹹﻦ ﹷﺧ ْ ﹷ‬
‫ ﹻﺸﹷ ﹷﺔ أﹷ ﹽﹷن اﻟ ﹽﹷﻨ ﹻ� ﹽﹷي ﺻ�� اﷲ ﻋﻠﻴه وﺳﻠﻢ � ﹷ ﹷ‬Ò‫ﹷﻋ ْﻦ أﹷﺑﹻﻴهﹻ ﹷﻋ ْﻦ ﹷﻋﺎ‬
‫ﺎن ﹷ� ْﻘ ﹷﺒ ﹹﻞ اﻟ ﹷْه ﹻﺪﻳﹽﹷ ﹷﺔ ﹷوﻳﹹﺜ ﹻ ﹹ‬
‫ﻴﺐ ﹷﻋﻠ ْﹷﻴ ﹷهﺎ‬

As mentioned in this Hadith of Ummul Mo’mineen A’isha �  �‫ر�  ا‬

Huzoor ‫ﷺ‬ would accept the gifts and offerings of the people
happily, but He ‫ ﷺ‬would also bless them with beautiful gifts as well.
We accept offerings, but we do not even think about giving
something in return, but this was the greatness of Aaqa e Ka’inaat
‫ﷺ‬. The entire universe is eating His ‫ﷺ‬ Khayraat, and the one who
brings something to Huzoor ‫ ﷺ‬should never feel that he has helped
or done a favour to Huzoor ‫ﷺ‬, but rather it is Huzoor ‫ﷺ‬ who has
done a favour to him.

356
 The Blessed Modesty of
Sayyiduna Rasoolullah ‫ﷺ‬

An essential part of good character is ‘Haya’, i.e. modesty and

bashfulness. Subhaan’Allah! What can be said about the modesty of
Huzoor e Akram ‫!ﷺ‬

Hadith Shareef

‫ ﻗﹷﺎ ﹷل‬،‫ﻼن ﻗﹷﺎ ﹷل ﹷﺣ ﹽﹷﺪﺛﹷ ﹷﻨﺎ أﹷﺑﹹﻮ ﹷدا ﹹو ﹷد ﻗﹷﺎ ﹷل ﹷﺣ ﹽﹷﺪﺛﹷ ﹷﻨﺎ ﹹﺷ ْﻌ ﹷﺒ ﹹﺔ ﹷﻋ ْﻦ ﹷﻗ ﹷﺘﺎ ﹷدةﹷ‬
‫ﹷﺣ ﹽﹷﺪﺛﹷ ﹷﻨﺎ ﹷﻣ ْﺤ ﹹﻤﻮ ﹹد ﺑْ ﹹﻦ ﻏ ْﹷﻴ ﹷ‬
‫ﺎن اﻟ ﹽﹷﻨ ﹻ� ﹽﹹي ﺻ�� اﷲ‬ ‫ﹷﺳﻤﹻ ْﻌ ﹹﺖ ﹷﻋ ْﺒ ﹷﺪ اﷲﹻ ﺑْ ﹷﻦ أﹷ�ﹻي ﻋﹹت ﹷْﺒ ﹷﺔ ﻳﹹ ﹷﺤ ﹽﹻﺪ ﹹث ﹷﻋ ْﻦ أﹷ�ﹻي ﹷﺳﻌﹻﻴ ٍﺪ ا ْﻟﺨ ْﹹﺪر ﹽﹻﹻي ﻗﹷﺎ ﹷل � ﹷ ﹷ‬
‫ﺬرا ﹻء �ﹻي ﺧ ْﹻﺪرﹻ ﹷهﺎ ﹷو� ﹷ ﹷ‬
‫ﺎن إﹻذﹷا ﹷ ﹻ‬
‫� ﹷه ﹷﺷ ْﻴﺌﹱﺎ ﹷ ﹷ‬
‫� ْﻓ ﹷﻨﺎ ﹹه �ﹻي ﹷو ْﺟهﹻهﹻ‬ ‫ﻋﻠﻴه وﺳﻠﻢ أﹷ ﹽﹷ‬
‫ﺷﺪ ﹷﺣ ﹷﻴﺎ ﹱء ﹻﻣ ﹷﻦ اﻟ ﹷْﻌ ﹷ‬

Hazrat Abu Sa’eed Khudri �  �‫ر�  ا‬ says that even more than the
shyness and modesty that a chaste maiden shows in the time of her
being a chaste maiden behind her veil, was the modesty and
bashfulness of Huzoor ‫ﷺ‬.

He also explains that, when Huzoor ‫ﷺ‬ would become displeased

about something, it would immediately become apparent from His
‫ﷺ‬ Blessed Face and there was no need for Him ‫ﷺ‬ to even say
anything.

357
Hadith Shareef

‫ﻼن ﻗﹷﺎ ﹷل ﹷﺣ ﹽﹷﺪﺛﹷ ﹷﻨﺎ ﹷوﻛﹻﻴ ٌﻊ ﻗﹷﺎ ﹷل ﹷﺣ ﹽﹷﺪﺛﹷ ﹷﻨﺎ ﹹﺳﻔ ﹷْﻴﺎ ﹹن ﹷﻋ ْﻦ ﹷﻣ ْﻨ ﹹﺼﻮ ٍر ﹷﻋ ْﻦ ﹹﻣ ﹷ‬
‫ﻮ�ي‬ ‫ﹷﺣ ﹽﹷﺪﺛﹷ ﹷﻨﺎ ﹷﻣ ْﺤ ﹹﻤﻮ ﹹد ﺑْ ﹹﻦ ﻏ ْﹷﻴ ﹷ‬
‫ ﹻﺸﹷ ﹹﺔ ﹷﻣﺎ ﻧﹷﻈﹷ ْﺮتﹹ إ� ﹻ ﹷ� �ﹷ ْ ﹻج‬Ò‫ ﹻﺸﹷ ﹷﺔ ﻗﹷﺎ ﹷل ﻗﹷﺎﻟ ْﹷﺖ ﹷﻋﺎ‬Ò‫� ﹷﻋ ْﻦ ﹷﻣ ْﻮ�ﹱ� ﻟ ﹻ ﹷﻌﺎ‬ ‫ﺑْ ﹻﻦ ﹷﻋ ْﺒ ﹻﺪ اﷲﹻ ﺑْ ﹻﻦ ﹷﻳﺰ ﹻ ﹷ‬
‫ﻳﺪ ا ْﻟ ﹷﺨ ْﻄ ﹻ ﹽﹻ‬
‫ﹷر ﹹﺳﻮ ﹻل اﷲﹻ ﺻ�� اﷲ ﻋﻠﻴه وﺳﻠﻢ أﹷ ْو ﻗﹷﺎﻟ ْﹷﺖ ﹷﻣﺎ ﹷرأﹷﻳْ ﹹﺖ �ﹷ ْ ﹷج ﹷر ﹹﺳﻮ ﹻل اﷲﹻ ﺻ�� اﷲ ﻋﻠﻴه وﺳﻠﻢ‬
‫ﻗ ﹽﹹﹷﻂ‬

Such was His ‫ﷺ‬ Modesty, that in the above narration Ummul
Mo’mineen A’isha Siddiqa �  �‫ر�  ا‬ whom we know was the most
Beloved of the Blessed Wives of Nabi ‫ﷺ‬, says that, till this day, I
have never seen the private parts of the Beloved Rasool ‫ﷺ‬.

In other words, Huzoor ‫ ﷺ‬never allowed such a situation to arise by

which His ‫ﷺ‬ private parts may be seen. From this we are able to
observe the level of the modesty of Huzoor ‫ﷺ‬.

358
 The Cupping Process &
Sayyiduna Rasoolullah ‫ﷺ‬

This Chapter discusses that Rasoolullah ‫ ﷺ‬had cupping done. This is

a method of treatment for ailments and pains etc. A knife or a sharp
object is used to puncture the skin. This slight incision is usually
made below the neck, on the shoulders or on any other part of the
body where it is required. A suction apparatus such as a suction cup
would be used and the practitioner would suction out the blood,
allowing some blood to come out.

Cupping is done to relieve pain, when the blood becomes thick and
sometimes clots in the vessel causing pain and inflammation in that
particular area. At times it is done even if there is no pain, but as we
know that when blood becomes too thick it clots, and to avoid this,
cupping is done and when some of the blood is released, it becomes
possible for the blood to thin. Hence, this is regarded as a form of
treatment for general ailments.

Hadith Shareef

‫� ﹷﻋ ْﻦ ﺣﹹ ﹷﻤ ْﻴ ٍﺪ ﻗﹷﺎ ﹷل ﹹﺳ� ﹻ ﹷﻞ أﹷﻧ ﹷ ﹹﺲ ﺑْ ﹹﻦ‬

ٍ ‫ﹷﺣ ﹽﹷﺪﺛﹷ ﹷﻨﺎ ﹷﻋ� ﹽﹹﹻي ﺑْ ﹹﻦ ﺣﹹ ْﺠﺮ ٍ ﻗﹷﺎ ﹷل ﹷﺣ ﹽﹷﺪﺛﹷ ﹷﻨﺎ إ ﹻ ْﺳ ﹷﻤﺎﻋ ﹻﻴ ﹹﻞ ﺑْ ﹹﻦ ﹷﺟ ْﻌ ﹷ‬
‫ﹷﻣﺎﻟ ﹻ ٍﻚ ﹷﻋ ْﻦ ﹷﻛ ْﺴ ﹻﺐ ا ْﻟ ﹷﺤﺠﹽﹷﺎم ﹻ ﹷﻓ ﹷﻘﺎ ﹷل ا ْﺣ ﹷﺘ ﹷﺠ ﹷﻢ ﹷر ﹹﺳﻮ ﹹل اﷲﹻ ﺻ�� اﷲ ﻋﻠﻴه وﺳﻠﻢ ﹷﺣ ﹷﺠ ﹷﻤ ﹹه أﹷﺑﹹﻮ‬

359
 ‫ﹷ‬
‫ﻃﹷ ْي ﹷﺒ ﹷﺔ ﻓﹷأ ﹷﻣ ﹷﺮ ﹷﻟ ﹹه �ﹻ ﹷﺼﺎ ﹷﻋ� ْ ﹻن ﹻﻣ ْﻦ ﻃﹷ ﹷﻌﺎم ٍ ﹷو� ﹷ ﹽﹷﻠ ﹷﻢ أﹷهْ ﹷﻠ ﹹه ﻓ ﹷﹷﻮ ﹷﺿ ﹹﻌﻮا ﹷﻋ ْﻨ ﹹه ﹻﻣ ْﻦ ﹷ ﹷ‬
‫�ا ﹻﺟهﹻ ﹷوﻗﹷﺎ ﹷل إ ﹻ ﹽﹷن أﹷﻓ ﹷْﻀ ﹷﻞ‬
‫ ﹻﻜﹹ ﹹﻢ ا ْﻟ ﹻﺤ ﹷﺠﺎ ﹷﻣﺔ‬Ò‫ﹷﻣﺎ ﹷﺗ ﹷﺪا ﹷوﻳْ ﹷﺘ ْﻢ ﺑﹻهﹻ ا ْﻟ ﹻﺤ ﹷﺠﺎ ﹷﻣ ﹹﺔ أﹷ ْو إ ﹻ ﹽﹷن ﹻﻣ ْﻦ أﹷ ْﻣ ﹷﺜ ﹻﻞ ﹷد ﹷوا‬

Hazrat Ali ibn Hujr �  �‫ر�  ا‬ reported to us a Hadith saying that
Isma’eel ibn Ja’far �  �‫ر�  ا‬ narrated to us a Hadith, from Hazrat
Humaid Taweel �  �‫ر�  ا‬ that Hazrat Anas �  �‫ر�  ا‬ was asked about the
permissibility of doing cupping, i.e. Hijaama, and charging for it. He
said, Huzoor e Akram ‫ﷺ‬ had cupping done and this procedure was
done by Abu Taiba.

Abu Taiba was a slave in that time and he would do the cupping.

ٍ ‫ﻓﹷأ ﹷ ﹷﻣ ﹷﺮ ﹷﻟ ﹹه �ﹻ ﹷﺼﺎ ﹷﻋ� ْ ﹻن ﹻﻣ ْﻦ ﻃﹷ ﹷﻌﺎم‬

And Huzoor ‫ ﷺ‬ordered that two Sa’ of grain, i.e. some food, should
be given to him. From this it is evident that to take payment for
cupping is permissible.

That which has been mentioned in the hadith,

‫ﻛﺴﺐ اﻟﺤﺠﺎم ﺧبﻴﺚ‬

In other words, the money which is taken for Hijaama is

impermissible. This is when doing cupping for no real reason, and
just because it is a fashion, and to take money for it is incorrect.
360
However, there is no harm if it is done as a means of treatment. It
can also be possible that in the early days it was forbidden and later
on it became permitted.

‫ﹷو� ﹷ ﹽﹷﻠ ﹷﻢ أﹷهْ ﹷﻠ ﹹه ﻓ ﹷﹷﻮ ﹷﺿ ﹹﻌﻮا ﹷﻋ ْﻨ ﹹه ﹻﻣ ْﻦ ﹷ ﹷ‬

‫�ا ﹻﺟهﹻ‬

Abu Taiba was a slave of someone else and he did this as a living, so
Rasoolullah ‫ﷺ‬ intervened with those who he belonged to, so that
they should take a bit less than what they usually take from what he
earned.

It must thus be noted that if to take payment was not permissible,

then Rasoolullah ‫ ﷺ‬would not have intervened and made a request
on his behalf to them.

Abu Taiba being a slave was a Mazoon. In other words, a licensed or

privileged slave whose master has permitted him to freely trade,
work and earn etc. but on a daily basis, he will have to pay a
stipulated amount to the master.

The master of Abu Taiba had released him on the condition that he
must give three Sa’ of dates daily from what he earned, and when
Rasoolullah ‫ ﷺ‬intervened on behalf of Abu Taiba, he agreed to two
Sa’ a day instead of three Sa’ a day. Not so long afterwards, he even
freed him unconditionally.

361
Hadith Shareef

‫ﹽﹷدﺛﹷ ﹷﻨﺎ ﹷﻋ ْﻤﺮﹹو ﺑْ ﹹﻦ ﹷﻋ� ٍﹽﹻي ﻗﹷﺎ ﹷل ﹷﺣ ﹽﹷﺪﺛﹷ ﹷﻨﺎ أﹷﺑﹹﻮ ﹷدا ﹹو ﹷد ﻗﹷﺎ ﹷل ﹷﺣ ﹽﹷﺪﺛﹷ ﹷﻨﺎ ﹷو ْرﻗﹷﺎ ﹹء ﺑْ ﹹﻦ ﻋﹹ ﹷﻤ ﹷﺮ ﹷﻋ ْﻦ ﹷﻋ ْﺒ ﹻﺪ اﻷ ﹷ ْﻋ� ﹷ� ﹷﻋ ْﻦ‬
‫أﹷ�ﹻي ﹷﺟﻤﹻﻴ ﹷﻠ ﹷﺔ ﹷﻋ ْﻦ ﹷﻋ� ٍﹽﹻي أﹷ ﹽﹷن اﻟ ﹽﹷﻨ ﹻ� ﹽﹷي ﺻ�� اﷲ ﻋﻠﻴه وﺳﻠﻢ ا ﹻ ْﺣ ﹷﺘ ﹷﺠ ﹷﻢ ﹷوأﹷ ﹷﻣ ﹷﺮ�ﹻي ﻓﹷأ ﹷ ْﻋ ﹷﻄ ْﻴ ﹹﺖ ا ْﻟ ﹷﺤﺠ ﹷﹽﹷﺎم‬
‫أﹷ ْﺟ ﹷﺮ ﹹه‬

In this Chapter, there is a Hadith from Maula Ali � �‫ ر� ا‬that Huzoor e
Akram ‫ﷺ‬ had cupping done and He ‫ﷺ‬ commanded me to pay for
the cupping, so I gave him (i.e. Abu Taiba) the payment.

From these Ahadith it has been proven that cupping is permissible

and to take payment for it is also permissible, and many illnesses are
alleviated through this practice.

362
 The Blessed Names of
Sayyiduna Rasoolullah ‫ﷺ‬

This Chapter discusses the ‘Asma’, i.e. the Blessed Names of Rasool e
Akram ‫ﷺ‬.

From amongst the Blessed Names of Rasoolullah ‫ ﷺ‬which have been

mentioned in the Ahadith, Imam Tirmizi � �‫ ر� ا‬has mentioned a few
of them in his Shama'il.

However, if we had to take the Names which the Ulama have

gathered, then these are many.

Two hundred Names of Rasoolullah ‫ﷺ‬ have been mentioned in the

Dalaa’il ul Khayraat Shareef. Except for these, many others have
gathered many more names which include Imam Jalaalud’deen
Suyuti � �‫ ر� ا‬who wrote an entire book on the Names of Rasoolullah
‫ﷺ‬ by the name Al Asma un Nabawiyyah.

In this book, he presented five hundred Blessed Names of

Rasoolullah ‫ ﷺ‬which are reported from Rasoolullah ‫ﷺ‬, the Sahaba e
Kiraam, the senior Taabi’een, the great pious predecessors, and even
Names which are mentioned in the Taurait and Injeel.

363
Hadith Shareef

‫ﻋﻦ ﹷﺳﻌﹻﻴ ﹹﺪ ﺑْ ﹹﻦ ﹷﻋ ْﺒ ﹻﺪ اﻟ ﹽﹷﺮ ْﺣ ﹷﻤ ﹻﻦ اﻟ ﹷْﻤ ْﺨﺰﹹو� ﹽﹹﹻي ﹷوﻏﹷ�ْ�ﹹ ﹷواﺣ ﹻ ٍﺪ ﻗﹷﺎﻟﹹﻮا ﹷﺣ ﹽﹷﺪﺛﹷ ﹷﻨﺎ ﹹﺳﻔ ﹷْﻴﺎ ﹹن ﹷﻋ ﹻﻦ اﻟﺰﹽﹹهْﺮ ﹻ ﹽﹻي ﹷﻋ ْﻦ‬
‫ﹹﻣ ﹷﺤ ﹽﹷﻤ ﹻﺪ ﺑْ ﹻﻦ ﹹﺟ ﹷﺒ� ْ� ﹻﺑْ ﹻﻦ ﹹﻣ ْﻄﻌ ٍﹻﻢ ﹷﻋ ْﻦ أﹷﺑﹻﻴهﹻ ﻗﹷﺎ ﹷل ﻗﹷﺎ ﹷل ﹷر ﹹﺳﻮ ﹹل اﷲﹻ ﺻ�� اﷲ ﻋﻠﻴه وﺳﻠﻢ إ ﹻ ﹽﹷن �ﹻي‬
‫ﺎ� ﹽﹷاﻟ ﹻﺬي‬ ‫ﹽﹷ‬
‫أﹷ ْﺳ ﹷﻤﺎ ﹱء أﹷﻧﹷﺎ ﹹﻣ ﹷﺤ ﹽﹷﻤ ٌﺪ ﹷوأﹷﻧﹷﺎ أﹷ ْﺣ ﹷﻤ ﹹﺪ ﹷوأﹷﻧﹷﺎ اﻟ ﹷْﻤﺎ�ﹻي اﻟ ﹻﺬي ﹷﻳ ْﻤ ﹹﺤﻮ اﷲﹹ � ﹻ ﹷي ا ْ�ﻜﹹ ْ ﹷ‬
‫� ﹷوأﹷﻧﹷﺎ ا ْﻟ ﹷﺤ ﹻ ﹹ‬
‫ﺎس ﹷﻋ� ﹷ� ﻗ ﹷﹷﺪ� ﹻي ﹷوأﹷﻧﹷﺎ اﻟ ﹷْﻌﺎﻗ ﹻ ﹹﺐ ﹽﹷاﻟ ﹻﺬي ﻟ ْﹷﻴ ﹷﺲ ﹷ� ْﻌ ﹷﺪ ﹹه ﻧ ﹷ ﹻ� ﹽي‬
‫� اﻟ ﹽﹷﻨ ﹹ‬
‫ﻳﹹ ْﺤ ﹷ ﹹ‬

Imam Tirmizi says Sa’eed ibn Abdur Rahmaan Al Makhzoomi

narrated to us a Hadith, and many others have narrated to me from
Imam Sufyan Thawri �  �‫ ر�  ا‬who narrated to them from Imam Zuhri
� �‫ر� ا‬ and he narrated from Muhammad ibn Jubair ibn Mut’im � �‫ر� ا‬
who reported from his father Jubair ibn Mut’im � �‫ر� ا‬.

Jubair ibn Mut’im �  �‫ ر�  ا‬is from the Companions of Rasoolullah ‫ﷺ‬.

He says that, the very first time that Imaan found a place in my
heart, was when before Hijrat, Rasool e Akram ‫ ﷺ‬was reciting Surah
At-Toor Shareef near the Kaa’ba in Maghrib Salah. This had such an
effect on me that I accepted Imaan i.e. I became a Muslim.

Hazrat Jubair ibn Mut’im says that Rasoolullah ‫ﷺ‬ said I have
numerous names, I am Muhammad, I am Ahmad, I am Maahi,
through me Almighty Allah destroys Kufr. I am also Haashir,
meaning that on the day of Qiyaamat I will be the first to rise and
everyone else will come after me.

364
 ‫ﹷوأﹷﻧﹷﺎ اﻟ ﹷْﻌﺎﻗ ﹻ ﹹﺐ ﹽﹷاﻟ ﹻﺬي ﻟ ْﹷﻴ ﹷﺲ ﹷ� ْﻌ ﹷﺪ ﹹه ﻧ ﹷ ﹻ� ﹽي‬

In other words, I am Aaqib, and no Nabi will come after me. In this
there is also proof of Khatm e Nubuw’wat. Here Rasoolullah ‫ ﷺ‬only
mentioned a few of His ‫ ﷺ‬Blessed Names.

In one Hadith Huzoor ‫ ﷺ‬said, on the earth I am Muhammad and in

the skies I am Ahmad. One way to understand this is that on the
earth I will be praised abundantly and this is why My Name is
Muhammad, and in the skies the Angels call me Ahmad, and all of
them praise me. Another interpretation is that, because Ahmad is
Ism e Faa’il, i.e. the active participle meaning the Doer, it also falls
under the category of the Ism e Tafdeel, i.e. it denotes the excess of a
characteristic, it can be used in both meanings, because Ahmad can
mean, i.e. most praised One, or it can mean, the One who praises in
abundance, and because the Angels praise and glorify Allah in
abundance. Just as the Angels said,

‫ﹷوﻧ ﹷ ْﺤ ﹹﻦ �ﹹ ﹷﺴﺒﹽﹻﺢﹹ ﺑ ﹻ ﹷﺤ ْﻤﺪ ﹷﹻ≈ ﹷو�ﹹ ﹷﻘ ﹽﹻﺪ ﹹس ﹷﻟﻚﹷ‬

Yet we Praise You while chanting Your Divine Excellence,

And we Glorify You. [Surah Al-Baqarah (2), Verse 30]

So, because Rasoolullah ‫ﷺ‬ praises and glorifies Allah even more
than them, they call him Ahmad.

365
From this we also understand that a person who truly loves
Rasoolullah ‫ ﷺ‬and is absorbed in His love ‫ ﷺ‬and absorbed in His ‫ﷺ‬
thoughts at all times, will never go close to kufr, because the rays of
the manifestation of Rasoolullah ‫ ﷺ‬lives in his heart, and Huzoor ‫ﷺ‬
is Maahi e kufr, in other words, the obliterator of kufr.

Hadith Shareef

‫ ﹻ ٍﻞ‬Ò‫ش ﹷﻋ ْﻦ ﹷﻋﺎﺻﹻ ٍﻢ ﹷﻋ ْﻦ أﹷ�ﹻي ﹷوا‬ ‫ﻳﻒ ا ْ�ﻜﹹﻮ� ﹻ ﹽﹹي ﻗﹷﺎ ﹷل ﹷﺣ ﹽﹷﺪﺛﹷ ﹷﻨﺎ أﹷﺑﹹﻮ ﺑﹷ ْ ﹻ‬
ٍ ‫� ﺑْ ﹹﻦ ﹷﻋﻴﹽﹷﺎ‬ ٍ �‫ﹷﺣ ﹽﹷﺪﺛﹷ ﹷﻨﺎ ﹹﻣ ﹷﺤ ﹽﹷﻤ ﹹﺪ ﺑْ ﹹﻦ ﹷ ﹻ‬
‫� ﹻق اﻟ ﹷْﻤﺪﹻﻳ ﹷﻨ ﹻﺔ ﹷﻓ ﹷﻘﺎ ﹷل أﹷﻧﹷﺎ‬
‫ﹻﻴﺖ اﻟ ﹽﹷﻨ ﹻ� ﹽﹷي ﺻ�� اﷲ ﻋﻠﻴه وﺳﻠﻢ �ﹻي ﹷ� ْﻌ ﹻﺾ ﹹ ﹹ‬
‫ﹷﻋ ْﻦ ﹹﺣ ﹷﺬ ْ� ﹷﻔ ﹷﺔ ﻗﹷﺎ ﹷل ﹷﻟﻘ ﹹ‬
‫ﹽﹷ‬
‫ﹹﻣ ﹷﺤ ﹽﹷﻤ ٌﺪ ﹷوأﹷﻧﹷﺎ أﹷ ْﺣ ﹷﻤ ﹹﺪ ﹷوأﹷﻧﹷﺎ ﻧ ﹷ ﹻ� ﹽﹹي اﻟ ﹽﹷﺮ ْﺣ ﹷﻤ ﹻﺔ ﹷوﻧ ﹷ ﹻ� ﹽﹹي اﻟ ﹽﹷﺘ ْﻮﺑﹷ ﹻﺔ ﹷوأﹷﻧﹷﺎ اﻟ ﹹْﻤ ﹷﻘ�� ﹷوأﹷﻧﹷﺎ ا ْﻟ ﹷﺤ ﹻ ﹹ‬
‫ﺎ� ﹷوﻧ ﹷ ﹻ� ﹽﹹي اﻟ ﹷْﻤﻼﺣ ﹻﹻﻢ‬

Imam Tirmizi �  �‫ ر� ا‬has reported the Hadith of Rasoolullah ‫ ﷺ‬from

Hazrat Huzaifa �  �‫ر�  ا‬ through two chains of transmission. In this
narration it is mentioned,

‫ﹻﻴﺖ اﻟ ﹽﹷﻨ ﹻ� ﹽﹷي ﺻ�� اﷲ ﻋﻠﻴه وﺳﻠﻢ �ﹻي ﹷ� ْﻌ ﹻﺾ ﹹ ﹹ‬

‫� ﹻق اﻟ ﹷْﻤﺪﹻﻳ ﹷﻨ ﹻﺔ‬ ‫ﹷﻟﻘ ﹹ‬

I met Rasoolullah ‫ﷺ‬ on one of the streets of Madina and He ‫ﷺ‬

immediately said,

‫أﹷﻧﹷﺎ ﹹﻣ ﹷﺤ ﹽﹷﻤ ٌﺪ ﹷوأﹷﻧﹷﺎ أﹷ ْﺣ ﹷﻤ ﹹﺪ ﹷوأﹷﻧﹷﺎ ﻧ ﹷ ﹻ� ﹽﹹي اﻟ ﹽﹷﺮ ْﺣ ﹷﻤ ﹻﺔ ﹷوﻧ ﹷ ﹻ� ﹽﹹي اﻟ ﹽﹷﺘ ْﻮﺑﹷ ﹻﺔ‬

366
In other words, I am Muhammad, I am Ahmad, I am The Nabi of
Mercy, I am The Nabi of Repentance.

Nabi-ur Rahmah means that He ‫ﷺ‬ is Rahmatulil Aalameen, i.e.

Mercy unto the worlds. Nabi-ut Tauba means that everyone’s Tauba,
i.e. repentance, is accepted in the Court of Almighty Allah, through
the Wasila, i.e. the medium and intercession of Rasoolullah ‫ﷺ‬.

‫ا� �م � را � آوردے � آدم‬
‫ز‬
‫� آدم �� �� � �ح از �ق �ج ب ىببزآآ‬

Agar Naam e Muhammad Ra Na Awarde Shafee’ Adam

Na Adam Yafte Tauba, Na Nuh Az Gharq Naj-jaina

If Nabi Adam ‫ � ا�م‬Had Not Taken As An Intermediary,

The Blessed Name of Nabi Muhammad ‫ﷺ‬

Neither Would The Repentance of Adam Have Been Accepted,

Nor, Would The Ark of Nooh Been Saved From Sinking

�‫ﹷوأﹷﻧﹷﺎ اﻟ ﹹْﻤ ﹷﻘ�ﹽﹷ‬

I am after all others, in other words, I am Khaatimun Nabiy’yeen, i.e.

The Seal of The Prophets.

‫ﹷوأﹷﻧﹷﺎ ا ْﻟ ﹷﺤ ﹻ ﹹ‬
�‫ﺎ‬

367
I am Haashir, i.e. I am before all others, meaning everyone else will
come on the plains of resurrection behind me. Everyone will be
gathered for me.

‫ﹷوﻧ ﹷ ﹻ� ﹽﹹي اﻟ ﹷْﻤﻼﺣ ﹻﹻﻢ‬

In other words, I am the Nabi of the plains of Jihad

This was a list of some of those blessed names of Rasoolullah ‫ﷺ‬

which He ‫ﷺ‬ mentioned, and which are present in the Shama’il e

Tirmizi. There are many other Names which have been mentioned in
many other Ahadith. I make Dua that Almighty Allah blesses us with
Divine Guidance to truly respect all the Blessed Attributes of
Rasoolullah ‫ﷺ‬. The more Names one has, the more his attributes
are. The word Asma refers to attributes, as well as names and this is
why the attributes and the distinction of Huzoor ‫ﷺ‬ is far greater
than this. His ‫ﷺ‬ excellence (in the words, of Aala Hazrat ) is
�  �‫ر�  ا‬

explained in the following words,

Tere to Wasf Ayb e Tanahee Se Hain Baree

Hayraa Hu Mere Shah Me Kya Kya Kahu Tujhe

Your Boundless Attributes Are Free,

From The Flaws of Being Restrained

I am in Awe, O My Beloved King!

You Are Beyond Whatever I may Proclaim

368
 The Trust & Contentment of
Sayyiduna Rasoolullah ‫ﷺ‬

This Chapter discusses the Tawakkul, i.e. the trust in Allah and
contentment of Huzoor e Akram ‫ﷺ‬.

Huzoor ‫ ﷺ‬was distant from the luxuries, comforts and pleasures of

the world. Even when facing immense hunger He ‫ﷺ‬ would remain
patient and was always content. Take heed to a few Ahadith
regarding this.

Hadith Shareef

‫ﹷﺣ ﹽﹷﺪﺛﹷ ﹷﻨﺎ ﹹﻗت ﹷ ْي ﹷﺒ ﹹﺔ ﺑْ ﹹﻦ ﹷﺳﻌﹻﻴ ٍﺪ ﻗﹷﺎ ﹷل ﹷﺣ ﹽﹷﺪﺛﹷ ﹷﻨﺎ أﹷﺑﹹﻮ اﻷﹷ ْﺣ ﹷﻮ ﹻ‬
ْ ‫ص ﹷﻋ ْﻦ ﺳ ﹷﹻﻤﺎ ﹻ≈ ﺑْ ﹻﻦ ﹷ‬
‫� ٍب ﻗﹷﺎ ﹷل ﹷﺳﻤﹻ ْﻌ ﹹﺖ‬
‫اب ﹷﻣﺎ ﹻﺷ�ﹻﺘ ْﹹﻢ ﹷﻟ ﹷﻘ ْﺪ ﹷرأﹷﻳْ ﹹﺖ ﻧﹷب ﹻ ﹽﹷﻴﻜﹹ ْﻢ ﺻ�� اﷲ‬
ٍ �‫ﺎن ﺑْ ﹷﻦ ﹷ� ﹻﺸ�� ٍ ﹷ� ﹹﻘﻮ ﹹل أﹷﻟ ْﹷﺴﺘ ْﹹﻢ �ﹻي ﻃﹷ ﹷﻌﺎم ٍ ﹷو ﹷ ﹷ‬
‫اﻟ ﹽﹹﻨ ْﻌ ﹷﻤ ﹷ‬
‫اﻟﺪ ﹷﻗ ﹻﻞ ﹷﻣﺎ ﹷﻳ ْﻤﻸﹹ ﺑﹷ ْﻄ ﹷﻨ ﹹه‬
‫ﻋﻠﻴه وﺳﻠﻢ ﹷو ﹷﻣﺎ ﹷﻳﺠﹻ ﹹﺪ ﹻﻣ ﹷﻦ ﹽﹷ‬

Qutaiba ibn Sa’eed narrated a Hadith from Abul Ahwas, who heard
from Simaak ibn Harb. He said that, I heard this Hadith from Hazrat
Nu’man ibn Basheer � �‫ر� ا‬. Hazrat Nu’man ibn Basheer � �‫ ر� ا‬is from
amongst the younger Sahaba. In the era of Huzoor e Akram ‫ﷺ‬ he
was approximately nine or ten years old. He says, You people eat
until your stomachs are full, eating whatever delicacies you
desire.

369
 ‫اﻟﺪ ﹷﻗ ﹻﻞ ﹷﻣﺎ ﻳﹷ ْﻤﻸﹹ ﺑﹷ ْﻄ ﹷﻨ ﹹه‬
‫ﹷو ﹷﻣﺎ ﻳﹷﺠﹻ ﹹﺪ ﹻﻣ ﹷﻦ ﹽﹷ‬

I did not find Nabi ‫ ﷺ‬in such a condition where He ‫ﷺ‬ even had
enough dried dates to eat a full stomach.

What is the aim in him mentioning this? He was telling the people
that you give so much attention to food, but Huzoor ‫ﷺ‬ used to
remain so unconcerned and content when it came to sustenance, so
you too should adopt His ‫ ﷺ‬Seerat. In other words, He ‫ ﷺ‬blessed us
with the blessings of this world, and left this world, and you are
receiving all the benefits of His ‫ﷺ‬ blessings here, but Sarkaar e Do
Aalam ‫ﷺ‬ did not give importance to these benefits, so you should
pay more attention to adopting the way of Rasool e Akram ‫ﷺ‬.

Hadith Shareef

‫ ﹻﺸﹷ ﹷﺔ‬Ò‫� ﹷو ﹷة ﹷﻋ ْﻦ أﹷﺑﹻﻴهﹻ ﹷﻋ ْﻦ ﹷﻋﺎ‬

ْ ‫ﺎق ﻗﹷﺎ ﹷل ﹷﺣ ﹽﹷﺪﺛﹷ ﹷﻨﺎ ﹷﻋ ْﺒ ﹷﺪةﹹ ﹷﻋ ْﻦ هﹻﺸﹷ ﺎم ﹻ ﺑْ ﹻﻦ ﹹ‬ ‫ﹷﺣ ﹽﹷﺪﺛﹷ ﹷﻨﺎ ﹷه ﹹ‬
‫ﺎرو ﹹن ﺑْ ﹹﻦ إ ﹻ ْﺳ ﹷﺤ ﹷ‬
‫ﻗﹷﺎﻟ ْﹷﺖ إ ﹻ ْن ﹹﻛ ﹽﹷﻨﺎ آ ﹷل ﹹﻣ ﹷﺤ ﹽﹷﻤ ٍﺪ ﻧﹷﻤﻜﹹ ﹹﺚ ﹷﺷ ْه ﹱﺮا ﹷﻣﺎ ﹷ� ْﺴ ﹷﺘ ْﻮﻗ ﹻ ﹹﺪ ﺑ ﹻ ﹷﻨﺎ ٍر إ ﹻ ْن ه ﹷﹹﻮ إﹻﻻ اﻟ ﹽﹷﺘ ْﻤﺮﹹ ﹷواﻟ ﹷْﻤﺎ ﹹء‬

This Hadith is narrated by Harun Ibn Ishaq, from Abdah ibn

Hishaam, who narrated from his father, who reports from his aunt
Ummul Mo’mineen A’isha Siddiqa � �‫ر� ا‬. She says that, the condition
of the household of Rasool e Paak ‫ ﷺ‬was such that, sometimes we
the Aal e Muhammad, i.e. the women of the house of Rasool ‫ﷺ‬
lived such, that for up to an entire month, a fire was not lit in
our house. We would just eat dates and drink water.

370
You may think that they had a very good source of nourishment as
they were getting to eat dates daily. It is also very tasty, especially
when they are the dates of Madina.

Eat a full stomach of it for two days in a row or for a month, and then
on the third day as well, and then you will realise what happens to
you, and how you will feel constipated etc. This is a very difficult
thing to do. However, Subhaan’Allah! This was the Excellence of
Aaqa e Ka’inaat ‫ﷺ‬ (i.e. this was His ‫ﷺ‬ level of trust in Almighty
Allah and His ‫ ﷺ‬contentment). People wish to eat a variety of foods,
like meat, roti, vegetables etc. but Huzoor e Akram ‫ﷺ‬ would be
content with just this.

From this you will understand the Dua which the Beloved Rasool ‫ﷺ‬
used to make,

‫اﻟﻠهﻢ أﺣﻴ�ي ﻣﺴﻜيﻨ ﹱﺎ‬

Allahumma Ahyini Miskeenan

This does not mean that O Allah! Make me poor, but it means that O
Allah! Bless me with the ability to live a life like that of the poverty
stricken, and because the brightness of the heart becomes less in the
heart of a person due to the worldly pleasures and luxuries, Huzoor e
Akram ‫ ﷺ‬also did this, as a means to educate the Ummah.

371
Hadith Shareef

‫ﹷﺣ ﹽﹷﺪﺛﹷ ﹷﻨﺎ ﹷﻋ ْﺒ ﹹﺪ اﷲﹻ ﺑْ ﹹﻦ أﹷ�ﹻي زﹻ ﹷﻳﺎد ٍﻗﹷﺎ ﹷل ﹷﺣ ﹽﹷﺪﺛﹷ ﹷﻨﺎ ﹷﺳﻴ ٌﹽﹷﺎر ﻗﹷﺎ ﹷل ﹷﺣ ﹽﹷﺪﺛﹷ ﹷﻨﺎ ﹷﺳ ْه ﹹﻞ ﺑْ ﹹﻦ أﹷ ْﺳﻠ ﹷﹷﻢ ﹷﻋ ْﻦ ﹷﻳﺰ ﹻ ﹷ‬
‫ﻳﺪ ﺑْ ﹻﻦ‬
‫أﹷ�ﹻي ﹷﻣ ْﻨ ﹹﺼﻮ ٍر ﹷﻋ ْﻦ أﹷﻧ ﹷ ٍﺲ ﹷﻋ ْﻦ أﹷ�ﹻي ﻃﹷ ْﻠ ﹷﺤ ﹷﺔ ﻗﹷﺎ ﹷل ﹷﺷ ﹷﻜ ْﻮﻧﹷﺎ إ�ﹻ ﹷ� ﹷر ﹹﺳﻮ ﹻل اﷲﹻ ﺻ�� اﷲ ﻋﻠﻴه وﺳﻠﻢ‬
‫ا ْﻟ ﹹﺠﻮ ﹷع ﹷو ﹷرﻓ ْﹷﻌ ﹷﻨﺎ ﹷﻋ ْﻦ ﺑ ﹹ ﹹﻄﻮﻧ ﹻ ﹷﻨﺎ ﹷﻋ ْﻦ ﹷﺣ ﹷﺠﺮ ٍ�ﹷ ﹷ ﹷﻓ ﹷﻊ ﹷر ﹹﺳﻮ ﹹل اﷲﹻ ﺻ�� اﷲ ﻋﻠﻴه وﺳﻠﻢ ﹷﻋ ْﻦ ﺑﹷ ْﻄﻨﹻهﹻ ﹷﻋ ْﻦ‬
‫ﻳﺐ ﹻﻣ ْﻦ ﹷﺣﺪﹻﻳﺚﹻ أﹷ�ﹻي ﻃﹷ ْﻠ ﹷﺤ ﹷﺔ ﻻ ﹷ� ْﻌﺮ ﹻ ﹹﻓ ﹹه إﹻﻻ ﹻﻣ ْﻦ ﹷه ﹷﺬا‬
ٌ � ٌ ‫ﹷﺣ ﹷﺠ ﹷﺮﻳْ ﹻﻦ ﻗﹷﺎ ﹷل أﹷﺑﹹﻮ ﻋ ﹷﹻﻴ�ي ﹷه ﹷﺬا ﹷﺣﺪ‬
‫ﹻﻳﺚ ﹷ ﹻ‬
‫ﺎن أﹷ ﹷﺣ ﹹﺪه ْﹹﻢ ﹷ� ﹹﺸ ﹽﹹﺪ �ﹻي ﺑﹷ ْﻄﻨﹻهﹻ ا ْﻟ ﹷﺤ ﹷﺠ ﹷﺮ‬
‫اﻟ ﹷْﻮ ْﺟهﹻ ﹷو ﹷﻣ ْﻌ� ﹷ� ﻗ ْﹷﻮﻟﹻهﹻ ﹷو ﹷرﻓ ْﹷﻌ ﹷﻨﺎ ﹷﻋ ْﻦ ﺑ ﹹ ﹹﻄﻮﻧ ﹻ ﹷﻨﺎ ﹷﻋ ْﻦ ﹷﺣ ﹷﺠﺮ ٍ ﹷﺣ ﹷﺠﺮ ٍ� ﹷ ﹷ‬
‫اﻟﻀ ْﻌ ﹻﻒ ﹽﹷاﻟ ﹻﺬي ﺑﹻهﹻ ﹻﻣ ﹷﻦ ا ْﻟ ﹹﺠﻮ ﹻع‬ ‫ﹻﻣ ﹷﻦ ا ْﻟ ﹹﺠ ْه ﹻﺪ ﹷو ﹽﹷ‬

Hazrat Anas bin Maalik � �‫ ر� ا‬reports from his stepfather Hazrat Abu
Talha �  �‫ر�  ا‬ . When the mother of Hazrat Anas �  �‫ر�  ا‬ became
widowed, she later married Hazrat Abu Talha ‫ﷺ‬ �  �‫ر�  ا‬ . So with
Umm e Sulaim �  �‫ر�  ا‬ i.e. the mother of Hazrat Anas �  �‫ر�  ا‬ he too
came to live in the house of Hazrat Abu Talha �  �‫ر�  ا‬ , and he cared
for Hazrat Anas � �‫ ر� ا‬like he did for his own children.

Hazrat Abu Talha �  �‫ر�  ا‬ says that, we came to Huzoor ‫ﷺ‬ after
feeling the pangs of hunger. We showed our stomachs to Him ‫ﷺ‬

saying that we had each tied a stone on our stomachs. So, Huzoor e
Akram ‫ ﷺ‬moved His ‫ ﷺ‬Sacred Sheet, and we saw that He ‫ﷺ‬

had two stones tied on His ‫ ﷺ‬Blessed Stomach.

In other words, we realised that Huzoor e Akram ‫ﷺ‬ was enduring

hunger more than us, and we are only having one stone on our belly,
but we are complaining about our condition in the Court of Huzoor
372
‫ﷺ‬, by saying that we are having to starve and are unable to suppress
the pangs of hunger. In this, it is being explained that a person
should never lose his patience (in such situations). One should not
cause hunger to make him so impatient (that he loses sight of
reality).

Huzoor Sayyidi Muhad’dith e Kabeer says, I have explained as I have

understood what he was really trying to tell us in this Hadith.

Imam Tirmizi � �‫ ر� ا‬says that this Hadith is Gharib (i.e. narrated by a
single narrator at some point during the chain of narration), and he
does this relating it to Hazrat Abu Talha �  �‫ر�  ا‬ because in this
narration, the foundation of it is Sahl ibn Aslam, therefore, it is
regarded as being a Gharib narration. Here Gharib does not mean the
difference between Gharib (poor) and Ameer (rich), but it means that
in the narration such a narrator has come that except for him none
other has reported this Hadith, in this case the Hadith of Hazrat Abu
Talha �  �‫ر�  ا‬ and that one single narrator in the chain is Sahl ibn
Aslam.

Hadith Shareef

‫س ﻗﹷﺎ ﹷل ﹷﺣ ﹽﹷﺪﺛﹷ ﹷﻨﺎ ﹷﺷ ْي ﹷﺒﺎ ﹹن أﹷﺑﹹﻮ‬ ٍ ‫ﹷﺣ ﹽﹷﺪﺛﹷ ﹷﻨﺎ ﹹﻣ ﹷﺤ ﹽﹷﻤ ﹹﺪ ﺑْ ﹹﻦ إ ﹻ ْﺳ ﹷﻤﺎﻋ ﹻﻴ ﹷﻞ ﻗﹷﺎ ﹷل ﹷﺣ ﹽﹷﺪﺛﹷ ﹷﻨﺎ آ ﹷد ﹹم ﺑْ ﹹﻦ أﹷ�ﹻي إ ﹻ ﹷﻳﺎ‬
‫ﹹﻣ ﹷﻌﺎو ﹻ ﹷﻳ ﹷﺔ ﻗﹷﺎ ﹷل ﹷﺣ ﹽﹷﺪﺛﹷ ﹷﻨﺎ ﹷﻋ ْﺒ ﹹﺪ اﻟ ﹷْﻤﻠ ﹻ ﹻﻚ ﺑْ ﹹﻦ ﻋﹹ ﹷﻤ�ْ� ٍ ﹷﻋ ْﻦ أﹷ�ﹻي ﹷﺳﻠ ﹷﹷﻤ ﹷﺔ ﺑْ ﹻﻦ ﹷﻋ ْﺒ ﹻﺪ اﻟ ﹽﹷﺮ ْﺣ ﹷﻤ ﹻﻦ ﹷﻋ ْﻦ أﹷ�ﹻي ه ﹷﹹﺮﻳْ ﹷﺮ ﹷة‬
‫� ﹹج ﻓ ﹷﹻﻴهﺎ ﹷوﻻ ﻳﹷ ْﻠ ﹷﻘﺎ ﹹه ﻓ ﹷﹻﻴهﺎ أﹷ ﹷﺣ ٌﺪ‬
‫� ﹷج ﹷر ﹹﺳﻮ ﹹل اﷲﹻ ﺻ�� اﷲ ﻋﻠﻴه وﺳﻠﻢ �ﹻي ﹷﺳﺎ ﹷﻋ ٍﺔ ﻻ ﻳﹷ ْ ﹹ‬
‫ﻗﹷﺎ ﹷل ﹷ ﹷ‬

373
‫� ْﺟ ﹹﺖ أﹷ ْﻟ ﹷ�� ﹷر ﹹﺳﻮ ﹷل اﷲﹻ ﺻ�� اﷲ ﻋﻠﻴه‬ ‫ﹷ‬
‫ﻓﹷأ ﹷﺗﺎ ﹹه أﹷﺑﹹﻮ ﺑﹷ ْ�ٍ ﹷﻓ ﹷﻘﺎ ﹷل ﹷﻣﺎ ﹷﺟﺎ ﹷء ﺑﹻﻚﹷ ﹷﻳﺎ أﹷﺑﹷﺎ ﺑﹷ ْ�ٍ ﻗﹷﺎ ﹷل ﹷ ﹷ‬
‫ﻴﻢ ﹷﻋﻠ ْﹷﻴهﹻ ﹷﻓﻠ ْﹷﻢ ﻳﹷﻠ ﹷْﺒ ْﺚ أﹷ ْن ﹷﺟﺎ ﹷء ﻋﹹ ﹷﻤﺮﹹ ﹷﻓ ﹷﻘﺎ ﹷل ﹷﻣﺎ ﹷﺟﺎ ﹷء ﺑﹻﻚﹷ ﻳﹷﺎ ﻋﹹ ﹷﻤﺮﹹ‬
‫وﺳﻠﻢ ﹷوأﹷﻧ ْ ﹹﻈﺮﹹ �ﹻي ﹷو ْﺟهﹻهﹻ ﹷواﻟ ﹽﹷﺘ ْﺴﻠ ﹻ ﹷ‬
‫ﻗﹷﺎ ﹷل ا ْﻟ ﹹﺠﻮ ﹹع ﻳﹷﺎ ﹷر ﹹﺳﻮ ﹷل اﷲﹻ ﻗﹷﺎ ﹷل ﺻ�� اﷲ ﻋﻠﻴه وﺳﻠﻢ ﹷوأﹷﻧﹷﺎ ﻗ ْﹷﺪ ﹷو ﹷﺟ ْﺪتﹹ ﹷ� ْﻌ ﹷﺾ ذﹷﻟﹻﻚﹷ‬
‫ﺎن ﹷر ﹹﺟﻼ ﹷﻛﺜﹻ� ﹷ� اﻟ ﹽﹷﻨ ْﺨ ﹻﻞ ﹷو ﹽﹷ‬
‫اﻟﺸﺎ ﹻء‬ ‫ﻓﹷﺎﻧ ْ ﹷﻄ ﹷﻠ ﹹﻘﻮا إ�ﹻ ﹷ� ﹷﻣ ْﻨﺰ ﹻ ﹻل أﹷ�ﹻي اﻟ ﹷْه ْﻴ ﹷﺜ ﹻﻢ ﺑْ ﹻﻦ اﻟت ﹽﹷ ْﻴ ﹷهﺎ ﹻن اﻷﹷ ْ� ﹷﺼﺎر ﹽﹻﹻي ﹷو� ﹷ ﹷ‬
‫ﹷوﻟ ْﹷﻢ ﹷﻳﻜﹹ ْﻦ ﹷﻟ ﹹه ﹷﺧ ﹷﺪ ٌم ﹷﻓﻠ ْﹷﻢ ﹷﻳﺠﹻ ﹹﺪو ﹹه ﹷﻓ ﹷﻘﺎﻟﹹﻮا ﻻ ْﻣ ﹷﺮأﹷﺗﹻهﹻ أﹷﻳْ ﹷﻦ ﹷﺻﺎﺣﹻﺒﹹ ﹻﻚ ﹷﻓ ﹷﻘﺎﻟﹷﺖﹻ اﻧ ْ ﹷﻄﻠ ﹷﹷﻖ ﹷ� ْﺴ ﹷﺘ ْﻌ ﹻﺬ ﹹب ﹷﻟ ﹷﻨﺎ‬
‫�ﺑﹷ ٍﺔ ﹷﻳﺰْ ﹷﻋﺒﹹ ﹷهﺎ ﻓ ﹷﹷﻮ ﹷﺿ ﹷﻌ ﹷهﺎ ﺛ ﹹ ﹽﹷﻢ ﹷﺟﺎ ﹷء ﹷﻳ ْﻠ ﹷﺘﺰ ﹻ ﹹم اﻟ ﹽﹷﻨ ﹻ� ﹽﹷي ﺻ��‬
‫اﻟ ﹷْﻤﺎ ﹷء ﹷﻓﻠ ْﹷﻢ ﹷﻳﻠ ﹷْﺒ ﹹﺜﻮا أﹷ ْن ﹷﺟﺎ ﹷء أﹷﺑﹹﻮ اﻟ ﹷْه ْﻴ ﹷﺜ ﹻﻢ �ﹻ ﹻ ْ‬
‫اﷲ ﻋﻠﻴه وﺳﻠﻢ ﹷو ﹹ�ﻔ ﹽﹻﹷﺪﻳهﹻ ﺑﹻأﹷﺑﹻﻴهﹻ ﹷوأ ﹹ ﹽﹻﻣهﹻ ﺛ ﹹ ﹽﹷﻢ اﻧ ْ ﹷﻄﻠ ﹷﹷﻖ ﺑﹻه ﹻ ْﻢ إ�ﹻ ﹷ� ﹷﺣﺪﹻ� ﹷﻘﺘﹻهﹻ ﻓ ﹷﹷﺒ ﹷﺴ ﹷﻂ ﹷﻟ ﹹه ْﻢ �ﹻ ﹷﺴﺎﻃﹱﺎ ﺛ ﹹ ﹽﹷﻢ‬
‫اﻧ ْ ﹷﻄﻠ ﹷﹷﻖ إ�ﹻ ﹷ� ﻧ ﹷ ْﺨ ﹷﻠ ٍﺔ ﹷﻓ ﹷﺠﺎ ﹷء �ﹻﻘ ﹻ ْﻨﻮ ٍﻓ ﹷﹷﻮ ﹷﺿ ﹷﻌ ﹹه ﹷﻓ ﹷﻘﺎ ﹷل اﻟ ﹽﹷﻨ ﹻ� ﹽﹹي ﺻ�� اﷲ ﻋﻠﻴه وﺳﻠﻢ أﹷﻓﹷﻼ ﹷﺗ ﹷﻨ ﹽﹷﻘ ْﻴ ﹷﺖ ﹷﻟ ﹷﻨﺎ‬
‫�ه ﹻ ﻓﹷأﹷ�ﹷﻠﹹﻮا‬
‫ﺎروا أﹷ ْو ﹷﺗ ﹷﺨ�ﹽﹷ�ﹹوا ﹻﻣ ْﻦ ﹹرﻃﹷﺒﹻهﹻ ﹷو�ﹹ ْ ﹻ‬
‫ﹻﻣ ْﻦ ﹹرﻃﹷﺒﹻهﹻ ﹷﻓ ﹷﻘﺎ ﹷل ﹷﻳﺎ ﹷر ﹹﺳﻮ ﹷل اﷲﹻ إ� ﹻ�ي أﹷ ﹷر ْدتﹹ أﹷ ْن ﹷﺗ ْﺨ ﹷﺘ ﹹ‬
‫�ﺑﹹﻮا ﹻﻣ ْﻦ ذﹷﻟﹻﻚﹷ اﻟ ﹷْﻤﺎ ﹻء ﹷﻓ ﹷﻘﺎ ﹷل ﺻ�� اﷲ ﻋﻠﻴه وﺳﻠﻢ ﹷه ﹷﺬا ﹷو ﹽﹷاﻟ ﹻﺬي ﹷ� ْﻔ�ﹻي ﺑ ﹻ ﹷﻴ ﹻﺪه ﹻ ﹻﻣ ﹻﻦ اﻟ ﹽﹷﻨﻌ ﹻﹻﻴﻢ‬ ‫ﹷو ﹷ ﹻ‬
‫ﹽﹷاﻟ ﹻﺬي ﹹ� ْﺴأﹷﻟﹹ ﹷ‬
‫ﻮن ﹷﻋ ْﻨ ﹹه ﹷﻳ ْﻮ ﹷم ا ْﻟﻘ ﹷﹻﻴﺎ ﹷﻣ ﹻﺔ ﻇ ٌﹽﹻﻞ ﺑﹷﺎرﹻ ٌد ﹷو ﹹرﻃﹷ ٌﺐ ﻃﹷﻴ ٌﹽﹻﺐ ﹷو ﹷﻣﺎ ٌء ﺑﹷﺎرﹻ ٌد ﻓﹷﺎﻧ ْ ﹷﻄﻠ ﹷﹷﻖ أﹷﺑﹹﻮ اﻟ ﹷْه ْﻴ ﹷﺜ ﹻﻢ‬
‫ﹷات ﹷد ﹽ ٍر ﻓ ﹷﹷﺬﺑﹷﺢﹷ ﹷﻟ ﹹه ْﻢ‬‫ﻟ ﹻ ﹷﻴ ْﺼ ﹷﻨ ﹷﻊ ﹷﻟ ﹹه ْﻢ ﻃﹷ ﹷﻌﺎ ﹱﻣﺎ ﹷﻓ ﹷﻘﺎ ﹷل اﻟ ﹽﹷﻨ ﹻ� ﹽﹹي ﺻ�� اﷲ ﻋﻠﻴه وﺳﻠﻢ ﻻ ﹷﺗ ْﺬﺑﹷ ﹷﺤﻦﹽﹷ ذ ﹷ‬
‫ﹷﻋ ﹷﻨﺎﻗﹱﺎ أﹷ ْو ﹷﺟ ْﺪ ﹱﻳﺎ ﻓﹷأ ﹷ ﹷﺗﺎه ْﹹﻢ ﺑ ﹻ ﹷهﺎ ﻓﹷأﹷ� ﹷ ﹹﻠﻮا ﹷﻓ ﹷﻘﺎ ﹷل ﺻ�� اﷲ ﻋﻠﻴه وﺳﻠﻢ ﹷه ْﻞ ﹷﻟﻚﹷ ﹷﺧﺎد ٌﹻم ﻗﹷﺎ ﹷل ﻻ ﻗﹷﺎ ﹷل‬
‫ﹷﻓإﹻذﹷا أﹷ ﹷﺗﺎﻧﹷﺎ ﹷﺳ ْ� ٌي ﻓﹷأ ْﺗ ﹻ ﹷﻨﺎ ﻓﹷأ�ﹹ ﹷﹻي اﻟ ﹽﹷﻨ ﹻ� ﹽﹹي ﺻ�� اﷲ ﻋﻠﻴه وﺳﻠﻢ ﺑ ﹻ ﹷﺮأْ ﹷﺳ� ْ ﹻن ﻟ ْﹷﻴ ﹷﺲ ﹷﻣ ﹷﻌ ﹹه ﹷﻤﺎ ﺛﹷﺎﻟ ﹻ ٌﺚ ﻓﹷأ ﹷ ﹷﺗﺎ ﹹه‬
‫أﹷﺑﹹﻮ اﻟ ﹷْه ْﻴ ﹷﺜ ﹻﻢ ﹷﻓ ﹷﻘﺎ ﹷل اﻟ ﹽﹷﻨ ﹻ� ﹽﹹي ﺻ�� اﷲ ﻋﻠﻴه وﺳﻠﻢ ا ْﺧ�ﹷ�ْ ﹻﻣ ْﻨ ﹹه ﹷﻤﺎ ﹷﻓ ﹷﻘﺎ ﹷل ﻳﹷﺎ ﹷر ﹹﺳﻮ ﹷل اﷲﹻ ا ْﺧ�ﹷ�ْ �ﹻي‬
‫ﹷﻓ ﹷﻘﺎ ﹷل اﻟ ﹽﹷﻨ ﹻ� ﹽﹹي ﺻ�� اﷲ ﻋﻠﻴه وﺳﻠﻢ إ ﹻ ﹽﹷن اﻟ ﹹْﻤ ْﺴ ﹷﺘﺸﹷ ﹷﺎر ﹹﻣ ْﺆ ﹷﺗ ﹷﻤ ٌﻦ ﺧ ْﹹﺬ ﹷه ﹷﺬا ﹷﻓإﹻ��ي ﹷرأﹷﻳْ ﹹﺘ ﹹه � ﹷﹹﺼ� �ي‬
‫ص ﺑﹻهﹻ ﹷﻣ ْﻌﺮﹹوﻓﹱﺎ ﻓﹷﺎﻧ ْ ﹷﻄﻠ ﹷﹷﻖ أﹷﺑﹹﻮ اﻟ ﹷْه ْﻴ ﹷﺜ ﹻﻢ إ�ﹻ ﹷ� ا ْﻣ ﹷﺮأﹷﺗﹻهﹻ ﻓﹷأ ﹷ ْﺧ� ﹷ ﹷ� ﹷهﺎ �ﹻ ﹷﻘ ْﻮ ﹻل ﹷر ﹹﺳﻮ ﹻل اﷲﹻ ﺻ�� اﷲ‬
‫اﺳ ﹷﺘ ْﻮ ﹻ‬
‫ﹷو ْ‬
‫ﻋﻠﻴه وﺳﻠﻢ ﹷﻓ ﹷﻘﺎﻟﹷﺖﹻ ا ْﻣ ﹷﺮأﹷﺗﹹ ﹹه ﹷﻣﺎ أﹷﻧ ْ ﹷﺖ ﺑ ﹻ ﹷﺒﺎﻟ ﹻ ٍﻎ ﹷﺣ ﹽﹷﻖ ﹷﻣﺎ ﻗﹷﺎ ﹷل ﻓ ﹻﻴهﹻ اﻟ ﹽﹷﻨ ﹻ� ﹽﹹي ﺻ�� اﷲ ﻋﻠﻴه وﺳﻠﻢ‬

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‫ ﹷﻓ ﹷﻘﺎ ﹷل ﺻ�� اﷲ ﻋﻠﻴه وﺳﻠﻢ إ ﹻ ﹽﹷن اﷲﹷ ﻟ ْﹷﻢ ﻳﹷ ْﺒ ﹷﻌ ْﺚ ﻧﹷب ﹻ ﹱﹽﻴﺎ ﹷوﻻ‬،‫ﹻﻴﻖ‬ ٌ ‫ ﻗﹷﺎ ﹷل ﹷﻓ ﹹه ﹷﻮ ﹷﻋت‬،‫إﹻﻻ ﺑﹻأ ﹷ ْن ﹷ� ْﻌﺘﹻ ﹷﻘ ﹹه‬
‫� ﹷوﺑ ﹻ ﹷﻄﺎﻧ ﹷ ٌﺔ ﻻ ﹷﺗأْﻟﹹﻮ ﹹه‬ ‫ﹷﺧﻠﹻﻴ ﹷﻔ ﹱﺔ إﹻﻻ ﹷو ﹷﻟ ﹹه ﺑ ﹻ ﹷﻄﺎﻧ ﹷ ﹷﺘﺎ ﹻن ﺑ ﹻ ﹷﻄﺎﻧ ﹷ ٌﺔ ﹷﺗأ ْ ﹹﻣﺮﹹ ﹹه ﺑﹻﺎﻟ ﹷْﻤ ْﻌﺮﹹوفﹻ ﹷو ﹷﺗ ْﻨ ﹷهﺎ ﹹه ﹷﻋ ﹻﻦ اﻟ ﹹْﻤ ْﻨ ﹷ ﹻ‬
‫اﻟﺴﺆﹻ ﹷﻓ ﹷﻘ ْﺪ ﹹو� ﹻ ﹷي‬
‫ﻮق ﺑ ﹻ ﹷﻄﺎﻧ ﹷ ﹷﺔ ﹽﹹ‬ ‫ﹷﺧ ﹷﺒﺎﻻ ﹷو ﹷﻣ ْﻦ ﻳﹹ ﹷ‬

This narration is from Muhammad ibn Isma’eel who is in fact Imam

Bukhari �  �‫ر�  ا‬ . He narrated this Hadith to Imam Tirmizi �  �‫ر�  ا‬ . He
narrated it from Adam ibn Abi Iyaas �  �‫ر�  ا‬, who says that he heard
the Hadith from Shaibaan �  �‫ر�  ا‬ , who is Abu Mu’awiyah �  �‫ر�  ا‬ . He
says that he heard the Hadith from Malik Ibn Umair �  �‫ر�  ا‬ , who
heard it from Salamah ibn Abdur Rahman, in other words, the son of
Hazrat Abdur Rahman ibn Awf �  �‫ر�  ا‬ who himself is a great Faqih
and Muhad’dith.

He reports from Hazrat Abu Hurairah �  �‫ر�  ا‬ . This is a very lengthy
Hadith. I will present the essence of it.

He says that Huzoor ‫ ﷺ‬once came out at a time when He ‫ ﷺ‬would

not usually come out of His ‫ ﷺ‬Blessed House, and when none would
usually come to meet Him ‫ﷺ‬. At that moment Hazrat Abu Bakr
�  �‫ر�  ا‬ also came out. Huzoor ‫ﷺ‬ said, why did you come out at this
time, O Abu Bakr? He said, I came out so that I may greet you Ya
Rasool’Allah ‫ﷺ‬, and to see Your Blessed Face, i.e. to present my
Salaams in Your Court.

This means that Huzoor e Akram ‫ﷺ‬ knew that Hazrat Abu Bakr
Siddique �  �‫ ر�  ا‬was about to come, and Hazrat Abu Bakr �  �‫ ر�  ا‬also

375
had a feeling that Huzoor ‫ﷺ‬ is outside, and this is why he came.
Otherwise, there was no reason for him to come at such a time, when
he knew that none comes to meet Huzoor ‫ﷺ‬ during this time,
because it was not the usual time that Huzoor ‫ ﷺ‬came out of His ‫ﷺ‬
Private Chambers.

They were still in discussion and Hazrat Umar arrived. Huzoor ‫ﷺ‬

asked, what is your reason for coming out O Umar? He said, Ya

Rasool’Allah ‫ !ﷺ‬Hunger has made me restless.

It must be noted that Hazrat Abu Bakr �  �‫ ر�  ا‬also came for the same
reason, but he was blessed with the gift of immense patience
through the blessings of Rasool e Akram ‫ﷺ‬. He did not say what the
issue was, i.e. he did not complain, but Hazrat Umar �  �‫ر�  ا‬

mentioned what was worrying him.

Huzoor ‫ ﷺ‬said, I too am feeling very little of that. Here, Huzoor ‫ﷺ‬

said,

‫ﹷ� ْﻌ ﹷﺾ ذﹷﻟﹻﻚﹷ‬

In other words, be it a lot or less, but a person feels something more

or less, i.e. like hunger, based on his ability to bear that situation,
and because Huzoor ‫ ﷺ‬had great control over Himself, i.e. over His
‫ﷺ‬ condition, He ‫ ﷺ‬felt very little hunger.

376
Huzoor ‫ﷺ‬ then said, Let us go to the home of Abul Haitham Ibn
Taihaan Ansari � �‫ر� ا‬. There should be something available there.

Abul Haitham Ansari �  �‫ر�  ا‬ was that personality who had a huge
date orchard. There were many trees in his orchard, and he had
many goats as well, but he did not have any servants or workers, so
they went to his home and found that he was not there.

Huzoor ‫ ﷺ‬enquired from his wife, where is your husband? She said
that He has gone to fetch some drinking water. Just then Hazrat Abul
Haitham �  �‫ ر�  ا‬arrived, carrying a water skin (filled with water). He
kept it in front of Huzoor ‫ﷺ‬ and then in love embraced Huzoor ‫ﷺ‬

and he began to say, may my parents be sacrificed upon You. Ya

Rasool’Allah ‫ !ﷺ‬You have personally come to my humble home.

He welcomed Huzoor ‫ﷺ‬. He then took Huzoor ‫ﷺ‬ and both the
Sahaba e Kiraam into his orchard. He laid down an eating mat and
then broke a bunch of dates, which had some ripe dates and dry ones
on it as well, and he placed them in front. In other words, some of
the dates were dried ones, and some were dripping with juice. He
brought a bunch with all types of dates. Huzoor ‫ ﷺ‬said, you did not
separate them. You should have just plucked the ripe ones
separately. He said, Ya Rasool’Allah ‫ !ﷺ‬I brought it like this so that
You should separate them as per Your wish, and eat what You
prefer.

They all then ate the dried and the ripe dates, and then drank the
water which he had brought. Huzoor ‫ﷺ‬ said, By Him in Whose
377
Divine Control is My Life! The people will be questioned on the day
of Qiyaamat about all the bounties which they have received, even
the cool shaded places, and the dry and ripe dates, and the water
which they drank.

In other words, You will be questioned about all of this on the Day of
Qiyaamat. You lived in so many bounties, so what have you done
with it and what have you brought!

Abul Haitham � �‫ ر� ا‬then went to have some food prepared. In other
words, he went home to have some food prepared for Huzoor ‫ ﷺ‬and
for the Shaykhain � �‫ر� ا‬.

Huzoor ‫ﷺ‬ said, do not sacrifice the animal which gives milk, but
sacrifice a lamb or something of its age, so he sacrificed a baby goat,
i.e. a lamb (which is usually about four months old or so).

He had the meat cooked and presented it to Huzoor ‫ﷺ‬, so Huzoor ‫ﷺ‬
ate from it. Huzoor ‫ ﷺ‬then said, do you have any servant, i.e. slave?
He said, No I do not. Huzoor ‫ ﷺ‬said, fine! When any slaves come to
Me, you should come, so I will give one to you.

(After some time) two slaves were brought for Huzoor ‫ﷺ‬. Abul
Haitham arrived, and mentioned what Huzoor ‫ﷺ‬ told him, so
Huzoor ‫ ﷺ‬said, Select from them both, the one which you prefer. He
said, No, Ya Rasool’Allah ‫!ﷺ‬ You select for me the one you prefer.
Subhaan’Allah! Such was the love of the Sahaba.

378
So Huzoor ‫ ﷺ‬said,

‫إ ﹻ ﹽﹷن اﻟ ﹹْﻤ ْﺴ ﹷﺘﺸﹷ ﹷﺎر ﹹﻣ ْﺆ ﹷﺗ ﹷﻤ ٌﻦ‬

Indeed the one from whom advice is sought is an Ameen,

i.e. a trustworthy person

In other words, Huzoor ‫ ﷺ‬was telling him that, does this mean that
you are seeking my advice as to whom is better between these two,
so Huzoor ‫ﷺ‬ said that, the one from whom advice is sought is an
Ameen, meaning that if he gives the wrong advice, then he has been
distrustful.

So Huzoor ‫ﷺ‬ said, take this slave. I saw him performing Namaaz. I
further command you to treat him well. Abul Haitham �  �‫ر�  ا‬ took
the slave and went to his wife and told her what happened in the
Court of Huzoor ‫ﷺ‬ and he said that, Huzoor ‫ﷺ‬ gave me this slave,
and He ‫ ﷺ‬said that I should treat him right.

In other words, his wife said, Do you not understand what Huzoor ‫ﷺ‬
meant by this command. Huzoor ‫ﷺ‬ said that you should treat him
well, but you will not be able to do as much as Huzoor ‫ﷺ‬ has
commanded you to do. There is only one thing I can think of by
which you will treat him right and this is what Huzoor ‫ﷺ‬ meant,
and that is by freeing him, otherwise you will not be able to act
according to what Huzoor ‫ ﷺ‬commanded. So he freed the slave.

379
When Huzoor ‫ ﷺ‬heard of what had transpired, Huzoor ‫ ﷺ‬said, For
every Nabi or Representative of a Nabi who came into this world,
there are two types of hidden advisers who are attached to him by
Allah. One is he who commands righteousness and forbids evil, and
the other is one who surrounds him in malice and only prefers
malice for him. One, who has been saved from such a malicious
adviser, has been saved from devastation. The Ambia e Kiraam would
choose the good advisers and leave the evil ones.

In other words, one who has been saved from wrong advisers
becomes truly pious. What does it mean? It means a wife is one who
either gives a man good advice or detrimental advice.

(Have you not seen that) there are many who cut themselves off
from their entire families just on the advice of their wife, and they
ignore their duties of being kind towards their relatives.

In other words, Huzoor ‫ﷺ‬ was saying that, his wife had given him
such a beautiful piece of advice, that there is no better kindness
towards a slave than to set him free. This was the way of Huzoor e
Akram ‫ﷺ‬.

I am now further explaining this, through another Hadith where it is

mentioned that Huzoor ‫ﷺ‬ said, that with every person there is a
shaitaan who deceives him with wrong advice and diverts him
towards wrong. So the Sahaba e Kiraam asked, Is one like this with
You as well? He ‫ ﷺ‬said,

380
 ‫و�ﻜﻦ اﺳﻠﻢ‬

In other words, But he has accepted Islam, and he cannot give me

wrong advice; or it could mean that, I am protected from his
mischief. In other words, Almighty Allah gave him guidance, and he
does not mention anything wrong to Me.

Now let us also observe the lives and the contentment of the Sahaba
e Kiraam.

Hadith Shareef

‫ﺣﺪﺛﻨﺎ ﻋﻤﺮ ﺑﻦ إﺳﻤﺎﻋﻴﻞ ﺑﻦ ﻣﺠﺎﻟﺪ ﺑﻦ ﺳﻌﻴﺪ ﺣﺪﺛ�ي أ�ي ﻋﻦ ﺑﻴﺎن ﺣﺪﺛ�ي ﻗﻴﺲ ﺑﻦ‬
‫ ﻗﺎل ﺳﻤﻌﺖ ﺳﻌﺪ ﺑﻦ أ�ي وﻗﺎص �ﻘﻮل إ�ي ﻷﹷ ْول ﹷرﺟﻞ أﹷه ﹷْﺮ ﹷق ﹷد ﹱﻣﺎ �ﹻي ﹷﺳبﹻﻴ ﹻﻞ اﷲﹻ‬،‫ﺣﺎزم‬
‫ﺟﻞ ﹷر�ﹷ� �ﹻ ﹷﺴ ْه ٍﻢ �ﹻ� ﹷﺳبﹻﻴ ﹻﻞ اﷲﹻ ﹷﻟ ﹷﻘ ْﺪ ﹷرأﹷﻳْ ﹹﺘ�ﹻي أﻏﺰوا �ﹻي ا ْﻟﻌ ﹷﹻﺼﺎﺑﹷ ﹷﺔ ﹻﻣ ْﻦ أﹷ ْﺻ ﹷﺤ ﹻ‬
‫ﺎب‬ ٍ ‫ﹷوإ� ﹻْي ﻷﹷ ْول ﹷر‬
‫� ﹷﺣ ْﺖ أﹷ ْﺷ ﹷﺪا ﹹﻗ ﹷﻨﺎ‬ ‫ﹽﹷ‬ ‫ﹽﹷ‬
‫ﹹﻣ ﹷﺤ ْﻤ ٍﺪ ﺻ�� اﷲ ﻋﻠﻴه وﺳﻠﻢ ﹷﻣﺎ ﻧﹷأ� ﹹ ْﻞ إﻻ ﹷو ﹷر ﹷق اﻟﺸﹷ ﹷﺠﺮ ﹻ ﹷوا ْﻟ ﹹﺤ ْﺒ ﹷﻠ ﹷﺔ ﹷﺣ�ي ﹷ� ﹷ ﹷ‬
‫ﻳﻦ ﹷﻟ ﹷﻘ ْﺪ‬ ‫اﻟﺒﻌﹻ�� ﹷوأﹷ ْﺻ ﹷﺒ ﹷﺤ ْﺖ ﺑﹷﻨﹹﻮ أﹷ ﹷﺳ ٍﺪ ﹷ� ﹷﻌﺰ ﹹﹽﹻروﻧﹷ�ﹻي �ﹻي ﹽﹻ‬
‫اﻟﺪ ﹻ‬ ‫ﹷوإ ﹻ ْن أﹷ ﹷﺣ ﹹﺪﻧﹷﺎ ﻟ ﹷﹷﻴ ﹷﻀ ﹹﻊ ﹷﻛﻤﺎ ﹷ� ﹷﻀ ﹹﻊ ﹽﹷ‬
‫اﻟﺸﺎةﹹ ﹷو ﹷ‬ ‫ﹷ‬
‫�ت ﹷو ﹷﺿ ﹷﻞ ﹷﻋ ﹷﻤ� ﹻي‬
ْ ‫ﺧ ْﹻﺒ ﹹﺖ إذ ْﹷن ﹷو ﹷﺧ ﹻ‬

Once, someone raised an objection against Hazrat Sa’ad bin Abi

Waqqas � �‫ر� ا‬. He said; I am the first person who let out blood in the
way of Allah. In other words, I am the first person who came forth to
fight in the way of Allah. He said that it was I who was the first
381
person to fire an arrow during Jihad in the way of Allah. I journeyed
with a small group of Huzoor’s ‫ ﷺ‬Sahaba for Jihad. We ate the leaves
of trees and the barks of the trees. Due to this, the insides of our
mouths were cut, i.e. we had mouth sores, and our faeces became
like the droppings of goats. Now the people of Banu Asad come to
me and said that I should learn the way of Deen. He says,

ْ ‫ﹷﻟ ﹷﻘ ْﺪ ﺧ ْﹻﺒ ﹹﺖ إذ ْﹷن ﹷو ﹷﺧ ﹻ‬

‫�ت ﹷو ﹷﺿ ﹷﻞ ﹷﻋ ﹷﻤ� ﹻي‬

Have I become such that people should give me advice that I should
learn Deen, (if it is so) then it means that all my deeds have been
destroyed. In other words, this is why they are feeling this way about
me.

This is that Sa’ad ibn Abi Waqqas �  �‫ر�  ا‬ who is one of the Ashara
Mubash-sharah. Hazrat Umar �  �‫ر�  ا‬ said that he is from amongst
those whom Rasool e Paak ‫ﷺ‬ was pleased with as He ‫ﷺ‬ left this
world. So, this is how they lived their lives.

Hadith Shareef

‫ﺣﺪﺛﻨﺎ ﻣﺤﻤﺪ ﺑﻦ �ﺸﺎرﺣﺪﺛﻨﺎ ﺻﻔﻮان ﺑﻦ ﻋﻴ�ي ﺣﺪﺛﻨﺎ ﻣﺤﻤﺪ ﺑﻦ ﻋﻤﺮو ﺑﻦ ﻋﻴ�ي أﺑﻮ‬
‫وﺷﻮ�ﺴﺎ أﺑﺎ اﻟﺮﻗﺎد ﻗﺎﻻ �ﻌﺚ ﻋﻤﺮ ﺑﻦ‬
‫ﹱ‬ ٍ �ْ�‫�ﻌﺎﻣﺔ اﻟﻌﺪوي ﻗﺎل ﺳﻤﻌﺖ ﹷﺧﺎﻟ ﹻ ﹻﺪ ﺑْ ﹻﻦ ﻋﹹ ﹷﻤ‬
‫اﻟﺨﻄﺎب ﻋﹹت ﹷْﺒ ﹹﺔ ﺑْ ﹹﻦ ﻏﹷﺰْ ﹷو ﹷ‬
‫ان وﻗﹷﺎ ﹷل اﻧﻄﻠﻖ أﻧﺖ وﻣﻦ ﻣﻌﻚ ﺣ�ي إذا ﻛﻨﺘﻢ �ي أﻗ�ي أرض‬
‫اﻟﻌﺮب وأد�� ﺑﻼد أرض اﻟﻌﺠﻢ ﻓأﻗﺒﻠﻮا ﺣ�� إذا �ﺎﻧﻮا ﺑﺎﻟﻤﺮﺑﺪ وﺟﺪوا هﺬا اﻟﻤ�ﺎن‬
382
‫ﻓﻘﺎﻟﻮا ﻣﺎ هﺬه هﺬه اﻟﺒ�ة ﻓﺴﺎرواﺣ�ي إذا ﺑﻠﻐﻮا ﺣﻴﺎل اﻟﺠ� اﻟﺼﻐ�� ﻓﻘﺎﻟﻮا هﺎهﻨﺎ‬
‫أﻣﺮﺗﻢ ﻓﻨﺰﻟﻮا ﻓﺬ�وا اﻟﺤﺪﻳﺚ ﺑﻄﻮﻟه‬

Similarly, Utba Ibn Ghazwaan � �‫ ر� ا‬says, I am of those seven people

who were with Huzoor ‫ﷺ‬ on a journey, when we ate leaves from
trees, to the extent that our mouths were cut, and now Almighty
Allah has blessed us with so much that each of the seven of us is the
Amir or Governor of some city or the other, and we are still firm on
the same way of our Deen, and in establishing justice. You should
observe if those leaders who come after us, have this in them or
not.

What did he mean? He was saying that those who come later as
leaders will grow up in the lap of luxury, and when they reach this
position, what will they know about how we received this Deen and
what hardships we had to endure. This is why they will not care
about the protection of the Deen, and they will not care about any
harm being caused to the Deen.

Here he is explaining what they had to face to spread the Deen.

Indeed, Almighty Allah has blessed them with a grand excellence.

Hadith Shareef

‫ﹷﺣ ﹽﹷﺪﺛﹷ ﹷﻨﺎ ﹷﻋ ْﺒ ﹹﺪ ﺑْ ﹹﻦ ﹹﺣ ﹷﻤ ْﻴ ٍﺪ ﻗﹷﺎ ﹷل ﹷﺣ ﹽﹷﺪﺛﹷ ﹷﻨﺎ ﹹﻣ ﹷﺤ ﹽﹷﻤ ﹹﺪ ﺑْ ﹹﻦ إ ﹻ ْﺳ ﹷﻤﺎﻋ ﹻﻴ ﹷﻞ ﺑْ ﹻﻦ أﹷ�ﹻي ﻓ ﹷﹹﺪﻳْ ٍﻚ ﻗﹷﺎ ﹷل ﹷﺣ ﹽﹷﺪﺛﹷ ﹷﻨﺎ اﺑْ ﹹﻦ‬
ٍ ‫ْﺐٍ ﹷﻋ ْﻦ ﹹﻣ ْﺴﻠ ﹻ ﹻﻢ ﺑْ ﹻﻦ ﹹﺟ ْﻨ ﹹﺪ ٍب ﹷﻋ ْﻦ ﻧ ﹷ ْﻮ ﹷﻓ ﹻﻞ ﺑْ ﹻﻦ إﹻﻳﹷﺎ‬Ò‫أﹷ�ﹻي ذﹻ‬
‫س ا ْﻟ ﹹه ﹷﺬ� ﹻ ﹽﹻي ﻗﹷﺎل � ﹷ ﹷ‬
‫ﺎن ﹷﻋ ْﺒ ﹹﺪ اﻟ ﹽﹷﺮ ْﺣ ﹷﻤ ﹻﻦ ﺑْ ﹹﻦ‬
383
‫ﹷات ﻳﹷ ْﻮ ٍﻣ ﹷﺤ�ﹽﹷي إﹻذﹷا ﹷد ﹷﺧ ْﻠ ﹷﻨﺎ ﺑﹷ ْي ﹷﺘ ﹹه‬
‫ﻴﺲ ﹷوإﹻﻧ ﹽﹷ ﹹه ا ْ� ﹷﻘﻠ ﹷﹷﺐ ﺑ ﹻ ﹷﻨﺎ ذ ﹷ‬ ‫ﺎن � ْﹻﻌ ﹷﻢ ا ْﻟ ﹷﺠﻠ ﹻ ﹹ‬ ‫ﻴﺴﺎ ﹷو� ﹷ ﹷ‬ ٍ ‫ﹷﻋ ْﻮ‬
‫ف ﹷﻟ ﹷﻨﺎ ﹷﺟﻠ ﹻ ﹱ‬
‫� ﹷج ﹷوأ ﹹ ﹷﺗ ْي ﹷﻨﺎ �ﹻ ﹷﺼ ْﺤ ﹷﻔ ٍﺔ ﻓ ﹷﹻﻴهﺎ ﺧ ْﹹﺒﺰٌ ﹷو ﹷﻟ ْﺤ ٌﻢ ﹷﻓ ﹷﻠ ﹽﹷﻤﺎ ﹹوﺿ ﹷﹻﻌ ْﺖ ﺑﹷ�ﹷ� ﹷﻋ ْﺒ ﹹﺪ اﻟ ﹽﹷﺮ ْﺣ ﹷﻤ ﹻﻦ‬
‫ﹷو ﹷد ﹷﺧ ﹷﻞ ﻓﹷﺎﻏْ ﹷﺘ ﹷﺴ ﹷﻞ ﺛ ﹹ ﹽﹷﻢ ﹷ ﹷ‬
‫ﹷﻓ ﹹﻘﻠ ﹹْﺖ ﹷﻟ ﹹه ﻳﹷﺎ أﹷﺑﹷﺎ ﹹﻣ ﹷﺤ ﹽﹷﻤ ٍﺪ ﹷﻣﺎ ﻳﹹ ْﺒﻜﹻﻴﻚﹷ ﹷﻓ ﹷﻘﺎ ﹷل هﹷﻠﻚﹷ ﹷر ﹹﺳﻮ ﹹل اﷲﹻ ﺻ�� اﷲ ﻋﻠﻴه وﺳﻠﻢ ﹷوﻟ ْﹷﻢ‬
‫ﹷ� ْﺸ ﹷﺒ ْﻊ ه ﹷﹹﻮ ﹷوأﹷهْ ﹹﻞ ﺑﹷ ْيﺘﹻهﹻ ﹻﻣ ْﻦ ﺧ ْﹹﺒﺰ ﹻ ﹽﹷ‬
ْ ‫اﻟﺸﻌﹻ�� ﹻﻓﹷﻼ أﹷ ﹷراﻧﹷﺎ أ ﹹ ﹽﹻ‬
‫�ﻧﹷﺎ ﻟ ﹻ ﹷﻤﺎ ه ﹷﹹﻮ ﹷﺧ� ْ ٌ� ﹷﻟ ﹷﻨﺎ‬

Sayyiduna Abdur Rahman ibn Awf �  �‫ر�  ا‬ is also from the Asharah
Mubashsharah. Regarding him it is mentioned that a spread of meat
and roti was laid out in front of him. The moment he saw this, he
began to weep. People asked, why are you weeping without any
reason?

He said, Rasool ‫ﷺ‬ journeyed from this world, but never did He
‫ﷺ‬ or His ‫ ﷺ‬Family eat a full stomach of barley bread (and
meat), and yet we are getting this much. Is it not that we are
receiving the reward of our virtuous deeds in this world!

384
 The After Esha Discussions of
Sayyiduna Rasoolullah ‫ﷺ‬

This Chapter discusses whether Rasoolullah ‫ﷺ‬ used to talk or have

conversations after Esha Salaah. In fact, there are narrations which
mention that Huzoor e Akram ‫ﷺ‬ forbade speaking after Esha.

However, Huzoor ‫ ﷺ‬forbidding speaking or having discussions after

Esha Salaah refers to futile and baseless conversations, and there is
no objection or harm in having Religious discussions or
knowledgeable discussions after Esha. Imam Bukhari � �‫ ر� ا‬has even
established a chapter on this topic and reported Hadith as well in
this regard.

He mentions that Rasool e Akram ‫ ﷺ‬did indeed converse after Esha.

Here Imam Tirmizi speaks about conversations after Esha.

It must be understood that the reason behind this discussion is so

that people understand that to have knowledgeable discussions and
to speak about other Religious issues is permissible, but to speak of
futile things and people’s internal matters, and make unnecessary
chit chat, simply for the sake of listening to stories, without any
benefit, are conversations which are forbidden.

385
‫‪Hadith Shareef‬‬

‫ﹻﻴﻞ ﹽﹷ‬
‫اﻟﺜ ﹷﻘ� ﹽﹹﹻي‬ ‫� ﻗﹷﺎ ﹷل ﹷﺣ ﹽﹷﺪﺛﹷ ﹷﻨﺎ أﹷﺑﹹﻮ ﹷﻋﻘ ٍ‬ ‫ﹷﺣ ﹽﹷﺪﺛﹷ ﹷﻨﺎ ا ْﻟ ﹷﺤ ﹷﺴ ﹹﻦ ﺑْ ﹹﻦ ﹷﺻﺒﹽﹷﺎ ٍح اﻟ ﹷْﺒﺰﹽﹷ ﹹار ﻗﹷﺎ ﹷل ﹷﺣ ﹽﹷﺪﺛﹷ ﹷﻨﺎ أﹷﺑﹹﻮ اﻟ ﹽﹷﻨ ْ ﹻ‬
‫�و ٍق ﹷﻋ ْﻦ ﹷﻋﺎ‪ Ò‬ﹻﺸﹷ ﹷﺔ ﻗﹷﺎﻟ ْﹷﺖ ﹷﺣ ﹽﹷﺪ ﹷث ﹷر ﹹﺳﻮ ﹹل‬ ‫ﹽﹷ‬ ‫ﹷﻋ ْﺒ ﹹﺪ اﷲﹻ ﺑْ ﹹﻦ ﹷﻋﻘ ٍ‬
‫ﹻﻴﻞ ﹷﻋ ْﻦ ﹹﻣ ﹷﺠﺎﻟ ﹻ ٍﺪ ﹷﻋ ﹻﻦ اﻟﺸ ْﻌ ﹻ� ﹽﹻي ﹷﻋ ْﻦ ﹷﻣ ْ ﹹ‬
‫ﹷات ﻟ ْﹷﻴ ﹷﻠ ٍﺔ � ﹷﹻﺴﺎ ﹷء ﹹه ﹷﺣﺪﹻﻳ ﹱﺜﺎ ﹷﻓ ﹷﻘﺎﻟﹷﺖﹻ ا ْﻣ ﹷﺮأﹷ ٌة ﹻﻣ ْﻨ ﹹهﻦﹽﹷ ﹷﻛأ ﹷ ﹽﹷن ا ْﻟ ﹷﺤﺪ ﹷ‬
‫ﹻﻳﺚ‬ ‫اﷲﹻ ﺻ�� اﷲ ﻋﻠﻴه وﺳﻠﻢ ذ ﹷ‬

‫ﺎن ﹷر ﹹﺟﻼ ﹻﻣ ْﻦ ﹹﻋ ْﺬ ﹷر ﹷة أﹷ ﹷ ﹷ‬
‫� ْﺗ ﹹه ا ْﻟﺠﹻ ﹽﹹﻦ‬ ‫�ا ﹷﻓ ﹷﺔ � ﹷ ﹷ‬
‫�ا ﹷﻓ ﹹﺔ إ ﹻ ﹽﹷن ﹹ ﹷ‬ ‫�ا ﹷﻓ ﹷﺔ ﹷﻓ ﹷﻘﺎ ﹷل أﹷ ﹷﺗ ْﺪ ﹹر ﹷ‬
‫ون ﹷﻣﺎ ﹹ ﹷ‬ ‫ﹷﺣﺪ ﹹ‬
‫ﹻﻳﺚ ﹹ ﹷ‬
‫ﺎس ﺑ ﹻ ﹷﻤﺎ ﹷرأﹷى ﻓ ﹻﻴه ﹻ ْﻢ‬ ‫�ﹻي ا ْﻟ ﹷﺠﺎهﹻﻠ ﹻ ﹽﹷﻴ ﹻﺔ ﻓ ﹷﹷﻤ ﹷﻜ ﹷﺚ ﻓ ﹻﻴه ﹻ ْﻢ ﹷدهْ ﹱﺮا ﺛ ﹹ ﹽﹷﻢ ﹷر ﹽﹹدو ﹹه إ�ﹻ ﹷ� اﻹﹻﻧ ْ ﹻﺲ ﹷﻓ� ﹷ ﹷ‬
‫ﺎن ﻳﹹ ﹷﺤ ﹽﹻﺪ ﹹث اﻟ ﹽﹷﻨ ﹷ‬
‫�ا ﹷﻓ ﹷﺔ‬ ‫ﺎس ﹷﺣﺪ ﹹ‬
‫ﹻﻳﺚ ﹹ ﹷ‬ ‫ﹻﻣ ﹷﻦ اﻷﹷ ﹷﻋﺎ ﹻﺟ ﹻ‬
‫ﻴﺐ ﹷﻓ ﹷﻘﺎ ﹷل اﻟ ﹽﹷﻨ ﹹ‬

‫‪ narrates the Hadith of Ummul Mo’mineen A’isha‬ر� ا� � ‪Imam Tirmizi‬‬

‫‪ by saying, Hasan ibn Sab-bah narrated to us a Hadith‬ر�  ا�  � ‪Siddiqa‬‬
‫‪that Abu Nadr narrated to him a Hadith. He says that Abu Aqeel‬‬
‫‪Thaqafi narrated to him a Hadith and Abu Aqeel’s actual name is‬‬
‫‪Abdullah ibn Aqeel. He narrated from Mujalid, who narrated from‬‬
‫ر�  ا�  � ‪ who reported from Hazrat Masrooq‬ر�  ا�  � ‪Imam Aamir Sha’bi‬‬
‫‪ that she‬ر� ا� � ‪who reported from Ummul Mo’mineen A’isha Siddiqa‬‬
‫‪said that,‬‬

‫‪ was having a discussion with his blessed wives.‬ﷺ ‪One night Rasool‬‬
‫‪ had to say one of the blessed wives‬ﷺ ‪After listening to what Huzoor‬‬
‫‪said, this narrative is a lot like the story of Khurafa.‬‬

‫�ا ﹷﻓ ﹷﺔ‬
‫ﹻﻳﺚ ﹹ ﹷ‬ ‫ﹷﻛأ ﹷ ﹽﹷن ا ْﻟ ﹷﺤﺪ ﹷ‬
‫ﹻﻳﺚ ﹷﺣﺪ ﹹ‬
‫‪386‬‬
In other words, this incident is like the story of Khurafa.
So He ‫ ﷺ‬said, do you people know who Khurafa really was? Khurafa
was a man from the Udhra tribe. During the days of ignorance the
Jins carried him away, and kept him with them for a very long time,
and after some time, they returned him to the humans.

When he returned he narrated to the people the amazing stories

from the domain of Jins.

After this, all amazing narratives became known as the stories of

Khurafa; this is why when people heard something shocking they
referred to it as a narrative of Khurafa, i.e. an amazing incident.

387
 The Age & Departure From This
World of Sayyiduna Rasoolullah ‫ﷺ‬
This Chapter discusses certain narrations relating to the time when
The Master of both worlds ‫ﷺ‬ journeyed from this world. In other
words, it discusses the Wafaat of Rasoolullah ‫ﷺ‬.

Hadith Shareef

‫ﹷﺣ ﹽﹷﺪﺛﹷ ﹷﻨﺎ أﹷﺑﹹﻮ ﹷﻋ ﹽﹷﻤﺎ ٍر ا ْﻟ ﹹﺤ ﹷﺴ� ْ ﹹن ﺑْ ﹹﻦ ﹹ ﹷ‬

‫�ﻳْ ٍﺚ ﹷو ﹹﻗت ﹷ ْي ﹷﺒ ﹹﺔ ﺑْ ﹹﻦ ﹷﺳﻌﹻﻴ ٍﺪ ﹷوﻏﹷ�ْ�ﹹ ﹷواﺣ ﹻ ٍﺪ ﻗﹷﺎﻟﹹﻮا ﹷﺣ ﹽﹷﺪﺛﹷ ﹷﻨﺎ ﹹﺳﻔ ﹷْﻴ ﹹ‬
‫ﺎن‬
‫آ� ﻧﹷﻈْ ﹷﺮة ٍﻧﹷﻈﹷ ْﺮﺗﹹ ﹷهﺎ إ�ﹻ ﹷ� ﹷر ﹹﺳﻮ ﹻل اﷲﹻ ﺻ�� اﷲ‬ ‫ﺑْ ﹹﻦ ﹹﻋ ﹷي ْي ﹷﻨ ﹷﺔ ﹷﻋ ﹻﻦ اﻟﺰﹽﹹهْﺮ ﹻ ﹽﹻي ﹷﻋ ْﻦ أﹷﻧ ﹷ ﹻﺲ ﺑْ ﹻﻦ ﹷﻣﺎﻟ ﹻ ٍﻚ ﻗﹷﺎ ﹷل ﹻ ﹹ‬
‫ﺎس‬ ‫اﻟﺴ ﹷﺘ ﹷﺎرة ﹻ ﹷﻳ ْﻮ ﹷم اﻻﺛ ْ ﹷﻨ� ْ ﹻن ﹷﻓ ﹷﻨﻈﹷ ْﺮتﹹ إ�ﹻ ﹷ� ﹷو ْﺟهﹻهﹻ ﹷﻛأﹷﻧ ﹽﹷ ﹹه ﹷو ﹷر ﹷﻗ ﹹﺔ ﹹﻣ ْﺼ ﹷﺤ ٍﻒ ﹷواﻟ ﹽﹷﻨ ﹹ‬
‫ﻒ ﹽﹻ‬ ‫ﻋﻠﻴه وﺳﻠﻢ ﹷﻛ ْﺸ ﹹ‬
‫س أﹷ ﹻن اﺛْب ﹹﺘﹹﻮا ﹷوأﹷﺑﹹﻮ ﺑﹷ ْ�ٍ ﹷﻳ ﹹﺆ ﹽﹹﻣ ﹹه ْﻢ‬‫ﺎس أﹷ ْن ﹷ� ْﻀ ﹷ�ﺑﹹﻮا ﻓﹷأ ﹷ ﹷﺷ ﹷﺎر إ�ﹻ ﹷ� اﻟ ﹽﹷﻨﺎ ﹻ‬ ‫ْﻒ أﹷ�ﹻي ﺑﹷ ْ�ٍ ﹷﻓ�ﹷﺎ ﹷد اﻟ ﹽﹷﻨ ﹹ‬
‫ﹷﺧﻠ ﹷ‬
‫ﻒ ﹷوﺗﹹ ﹹﻮ� � ﹷي ﹷر ﹹﺳﻮ ﹹل اﷲﹻ ﺻ�� اﷲ ﻋﻠﻴه وﺳﻠﻢ ﹻﻣ ْﻦ ﹻ ﹻ‬
‫آ� ذﹷﻟﹻﻚﹷ اﻟ ﹷْﻴ ْﻮم ﹻ‬ ‫ﹷوأﹷ ْﻟ ﹷ�� ﹽﹻ‬
‫اﻟﺴ ْﺠ ﹷ‬

Hazrat Anas bin Maalik �  �‫ ر�  ا‬says that, the last opportunity which I
got to make Deedar (i.e. to see the Beloved Rasool ‫)ﷺ‬ was on a
Monday, while Abu Bakr Siddique �  �‫ر�  ا‬ was leading the Fajr
Namaaz. While we were in Namaaz Aaqa e Ka’inaat ‫ﷺ‬ had the
curtain (to His ‫ﷺ‬ Blessed Chambers) opened. The Sahaba e Kiraam
and I became engrossed in making Deedar of the Sacred Face of
Rasool e Akram ‫ﷺ‬. In Namaaz all of us started to turn and make
Ziyaarat of Sarkaar ‫ﷺ‬.

388
It must be noted that the door of the Hujrah e Paak, i.e. the Sacred
Chamber, would fall in the fourth line, and even those in the first
Saffs also turned to look at the Beloved Rasool ‫ﷺ‬

‫ﹷﻓ ﹷﻨﻈﹷ ْﺮتﹹ إ�ﹻ ﹷ� ﹷو ْﺟهﹻهﹻ ﹷﻛأﹷﻧ ﹽﹷ ﹹه ﹷو ﹷر ﹷﻗ ﹹﺔ ﹹﻣ ْﺼ ﹷﺤ ٍﻒ‬

He says, We were looking at His Blessed Face, like one looks at a

glowing page of the Qur’an e Majeed.

The people wanted to break their Namaaz, so Huzoor ‫ﷺ‬ gestured

with His ‫ﷺ‬ Blessed Hand, that they should complete their Namaaz.
Hazrat Abu Bakr �  �‫ر�  ا‬ was leading the Namaaz, and he started to
move backwards, so Huzoor ‫ ﷺ‬gestured to him to continue. Now the
question here is why did he start to move backwards?

Surely it was because he too saw Huzoor ‫ﷺ‬. Another question here
is as to how those who were at the front came to know that Huzoor
‫ﷺ‬ had raised the veils on the other end?

It was the time of Fajr and the Masjid was dark. It seems that the
moment the veil was raised, the entire Masjid began to glow through
the Anwaar e Mustafa ‫ ﷺ‬and the Radiances of Nubuw’wat.

In other words, those in the first, second, third and fourth Saffs were
indeed looking, but even the one who was leading them in prayer
turned to look. Subhaan’Allah! It was on this day that Aaqa e Ka’inaat
‫ﷺ‬ journeyed from this world.
389
‫‪ gestured to them to complete their‬ﷺ ‪It must be noted that Huzoor‬‬
‫‪Namaaz, and not to start the Namaaz afresh. This means that to turn‬‬
‫‪and look at Huzoor‬‬ ‫ﷺ‬ ‫‪does not even cause the slightest defect in‬‬
‫‪Namaaz.‬‬

‫‪Hadith Shareef‬‬

‫� ﹽﹹي ﻗﹷﺎ ﹷل ﹷﺣ ﹽﹷﺪﺛﹷ ﹷﻨﺎ ﹹﺳﻠ ْﹷﻴ ﹹﻢ ﺑْ ﹹﻦ أﹷ ْﺧ ﹷ ﹷ‬

‫� ﹷﻋ ﹻﻦ اﺑْ ﹻﻦ ﹷﻋ ْﻮ ٍن ﹷﻋ ﹻﻦ‬ ‫ﹷﺣ ﹽﹷﺪﺛﹷ ﹷﻨﺎ ﹹﺣ ﹷﻤ ْﻴ ﹹﺪ ﺑْ ﹹﻦ ﹷﻣ ْﺴ ﹷﻌ ﹷﺪ ﹷة اﻟ ﹷْﺒ ْ ﹻ‬
‫إﹻﺑْ ﹷﺮاه ﹷﹻﻴﻢ ﹷﻋ ﹻﻦ اﻷﹷ ْﺳ ﹷﻮد ﹻ ﹷﻋ ْﻦ ﹷﻋﺎ‪ Ò‬ﹻﺸﹷ ﹷﺔ ﻗﹷﺎﻟ ْﹷﺖ ﹹﻛ ْﻨ ﹹﺖ ﹹﻣ ْﺴﻨ ﹷﹻﺪ ﹱة اﻟ ﹽﹷﻨ ﹻ� ﹽﹷي ﺻ�� اﷲ ﻋﻠﻴه وﺳﻠﻢ إ�ﹻ ﹷ�‬
‫ﹷﺻ ْﺪرﹻي أﹷ ْو ﻗﹷﺎﻟ ْﹷﺖ إ�ﹻ ﹷ� ﺣ ﹻ ْﺠﺮﹻي ﻓ ﹷﹷﺪ ﹷﻋﺎ ﺑ ﹻ ﹷﻄ ْﺴ ٍﺖ ﻟ ﹻ ﹷيﺒﹹﻮ ﹷل ﻓ ﹻﻴهﹻ ﺛ ﹹ ﹽﹷﻢ ﺑﹻﺎ ﹷل ﻓ ﹷﹷﻤ ﹷ‬
‫ﺎت‬

‫‪Regarding this moment, Ummul Mo’mineen A’isha Siddiqa‬‬ ‫ر�  ا�  �‬

‫‪says, I was sitting holding Huzoor e Akram‬‬ ‫ﷺ‬ ‫‪between my chest‬‬

‫‪and my neck, and in this moment Huzoor‬‬ ‫ﷺ‬ ‫‪journeyed from this‬‬
‫‪world.‬‬

‫‪Hadith Shareef‬‬

‫� ﺑْ ﹹﻦ إ ﹻ ْﺳ ﹷﻤﺎﻋ ﹻﻴ ﹷﻞ ﹷﻋ ْﻦ ﹷﻋ ْﺒ ﹻﺪ اﻟ ﹽﹷﺮ ْﺣ ﹷﻤ ﹻﻦ ﺑْ ﹻﻦ‬ ‫ﹷﺣ ﹽﹷﺪﺛﹷ ﹷﻨﺎ ا ْﻟ ﹷﺤ ﹷﺴ ﹹﻦ ﺑْ ﹹﻦ اﻟﺼﹽﹷ ﺒﹽﹷﺎ ﹻح اﻟ ﹷْﺒﺰﹽﹷا ﹹز ﻗﹷﺎ ﹷل ﹷﺣ ﹽﹷﺪﺛﹷ ﹷﻨﺎ ﹹﻣ ﹷﺒ ﹽﹻ ﹹ‬
‫ت ﹷ� ْﻌ ﹷﺪ ﹽﹷاﻟ ﹻﺬي‬ ‫اﻟ ﹷْﻌﻼ ﹻء ﹷﻋ ْﻦ أﹷﺑﹻﻴهﹻ ﹷﻋ ﹻﻦ اﺑْ ﹻﻦ ﹹﻋ ﹷﻤ ﹷﺮ ﹷﻋ ْﻦ ﹷﻋﺎ‪ Ò‬ﹻﺸﹷ ﹷﺔ‪ ،‬ﻗﹷﺎﻟ ْﹷﺖ ﻻ أﹷﻏْﺒ ﹻ ﹹﻂ أﹷ ﹷﺣ ﹱﺪا ﺑﹷ ﹷه ْﻮ ﹻن ﹷﻣ ْﻮ ٍ‬
‫ﹷرأﹷﻳْ ﹹﺖ ﹻﻣ ْﻦ ﺷ ﹽﹷﹻﺪة ﹻ ﹷﻣ ْﻮ ﹻ‬
‫ت ﹷر ﹹﺳﻮ ﹻل اﷲﹻ ﺻ�� اﷲ ﻋﻠﻴه وﺳﻠﻢ‬

‫‪She says, after observing the intensity of the passing of Huzoor‬‬ ‫‪,‬ﷺ‬

‫‪the intensity of the death of anyone else does not affect me in any‬‬
‫‪way.‬‬
‫‪390‬‬
In other words, Aaqa e Ka’inaat ‫ ﷺ‬passed away in her arms, and now
that He ‫ﷺ‬ has passed from this world, then what effect will the
passing away of anyone else have on her.

Hadith Shareef

ٍ�ْ ‫�ﻳْﺐٍ ﹹﻣ ﹷﺤ ﹽﹷﻤ ﹹﺪ ﺑْ ﹹﻦ اﻟ ﹷْﻌﻼ ﹻء ﻗﹷﺎ ﹷل ﹷﺣ ﹽﹷﺪﺛﹷ ﹷﻨﺎ أﹷﺑﹹﻮ ﹹﻣ ﹷﻌﺎو ﹻ ﹷﻳ ﹷﺔ ﹷﻋ ْﻦ ﹷﻋ ْﺒ ﹻﺪ اﻟ ﹽﹷﺮ ْﺣ ﹷﻤ ﹻﻦ ﺑْ ﹻﻦ أﹷ�ﹻي ﺑﹷ‬
‫ﹷﺣ ﹽﹷﺪﺛﹷ ﹷﻨﺎ أﹷﺑﹹﻮ ﹹ ﹷ‬
‫ ﹻﺸﹷ ﹷﺔ ﻗﹷﺎﻟ ْﹷﺖ ﹷﻟ ﹽﹷﻤﺎ ﻗﹹﺒ ﹻ ﹷﺾ ﹷر ﹹﺳﻮ ﹹل اﷲﹻ ﺻ�� اﷲ‬Ò‫ﹷوه ﹷﹹﻮ اﺑْ ﹹﻦ اﻟ ﹹْﻤﻠ ْﹷﻴ� ﹻ ﹽﹻي ﹷﻋ ﹻﻦ اﺑْ ﹻﻦ أﹷ�ﹻي ﹹﻣﻠ ْﹷﻴ ﹷﻜ ﹷﺔ ﹷﻋ ْﻦ ﹷﻋﺎ‬
‫ﻋﻠﻴه وﺳﻠﻢ ا ْﺧ ﹷﺘ ﹷﻠﻔﹹﻮا �ﹻي ﹷد ْﻓﻨﹻهﹻ ﹷﻓ ﹷﻘﺎ ﹷل أﹷﺑﹹﻮ ﺑﹷ ْ�ٍ ﹷﺳﻤﹻ ْﻌ ﹹﺖ ﹻﻣ ْﻦ ﹷر ﹹﺳﻮ ﹻل اﷲﹻ ﺻ�� اﷲ ﻋﻠﻴه وﺳﻠﻢ‬
‫ﹷﺷ ْﻴﺌﹱﺎ ﹷﻣﺎ ﹷ� ﹻﺴي ﹹﺘ ﹹه ﻗﹷﺎ ﹷل ﹷﻣﺎ ﻗ ﹷﹷﺒ ﹷﺾ اﷲﹹ ﻧﹷب ﹻ ﹱﹽﻴﺎ إﹻﻻ �ﹻي اﻟ ﹷْﻤ ْﻮ ﹻﺿ ﹻﻊ ﹽﹷاﻟ ﹻﺬي ﻳﹹﺤ ﹽﹹﹻﺐ أﹷ ْن ﻳﹹ ْﺪﻓ ﹷﹷﻦ ﻓ ﹻﻴهﹻ ا ْدﻓﹻﻨﹹﻮ ﹹه‬

‫�ﹻي ﹷﻣ ْﻮ ﹻﺿ ﹻﻊ ﹻ ﹷ‬
‫�ا ﹻﺷهﹻ‬

There were some differences as to where Huzoor ‫ ﷺ‬should be laid to

rest, so Hazrat Abu Bakr � �‫ ر� ا‬said that I heard Huzoor e Akram ‫ﷺ‬
say that which I have not forgotten. He ‫ ﷺ‬said, Allah does not take
any Nabi away from the world until such time that He does not
choose the place where He will be buried. They pass away at the
very place where they are to be laid to rest.

In other words, this is the excellence granted to every Nabi that

before He leaves this world, He chooses the place where He will be
laid to rest, and when they reach their final resting place, then it is
there that they embrace the journey into the hereafter. This is why
the Sacred Tomb of a Nabi is made at the place where He passes from
the world.

391
Hadith Shareef

‫ﺣﺪﺛﻨﺎ �� ﺑﻦ ﻋ�ي اﻟﺠهﻀ� ﺣﺪﺛﻨﺎ ﻣﺮﺣﻮم ﺑﻦ ﻋﺒﺪ اﻟﻌﺰﻳﺰ اﻟﻌﻄﺎر ﻋﻦ ﻳﺰﻳﺪ ﺑﻦ‬
‫ﺸﺔ أن أﺑﺎ ﺑ� دﺧﻞ ﻋ�� اﻟﻨ�ي ﺻ�� اﷲ ﻋﻠﻴه وﺳﻠﻢ �ﻌﺪ وﻓﺎﺗه‬Ò‫ﺑﺎﺑﻨﻮس ﻋﻦ ﻋﺎ‬
‫ﻓﻮﺿﻊ ﻓﻤه ﺑ�ن ﻋيﻨﻴه ووﺿﻊ ﻳﺪﻳه ﻋ�� ﺳﺎﻋﺪﻳه وﻗﺎل واﻧبﻴﺎه واﺻﻔﻴﺎه واﺧﻠﻴﻼه‬

Ibn Ab’bas �  �‫ ر�  ا‬and Ummul Mo’mineen �  �‫ ر�  ا‬have both said that,

after Huzoor ‫ﷺ‬ passed from this world, Hazrat Abu Bakr �  �‫ر�  ا‬

arrived and he kissed the Sacred Face of Huzoor ‫ﷺ‬, by keeping his
lips between both the Blessed Eyes of Huzoor ‫ﷺ‬ and he placed his
both hands upon both the Blessed Wrists of Huzoor ‫ﷺ‬, and he said,

‫واﻧبﻴﺎه واﺻﻔﻴﺎه واﺧﻠﻴﻼه‬

Waa Nabiyyah! Waa Safiyyah! Waa Khaleelah!

In other words, Farewell O Beloved Nabi! Farewell O Most Chosen of

Allah! Farewell O The Most Trusted Servant of Allah!

Hadith Shareef

‫� ﺑْ ﹹﻦ ﹹﺳﻠ ْ ﹷﹷ� ﹷن ﹷﻋ ْﻦ ﺛﹷﺎﺑ ﹻ ٍﺖ ﹷﻋ ْﻦ‬

‫� ﹽﹹي ﻗﹷﺎ ﹷل ﹷﺣ ﹽﹷﺪﺛﹷ ﹷﻨﺎ ﹷﺟ ْﻌ ﹷ ﹹ‬ ‫� ﺑْ ﹹﻦ ه ﹻﻼ ٍل اﻟﺼﹽﹷ ﻮ ﹹ‬
‫ﹽﹷاف اﻟ ﹷْﺒ ْ ﹻ‬ ‫ﹷﺣ ﹽﹷﺪﺛﹷ ﹷﻨﺎ �ﹻ ْ ﹹ‬
‫ﺎن اﻟ ﹷْﻴ ْﻮ ﹹم ﹽﹷاﻟ ﹻﺬي ﹷد ﹷﺧ ﹷﻞ ﻓ ﹻﻴهﹻ ﹷر ﹹﺳﻮ ﹹل اﷲﹻ ﺻ�� اﷲ ﻋﻠﻴه وﺳﻠﻢ اﻟ ﹷْﻤﺪﹻﻳ ﹷﻨ ﹷﺔ‬ ‫أﹷﻧ ﹷ ٍﺲ ﻗﹷﺎ ﹷل ﹷﻟ ﹽﹷﻤﺎ � ﹷ ﹷ‬

392
‫ﺎت ﻓ ﹻﻴهﹻ أﹷﻇْ ﻠ ﹷﹷﻢ ﹻﻣ ْﻨ ﹷهﺎ � ﹹ ﹽﹹﻞ ﹷ� ْي ٍء ﹷو ﹷﻣﺎ ﹷ�ﻔ ْﹷﻀ ﹷﻨﺎ‬
‫ﺎن اﻟ ﹷْﻴ ْﻮ ﹹم ﹽﹷاﻟ ﹻﺬي ﹷﻣ ﹷ‬
‫أﹷ ﹷﺿﺎ ﹷء ﹻﻣ ْﻨ ﹷهﺎ � ﹹ ﹽﹹﻞ ﹷ� ْي ٍء ﹷﻓ ﹷﻠ ﹽﹷﻤﺎ � ﹷ ﹷ‬
‫ﹽﹷ‬
‫�ﻧﹷﺎ ﹹﻗﻠﹹﻮﺑﹷ ﹷﻨﺎ‬‫اب ﹷوإﹻﻧﹷﺎ ﹷﻟ� ﹻي ﹷد ْﻓﻨﹻهﹻ ﺻ�� اﷲ ﻋﻠﻴه وﺳﻠﻢ ﹷﺣ�� أﹷﻧ ْ ﹷ ْ‬ ‫أﹷﻳْ ﹻﺪﻳﹷ ﹷﻨﺎ ﹻﻣ ﹷﻦ اﻟ�ﹽﹹ ﹷ� ﹻ‬

‫‪Hazrat Anas‬‬ ‫ر�  ا�  �‬ ‫‪says that the day when Huzoor e Akram‬‬ ‫ﷺ‬

‫‪arrived in Madina, the entire Madina and everything in Madina‬‬

‫‪started to glow, and the day on which Huzoor e Akram‬‬ ‫ﷺ‬ ‫‪left this‬‬
‫‪world, everything in Madina started to look dark.‬‬

‫‪In other words, everything was lost and devastated in sadness. He‬‬
‫‪said it was as if they could not feel brightness in anything. It was to‬‬
‫‪ to rest with our hands, but we did not‬ﷺ ‪the extent that we laid Him‬‬
‫‪even dust the Sacred Dust from our hands, because the signs of the‬‬
‫‪burial are before our eyes, but we could not believe that we had just‬‬
‫‪.‬ﷺ ‪ to rest. This was their love for Aaqa e Ka’inaat‬ﷺ ‪laid Huzoor‬‬

‫‪Hadith Shareef‬‬

‫� ﻗﹷﺎ ﹷل ﹷﺣ ﹽﹷﺪﺛﹷ ﹷﻨﺎ ﹷﻋ ْﺒ ﹹﺪ اﷲﹻ ﺑْ ﹹﻦ ﹷدا ﹹو ﹷد ﻗﹷﺎ ﹷل ﹷﺣ ﹽﹷﺪﺛﹷ ﹷﻨﺎ ﹷﺳﻠ ﹷﹷﻤ ﹹﺔ ﺑْ ﹹﻦ‬ ‫ﹷﺣ ﹽﹷﺪﺛﹷ ﹷﻨﺎ ﹷ� ْ ﹹ‬
‫� ﺑْ ﹹﻦ ﹷﻋ� ﹻ ٍﹽي ا ْﻟ ﹷﺠ ْه ﹷﻀ ﹻ ﹽﹹ‬
‫ﻧﹹب ﹷ ْﻴ ٍﻂ ﹷﻋ ْﻦ �ﹹ ﹷﻌ ْﻴ ﹻﻢ ﺑْ ﹻﻦ أﹷ�ﹻي هﹻ ْﻨ ﹷﺪ ﹷﻋ ْﻦ ﻧﹹب ﹷ ْﻴ ﹻﻂ ﺑْ ﹻﻦ ﹷ ﹻ‬
‫� ٍﻳﻂ ﹷﻋ ْﻦ ﹷﺳﺎﻟ ﹻ ﹻﻢ ﺑْ ﹻﻦ ﻋﹹب ﹷ ْﻴ ٍﺪ ﹷو�ﹷﺎﻧ ﹷ ْﺖ ﹷﻟ ﹹه ﹹﺻ ْﺤ ﹷﺒ ٌﺔ‬
‫ت اﻟﺼﹽﹷ ﻼ ﹹة‬
‫� ﹻ‬ ‫ْ� ﹷﻋ� ﹷ� ﹷر ﹹﺳﻮ ﹻل اﷲﹻ ﺻ�� اﷲ ﻋﻠﻴه وﺳﻠﻢ �ﹻي ﹷﻣ ﹷﺮ ﹻﺿهﹻ ﻓﹷأﹷﻓ ﹷ‬
‫ﹷﺎق ﹷﻓ ﹷﻘﺎ ﹷل ﹷﺣ ﹷ ﹷ‬
‫ﹹ‬
‫ﻗﹷﺎ ﹷل أﻏ ﹻ ﹷ‬
‫س‬‫س أﹷ ْو ﻗﹷﺎ ﹷل ﺑﹻﺎﻟ ﹽﹷﻨﺎ ﹻ‬‫ﹷﻓ ﹷﻘﺎﻟﹹﻮا ﹷ� ﹷﻌ ْﻢ ﹷﻓ ﹷﻘﺎ ﹷل ﹹﻣﺮﹹوا ﺑﹻﻼﻻ ﹷﻓ ْﻠ ﹹﻴ ﹷﺆ ﹽﹻذ ْن ﹷو ﹹﻣﺮﹹوا أﹷﺑﹷﺎ ﺑﹷ ْ�ٍ أﹷ ْن � ﹷﹹﺼ� ﹷ�ي ﻟﻠ ﹽﹷﻨﺎ ﹻ‬
‫ت اﻟﺼﹽﹷ ﻼةﹹ ﹷﻓ ﹷﻘﺎﻟﹹﻮا ﹷ� ﹷﻌ ْﻢ ﹷﻓ ﹷﻘﺎ ﹷل ﹹﻣﺮﹹوا ﺑﹻﻼﻻ ﹷﻓ ْﻠ ﹹﻴ ﹷﺆ ﹽﹻذ ْن‬ ‫� ﹻ‬‫ﹷﺎق ﹷﻓ ﹷﻘﺎ ﹷل ﹷﺣ ﹷ ﹷ‬ ‫ْ� ﹷﻋﻠ ْﹷﻴهﹻ ﻓﹷأﹷﻓ ﹷ‬ ‫ﹹ ﹹ‬
‫ﻗﹷﺎ ﹷل ﺛ ﹽﹷﻢ أﻏ ﹻ ﹷ‬
‫ﹷﺎم ذﹷﻟﹻﻚﹷ اﻟ ﹷْﻤ ﹷﻘ ﹷﺎم‬ ‫س ﹷﻓ ﹷﻘﺎﻟ ْﹷﺖ ﹷﻋﺎ‪ Ò‬ﹻﺸﹷ ﹹﺔ إ ﹻ ﹽﹷن أﹷ�ﹻي ﹷر ﹹﺟ ٌﻞ أﹷﺳ ٌ‬
‫ﹻﻴﻒ إﹻذﹷا ﻗ ﹷ‬ ‫ﹷو ﹹﻣﺮﹹوا أﹷﺑﹷﺎ ﺑﹷ ْ�ٍ ﹷﻓ ْﻠ ﹹﻴ ﹷﺼﻞﹽﹻ ﺑﹻﺎﻟ ﹽﹷﻨﺎ ﹻ‬
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 ‫ْ� ﹷﻋﻠ ْﹷﻴهﹻ ﻓﹷأﹷﻓ ﹷ‬
‫ﹷﺎق ﹷﻓ ﹷﻘﺎ ﹷل ﹹﻣﺮﹹوا ﺑﹻﻼﻻ ﹷﻓ ْﻠ ﹹﻴ ﹷﺆ ﹽﹻذ ْن‬ ‫ﹹ ﹹ‬ ‫ﹷ‬
‫ﺑﹷ�ﹷ� ﻓﹷﻼ ﹷ� ْﺴ ﹷﺘ ﹻﻄﻴ ﹹﻊ ﹷﻓﻠ ْﹷﻮ أ ﹷﻣ ْﺮ ﹷت ﻏﹷ� ْ ﹷ� ﹹه ﻗﹷﺎ ﹷل ﺛ ﹽﹷﻢ أﻏ ﹻ ﹷ‬
‫ﹹ‬
‫ﻒ ﻗﹷﺎ ﹷل ﻓﹷأ ﹻﻣ ﹷﺮ ﺑ ﹻ ٌ‬
‫ﻼل‬ ‫س ﹷﻓإﹻﻧﹽﹷﻜﹹﻦﹽﹷ ﹷﺻ ﹷﻮاﺣ ﹹﹻﺐ أﹷ ْو ﹷﺻ ﹷﻮاﺣ ﹷﹻﺒﺎتﹹ ﻳﹹﻮ ﹹﺳ ﹷ‬ ‫ﹷو ﹹﻣﺮﹹوا أﹷﺑﹷﺎ ﺑﹷ ْ�ٍ ﹷﻓ ْﻠ ﹹﻴ ﹷﺼﻞﹽﹻ ﺑﹻﺎﻟ ﹽﹷﻨﺎ ﹻ‬
‫س ﺛ ﹹ ﹽﹷﻢ إ ﹻ ﹽﹷن ﹷر ﹹﺳﻮ ﹷل اﷲﹻ ﺻ�� اﷲ ﻋﻠﻴه وﺳﻠﻢ ﹷو ﹷﺟ ﹷﺪ ﺧ ﹽﹷﹻﻔ ﹱﺔ‬ ‫ﻓﹷأ ﹷ ﹽﹷذ ﹷن ﹷوأ ﹹ ﹻﻣ ﹷﺮ أﹷﺑﹹﻮ ﺑﹷ ْ�ٍ ﻓ ﹷﹷﺼ�ﹽﹷ� ﺑﹻﺎﻟ ﹽﹷﻨﺎ ﹻ‬
‫آ� ﻓ ﹽﹷﹷﺎﺗ ﹷﻜأ ﹷ ﹷﻋﻠ ْﹷﻴه ﹻ ﹷﻤﺎ ﹷﻓ ﹷﻠ ﹽﹷﻤﺎ ﹷرآ ﹹه أﹷﺑﹹﻮ‬ ‫ﹽﹷ‬
‫ﹷﻓ ﹷﻘﺎ ﹷل اﻧ ْ ﹹﻈﺮﹹوا �ﹻي ﹷﻣ ْﻦ أﹷﺗﻜ ﹻﹻﺊ ﹷﻋﻠ ْﹷﻴهﹻ ﹷﻓ ﹷﺠﺎ ﹷء ْت ﺑﹷﺮ ﹻ ﹷﻳﺮةﹹ ﹷو ﹷر ﹹﺟ ٌﻞ ﹷ ﹹ‬
‫ﺑﹷ ْ�ٍ ﹷذ ﹷه ﹷﺐ ﻟﹻي ْﻨﻜﹹ ﹷﺺ ﻓﹷأ ﹷ ْو ﹷﻣأ ﹷ إﹻﻟ ْﹷﻴهﹻ أﹷ ْن ﹷﻳ ْﺜﺒﹹ ﹷﺖ ﹷﻣ�ﹷﺎﻧ ﹷ ﹹه ﹷﺣ�ﹽﹷ� ﻗ ﹷﹷ�� أﹷﺑﹹﻮ ﺑﹷ ْ�ٍ ﹷﺻﻼ ﹷﺗ ﹹه ﺛ ﹹ ﹽﹷﻢ إ ﹻ ﹽﹷن ﹷر ﹹﺳﻮ ﹷل‬

‫اﷲﹻ ﺻ�� اﷲ ﻋﻠﻴه وﺳﻠﻢ ﻗﹹﺒ ﹻ ﹷﺾ ﹷﻓ ﹷﻘﺎ ﹷل ﹹﻋ ﹷﻤﺮﹹ ﹷواﷲﹻ ﻻ أﹷ ْﺳ ﹷﻤ ﹹﻊ أﹷ ﹷﺣ ﹱﺪا ﹷﻳ ْﺬ ﹹ ﹹ‬

‫� أﹷ ﹽﹷن ﹷر ﹹﺳﻮ ﹷل اﷲﹻ ﺻ��‬
‫ﺎس أ ﹹ ﹽﹻﻣﻴﹽﹻ� ﹷن ﻟ ْﹷﻢ ﹷﻳﻜﹹ ْﻦ ﻓ ﹻﻴه ﹻ ْﻢ ﻧ ﹷ ﹻ� ٌﹽي‬
‫ﺎن اﻟ ﹽﹷﻨ ﹹ‬
‫�ﺑْ ﹹﺘ ﹹه �ﹻ ﹷﺴ ْﻴ� ﹻي ﹷه ﹷﺬا ﻗﹷﺎ ﹷل ﹷو� ﹷ ﹷ‬ ‫اﷲ ﻋﻠﻴه وﺳﻠﻢ ﻗﹹﺒ ﹻ ﹷﺾ إﹻﻻ ﹷ ﹷ‬
‫ﺎس ﹷﻓ ﹷﻘﺎﻟﹹﻮا ﹷﻳﺎ ﹷﺳﺎﻟ ﹻ ﹹﻢ اﻧ ْ ﹷﻄﻠ ﹻ ْﻖ إ�ﹻ ﹷ� ﹷﺻﺎﺣ ﹻﹻﺐ ﹷر ﹹﺳﻮ ﹻل اﷲﹻ ﺻ�� اﷲ ﻋﻠﻴه وﺳﻠﻢ‬ ‫ﻗ ْﹷﺒ ﹷﻠ ﹹه ﻓﹷأ ﹷ ْﻣ ﹷﺴﻚﹷ اﻟ ﹽﹷﻨ ﹹ‬
‫ﻓﹷﺎ ْد ﹹﻋ ﹹه ﻓﹷأ ﹷ ﹷﺗ ْﻴ ﹹﺖ أﹷﺑﹷﺎ ﺑﹷ ْ�ٍ ﹷوه ﹷﹹﻮ �ﹻي اﻟ ﹷْﻤ ْﺴﺠﹻ ﹻﺪ ﻓﹷأ ﹷ ﹷﺗ ْي ﹹﺘ ﹹه أﹷﺑْ�ﹻي ﹷده ﹱﹻﺸﺎ ﹷﻓ ﹷﻠ ﹽﹷﻤﺎ ﹷرآ�ﹻي ﻗﹷﺎ ﹷل أﹷﻗﹹﺒ ﹻ ﹷﺾ ﹷر ﹹﺳﻮ ﹹل‬
‫� أﹷ ﹽﹷن ﹷر ﹹﺳﻮ ﹷل اﷲﹻ ﺻ��‬ ‫اﷲﹻ ﺻ�� اﷲ ﻋﻠﻴه وﺳﻠﻢ ﹹﻗﻠ ﹹْﺖ إ ﹻ ﹽﹷن ﻋﹹ ﹷﻤ ﹷﺮ ﹷ� ﹹﻘﻮ ﹹل ﻻ أﹷ ْﺳ ﹷﻤ ﹹﻊ أﹷ ﹷﺣ ﹱﺪا ﹷﻳ ْﺬ ﹹ ﹹ‬
‫�ﺑْ ﹹﺘ ﹹه �ﹻ ﹷﺴ ْﻴ� ﹻي ﹷه ﹷﺬا ﹷﻓ ﹷﻘﺎ ﹷل �ﹻي اﻧ ْ ﹷﻄﻠ ﹻ ْﻖ ﻓﹷﺎﻧ ْ ﹷﻄ ﹷﻠ ْﻘ ﹹﺖ ﹷﻣ ﹷﻌ ﹹه ﹷﻓ ﹷﺠﺎ ﹷء ه ﹷﹹﻮ‬
‫اﷲ ﻋﻠﻴه وﺳﻠﻢ ﻗﹹﺒ ﹻ ﹷﺾ إﹻﻻ ﹷ ﹷ‬
‫ﺎس أﹷ ْ ﹻ� ﹹﺟﻮا �ﹻي‬ ‫ﺎس ﻗ ْﹷﺪ ﹷد ﹷﺧﻠﹹﻮا ﹷﻋ� ﹷ� ﹷر ﹹﺳﻮ ﹻل اﷲﹻ ﺻ�� اﷲ ﻋﻠﻴه وﺳﻠﻢ ﹷﻓ ﹷﻘﺎ ﹷل ﹷﻳﺎ أﹷ ﹽﹹﻳ ﹷهﺎ اﻟ ﹽﹷﻨ ﹹ‬ ‫ﹷواﻟ ﹽﹷﻨ ﹹ‬
‫ﹹﻮن ﺛ ﹹ ﹽﹷﻢ ﻗﹷﺎﻟﹹﻮا ﹷﻳﺎ‬‫� ﹹﺟﻮا ﹷﻟ ﹹه ﹷﻓ ﹷﺠﺎ ﹷء ﹷﺣ�ﹽﹷي أﹷ ﹷﻛﺐﹽﹷ ﹷﻋﻠ ْﹷﻴهﹻ ﹷو ﹷﻣ ﹽﹷﺴ ﹹه ﹷﻓ ﹷﻘﺎ ﹷل إﹻﻧﹽﹷﻚﹷ ﹷﻣﻴ ٌﹽﹻﺖ ﹷوإﹻﻧ ﹽﹷ ﹹه ْﻢ ﹷﻣ ﹽﹻيﺘ ﹷ‬ ‫ﹷ‬
‫ﻓﹷأ ْ ﹷ‬
‫ﹷﺻﺎﺣ ﹷﹻﺐ ﹷر ﹹﺳﻮ ﹻل اﷲﹻ ﺻ�� اﷲ ﻋﻠﻴه وﺳﻠﻢ أﹷﻗﹹﺒ ﹻ ﹷﺾ ﹷر ﹹﺳﻮ ﹹل اﷲﹻ ﺻ�� اﷲ ﻋﻠﻴه وﺳﻠﻢ ﻗﹷﺎ ﹷل‬
‫ﹷ� ﹷﻌ ْﻢ ﻓ ﹷﹷﻌﻠ ﹻ ﹹﻤﻮا أﹷ ْن ﻗ ْﹷﺪ ﹷﺻ ﹷﺪ ﹷق ﻗﹷﺎﻟﹹﻮا ﹷﻳﺎ ﹷﺻﺎﺣ ﹷﹻﺐ ﹷر ﹹﺳﻮ ﹻل اﷲﹻ ﺻ�� اﷲ ﻋﻠﻴه وﺳﻠﻢ أﹷ� ﹷﹹﺼ�ﹽﹷ� ﹷﻋ� ﹷ�‬
‫ﻮن ﺛ ﹹ ﹽﹷﻢ‬
‫ﻮن ﹷوﻳﹷ ْﺪﻋﹹ ﹷ‬ ‫ﻞ ﻗ ْﹷﻮ ٌم ﹷﻓ ﹹﻴ ﹷﻜ� ﹽﹻ�ﹹ ﹷ‬
‫ون ﹷو� ﹷﹹﺼ ﹽﹹﻠ ﹷ‬ ‫ﻒ ﻗﹷﺎ ﹷل ﻳﹷ ْﺪ ﹹﺧ ﹹ‬ ‫ﹷر ﹹﺳﻮ ﹻل اﷲﹻ ﻗﹷﺎ ﹷل ﹷ� ﹷﻌ ْﻢ ﻗﹷﺎﻟﹹﻮا ﹷو ﹷﻛ ْﻴ ﹷ‬
‫ﺎس‬ ‫ﻮن ﹷﺣ�ﹽﹷي ﻳﹷ ْﺪ ﹹﺧ ﹷﻞ اﻟ ﹽﹷﻨ ﹹ‬ ‫ﻮن ﺛ ﹹ ﹽﹷﻢ ﻳﹷ ْ ﹹ‬
‫� ﹹﺟ ﹷ‬ ‫ﻮن ﹷوﻳﹷ ْﺪﻋﹹ ﹷ‬ ‫ﻮن ﺛ ﹹ ﹽﹷﻢ ﻳﹷ ْﺪ ﹹﺧ ﹹﻞ ﻗ ْﹷﻮ ٌم ﹷﻓ ﹹﻴ ﹷﻜ�ﹽﹻ�ﹹ ﹷ‬
‫ون ﹷو� ﹷﹹﺼ ﹽﹹﻠ ﹷ‬ ‫� ﹹﺟ ﹷ‬
‫ﻳﹷ ْ ﹹ‬
‫ﻗﹷﺎﻟﹹﻮا ﻳﹷﺎ ﹷﺻﺎﺣ ﹷﹻﺐ ﹷر ﹹﺳﻮ ﹻل اﷲﹻ ﺻ�� اﷲ ﻋﻠﻴه وﺳﻠﻢ أﹷﻳﹹ ْﺪﻓ ﹹﹷﻦ ﹷر ﹹﺳﻮ ﹹل اﷲﹻ ﺻ�� اﷲ ﻋﻠﻴه‬

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 ‫ ﹷﻓإ ﹻ ﹽﹷن اﷲﹷ ﻟ ْﹷﻢ‬،‫ﹷﻳﻦ ﻗﹷﺎ ﹷل �ﹻي اﻟْﻤ�ﹷﺎ ﹻن ﹽﹷاﻟ ﹻﺬي ﻗ ﹷﹷﺒ ﹷﺾ اﷲﹹ ﻓ ﹻﻴهﹻ ﹹرو ﹷﺣ ﹹه‬ ‫وﺳﻠﻢ ﻗﹷﺎ ﹷل ﹷ� ﹷﻌ ْﻢ ﻗﹷﺎﻟﹹﻮا أ ﹷ‬
‫ﹷ� ْﻘﺒ ﹻ ْﺾ ﹹرو ﹷﺣ ﹹه إﹻﻻ �ﹻي ﹷﻣ�ﹷﺎ ٍن ﻃﹷ ﹽﹻﻴﺐٍ ﻓ ﹷﹷﻌﻠ ﹻ ﹹﻤﻮا أﹷ ْن ﻗ ْﹷﺪ ﹷﺻ ﹷﺪ ﹷق ﺛ ﹹ ﹽﹷﻢ أﹷ ﹷﻣ ﹷﺮه ْﹹﻢ أﹷ ْن ﹷ� ْﻐ ﹻﺴ ﹷﻠ ﹹه ﺑﹷﻨﹹﻮ أﹷﺑﹻﻴهﹻ‬
‫ون ﹷﻓ ﹷﻘﺎﻟﹹﻮا اﻧ ْ ﹷﻄﻠ ﹻ ْﻖ ﺑ ﹻ ﹷﻨﺎ إ�ﹻ ﹷ� إ ﹻ ْﺧﻮاﻧ ﹻ ﹷﻨﺎ ﹻﻣ ﹷﻦ اﻷﹷ ْ� ﹷﺼﺎرﹻ ﻧ ْﹹﺪﺧﹻﻠﹹ ﹹه ْﻢ‬ ‫ون ﻳﹷ ﹷﺘﺸﹷ ﺎ ﹷو ﹹر ﹷ‬ ‫ﹷوا ْﺟ ﹷﺘ ﹷﻤ ﹷﻊ اﻟ ﹹْﻤ ﹷهﺎ ﹻﺟﺮﹹ ﹷ‬
‫ﺎب ﹷﻣ ْﻦ ﹷﻟ ﹹه‬‫ﺎر ﹻﻣ ﹽﹷﻨﺎ أﹷ ﹻﻣ� ٌ� ﹷو ﹻﻣ ْﻨﻜﹹ ْﻢ أﹷ ﹻﻣ� ٌ� ﹷﻓ ﹷﻘﺎ ﹷل ﻋﹹ ﹷﻤﺮﹹ ﺑْ ﹹﻦ ا ْﻟ ﹷﺨ ﹽﹷﻄ ﹻ‬‫ﹷﻣ ﹷﻌ ﹷﻨﺎ �ﹻي ﹷه ﹷﺬا اﻷﹷ ْﻣﺮ ﹻ ﹷﻓ ﹷﻘﺎﻟﹷﺖﹻ اﻷﹷ ْ� ﹷﺼ ﹹ‬
‫ﻼث ﺛﹷﺎ� ﹻ ﹷي اﺛ ْ ﹷﻨ� ْ ﹻن إ ﹻ ْذ ه ﹷﹹﻤﺎ �ﹻي ا ْﻟ ﹷﻐﺎرﹻ إﹻذْ ﹷ� ﹹﻘﻮ ﹹل ﻟ ﹻ ﹷﺼﺎﺣ ﹻﺒﹻهﹻ ﻻ ﹷﺗ ْﺤﺰﹷ ْن إ ﹻ ﹽﹷن اﷲﹷ ﹷﻣ ﹷﻌ ﹷﻨﺎ ﹷﻣ ْﻦ‬
‫اﻟﺜ ﹻ‬ ‫ﹻﻣ ْﺜ ﹹﻞ ﹷه ﹻﺬه ﹻ ﹽﹷ‬

‫ﺎس ﺑﹷ ْﻴ ﹷﻌ ﹱﺔ ﹷﺣ ﹷﺴ ﹷﻨ ﹱﺔ ﹷﺟﻤﹻﻴ ﹷﻠ ﹱﺔ‬ ‫ه ﹷﹹﻤﺎ ﻗﹷﺎ ﹷل ﺛ ﹹ ﹽﹷﻢ ﹷ� ﹷﺴ ﹷﻂ ﹷﻳ ﹷﺪ ﹹه ﻓ ﹷﹷﺒﺎ ﹷ� ﹷﻌ ﹹه ﹷوﺑﹷﺎ ﹷ� ﹷﻌ ﹹه اﻟ ﹽﹷﻨ ﹹ‬

Explaining the essence of this narration Huzoor Sayyidi Muhad’dith
e Kabeer says,

Ummul Mo’mineen A’isha Siddiqa �  �‫ر�  ا‬ says that, during His ‫ﷺ‬

final illness, Huzoor e Akram ‫ﷺ‬ commanded that the Azaan should
be called. After Hazrat Bilal �  �‫ر�  ا‬ had called out the Azaan, He ‫ﷺ‬

said, instruct Abu Bakr �  �‫ر�  ا‬ to lead the Namaaz, so he led the
Namaaz. One day, Huzoor ‫ﷺ‬ felt a bit better, so He ‫ﷺ‬ arrived and
sat beside Hazrat Abu Bakr �  �‫ ر�  ا‬and led the Namaaz, while Hazrat
Abu Bakr Siddique � �‫ ر� ا‬called out the Takbeers.

When Huzoor e Akram ‫ﷺ‬ passed from this world, Hazrat Umar
stood up in the Masjid. Saalim �  �‫ ر�  ا‬says I was absorbed in emotion
and crying uncontrollably, so I went to Hazrat Abu Bakr �  �‫ر�  ا‬

weeping. He asked what had happened and I told him that Huzoor e
Akram ‫ ﷺ‬has passed from this world, and Umar � �‫ ر� ا‬is standing in
the Masjid with a sword in his hand, saying that, By Allah! The
Beloved Rasool ‫ ﷺ‬has not passed away. Whosoever says that Huzoor
395
e Akram ‫ ﷺ‬has passed from this world, I will take off his head with
this very sword! So Hazrat Abu Bakr � �‫ ر� ا‬went towards the Blessed
Home of Huzoor ‫ ﷺ‬and I too followed. He asked to be given way, and
he entered the Blessed Home of Huzoor ‫ﷺ‬, and he bent over and
kissed Huzoor ‫ ﷺ‬and touched Him ‫ ﷺ‬with his hands and said, You
have passed away! Everyone has to pass away. The people asked, O
Beloved Companion of Nabi ‫!ﷺ‬ Has Huzoor ‫ﷺ‬ passed from this
world? He said, yes. It was only then that the people realised that He
‫ﷺ‬ has passed away.

There are other explanations which are reported about this moment
in Bukhari Shareef, but I will not discuss those details here.

However, in one of those narrations, it is reported that Hazrat Abu

Bakr Siddique �  �‫ر�  ا‬ asked Hazrat Umar �  �‫ر�  ا‬ to sit down, but he
was in this state of ecstasy, that he would kill anyone who said such,
but after Hazrat Abu Bakr Siddique �  �‫ر�  ا‬ recited the Shahadatain
and began to speak, everyone came towards him. He said, If there is
anyone who worshipped Muhammad ‫ﷺ‬, Know! Today He ‫ﷺ‬ has
passed away. And for the one who worships Almighty Allah, then
Know! Almighty Allah is Hayy (i.e. Self- Existing with No Beginning
or End) and death cannot come near Him. Thereafter, he recited the
verse,

�‫ﺎت أﹷ ْو ﹹﻗﺘ ﹻ ﹷﻞ ا� ﹷﻘ ﹷﻠبْﺘ ْﹹﻢ ﹷﻋ� ﹷ‬

‫اﻟﺮ ﹹﺳ ﹹﻞ أﹷ ﹷﻓإﹻن ﹽﹷﻣ ﹷ‬ ٌ ‫ﹷو ﹷﻣﺎ ﹹﻣ ﹷﺤ ﹽﹷﻤ ٌﺪ إﹻﻻﹽﹷ ﹷر ﹹﺳ‬
‫ﻮل ﻗ ْﹷﺪ ﹷﺧﻠ ْﹷﺖ ﹻﻣﻦ ﻗ ْﹷﺒﻠﹻهﹻ ﹽﹹ‬
‫ﻳﻦ‬ ‫� اﻟ ﹽﻠ ﹷه ﹷﺷ ْﻴﺌﹱﺎ ﹷو ﹷﺳ ﹷﻴ ْﺠﺰﹻي اﻟ ﹽﻠ ﹹه ﹽﹷ‬
‫اﻟﺸ ﹻ ﹻ‬
‫ﺎ� ﹷ‬ ‫أﹷ ْﻋ ﹷﻘﺎﺑﹻﻜﹹ ْﻢ ﹷو ﹷﻣﻦ ﹷﻳﻨ ﹷﻘﻠ ﹻ ْﺐ ﹷﻋ� ﹷﹷ� ﹷﻋﻘﹻب ﹷ ْﻴهﹻ ﹷﻓﻠﹷﻦ ﹷ� ﹹ ﹽﹷ‬
396
Ibn Ab’bas �  �‫ر�  ا‬ says that thereafter every person that exited the
Masjid did so reciting this same verse of the Holy Qur’an; it seemed
as if this verse was revealed today. In other words, Abu Bakr �  �‫ر�  ا‬
recited it at such an appropriate time.

Hazrat Umar �  �‫ ا‬ �‫ر‬ says that the moment I heard this
announcement of Hazrat Abu Bakr �  �‫ر�  ا‬ , it seemed like my legs
could not hold me up any longer and I fell to the ground, and I
realised that our greatest hope and support had left us today.

When the time came to lay Huzoor e Akram ‫ﷺ‬ to rest, the people
asked about where Huzoor e Akram ‫ ﷺ‬would be laid to rest. Hazrat
Abu Bakr Siddique �  �‫ر�  ا‬ said that, I heard from Nabi ‫ﷺ‬ that a
Nabi is laid to rest at the place where He passes away. So Huzoor
‫ﷺ‬ was laid to rest.

Then came the issue of the Namaaz, so Hazrat Abu Bakr �  �‫ ر�  ا‬said,
you should enter, one group at a time and read and then exit. So the
people went in.

In this, the words mentioned are,

‫ﻮن‬ ‫ﻮن ﺛ ﹹ ﹽﹷﻢ ﻳﹷ ْ ﹹ‬

‫� ﹹﺟ ﹷ‬ ‫ﻮن ﹷوﻳﹷ ْﺪﻋﹹ ﹷ‬ ‫ﹷﻓ ﹹﻴ ﹷﻜ�ﹽﹻ�ﹹ ﹷ‬
‫ون ﹷو� ﹷﹹﺼ ﹽﹹﻠ ﹷ‬

In other words, they would say the Takbeer, recite Duas and ‫ﻮن‬
‫ﹷو� ﹷﹹﺼ ﹽﹹﻠ ﹷ‬
has two meanings, one is that they read Durood and the other is that
they read Namaaz.
397
When the re-occurring narrations were examined, the A’imma e
Kiraam concluded that everyone would present offerings of Durood
Shareef. In other words, they would say the Takbeer then recite the
verse,

‫ ﹻ ﹷﻜ ﹷﺘ ٗہ � ﹷﹹﺼ ﹽﹹﻠ ْﻮ ﹷن ﹷﻋ� ﹷي اﻟ ﹽﹷﻨ ﹻ� ﹽﹻي ﻳ ٰ ﹽﹹﺂﻳ ﹷﻬ ﹽﹷ‬Ò‫ﷲ ﹷو ﹷﻣ ﹷﻶ‬

�‫ﺎاﻟ ﹻﺬﻳْ ﹷﻦ � ﹷﻣﻨﹹ ْﻮا ﹷﺻ ﹽﹹﻠ ْﻮا ﹷﻋﻠ ْﹷﻴ ﹻہ ﹷو ﹷﺳ ﹽﹻﻠ ﹹﻤ ْﻮا ﹷ� ْﺴﻠ ﹻ ْ ﹱ‬ ‫ا ﹻ ﹽﹷن ا ﹷ‬
Verily Almighty Allah and His Angels Send Salaams upon The
Nabi (Who is a proclaimer of the Unseen), O You Who Believe!
Recite Durood and Salaams upon Him in abundance. [Surah Al-
Ahzaab (33), Verse 56]

And thereafter they would read some Durood Shareef and then they
would exit.

They entered in groups of tens, and came out. In the end Hazrat
Sayyidina Abu Bakr Siddique � �‫ ر� ا‬went in with a Jama’at. After that
Huzoor e Akram ‫ ﷺ‬was laid to rest.

Hazrat Umar �  �‫ر�  ا‬ commanded that those who were from the
paternal side of Huzoor ‫ﷺ‬ should give the Ghusl. Afterwards the
Muhajireen and Ansaar gathered and after counsel, all took Bay’at,
i.e. the oath of allegiance at the hands of Hazrat Sayyiduna Abu Bakr
Siddique � �‫ر� ا‬.

Hazrat Umar �  �‫ر�  ا‬ at this time was the first to say (to Hazrat Abu
Bakr �  �‫ )ر�  ا‬Stretch out your hands so that I make take the Oath of
Allegiance! Thereafter everyone else followed.

398
‫‪Hadith Shareef‬‬

‫� ٌﹽي ﻗﹷﺎ ﹷل‬ ‫� ﺑْ ﹹﻦ ﹷﻋ� ٍﹽﹻي ﻗﹷﺎ ﹷل ﹷﺣ ﹽﹷﺪﺛﹷ ﹷﻨﺎ ﹷﻋ ْﺒ ﹹﺪ اﷲﹻ ﺑْ ﹹﻦ اﻟﺰﹽﹹﺑﹷ� ْ� ﹻ ﹷﺷ ْﻴ ٌﺦ ﺑﹷﺎهﹻ� ٌﹽﹻي ﹷﻗﺪ ٌﹻﻳﻢ ﹷ� ْ ﹻ‬ ‫ﹷﺣ ﹽﹷﺪﺛﹷ ﹷﻨﺎ ﹷ� ْ ﹹ‬
‫ﹷﺣ ﹽﹷﺪﺛﹷ ﹷﻨﺎ ﺛﹷﺎﺑ ﹻ ٌﺖ ا ْﻟب ﹹ ﹷﻨﺎ� ﹻ ﹽﹹي ﹷﻋ ْﻦ أﹷﻧ ﹷ ﹻﺲ ﺑْ ﹻﻦ ﹷﻣﺎﻟ ﹻ ٍﻚ ﻗﹷﺎ ﹷل ﹷﻟ ﹽﹷﻤﺎ ﹷو ﹷﺟ ﹷﺪ ﹷر ﹹﺳﻮ ﹹل اﷲﹻ ﺻ�� اﷲ ﻋﻠﻴه وﺳﻠﻢ‬
‫ا�ﺑﹷﺎ ﹹه ﹷﻓ ﹷﻘﺎ ﹷل اﻟ ﹽﹷﻨ ﹻ� ﹽﹹي ﺻ�� اﷲ ﻋﻠﻴه وﺳﻠﻢ ﻻ‬ ‫ت ﹷﻣﺎ ﹷو ﹷﺟ ﹷﺪ ﻗﹷﺎﻟ ْﹷﺖ ﻓﹷﺎﻃ ﹷﹻﻤ ﹹﺔ ﹷو ﹷ ْ‬ ‫� ﹻب اﻟ ﹷْﻤ ْﻮ ﹻ‬ ‫ﹻﻣ ْﻦ ﹹ ﹷ‬
‫ﻴﻚ ﹷﻣﺎ ﻟ ْﹷﻴ ﹷﺲ ﺑ ﹻ ﹷﺘﺎرﹻ ٍ≈ ﹻﻣ ْﻨ ﹹه أﹷ ﹷﺣ ﹱﺪا اﻟ ﹹْﻤﻮاﻓﹷﺎ ﹹة‬‫� ﹻﻣ ْﻦ أﹷﺑ ﹻ ﹻ‬ ‫� ﹷب ﹷﻋ� ﹷ� أﹷﺑ ﹻ ﹻ‬
‫ﻴﻚ ﹷ� ْﻌ ﹷﺪ اﻟ ﹷْﻴ ْﻮم ﹻ إﹻﻧ ﹽﹷ ﹹه ﻗ ْﹷﺪ ﹷﺣ ﹷ ﹷ‬ ‫ﹷْ‬
‫ﹷﻳ ْﻮ ﹷم ا ْﻟﻘ ﹷﹻﻴﺎ ﹷﻣ ﹻﺔ‬

‫‪Hazrat Anas‬‬ ‫ر�  ا�  �‬ ‫‪narrated the loss and the distress of Hazrat‬‬
‫‪).‬ﷺ ‪ (on the passing of Huzoor e Akram‬ر� ا� � ‪Faatima Zahra‬‬

‫‪ came, and (on‬ر� ا� � ‪ left this world Hazrat Faatima‬ﷺ ‪Before Huzoor‬‬
‫‪) she said,‬ﷺ ‪seeing Huzoor‬‬

‫ﹷو ﹷ ْ‬
‫ا�ﺑﹷﺎ ﹹه‬

‫!)‪! You are in such discomfort (due to illness‬ﷺ ‪O Huzoor‬‬

‫‪ said, From today there will be no discomfort upon your‬ﷺ ‪Huzoor‬‬

‫‪Father. Before your Father is already present that which leaves‬‬
‫‪none.‬‬

‫‪399‬‬
In other words, Qiyaamat will surely come, and until Qiyaamat all
those who come on this earth, will surely pass away. Hence, Huzoor
‫ﷺ‬ did pass away, i.e. taste death, but it is the Ijma’, i.e. unanimous
consensus of the Ummat that it was only momentarily.

Ambia Ko Bhi Ajal Aani He

Magar Aisi Ke Faqat Aani He

The Ambia Too Have To Pass Away

But Only Momentarily, Do They Pass Away

400
 The Inheritance of
Sayyiduna Rasoolullah ‫ﷺ‬
This Chapter discusses the Meeras, i.e. the inheritance of Huzoor e
Akram ‫ﷺ‬.

It is evident from Mutawatir Ahadith from Hazrat Umar, Hazrat Abu

Bakr, Hazrat Ali, Hazrat Talha, Hazrat Uthman, Hazrat Sa’ad Ibn Abi
Waqqas and numerous other Sahaba, that Huzoor ‫ﷺ‬ said, The
Inheritance, i.e. estate of the Ambia is not distributed, and the
wealth which we leave behind is Sadaqah for the Ummah, and until
our household remains, they may eat and drink from it.

Translator’s Note

In this section Sayyidi Muhad’dith e Kabeer did not go through the

Ahadith individually, but rather he gave a collective explanation of
the Ahadith which are mentioned in this chapter. Hence, for
blessings I am presenting here a few of those narrations so that
Huzoor Muhad’dith e Kabeer’s explanation is well understood.

Hadith Shareef

‫ﹷﺣ ﹽﹷﺪﺛﹷ ﹷﻨﺎ ﹹﻣ ﹷﺤ ﹽﹷﻤ ﹹﺪ ﺑْ ﹹﻦ اﻟ ﹹْﻤ ﹷﺜ�ﹽﹷ� ﻗﹷﺎ ﹷل ﹷﺣ ﹽﹷﺪﺛﹷ ﹷﻨﺎ ﹷﺻﻔ ﹷْﻮا ﹹن ﺑْ ﹹﻦ ﻋ ﹷﹻﻴ�ي ﹷﻋ ﹻﻦ أ ﹹ ﹷﺳﺎ ﹷﻣ ﹷﺔ ﺑْ ﹻﻦ ﹷزﻳْ ٍﺪ ﹷﻋ ﹻﻦ اﻟﺰﹽﹹهْﺮ ﹻ ﹽﹻي‬
‫ ﻗﹷﺎ ﹷل ﻻ ﻧ ﹷﹹﻮر ﹹث ﹷﻣﺎ ﹷﺗ ﹷﺮ ْﻛ ﹷﻨﺎ ﹷﻓ ﹹه ﹷﻮ‬،‫ ﹻﺸﹷ ﹷﺔ أﹷ ﹽﹷن ﹷر ﹹﺳﻮ ﹷل اﷲﹻ ﺻ�� اﷲ ﻋﻠﻴه وﺳﻠﻢ‬Ò‫� ﹷو ﹷة ﹷﻋ ْﻦ ﹷﻋﺎ‬ ْ ‫ﹷﻋ ْﻦ ﹹ‬
‫ﹷﺻ ﹷﺪ ﹷﻗ ٌﺔ‬
401
This is also evident from this Hadith of Hazrat Ummul Mo’mineen
A’isha Siddiqa �  �‫ر�  ا‬ that Huzoor e Akram ‫ ﷺ‬said, We do not leave
behind any inheritors, i.e. apparent heirs, for whatever we leave
behind is Sadaqah.

Hadith Shareef

‫ﹻي ﻗﹷﺎ ﹷل ﹷﺣ ﹽﹷﺪﺛﹷ ﹷﻨﺎ ﹹﺳﻔ ﹷْﻴﺎ ﹹن ﹷﻋ ْﻦ‬ ٍ ‫ﹷﺣ ﹽﹷﺪﺛﹷ ﹷﻨﺎ ﹹﻣ ﹷﺤ ﹽﹷﻤ ﹹﺪ ﺑْ ﹹﻦ ﹷ� ﹽﹷﺸﺎ ٍر ﻗﹷﺎ ﹷل ﹷﺣ ﹽﹷﺪﺛﹷ ﹷﻨﺎ ﹷﻋ ْﺒ ﹹﺪ اﻟ ﹽﹷﺮ ْﺣ ﹷﻤ ﹻﻦ ﺑْ ﹹﻦ ﹷﻣ ْهﺪ ﹽ‬
‫� ﹻج ﹷﻋ ْﻦ أﹷ�ﹻي ه ﹷﹹﺮﻳْ ﹷﺮ ﹷة ﹷﻋ ﹻﻦ اﻟ ﹽﹷﻨ ﹻ� ﹽﹻي ﺻ�� اﷲ ﻋﻠﻴه وﺳﻠﻢ ﻗﹷﺎ ﹷل ﻻ ﹷ� ْﻘ ﹻﺴ ﹹﻢ ﹷو ﹷرﺛﹷ�ﹻي‬ ‫ﹷ‬
‫أ�ﹻي اﻟﺰﹽﹻﻧﹷﺎد ﹻ ﹷﻋ ﹻﻦ اﻷ ﹷ ْ ﹷ‬
‫د ﹻﻳ ﹷﻨ ﹱﺎرا ﹷوﻻ د ْﹻر ﹷه ﹱﻤﺎ ﹷﻣﺎ ﹷﺗ ﹷﺮ ْﻛ ﹹﺖ ﹷ� ْﻌ ﹷﺪ ﹷ� ﹷﻔ ﹷﻘ ﹻﺔ � ﹷﹻﺴﺎ�ﹻي ﹷو ﹹﻣ ْﺆﻧ ﹷ ﹻﺔ ﹷﻋﺎ ﹻﻣ� ﹻي ﹷﻓ ﹹه ﹷﻮ ﹷﺻ ﹷﺪ ﹷﻗ ٌﺔ‬

As reported from this Hadith of Hazrat Abu Hurairah � �‫ ر� ا‬Huzoor e

Akram ‫ ﷺ‬said that, Dirhams and Dinars should not be distributed by
My heirs. Whatever remains of My Estate after subtracting what is
due to the women of my household, and the personnel, everything
else should be distributed as Sadaqah.

Huzoor Sayyidi Muhad’dith e Kabeer says, Through this the matter

of the inheritance of Huzoor ‫ﷺ‬ was finalised. There was nothing
from the Estate of Huzoor ‫ﷺ‬, but it belonged to His ‫ ﷺ‬Ummat.

By the inheritance of Huzoor ‫ﷺ‬ being distributed, it would mean

that Huzoor ‫ ﷺ‬is giving preference to His ‫ ﷺ‬Family over the rest of
the Ummat, and in the Court of Nabi e Paak ‫ ﷺ‬the children and the
Ummat are regarded alike in this matter, hence there is no question
about the distribution of the inheritance.

402
 The Blessed Vision of
Sayyiduna Rasoolullah ‫ﷺ‬
This Chapter discusses seeing Huzoor e Akram ‫ ﷺ‬in a dream.

There are narrations in this chapter from many Sahaba e Kiraam,

such as Hazrat Abdullah Ibn Mas’ud, Hazrat Abu Hurairah and Hazrat
Ibn Ab’bas � �‫ ر� ا‬etc. But I am presenting just one of those narrations.

Hadith Shareef

ٍ ‫ﹷﺣ ﹽﹷﺪﺛﹷ ﹷﻨﺎ ﹹﻣ ﹷﺤ ﹽﹷﻤ ﹹﺪ ﺑْ ﹹﻦ ﹷ� ﹽﹷﺸﺎ ٍر ﻗﹷﺎ ﹷل ﹷﺣ ﹽﹷﺪﺛﹷ ﹷﻨﺎ ﹷﻋ ْﺒ ﹹﺪ اﻟ ﹽﹷﺮ ْﺣ ﹷﻤ ﹻﻦ ﺑْ ﹹﻦ ﹷﻣ ْهﺪ ﹽ‬
‫ﹻي ﻗﹷﺎ ﹷل ﹷﺣ ﹽﹷﺪﺛﹷ ﹷﻨﺎ ﹹﺳﻔ ﹷْﻴﺎ ﹹن ﹷﻋ ْﻦ‬
‫ص ﹷﻋ ْﻦ ﹷﻋ ْﺒ ﹻﺪ اﷲﹻ ﺑْ ﹻﻦ ﹷﻣ ْﺴ ﹹﻌﻮد ٍ ﹷﻋ ﹻﻦ اﻟ ﹽﹷﻨ ﹻ� ﹽﹻي ﺻ�� اﷲ ﻋﻠﻴه وﺳﻠﻢ‬ ‫ﺎق ﹷﻋ ْﻦ أﹷ�ﹻي اﻷﹷ ْﺣ ﹷﻮ ﹻ‬ ‫أﹷ�ﹻي إ ﹻ ْﺳ ﹷﺤ ﹷ‬
‫ﺎن ﻻ ﹷﻳ ﹷﺘ ﹷﻤ ﹽﹷﺜ ﹹﻞ �ﹻي‬ ‫ﻗﹷﺎ ﹷل ﹷﻣ ْﻦ ﹷرآ�ﹻي �ﹻي اﻟْﻤ ﹷﻨﺎم ﹻ ﹷﻓ ﹷﻘ ْﺪ ﹷرآ�ﹻي ﹷﻓإ ﹻ ﹽﹷن ﹽﹷ‬
‫اﻟﺸ ْﻴ ﹷﻄ ﹷ‬ ‫ﹷ‬

It is reported from Abdullah ibn Mas’ud �  �‫ ر�  ا‬that Huzoor e Akram

‫ﷺ‬ said, whomsoever has seen Me in his dream, he has seen Me
alone.

Subhaan’Allah! The meaning of this is that Huzoor e Akram ‫ﷺ‬ is

telling us that whether it is in His ‫ ﷺ‬physical apparent worldly life
or after His ‫ﷺ‬ passing from the world, if and when someone sees
Huzoor ‫ﷺ‬, he has indeed seen Huzoor ‫ﷺ‬ alone. By Huzoor ‫ﷺ‬

saying that He has seen Me Indeed, it must be noted that if He ‫ ﷺ‬is

not in the state of Hayaat, i.e. if He ‫ ﷺ‬is not alive, then how does one
see Him ‫ ﷺ‬alone?
403
From this the life and existence of Huzoor ‫ﷺ‬ is apparent, and it is
the Ijma’, i.e. the undisputed consensus of the Ummat, that even
after passing away, the Ambia e Kiraam ‫ � ا�م‬have been blessed with
Hayaat e Haqeeqi, i.e. they are alive like they were in this physical
world.

This is why He ‫ ﷺ‬said, whomsoever has seen Me in his dream, he

has seen Me alone, for shaitaan cannot adopt My Unique Form.

In other words, even if he tries to do so he will fail as it is impossible.

From this we also understand that even the shaitaan who is an
imposter, and the one who can blend himself into any form, cannot
present himself in the unique appearance of Huzoor e Paak ‫ﷺ‬. So
where now will his offspring (i.e. the deviants) be able to do so, by
saying that they too (Allah Forbid) are like Huzoor ‫ﷺ‬.

Hadith Shareef

‫� ﻗﹷﺎﻻ ﹷﺣ ﹽﹷﺪﺛﹷ ﹷﻨﺎ ﹷﻋ ْﻮ ﹹف‬ ٍ ‫ﹷﺣ ﹽﹷﺪﺛﹷ ﹷﻨﺎ ﹹﻣ ﹷﺤ ﹽﹷﻤ ﹹﺪ ﺑْ ﹹﻦ ﹷ� ﹽﹷﺸﺎ ٍر ﻗﹷﺎ ﹷل ﹷﺣ ﹽﹷﺪﺛﹷ ﹷﻨﺎ اﺑْ ﹹﻦ أﹷ�ﹻي ﹷﻋ ﹻﺪ ﹽ‬
ٍ ‫ي ﹷو ﹹﻣ ﹷﺤ ﹽﹷﻤ ﹹﺪ ﺑْ ﹹﻦ ﹷﺟ ْﻌ ﹷ‬
‫ ﻗﹷﺎ ﹷل ﹷرأﹷﻳْ ﹹﺖ اﻟ ﹽﹷﻨ ﹻ� ﹽﹷي ﺻ�� اﷲ‬،‫ﹻﻒ‬
‫ﺎن ﻳﹷﻜْﺘ ﹹﹹﺐ اﻟ ﹷْﻤ ﹷﺼﺎﺣ ﹷ‬ ‫ﺑْ ﹹﻦ أﹷ�ﹻي ﹷﺟﻤﹻﻴ ﹷﻠ ﹷﺔ ﹷﻋ ْﻦ ﻳﹷﺰ ﹻ ﹷ‬
‫ﻳﺪ ا ْﻟﻔﹷﺎرﹻ ﹻ� ﹽﹻي ﹷو� ﹷ ﹷ‬
‫س إ� ﹻ�ي ﹷرأﹷﻳْ ﹹﺖ ﹷر ﹹﺳﻮ ﹷل اﷲﹻ‬
ٍ ‫س ﻗﹷﺎ ﹷل ﹷﻓ ﹹﻘﻠ ﹹْﺖ ﻻﺑْ ﹻﻦ ﹷﻋﺒﹽﹷﺎ‬
ٍ ‫ﻋﻠﻴه وﺳﻠﻢ �ﹻي اﻟ ﹷْﻤ ﹷﻨﺎم ﹻ ﹷز ﹷﻣ ﹷﻦ اﺑْ ﹻﻦ ﹷﻋﺒﹽﹷﺎ‬
‫ﺎن‬ ‫ ﹷ� ﹹﻘﻮ ﹹل إ ﹻ ﹽﹷن ﹽﹷ‬،‫ﺎن‬
‫اﻟﺸ ْﻴ ﹷﻄ ﹷ‬ ٍ ‫ﺻ�� اﷲ ﻋﻠﻴه وﺳﻠﻢ �ﹻي اﻟ ﹽﹷﻨ ْﻮم ﹻ ﹷﻓ ﹷﻘﺎ ﹷل اﺑْ ﹹﻦ ﹷﻋﺒﹽﹷﺎ‬
‫س إ ﹻ ﹽﹷن ﹷر ﹹﺳﻮ ﹷل اﷲﹻ � ﹷ ﹷ‬
‫ﻻ ﹷ� ْﺴ ﹷﺘ ﹻﻄﻴ ﹹﻊ أﹷ ْن ﻳﹷ ﹷﺘﺸﹷ ﹽﹷﺒ ﹷه �ﹻي ﻓ ﹷﹷﻤ ْﻦ ﹷرآ�ﹻي �ﹻي اﻟ ﹽﹷﻨ ْﻮم ﹻ ﹷﻓ ﹷﻘ ْﺪ ﹷرآ�ﹻي ﹷه ْﻞ ﹷ� ْﺴ ﹷﺘ ﹻﻄﻴ ﹹﻊ أﹷ ْن ﹷﺗ ْﻨ ﹷﻌ ﹷﺖ ﹷه ﹷﺬا‬

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‫اﻟ ﹽﹷﺮ ﹹﺟ ﹷﻞ ﹽﹷاﻟ ﹻﺬي ﹷرأﹷﻳْ ﹷﺘ ﹹه �ﹻي اﻟ ﹽﹷﻨ ْﻮم ﹻ ﻗﹷﺎ ﹷل ﹷ� ﹷﻌ ْﻢ أﹷ ْ� ﹷﻌ ﹹﺖ ﹷﻟﻚﹷ ﹷر ﹹﺟﻼ ﺑﹷ� ْ ﹷن اﻟ ﹽﹷﺮ ﹹﺟ ﹷﻠ� ْ ﹻن ﹻﺟ ْﺴ ﹹﻤ ﹹه ﹷو ﹷﻟ ْﺤ ﹹﻤ ﹹه‬
‫ ﹻﺮ ﹻاﻟ ﹷْﻮ ْﺟهﹻ ﹷﻣ ﹷﻸ ْت ﻟ ﹻ ْﺤ ﹷي ﹹﺘ ﹹه ﹷﻣﺎ‬Ò‫اﻟﻀﺤ ﹻﹻﻚ ﹷﺟﻤﹻﻴ ﹹﻞ ﹷد ﹷوا‬ ‫ﺎض أﹷ ْﻛ ﹷﺤ ﹹ‬
‫ﻞ اﻟ ﹷْﻌ ْي ﹷﻨ� ْ ﹻن ﹷﺣ ﹷﺴ ﹹﻦ ﹽﹷ‬ ‫أﹷ ْﺳ ﹷﻤﺮﹹ إ�ﹻ ﹷ� ا ْﻟب ﹷ ﹷﻴ ﹻ‬

‫� ﹹه ﻗﹷﺎ ﹷل ﹷﻋ ْﻮ ٌف ﹷوﻻ أﹷ ْدرﹻي ﹷﻣﺎ � ﹷ ﹷ‬

‫ﺎن ﹷﻣ ﹷﻊ ﹷه ﹷﺬا اﻟ ﹽﹷﻨ ْﻌﺖﹻ ﹷﻓ ﹷﻘﺎ ﹷل اﺑْ ﹹﻦ‬ ‫ﺑﹷ� ْ ﹷن ﹷه ﹻﺬه ﹻإ�ﹻ ﹷ� ﹷه ﹻﺬه ﹻﻗ ْﹷﺪ ﹷﻣ ﹷﻸ ْت ﻧ ﹷ ْ ﹷ‬
‫اﺳ ﹷﺘ ﹷﻄ ْﻌ ﹷﺖ أﹷ ْن ﹷﺗ ْﻨ ﹷﻌ ﹷﺘ ﹹه ﻓ ْﹷﻮ ﹷق ﹷه ﹷﺬا‬
ْ ‫س ﻟ ْﹷﻮ ﹷرأﹷﻳْ ﹷﺘ ﹹه �ﹻي اﻟ ﹷْﻴ ﹷﻘﻈﹷ ﹻﺔ ﹷﻣﺎ‬
ٍ ‫ﹷﻋﺒﹽﹷﺎ‬

Hazrat Yazeedul Farsi � �‫ ر� ا‬who used to do calligraphy of the verses

of the Qur’an, says that He saw Huzoor e Akram ‫ﷺ‬ in his dream so
he mentioned this to Hazrat Ibn Ab’bas �  �‫ر�  ا‬. He said, I saw Huzoor
‫ﷺ‬ in such and such appearance. So, he asked, how did you see
Huzoor ‫ﷺ‬ (i.e. describe Him to me); hence, he explained the
complexion of His ‫ ﷺ‬Blessed Face, and how His ‫ ﷺ‬Eyes and Blessed
Nose were, and His ‫ ﷺ‬Height etc.

In other words, he gave a complete description. So Hazrat Ibn Ab’bas

� �‫ر� ا‬ said; if you had seen Him ‫ ﷺ‬in an awakened state as well, then
you would not have been able to say more than this. In other words,
you saw Him ‫ ﷺ‬alone.

From this we understand that the Ziyaarat of Aaqa e Ka’inaat ‫ﷺ‬ is

indeed the Ziyaarat of Him ‫ﷺ‬ alone. If you see Him ‫ﷺ‬, then you
have seen Him ‫ ﷺ‬and only Him ‫ﷺ‬.

Here we are talking about a dream, but Hazrat Imam Jalaalud’deen

Suyuti �  �‫ر�  ا‬ says, With the eyes of my head, in an awakened
state I made Ziyaarat of Aaqa e Ka’inaat ‫ ﷺ‬seventy-two times.
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Hazrat Imam Shadhili �  �‫ر�  ا‬ says that, I see Huzoor ‫ﷺ‬ in an
awakened state all the time and if even for one moment I am
deprived of His ‫ ﷺ‬Ziyaarat, I will not regard myself a Muslim.

Numerous other great Ulama have seen Huzoor e Akram ‫ﷺ‬ in this
manner. The incident about Huzoor Ghaus e Paak �  �‫ر�  ا‬ is very
famous. Hazrat Ali Ibn Hajr Hay’ati (or Heeti) �  �‫ر�  ا‬ is from the
senior-most Khulafa of Huzoor Ghaus e Paak � �‫ر� ا‬.

He was once seated at the front of the gathering during a discourse

of Huzoor Ghaus e Paak �  �‫ر�  ا‬, and he dozed off, and in this state he
was blessed with the Ziyaarat of Huzoor e Akram ‫ﷺ‬.

Huzoor Ghaus e Paak �  �‫ر�  ا‬ descended from the Mimbar, i.e. the
pulpit, and stood in front of him with his hands tied, i.e. with his
hands folded in respect, and he began to offer Durood e Paak, and
the entire gathering also joined him in sending offerings of Durood
Shareef.

Suddenly Hazrat Ali bin Hajr Hay’ati �  �‫ ر�  ا‬opened his eyes and was
amazed at what was happening. Huzoor Ghaus e Paak �  �‫ر�  ا‬ said,
There is nothing to worry about, I am not standing here because
of you falling asleep, but I am standing in honour of Him ‫ ﷺ‬who
visited you in your dream.

What I am trying to say here is that those who see Huzoor ‫ ﷺ‬in their
dreams, do see, but those with true vision see Him ‫ﷺ‬ in an
awakened state at that time.

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This means that seeing Huzoor ‫ﷺ‬ in a dream is not seeing some
image of Huzoor ‫ﷺ‬, but Huzoor ‫ﷺ‬ comes in His ‫ﷺ‬ Exalted
Appearance and actual form in the dreams of the people. That is
what they see. ‫ﺻ�� اﷲ ﻋﻠﻴه وﺳﻠﻢ‬

Hadith Shareef

‫اﻟﺪارﹻ� ﹽﹹﹻي ﻗﹷﺎ ﹷل ﹷﺣ ﹽﹷﺪﺛﹷ ﹷﻨﺎ ﹹﻣ ﹷﻌ�ﹽﹷ� ﺑْ ﹹﻦ أﹷ ﹷﺳ ٍﺪ ﻗﹷﺎ ﹷل ﹷﺣ ﹽﹷﺪﺛﹷ ﹷﻨﺎ ﹷﻋ ْﺒ ﹹﺪ‬
‫ﹷﺣ ﹽﹷﺪﺛﹷ ﹷﻨﺎ ﹷﻋ ْﺒ ﹹﺪ اﷲﹻ ﺑْ ﹹﻦ ﹷﻋ ْﺒ ﹻﺪ اﻟ ﹽﹷﺮ ْﺣ ﹷﻤ ﹻﻦ ﹽﹷ‬
‫اﻟ ﹷْﻌﺰﹻﻳﺰ ﹻﺑْ ﹹﻦ اﻟ ﹹْﻤ ْﺨ ﹷﺘﺎرﹻ ﻗﹷﺎ ﹷل ﹷﺣ ﹽﹷﺪﺛﹷ ﹷﻨﺎ ﺛﹷﺎﺑ ﹻ ٌﺖ ﹷﻋ ْﻦ أﹷﻧ ﹷ ٍﺲ أﹷ ﹽﹷن ﹷر ﹹﺳﻮ ﹷل اﷲﹻ ﺻ�� اﷲ ﻋﻠﻴه وﺳﻠﻢ ﻗﹷﺎ ﹷل‬
‫ﺎن ﻻ ﻳﹷ ﹷﺘ ﹷﺨ ﹽﹷﻴ ﹹﻞ �ﹻي ﹷوﻗﹷﺎ ﹷل ﹷو ﹹر ْؤﻳﹷﺎ اﻟ ﹹْﻤ ْﺆ ﹻﻣ ﹻﻦ ﹹﺟﺰ ْ ٌء ﹻﻣ ْﻦ‬ ‫ﹷﻣ ْﻦ ﹷرآ�ﹻي �ﹻي اﻟْﻤ ﹷﻨﺎم ﹻ ﹷﻓ ﹷﻘ ْﺪ ﹷرآ�ﹻي ﹷﻓإ ﹻ ﹽﹷن ﹽﹷ‬
‫اﻟﺸ ْﻴ ﹷﻄ ﹷ‬ ‫ﹷ‬
‫ﹻﺳ ﹽﹷﺘ ٍﺔ ﹷوأﹷ ْر ﹷ�ﻌﹻ� ﹷن ﹹﺟﺰْ ﹱءا ﹻﻣ ﹷﻦ اﻟ ﹽﹹﻨﺒﹹ ﹽﹷﻮة ﹻ‬

It is on the authority of Hazrat Anas �  �‫ ر�  ا‬that Huzoor e Akram ‫ﷺ‬

said that, whomsoever sees Me in his dream has seen Me indeed,
for shaitaan cannot adopt My Form.

Huzoor e Akram ‫ﷺ‬ further said, the true dream of a Mo’min is a

ray of one faculty of the forty-six faculties of Nubuw’wat.
Subhaan’Allah! Such is the excellence of a true believer.

Hadith Shareef

‫ﺣﺪﺛﻨﺎ ﻣﺤﻤﺪ ﺑﻦ ﻋ�ي ﻗﺎل ﺳﻤﻌﺖ أ�ي �ﻘﻮل ﻗﺎل ﻋﺒﺪ اﷲ اﺑﻦ اﻟﻤﺒﺎر≈ إذا اﺑﺘﻠﻴﺖ‬
‫ﺑﺎﻟﻘﻀﺎء ﻓﻌﻠﻴﻚ ﺑﺎﻷﺛﺮ‬

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Hazrat Abdullah Ibn Mubaarak �  �‫ ر�  ا‬says that, if any calamity, i.e.
hardship befalls you, take heed to what is in the Hadith Shareef.

In other words, think about the pain, the distress and its effects
which the Sahaba e Kiraam faced when Huzoor e Akram ‫ ﷺ‬left this
world, it will help ease your burden of grief.

Hadith Shareef

‫ﺣﺪﺛﻨﺎ ﻣﺤﻤﺪ ﺑﻦ ﻋ�ي ﺣﺪﺛﻨﺎ اﻟﻨ� ﺑﻦ ﻋﻮن ﻋﻦ اﺑﻦ ﺳ��ﻳﻦ ﻗﺎل هﺬا اﻟﺤﺪﻳﺚ دﻳﻦ‬
‫ﻓﺎﻧﻈﺮوا ﻋﻤﻦ ﺗأﺧﺬون دﻳﻨﻜﻢ‬

Huzoor Sayyidi Muhad’dith e Kabeer says, this is the final Hadith

Shareef (in The Shama’il).

Sayyiduna Imam Ibn Sireen �  �‫ ر�  ا‬states, These Ahadith which we

narrate is Deen. So, thoroughly investigate whom you are
acquiring your Deen from.

In other words, do not study under any wahabi, khariji or raafdhi

etc., i.e. from deviants, by saying that I am doing so because he is
very famous. Learn from him, who is a true and devoted follower of
Rasool e Paak ‫ﷺ‬. In other words, make him your teacher, who has a
connection of true love to Huzoor e Akram ‫ﷺ‬.

Sall Allahu Ta’ Aala ‘Ala Khayri Khalqihi Sayyidina Muhammadin

Wa Aalihi Wa Sahbihi Ajmaeen

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