Shama-il Tirmidhi Chapter 29 Hadith 188 - 189

Hadith 188

Abdullah ibn Jaafar radiyallahu anhu says, Rasoolullah sallallahu alaihe wasallam ate Qith’thaa (cucumbers) with dates.

Commentary
Cucumber has a cold effect and dates have a hot one. By combining the two it becomes mild. From this hadith we gather that it is recommended that the effect (hot or cold) of things eaten should be taken into consideration. Cucumber is insipid and tasteless, and dates are sweet which results in the cucumber also tasting sweet.

Hadith 189

Aisha radiyallah anha reports that, Rasoolullah sallallahu alaihe wasallam ate watermelon with fresh dates.

Commentary
In Tirmidhi and other narrations, in explaining this, Sayyidina Rasoolullah sallallahu alaihe wasallam also said, The cold effect of one removes the heat of the other, and the heat of one removes the cold effect of the other.

Shama-il Tirmidhi Chapter 29 Hadith 190 - 191

Hadith 190

Anas radiyallahu anhu says, I saw Rasoolullah sallallahu alaihe wasallam eat together musk-melon and dates.

Commentary
Some ulama have translated this also as watermelon’ instead of musk-melon, the reason being, as in the first narration, here also the cold effect is intended. But it is clear that musk-melon is meant here. The reason for eating dates is also that it gives the melon a sweeter taste. It is not necessary that one’s benefit be gauged everywhere. It is possible that this is due to some other benefits. According to this humble servant the eating of watermelon with dates has its own benefit and that is to create evenness in the effect of both, so that it becomes mild. The eating of musk-melon with dates has its own benefit and that is that if the melon is insipid and tasteless, many a time, due to it being insipid sugar is mixed before it is eaten. Therefore it is not necessary to give the same reasons for both watermelon and musk-melon.

Hadith 191

Aisha radiyallahu anha says, Rasoolullah sallallahu alaihe wasallam ate watermelon with fresh dates.

Shama-il Tirmidhi Chapter 29 Hadith 192

Abu Hurairah radiyallahu anhu reports, When the people saw (picked their) new fruit, they used to come and present it to Rasoolullah sallallahu alaihe wasallam. Rasoolullah sallallahu alaihe wasallam then recited this du’aa:

Transliteration: Allahumma baarik lana fi thimaa-rina wa-baarik lanaa fi madinatinaa wa-baarik lanaa fi saa-'i-naa wa-fi muddinaa-Allahumma-inna Ebraahima 'ab-duka wa-kha-li-luka wa-nabiy-yuka wa-inna ab-duka wa-nabiy-yuka wa-in-nahu da'aa-ka li-makkata wa-inni ad'u-ka lil-madinati bi-mith-li maa da'aaka bihi li-makkata wa-mith-lahu ma'a-hu.

Translation: O Allah! Bless us in our fruits. Bless us in our city. Bless us in our Saa’, and bless us in our Mudd’ (these are two measures used in Madinah to measure dates, etc.). O Allah verily Ibrahim alaihis salaam is Your servant, friend and Nabi (since it was an occasion for humbleness Sayyidina Rasoolullah sallallahu alaihe wasallam did not mention here his being the habib - beloved - of Alah.) And (whatever) he has supplicated to You for (colonising) Makkah. (Which is mentioned in the aayah, ...so incline some hearts of men that they may yearn towards them, and provide Thou them with fruits in order that they may be thankful. - Surah Ibrahim, 37) I supplicate the same to You for Madinah.’

He then called a small child, to whom he gave that fruit.

Shama-il Tirmidhi Chapter 29 Hadith 193 - 194

Hadith 193

Rubayyi bint Mu’awwidh ibn Afraa radiyallahu anha says, My uncle Mu’aadh ibn Afraa sent me with a plate of fresh dates, which had small cucumbers on it, to Rasoolullah sallallahu alaihe wasallam. Rasoolullah sallallahu alaihe wasallam relished cucumbers. I took this to him. At that time some jewellery had been sent to Rasoolullah sallallahu alaihe wasallam from Bahrain. He took a handful from it and gave it to me.

Commentary
Besides the previously mentioned benefits of cucumbers and dates, it makes the body plump too. Sayyiditina Aisha radiyallahu anha relates that, After my marriage, when the time came for me to go and live with Rasoolulla sallallahu alaihe wasallam, my mother thought I be a bit plump and my build become better. She gave me cucumbers and dates to eat. As a result my body became nice and plump.

It is related in a weak hadith that Sayyiditina Aisha radiyallahu anha said that Sayyidina Rasoolullah sallallahu alaihe wasallam ate cucumber with salt. It is possible that he at times ate it with salt and at times with dates. Sometimes one prefers something that is sweet and at other times a thing that is salty.

Hadith 194

Rubayyi bint Mu’awwidh ibn Afraa radiyallahu anha said, I took a plate of fresh dates and small cucumbers to Rasoolullah sallallahu alaihe wasallam. He gave me a handful of jewellery, or a handful of gold.

Commentary
This is the same hadith mentioned above. Here it is mentioned briefly. The narrator doubts if it was jewellery or gold.

Shama-il Tirmidhi Chapter 30 Hadith 195

Aisha radiyallahu anha says, The drink most liked by Rasoolullah sallallahu alaihe wasallam was that which was sweet and cold.

Commentary
Apparently cold and sweet water is mentioned here. In the narration mentioned by Abu Dawood and others it is clearly stated, and there also may be a probability that sharbat of honey or nabeedh of dates are meant, as has been mentioned in the chapter on the cup of Sayyidina Rasoolullah sallallahu alaihe wasallam. Sayyidina Rasoolullah sallallahu alaihe wasallam did not pay much attention to food. Whatever was available was eaten, but sweet and cold water was given importance. Sweet water was brought for Sayyidina Rasoolullah sallallahu alaihe wasallam from a place called Suqya, which is a few kilometres from Madinah. Sayyidina Rasoolullah sallallahu alaihe wasallam also added the following du’aa in the words of Dawood alaihis salaam, that O’ Allah grant me such love for You, which is more beloved to me than my life, wealth, wife, children, and cold water.

Shama-il Tirmidhi Chapter 30 Hadith 196

Ibn Abbas radiyallahu anhu reports, Khalid ibn Waleed and I both accompanied Rasoolullah sallallahu alaihe wasallam to the house of Maymunah. (Ummul Mu’mineen, Maymunah radiyallahu anha was the maternal aunt of both). She served milk in a vessel. Rasoolullah sallallahu alaihe wasallam drank from it. I was on his right and Khalid ibn Waleed on his left. Rasoolullah sallallahu alaihe wasallam said the right of drinking is now yours (as you are on the right). If you so wish you could give your right to Khalid. I replied that I would give no one preference from your left over. After that Rasoolullah sallallahu alaihe wasallam said, Whenever Allah feeds one something, this du’aa should be recited:

Allahumma baarik lanaa fihi wa-at’imanaa khayram minhu.

(Translation: O’ Allah grant us barakah in it, and feed us something better than it.)

Whenever Allah gives someone milk to drink one should read:

Allahumma baarik lanaa fihi wa-zidnaa minhu.

(Translation: O’ Allah grant us barakah in it and increase it for us.)

Sayyidinaa Ibn Abbas radiyallahu anhu says that after having something Rasoolullah sallallahu alaihe wasallam made du’aa for something better than it. And after drinking milk he taught to make du’aa for the increase of it, because Rasoolullah sallallahu alaihe wasallam said, There is nothing that serves both as food and water excepting milk.

Commentary
Sayyidina Rasoolullah sallallahu alaihe wasallam chose to give the milk first to Sayyidina Ibn Abbas radiyallahu anhu because he was sitting on the right, and Sayyidina Khalid ibn Waleed radiyallahu anhu on the left. As is mentioned in many ahaadith that the cup etc. should be passed from right to left, Sayyidina Rasoollullah sallallahu alaihe wasallam requested the giving of preference to Sayyidina Khalid ibn Waleed radiyllahu anhu, as he was elder. It was also intended to educate Sayyidina Ibn Abbas radiyallahu anhu that, though it was his right, it is better to give an elder preference. But the love Sayyidina Ibn Abbas radiyallahu anhu had for Sayyidina Rasoolullah sallallahu alaihe wasallam naturally made him not give up this right for the left over milk of Sayyidina Rasoolullah sallallahu alaihe wasallam.

Shama-il Tirmidhi Chapter 31 Hadith 197

Ibn Abbas radiyallahu anhu says, Rasoolullah sallallahu alaihe wasallam drank Zam-zam water while he was standing.

Commentary
Sayyidina Rasoolullah sallallahu alaihe wasallam has prohibited the drinking of water whilst standing. This shall be discussed in the commentary of the next hadith. For this reason some ulama have prohibited the drinking of Zam-zam also whilst standing. They say that he drank it whilst standing because of the huge crowds and the rush, or as a concession. The well-known view of the ulama is that Zam-zam is not included in this prohibition. It is better to stand and drink it.

Shama-il Tirmidhi Chapter 31 Hadith 198 - 199

Hadith 198

Amr ibn Shu’aib radiyallahu anhu relates from his father, and he from his (Amr’s) grandfather, that he said, I had seen Rasoolullah sallallahu alaihe wasallam drinking water whilst standing and also whilst sitting.

Commentary
There are many narrations mentioned wherein Sayyidina Rasoolullah sallallahu alaihe wasallam prohibited the drinking of water whilst standing. A narration of Sayyidina Abu Hurairah radiyallahu anhu is mentioned in Sahih Muslim that Sayyidina Rasoolullah sallallahu alaihe wasallam said, No person should stand and drink water, and if one forgetfully stood and drank it, it should be vomited out. Some ulama have summed both the deed and the prohibition in a few ways. Some ulama are of the opinion that the prohibition came later and repeals the previous law. Some ulama hold the opposite view that the narrations where he stood and drank water repeals the one that prohibits it. According to a well-known saying, the prohibition is not that of a Shar’ee or unlawful nature, but as an etiquette. It is also a blessing and kindness. Ibn Qayyim and others have mentioned the harm that standing and drinking causes. In short, Sayyidina Rasoolullah sallallahu alaihe wasallam standing and drinking shows it being permissible to do so, and that it is not haraam to stand and drink water. It is best not do so, as this is against the recommended practice and one will be committing a makrooh act by doing so.

Hadith 199

Ibn Abbas radiyallahu anhu says, I gave Rasoolullah sallallahu alaihe wasallam Zam-zam water to drink. He stood and drank it.

Commentary
This has been discussed in the first hadith of this chapter.

Shama-il Tirmidhi Chapter 31 Hadith 200

Nazzaal ibn Sabrah rahmatullahi alaihe says that while he was with Sayyidina Ali in the courtyard (of the Masjid at Kufah), water was brought in a clay pot to him. He took some water in his palms, washed his hands, gargled his mouth, put water in his nose (cleaned it), then made masah of his face, hands and head. Thereafter he stood and drank from it. Then said, This is the wudhu of a person who is in a state of wudhu. I had observed Rasoolullah sallallahu alaihe wasallam perform (wudhu) in this manner.

Commentary
This hadith is mentioned in brief. The full narration is mentioned in Mishkat from Bukhari. In this hadith it may be possible that in reality he only made masah of the face, hands, etc. And did not actually wash them. To call this wudhu will be metaphorical.

The feet are not mentioned here but presumably he did masah of them also.

Another elucidation may be that in this hadith the washing of the limbs lightly has been metaphorically explained as masah.

This explanation is supported by some narrations where, instead of masah, washing of the face and hands and also the washing of the feet is mentioned. In this case the renewal of wudhu is meant. This exposition is best according to this humble servant.

We also find from this hadith that it is permissible to stand and drink the left over water after wudhu. The permissibility of drinking this water and the water of Zam-zam while standing is mentioned in the kitaabs of fiqh (jurisprudence). Allaamah Shaami has mentioned the experience of some Ulama that it is a tested and proved antidote for diseases. Mulla Ali Qari has mentioned this act as meritorious in the commentary of the Shamaail.

Shama-il Tirmidhi Chapter 31 Hadith 201

Sayyidina Anas ibn Malik radiyallahu anhu relates that Rasoolullah sallallahu alaihe wasallam drank water in three breaths (i.e. in three gulps/sips) and used to say, It is more pleasing and satisfying in this manner.

Commentary
It has been prohibited to drink water in one gulp. The Ulama have written many harmful effects in drinking water in one breath. It especially weakens the muscles and nerves. It is also detrimental for the liver and stomach.

Shama-il Tirmidhi Chapter 31 Hadith 202

Sayyidina Ibn Abbas radiyallahu anhu says, Whenever Rasoolullah sallallahu alaihe wasallam drank water, he drank it in two breaths.

Commentary
In this hadith drinking water in two breaths is intended which apparently seems correct. Sayyidina Ibn Abbas radiyallahu anhu has stated in a hadith of the Prophet sallallahu alaihe wasallam, Do not drink water only in one breath, but drink it in two or three breaths. The minimum number of sips one can take is mentioned in this hadith. Sayyidina Rasoolullah sallallahu alaihe wasallam at times drank water in two sips to show that this was the minimum amount of gulps one could take. Another explanation may be this that in the hadith it meant that two breaths should be taken whilst drinking water. If two breaths are taken whilst drinking water, then all the water will naturally be drunk in three gulps. By this explanation there remains no contradiction between this and the last hadith.

Shama-il Tirmidhi Chapter 31 Hadith 203 - 204

Hadith 203

Sayyidatina Kabshah bint Thabit radiyallahu anha narrates, Rasoolullah sallallahu alaihe wasallam visited my home. A leather water bag was hanging there, Rasoolullah sallallahu alaihe wasallam stood and drank water from the mouth of the water bag. I got up and cut out the mouth (portion) of the bag.

Commentary
Imam Nawawi has mentioned two reasons from Imam Tirmizi for cutting the mouth portion of the water bag:

1. Tabarrukan (for barakah), because the mubaarak saliva of Sayyidina Rasoolullah sallallahu alaihe wasallam had come in contact with it and she wanted to keep it.

2. She did not want anybody else to drink from the same portion where Sayyidina Rasoolullah sallallahu alaihe wasallam had drank. The reason being respect and courtesy. It will be disrespectful if someone else drank from the same place. There are two things mentioned in this hadith. One is standing and drinking which has already been discussed in Hadith 4. The second is that it is reported in the Bukhari from Sayyidina Anas radiyallahu anhu that it has been prohibited to drink from the mouth of a water bag. Therefore we shall take this hadith to show the permissibility of doing so. It is related in a hadith that a person was drinking from a water bag and a snake came out from it. On hearing this Sayyidina Rasoolullah sallallahu alaihe wasallam forbade the drinking of water direct from a water bag.

According to this hadith, the drinking of water in this manner apparently seems to have taken place in the early period. A special note should be made here. One of the reasons of prohibiting the drinking of water in this manner is that every person’s mouth is not such that if it touches a water bag etc. it will not leave a smell. Certainly there are mouths whose saliva is a cure of diseases, and which is more tastier than everything in the world and creates more happiness than everything else. Therefore the drinking of Sayyidina Rasoolullah sallallahu alaihe wasallam from a water bag cannot be compared with others.

Hadith 204

Sayyidina Thumaamah ibn Abdullah radiyallahu anhu says, Sayyidina Anas ibn Malik drank water in three breaths, and claimed that Rasoolullah sallallahu alaihe wasallam also drank water in the same manner.

Shama-il Tirmidhi Chapter 31 Hadith 205 - 206

Hadith 205

Sayyidina Anas radiyallahu anhu reports, Rasoolullah sallallahu alaihe wasallam went to my mother, Umme Sulaim’s house. A leather water bag was hanging there. Rasoolullah sallallahu alaihe wasallam stood and drank water from it. Umme Sulaim radiyallahu anha stood up and cut off that portion of the bag.

Commentary
The same type of incident of Sayyidatina Kabshah radiyallahu anha has been related in another hadith. It is however difficult to sit and drink from a water bag which is hanging. These are things that are done in times of necessity. A few ahaadith reported on the incident of Sayyidatina Umme Sulaim radiyallahu anha that she said, while cutting off the mouth piece of the water bag from which Sayyidina Rasoolullah sallallahu alaihe wasallam had drank, No one shall put their mouth on it and drink from it again. We understand from this that she did it out of love and respect for Sayyidina Rasoolullah sallallahu alaihe wasallam.

Hadith 206

Sayyidina Sa’d ibn Abi Waqqaas radiyallahu anhu says, Rasoolullah sallallahu alaihe wasallam drank water while standing.

Commentary
This was not a habit, he did it now and then due to some reason. This has been discussed already.

Shama-il Tirmidhi Chapter 32 Hadith 207 - 208

Hadith 208

Thumaamah bin Abdullah radiyallahu anhu reports, Anas bin Maalik did not refuse itr, and used to say that Rasoolullah sallallahu alaihe wasallam never refused (the acceptance of) itr.

Hadith 207

Anas radiyallahu anhu says: Rasoolullah sallallahu alaihe wasallam had a ‘Sukkah’. He used a fragrance from it.

Commentary
The ulama give two meanings to the word ‘Sukkah’. Some say it is an itr box, in which itr is kept. In this case it will mean he used the fragrance from an itr box. My ustaadh rahmatullahi alaihe gave the above meaning.

Some ulama say it is a mixture of various fragrances. The author of Qaamus and others prefer this meaning, and have also written the full recipe of how it is made.

Shama-il Tirmidhi Chapter 32 Hadith 209

Ibn Umar radiyallahu anhu says, Rasoolullah sallallahu alaihe wasallam said, ‘Three things should not be refused: pillow; fragrance (itr-oil); and milk.

Commentary
These things are mentioned because it is not a burden upon the one who gives these presents and by refusing, one may at times offend the giver. All these things are included in those which are simple and does not burden the one that presents it. By pillow, some ulama say it means presenting a pillow, as it does not burden a person. Some ulama say that it is just for one’s use while sitting, lying, sleeping, leaning, etc.

Shama-il Tirmidhi Chapter 32 Hadith 210

Abu Hurayrah radiyallahu anhu narrates: Rasoolullah sallallahu alaihe wasallam said, The itr of a male is the fragrance of which spreads and has less colour in it (i.e. rose, kewrah etc.), and the itr of a female is that, which has more colour and less fragrance (hina, mendhi, za’faraan etc.).

Commentary
Males should use a fragrance that is masculine, as colour does not suit them. Women should use a feminine fragrance, which does not give off a strong fragrance, it must be such that its fragrance does not reach strangers.

Shama-il Tirmidhi Chapter 32 Hadith 211

Abu Uthman An-Nahdi (At-Taabi’ee) radiyallahu anhu relates that Rasoolullah sallallahu alaihe wasallam said: If one is given rayhaan, he should not refuse it, because it originates from Jannah.

Commentary
From this, is it only the rayhaan itself that is meant or other fragrant substances also included? The linguists give both meanings, and both may be intended here. Allah Ta’aala made an imitation of the fragrance of Jannah in this world, because this may be an incentive for the people towards Jannah, and also increase their desire and zeal for it. People are naturally attracted to something fragrant. What comparison can there be made with the original fragrance of Jannah. It shall have such a strong fragrance, that the distance of five hundred years will have to be covered to reach its source.

Shama-il Tirmidhi Chapter 32 Hadith 212

Jarir bin Abdullah Bajali radiyallahu anhu reports, I was presented to Umar (for an inspection). Jarir threw off his top shawl and walked in his lungi only (so that he could be inspected). Umar told him to take his top sheet (put it on) and address the people saying: I did not see anyone more handsome than Jarir besides what we have heard of Yusuf As-Siddiqe alaihis salaam.

Commentary
What we heard of Yusuf As-Siddiqe alaihis salaam shows that he must have been more handsome and beautiful than Sayyidina Jarir radiyallahu anhu. Otherwise it seems there was none more handsome than him (Sayyidina Jarir alaihis salaam). Sayyidina Umar radiyallahu anhu was making a detailed inspection of the army at the time of jihaad. Every soldier was inspected and Sayyidina Jarir radiyallahu anhu was among them. There are a few difficulties in this narration. But shall be omitted to keep the subject short. One of these difficulties is, that the beauty and handsomeness of Sayyidina Yusuf alaihis salaam is exempted here. We can openly say that the handsomeness of Sayyidina Rasoolullah sallallahu alaihe wasallam was more than that of Sayyidina Yusuf alaihis salaam. By not mentioning this, the handsomeness of Sayyidina Rasoolullah sallallahu alaihe wasallam is obviously exempted. Shah Waliyullah Dehlawi has mentioned that the handsomeness of Sayyidina Rasoolullah sallallahu alaihe wasallam was hidden. The other question is, what relevance has this narration with this chapter? An answer to this is that fragrance is a part of beauty. The more handsome the person, the more fragrance will be emitted from that person’s clothing and body. It is an accepted fact that Sayyidina Rasoolullah sallallahu alaihe wasallam was the handsomest among the creation, and it is an accepted fact that he was the most glittering among the moons, therefore a sweet fragrance emitting from him is natural.

Shama-il Tirmidhi Chapter 33 Hadith 213

Aisha radiyallahu anha relates that the speech of Rasoolullah sallallahu alaihe wasallam was not quick and continuous as that of yours. He spoke clearly, word for word. A person sitting in his company remembered what he said.

Commentary
The speech of Sayyidina Rasoolullah sallallahu alaihe wasallam was not of an abridged nature or was it fast, that nothing could be understood. He spoke calmly and clearly, word for word. A person sitting by him remembered what he said.

Shama-il Tirmidhi Chapter 33 Hadith 214

Anas ibn Maalik radiyallahu anhu says, Rasoolullah sallallahu alaihe wasallam (sometimes) repeated a word (as was necessary) thrice, so that his listeners understood well what he was saying.

Commentary
If what he was explaining was difficult or it was something that had to be given a thought, or if there were many people, he faced all three sides and repeated it to every side, so that those present understood well what he was said. Repeating a thing thrice was maximum. If saying a thing twice only sufficed, he only said it twice.

Shama-il Tirmidhi Chapter 33 Hadith 215

Imaam Hasan radiyallahu anhu says, I asked my (maternal) uncle Hind ibn Abi Haalah, who always described the noble features of Rasoolullah sallallahu alaihe wasallam to describe to me the manner in which Rasoolullah sallallahu alaihe wasallam spoke. He replied that Rasoolullah sallallahu alaihe wasallam was always worried (about the hereafter). And always busy thinking (about the attributes of Allah and the betterment of the Ummah). Because of these things he was never free from thought and never rested (or because of worldly affairs he did not gain rest, but gained rest and contentment from religious well being. It is mentioned in the hadith that the coolness of my eyes is in salaah). He always spoke clearly from beginning to end. (He did not speak in a manner where only half sentences are spoken and the other half remained in the mind of the speaker, as is prevalent among snobbish high-minded and proud people). He spoke concisely, where the words are less and meaning more. (Mulla Ali Qaari has collected forty such ahaadith in his commentary which are very short. Those who wish may refer to it and memorise it). Every word was clearer than the previous one. There was no nonsensical talk, nor was there half-talks’ where the meaning was not complete and could not be grasped. He was not short-tempered, nor did he disgrace anyone. He always greatly appreciated the blessings of Allah even though it might be very minute, he did not criticize it.

He did not criticize food, nor over-praised it (The reason for not criticizing food is clear, that it is a blessing from Allah. The reason for not praising it is because it might be felt that one is gluttonous. Nevertheless, he praised food if it was to make someone happy, and sometimes praised some special things). He was never angered for anything materialistic. (The reason being that he did not pay much attention, and did not care much about materialistic things).

If someone exceeded the limits in religious matters or against the truth, he became so angry that no one could endure it, nor could anybody stop it till he avenged it. If for some reason he made a gesture or pointed at something, he did it with a full hand. (The ulama say the reason being that it is against humbleness to point with one finger only. Some ulama say it was his noble habit to signal oneness of Allah with one finger, therefore he did not signal anyone in that manner). When he was surprised by something he turned his hands, and when he spoke sometimes while talking, he moved his hands, he sometimes hit the palm of his right hand with the inside part of his left thumb. When he became angry with someone, he turned his face away from that person, and did not pay attention to that person or he forgave that person. When he was happy due to humility it seemed as if he had closed his eyes. The laugh of Rasoolullah sallallahu alaihe wasallam was mostly a smile, at that moment his mubarak front teeth glittered like white shining hailstone.

Commentary
This hadith is the remaining portion of the seventh hadith mentioned in the first chapter. Every sentence of it should be read carefully and one should try to emulate them as much as possible. Every action of Sayyidina Rasoolullah sallallahu alaihe wasallam is complete in humbleness and etiquette. Sayyidina Hind ibn Abi Haalah radiyallahu anhu is a step brother of Sayyiditina Faatimah radiyallahu anha.

Shama-il Tirmidhi Chapter 34 Hadith 216

Jaabir ibn Samurah radiyallahu anhu says, The calf of the leg of Rasoolullah sallallahu alaihe wasallam was slightly thin. His laugh was only that of a smile. Whenever I visited Rasoolullah sallallahu alaihe wasallam, I thought he used kuhl on his eyes. Whereas he had not at that time used kuhl.

Commentary
Verily the eyes of Sayyidina Rasoolullah sallallahu alaihe wasallam was like that which had kuhl on it.

Shama-il Tirmidhi Chapter 34 Hadith 217

Abdullah ibn Haarith radiyallahu anhu reports, I did not see anyone who smiled more than Rasoolullah sallallahu alaihe wasallam.

Commentary
A question arises from this hadith, that in that last hadith of the previous chapter, it is stated that Sayyidina Rasoolullah sallallahu alaihe wasallam always remained in deep thought and sorrow. This seems to contradict that hadith. Two explanations are given to the hadith. The first is that the meaning of the hadith is that Sayyidina Rasoolullah sallallahu alaihe wasallam smiled more than he laughed. No other person was seen, whose smile was more than his laugh. In a further hadith which is reported from that same Sahaabi, this has been clearly elucidated. The second explanation is that Sayyidina Rasoolullah sallallahu alaihe wasallam besides being naturally worried, smiled and appeared cheerful so that the Sahaabah radiyallahu anhum might feel at ease and comfortable. This is the pinnacle of humbleness and good character. In the fifth and sixth hadith of this chapter, Sayyidina Jarir radiyallahu anhu says that whenever Sayyidina Rasoolullah sallallahu alaihe wasallam saw me, he met me with a cheerful smile. There now remains no contradiction with the first hadith. Many times it so happens that a person is sad and worried, but to keep others happy, or for some other reason one has the opportunity to meet them cheerfully. Those who have in their hearts a mark of love, experience this many times.

Shama-il Tirmidhi Chapter 34 Hadith 218

Abdullah ibn Haarith radiyallahu anhu relates, The laugh of Sayyidina Rasoolullah sallallahu alaihe wasallam was but a smile.

Commentary
That means he smiled more often. There were fewer occasions where he laughed.

Shama-il Tirmidhi Chapter 34 Hadith 219

Abu Dhar radiyallahu anhu says, Rasoolullah sallallahu alaihe wasallam said, I know that person well who will enter Jannah first and also that person who will be the last one to be taken out of Jahannam. On the Day of Qiyaamah a person will be brought forward to the court of Almighty Allah. It shall be commanded that all the minor sins of that person be put forward to him and the major sign be concealed. When the minor sins are disclosed to that person, he will accept that he had committed them, as there will be no room for refuting them. (He will begin to tremble and say in his heart that these are only the minor sins, what will happen when the major sins are exposed.) During this happening it shall be commanded that for every sin of that person he be given the ajr (thawaab-reward) of a good deed. Upon hearing this person himself will say I still have many sins left to account for, that are not seen here.

Abu Dhar radiyallahu anhu says, Rasoolullah sallallahu alaihe wasallam while narrating the words of that person began laughing until his mubarak teeth began to show. (The reason being that the person himself disclosed the very sins he was frightened of.)

Commentary
This person whose case is being narrated in detail is the same person of whom it was first described in brief that he will be the last one to enter Jannah, or it may be another person. The person who will enter Jannah last is the one whose incident is mentioned in the seventh hadith of this chapter.

Shama-il Tirmidhi Chapter 34 Hadith 220

Jabir ibn Abdullah radiyallahu anhu says, After I accepted Islam, Rasoolullah sallallahu alaihe wasallam never prohibited me from attending his assemblies. Whenever he saw me he laughed.

In the second narration it is stated that he smiled.

Commentary
The second narration is mentioned because it may be known that by laughing as mentioned in the first hadith, it is meant that Sayyidina Rasoolullah sallallahu alaihe wasallam smiled. This smile is to show happiness, as to meet one cheerfully makes one feel at ease. I have observed that my elders at times met visitors with such happiness and cheerfulness that the visitor may feel that happiness is being felt by our coming.

Shama-il Tirmidhi Chapter 34 Hadith 221

Chapter 34. The Laughing Of Rasoolullah

Same as the above hadith.

Shama-il Tirmidhi Chapter 34 Hadith 222

Abdullah ibn Mas’ood radiyallahu anhu said, I know the person who will come out last from the fire. He will be such a man who will crawl out (due to the severity of the punishment of Jahannam he will not be able to walk). He will then be ordered to enter Jannah. He will go there and find that all the places therein are occupied. He will return and say, ‘O Allah the people have taken all the places.’ It will be said to him. ‘Do you remember the places in the world?’ (That when a place gets filled, there remains no place for a newcomer. And a person that arrives first occupies as much as one pleases, there remains no place for the ones that arrive later. The elders have translated it in this manner. According to this humble servant, if the meaning of it is taken as follows, it seems more appropriate, that do you remember the vastness and plentiness of the world and how big the world was. He is being reminded, because an announcement is going to be made that a place that is ten times greater than the world shall be given to him. After imagining the vastness of the world once, it may be assessed how great this gift is?). He will reply, ‘O my creator, I remember well.’ It will be commanded to him. ‘Make your wish in whichever way your heart desires.’ He will put forward his desires. It shall be commanded. All your desires are fulfilled and in addition ten times the size of the world is granted to you. He will reply, ‘Are you jesting with me O my Allah, and You are the King of the Kings? (There is no place in Jannah and You are granting me a place ten times greater than the world). Sayyidina Ibn Mas’ood radiyallahu anhu said, I saw Rasoolullah sallallahu alaihe wasallam laugh till his mubarak teeth showed, when he related this portion of the man’s reply.

Commentary
The laughing of Sayyidina Rasoolullah sallallahu alaihe wasallam was due to his happiness on granting His Mercies and Bounties on a person who is the last to be taken out of Jahannam. From this it is clear that the person was the most sinful (Muslim). Yet he was so greatly rewarded in this manner. What about the general Muslims, and especially the pious, what great Mercies and Bounties shall be showered on them? The more bounties the Ummah will receive, the more it becomes a reason for Sayyidina Rasoolullah sallallahu alaihe wasallam to become happy. It is possible that Sayyidina Rasoolullah sallallahu alaihe wasallam laughed, because that person, who after experiencing the great hardships and punishment, came out of Jahannam. Yet he had the audacity to express his desires and also say that Allah was joking.

Shama-il Tirmidhi Chapter 34 Hadith 223

Ali ibn Rabiah radiyallahu anhu says, I was present when a conveyance (A horse or something) was brought to Hazrat Ali radiyallahu anhu (in the period of his khilafah). He recited Bismillah and put his leg in the stirrup. After he had mounted he said Alhamdulillah and recited this dua:

Translation: Glorified be He Who hath sudued those unto us, and we were not capable (Of subduing them); And lo! Unto our Lord we are returning. (Surah Zukhruf 13-14)

(The ulama say that a conveyance could be a means of death. Therefore subjugation of a conveyance with gratitude towards Allah for His Mercy, and death are mentioned together. After all a person has to return to Allah after death). Ali radiyallahu anhu then said Alhamdulillah three times, Allahu Akbar three times, then recited:

Translation: Glorified be Thou! Behold, I have wronged myself. So forgive thou me. Indeed, non forgiveth sins but Thou.

Then (Sayyidina Ali radiyallahu anhu) laughed (smiled). I said to him, ‘What is the reason for laughing, O Ameerul Mumineen?’ He replied, ‘Rasoolullah sallallahu alaihe wasallam also recited these duas in this manner and thereafter laughed (smiled). I also inquired from Rasoolullah sallallahu alaihe wasallam the reason for laughing (smiling) as you have asked me. Rasoolullah sallallahu alaihe wasallam said, ‘Allah Ta’ala becomes happy when His servants say, ‘No one can forgive me save You.’ My servant knows that no one forgives sins besides me.

Shama-il Tirmidhi Chapter 34 Hadith 224

Aamir bin Sa’d radiyallahu anhu says, My father Sa’d said, ‘Rasoolullah sallallahu alaihe wasallam laughed on the day of the Battle of Khandaq till his teeth showed.’ Aamir radiyallahu anhu says, ‘I asked why did he laugh?’ he replied, ‘A Kaafir had a shield, and Sa’d was a great archer. The kaafir protected himself by swaying the shield from side to side covering his forehead. (Sayyidina Sa’d radiyallahu anhu was a famous marksman, but the kaafir did not let the arrows get him). Sa’d radiyallahu anhu took an arrow (and kept it ready in the bow). When the non believer removed the shield from his head, he quickly aimed at the kaafir and did not miss the target, i.e. the (enemy’s) forehead. The enemy immediately fell down, his legs rising into the air. On that Rasoolullah sallallahu alaihe wasallam laughed till his mabaraak teeth showed.’ I asked, ‘Why did Rasoolullah sallallahu alaihe wasallam laugh?’ He replied, ‘Because of what Sa’ad had done to the man.’

Commentary
It may be doubted that Sayyidina Rasoolullah sallallahu alaihe wasallam laughed because the man’s feet were raised in the air, hence the satr (private parts) was exposed. Therefore the reason for laughing had to be asked. Sayyidina Sa’d radiyallahu anhu replied, No, but because I, although a good marksman, the non believer protected himself. He was clever to move his shield from side to side. But Sa’d thought of a plan, and aimed at him in such a way that he did not have a chance to protect himself and fell down.

Tirmidhi Chapter 35 Hadith 230

Hasan Basri radiyallahu anhu says that an old woman came to Rasoolullah sallallahu alaihe wasallam and made a request, O’ Messenger of Allah make Dua that Allah grants me entrance into Jannah.

Rasoolullah sallallahu alaihe wasallam replied, O’ Mother, an old woman cannot enter Jannah. That woman started crying and began to leave. Rasoolullah sallallahu alaihe wasallam said, Say to the woman that one will not enter in a state of old age, but Allah will make all the women of Jannah young virgins. Allah Ta’aala says, Lo! We have created them a (new) creation and made them virgins, lovers, equal in age. (Surah Waaqi’ah, 35-37).

Tirmidhi Chapter 35 Hadith 229

Anas ibn Malik radiyallahu anhu reports, A resident of the wilderness whose name was Zaahir (ibn Hiraam Al-Ashja’ee), whenever he visited Rasooluallah sallallahu alaihe wasallam he brought with him presents of the wilderness, vegetables etc., and presented it to Rasoolullah sallallahu alaihe wasallam. When he intended to leave Madinah, Rasoolullah sallallahu alaihe wasallam used to present him with provisions of the city. Once Rasoolullah sallallahu alaihe wasallam said, ‘Zaahir is our wilderness, and we are his city.’ Rasoolullah sallallahu alaihe wasallam was attached to him. Zaahir radiyallahu anhu was not very handsome. Rasoolullah sallallahu alaihe wasallam once approached him while he was selling his merchandise. Rasoolullah sallallahu alaihe wasallam caught him in between the arms from the back in such a manner that he (Sayyidina Zaahir radiyallahu anhu) could not see him. Zaahir radiyallahu anhu said, ‘Who is this?, leave me.’ But when he saw with the corner of his eye that it was Rasoolullah sallallahu alaihe wasallam, he straightened his back and began pressing it to the chest of Rasoolullah sallallahu alaihe wasallam (For as long as he gained this opportunity it was better than a thousand gifts). Rasoolullah sallallahu alaihe wasallam then said, ‘Who will purchase this slave?’ Zaahir radiyallahu anhu replied, ‘O’ Rasool of Allah, if you shall sell me, you will be selling a defective thing, and will earn a very little sum.’ Rasoolullah sallallahu alaihe wasallam said, ‘No, you are not defective in the sight of Allah, but very valuable.

Commentary
Sayyidina Rasoolullah sallallahu alaihe wasallam coming and embracing him from the back and covering the eyes of Sayyidina Zaahir radiyallahu anhu was being humorous to him. This saying that who shall purchase him was also in joking. Because Sayyidina Zaahir radiyallahu anhu was not a slave but a free man. Some of the commentators have written that this hadith is about joking, but in reality it is full of virtues and hidden benefits. When Sayyidina Rasoolullah sallallahu alaihe wasallam found him engrossed in selling his merchandise. Sayyidina Rasoolullah sallallahu alaihe wasallam feared that because he was too busy selling, it would keep him away from the remembrance of Allah. Therefore Sayyidina Rasoolullah sallallahu alaihe wasallam took hold of him from behind, and the embrace would be a means of returning him to the remembrance of Allah. As a reminder he said, ‘Is there anyone who will purchase this slave?’, it is because the person who is so engrossed in things other than the remembrance of Allah, is like a slave of his own desires. The embrace of Rasoolullah sallallahu alaihe wasallam totally awakened his faculties for the remembrance of Allah. This is why Sayyidina Rasoolullah sallallahu alaihe wasallam gave him the good news that his status in the eyes of Allah is not low but that of an elevated one.

Tirmidhi Chapter 35 Hadith 228

Anas ibn Malik radiyallahu anhu relates that a person requested Rasoolullah sallallahu alaihe wasallam that he be given a conveyance. Rasoolullah sallallahu alaihe wasallam replied, The baby of a camel shall be given to you.

The person said, What shall I do with the baby of a camel O’ Messenger of Allah? (I want one for a conveyance). Rasoolullah sallallahu alaihe wasallam replied, Every camel is the baby of a camel.

Commentary
The person thought that he would be given a small camel which is unfit for riding. In this hadith besides joking, it also points to the fact that a person should carefully listen and understand what the other person is saying.

Tirmidhi Chapter 35 Hadith 227

Abu Hurairah radiyallahu anhu reports, The Sahaabah asked, ‘O’ Messenger of Allah, you joke with us?’. Rasoolullah sallallahu alaihe wasallam replied, ‘Yes, I do not say but the truth.

Commentary
The reason that the Sahaabah radiyallahu anhum asked is because it had been prohibited to joke. Likewise, it is also against the dignity of great people to do so. Sayyidina Rasoolullah sallallahu alaihe wasallam informed that it has nothing to do with my cheerfulness. This has been discussed at the beginning of the chapter.

Tirmidhi Chapter 35 Hadith 225 - 226

Hadith 225

Anas ibn Maalik radiyallahu anhu relates, Rasoolullah sallallahu alaihe wasallam once told him jokingly, Ya dhal udhu-nayn (O’ two eared one).

Commentary
Every person has two ears. It must have been for a special reason that he was called ‘Ya dhal udhu-nayn’. For example, he might have had large ears or a sharp hearing, that he could hear from a distance. The latter explanation seems more correct.

Hadith 226

Anas radiyallahu anhu says, Rasoolullah sallallahu alaihe wasallam used to associate with us and joke. I had a younger brother. Rasoolullah sallallahu alaihe wasallam said to him, ‘Aba Umayr, what happened to the Nughayr?

Commentary
Nughayr is a type of bird. The ulama have translated it as a white tailed, red Pigeon. The author of Hayatul Haywaan says that it is a Nightingale. Imaam Tirmizi says that the gist of this hadith is that Sayyidinah Rasoolullah sallallahu alaihe wasallam addressed this child by his kuniyyat (patronymic name). He had adopted an animal (bird) as a pet. The animal died and as a result, the child became grieved. In order to cheer him Sayyidina Rasoolullah sallallahu alaihe wasallam asked him, What happened to the Nughayr? Although Sayyidina Rasoolullah sallallahu alaihe wasallam knew that the animal had died. This hadith supports the madh’hab of the Hanafis in a masalah. According to the Shafi’ees, the same rule of hunting applies to the Haram of Madinah as that of Makkah. According to the Hanafis, there is a difference between the two. It is not prohibited to hunt in the Haram of Makkah, whereas it is jaa’iz (permissible) in the Haram of Madinah. Sayyidina Rasoolullah sallallahu alaihe wasallam not prohibiting this, is a proof from among many other proofs, the details of which are mentioned in the books of fiqh and hadith. There is a difference of opinion whether Sayyidina Abu Umayr radiyallahu anhu was known by this kuniyyat (patronymic name) previously or did Sayyidina Rasoolullah sallallahu alaihe wasallam address him first by this kuniyyat? Some ulama have extracted more than a hundred masaa-il and benifits from this hadith. May that soul be sacrificed that from a sentence of a joke, hundreds of masaa’il are solved. And may the Almighty Allah fill the graves of the great ulama with nur (light) who have given such great service to each and every hadith of Sayyidina Rasoolullaah sallallahu alaihe wasallam and extracted so many massa’il, kept it safe and spread it. A question arises here that it is also mentioned that the animal was kept in a cage and the child played with it. This is cruelty to an animal, which is prohibited in the hadith. An answer to this is, to cage an animal and to play with it to keep oneself happy, is not cruelty. To harm and to be cruel to an animal is a different thing. For this reason the ulama have written that it is only permissible for that person to keep an animal who will not mis-handle or be cruel to an animal, but care for it properly. It is not permissible for a hard-hearted child or one who does not understand animals to keep them.

Tirmidhi Chapter 36 Hadith 239

Aisha radiyallahu anha says, Rasoolullah sallallahu alaihe wasallam would place a mimbar (pulpit) in the Masjid for Hassaan ibn Thaabit, so that he stands upon it and recites poetry on the praises of, and on behalf of Rasoolullah sallallahu alaihe wasallam, or said that he used to defend Rasoolullah sallallahu alaihe wasallam (in reply to the accusation of the kuffar). Rasoolullah sallallahu alaihe wasallam would say, ‘May Allah assist Hassaan with Ruhul Qudus till he defends, or praises, on behalf of Rasoolullah sallallahu alaihe wasallam.

Commentary
Jihaad is observed at all times in different ways according to the time and circumstance. In the time of Sayyidina Rasoolullah sallallahu alaihe wasallam one type of Jihaad was the tongue, by reciting poetry, etc. Replies were given and debates were held. Events of praise were composed. It was something like present day debates. Once a delegate from the Banu Tamim came with his poet Aqra. They requested a debate in composing poetry and reciting praises. Sayyidina Rasoolullah sallallahu alaihe wasallam replied that I was not sent to compose poetry nor recite praises, but nevertheless, let the debate take place. First their speaker stood up. Sayyidina Rasoolullah sallallahu alaihe wasallam requested Sayyidina Thaabit ibn Qays radiyallahu anhu to reply to their speaker. Thereafter their poet stood up. Sayyidina Rasoolullah sallallahu alaihe wasallam asked Sayyidina Hassaan radiyallahu anhu to reply to him. In both debates the Muslims were victorious. Their poet was the first to accept Islam. Reciting poetry was common in those days and it was widely written. It also had a great effect on the people. This has been mentioned in the fifth hadith of this chapter. It is also stated in the Sahih Muslim from Sayyiditina Aisha radiyallahu anha that Sayyidina Rasoolullah sallallahu alaihe wasallam said, Satire is more effective on the Quraish than showering arrows on them. It has been narrated in Mishkaat with Isti’aab that Sayyidina Ka’b radiyallahu anhu enquired from Sayyidina Rasoolullah sallallahu alaihe wasallam regarding poetry. Sayyidina Rasoolullah sallallahu alaihe wasallam replied, A Mu’min makes Jihaad with his sword, and also with his tongue. In another narration on this incident it is reported, that, I swear by Allah, this poetry hits them like an arrow.

Tirmidhi Chapter 36 Hadith 237 - 238

Hadith 237

Abu Hurairah radiyallahu anhu relates from Rasoolullah sallallahu alaihe wasallam that the best words from among the poets of Arabia is that of Labeed, ‘Verily be aware, that everything besides the Almighty Allah will perish.’

Hadith 238

Amr ibn Shareed radiyallahu anhu reports that his father said, I once accompanied Rasoolullah sallallahu alaihe wasallam and sat behind him on a conveyance. I recited a hundred couplets of Umayyah ibn Sault to Rasoolullah sallallahu alaihe wasallam. After reciting a couplet Rasoolullah sallallahu alaihe wasallam said ‘continue’ till I recited a hundred couplets. In the end Rasoolullah sallallahu alaihe wasallam said, ‘He (Umayyah) was close to accepting Islam.

Commentary
The reason for this has already been mentioned. In his poetry Umayyah mostly mentioned the tauheed (the oneness of Allah), the hereafter, advice and the truth. For this reason Sayyidina Rasoolullah sallallahu alaihe wasallam listened to his poetry and said that he was near to accepting Islam. Some of the Ulama have said that Sayyidina Rasoolullah sallallahu alaihe wasallam said this on the couplet, ‘O’ our Lord, all praises, affluence and superiority is only for You. None is more worthy of praises, nor greatness besides You.’

Tirmidhi Chapter 36 Hadith 236

Jabir ibn Samurah radiyallahu anhu says, I attended the assemblies of Rasoolullah sallallahu alaihe wasallam more than a hundred times, wherein the Sahaabah radiyallahu anhum recited poetry and related stories of the Jaahiliyyah (pre-Islamic era). Rasoolullah sallallahu alaihe wasallam silently listened to them (and did not forbid them). At times he smiled with them.

Commentary
If a humorous incident was mentioned then Sayyidina Rasoolullah sallallahu alaihe wasallam also smiled, from which we find that the silence was not due to displeasure, but because of ‘Baatini Tawajjuh’ (internal spiritual attention). Sayyidina Zaid ibn Thaabit radiyallahu anhu, a scribe of the Wahi (revelation) says, I was a neighbour of Rasoolullah sallallahu alaihe wasallam. When the Wahi was revealed, he sent for me to write it down. When we discussed the world, Rasoolullah sallallahu alaihe wasallam also discussed the world. When we discussed the hereafter, Rasoolullah sallallahu alaihe wasallam also discussed the hereafter. When we talked about food, he also talked about it. Whatever subject the Sahaabah discussed, Sayyidina Rasoolullah sallallahu alaihe wasallam because of his kindness and tenderness towards people, joined them and showed his affections to them. In all his assemblies Sayyidina Rasoolullah sallallahu alaihe wasallam did not only speak of religion, but spoke of other matters too. Discussing different topics was a means of increasing the love for Sayyidina Rasoolullah sallallahu alaihe wasallam. It only one subject is discussed all the time, then many a time one becomes frustrated, especially for a stranger, who mostly comes for one’s material needs. These discussions were a means to make strangers feel at ease.

Tirmidhi Chapter 36 Hadith 235

Anas radiyallahu anhu reports that Rasoolullah sallallahu alaihe wasallam went to Makkah for Umratul Qada. Abdullah ibne Rawahah radiyallahu anhu (throwing his sword over his shoulder and holding the reins of the camel of Sayyidina Rasoolullah sallallahu alaihe wasallam) was walking ahead of him reciting these couplets: ‘O’ non-believers clear his path (and leave today. Do not prohibit Sayyidina Rasoolullah sallallahu alaihe wasallam from entering Makkah as you had done last year) for today we shall smite you. We will take such action against you that we will separate the brain from its body. And will make a friend forget a friend.’

Umar radiyallahu anhu stopped him and said, O’ Ibne Rawahah, in the presence of Rasoolullah sallallahu alaihe wasallam and the Haram of Allah you are reciting poetry?

Rasoolullah sallallahu alaihe wasallam said, Leave him O’ Umar, these couplets are more forceful than showering arrows onto them.

Commentary
In the sixth year after Hijri Sayyidina Rasoolullah sallallahu alaihe wasallam intended to perform the Umrah and went to Makkah, but the kuffar stopped him and his companions at Hudaybiyyah. Among the clauses of the agreement between the two parties, it was agreed that Sayyidina Rasoolullah sallallahu alaihe wasallam would perform the Umrah in the following year. According to the agreement Sayyidina Rasoolullah sallallahu alaihe wasallam performed the Umrah in the month of Zul Qa’dah, in the seventh year after hijri. The Hanafis say, this umrah is the first one to be made qadhaa. The name of this umrah being ‘Umratul Qadhaa’ also supports the view of the Hanafis. The Shafi’ees and other Imaams hold a different view. This has been discussed in the first hadith. On this journey Sayyidina Rasoolullah sallallahu alaihe wasallam married Sayyiditina Maymunah radiyallahu anha, performed Umrah with dignity and according to the agreement left Makkah Mukarramah after three days and returned to Madinah Munawwarah.

Sayyidina Umar radiyallahu anhu taking into consideration the honour and respect for Sayyidina Rasoolullah sallallahu alaihe wasallam and the sanctity of the Haram, prohibited Sayyidina Ibn Rawahah radiyallahu anhu from reciting couplets of poetry. Due to it being a local and temporary measure, and also a means of Jihad of the tongue, Sayyidina Rasoolullah sallallahu alaihe wasallam did not prohibit it. It is related in a hadith that Sayyidina Ka’b radiyallahu anhu inquired from Sayyidina Rasoolullah sallallahu alaihe wasallam that Allah Ta’ala has despised poetry in the Qur’an. Sayyidina Rasoolullah sallallahu alaihe wasallam replied, A Mu’min makes Jihad with a sword and also with the tongue. This Jihad of the tongue is also like showering arrows. It is concluded from these ahadith that poetry is also a form of Jihad. In the manner that there are laws and conditions that govern Jihad, there are laws that apply to poetry too.

Tirmidhi Chapter 36 Hadith 234

Baraa ibn Aazib radiyallahu anhu was once asked, You all deserted Rasoolullah sallallahu alaihe wasallam and ran away in the Battle of Hunayn? He replied, No, Rasoolullah sallallahu alaihe wasallam did not turn away, except a few people in the army who were in a hurry (many of whom were from the tribe of Sulaym and a few newly converted youth of Makkah) turned away when the people of the tribe of Hawaazin began to shower arrows. Rasoolullah sallallahu alaihe wasallam (with whom there naturally were the great Sahaabah radiyallahu anhum) was riding a mule Abu Sufyan ibn Al-Haarith ibn Abdul Muttalib radiyallahu anhu was leading it by its reins. Sayyidina Rasoolullah sallallahu alaihe wasallam was reciting the following couplet: Verily, without doubt I am a Prophet. I am from the children (grandsons) of Abdul Muttalib.

Commentary
Sayyidina Rasulullah Sallallahu'Alayhi Wasallam mentioned his grand father ('Abdul Muttalib) instead of his father, because 'Abdul Muttalib had forecast to the kuffaar of Quraysh that they would be defeated. At this moment the forecast had been fulfilled. Some people say the reason of this is that the father of Sayyidina Rasulullah Sallallahu 'Alayhi Wasallam passed away before his birth, therefore he was commonly known as Ibn 'Abdul Muttalib. It is also said that because 'Abdul Muttalib was a famous leader, therefore Sayyidina Rasulullah Sallallahu, 'Alayhi Wasallam mentioned his grandfathers name. Haafiz Ibn Hajar, has written this reason, that it was well known among the kuffar (non-believers) that a person would be born among the children of 'Abdul Muttalib, who would guide the people, and would be the Seal of all the Prophets. That is why Sayyidina Rasulullah Sallallahu 'Alayhi Wasallam mentioned this relationship and reminded them of this well known fact The Ghazwah of Hunayn took place in the eighth year hijri. The tribes of 'Arabia were waiting for Makkah to be conquered before they accepted Islaam. If Sayyidina Rasulullah Sallallahu 'Alayhi Wasallam conquered that city, he would overcome the non-believers and he would be obeyed without any fuss or question. If he could not conquer Makkah, he would not be able to overcome the non-believers. Finally when Makkah was conquered, the kuffaar of Hunayn and the outlying areas decided to test their fate. A few tribes made a pact and decided to go to war at Hunayn, a place about ten miles from Makkah in the direction of 'Arafah and Taa-if. A few experienced old people of these tribes advised their people that war should not be waged against the Muslims. The energetic young people did not heed their advice and said that, the Muslims had not yet fought experienced soldiers, hence they were conquering many places. They may want to attack us, therefore we should attack first. More than twenty thousand fighters were assembled to wage war. When Sayyidina Rasulullah Sallallahu 'Alayhi Wasallam received the news of their preparations, he assembled an army of ten to twelve thousand fighters, in which were included the Muhaajireen, Ansaars, and the newly converted Muslims of Makkah. A group from among the kuffaar of Makkah who had not yet accepted Islaam were also included. A few had joined the Muslims hoping they would receive booty and a few just to experience how a battle is fought.

Sayyidina Rasulullah Sallallahu 'Alayhi Wasallam left for Hunayn on the 9th of Shawwaal in the 8th year hijri. The Muslims had to pass a very narrow valley. The enemy had posted some contingents on the hills. When the Muslims passed there, they began showering arrows on them. This sudden attack shocked the Muslims and they began dispersing into different directions.

In the narration of lmaam Bukhaari RA., the Muslims began 'defeating the enemy at the beginning of the battle. The enemy scattered in all directions. The people began taking the booty. Suddenly the enemy who were hiding in the mountains began attacking from all sides. The army then began dispersing in different directions in panic. Besides the great Sahaabah, Sayyidina Abubakr Radiyallahu 'Anhu, Sayyidina 'Umar Radiyallahu 'Anhu, Sayyidina 'Ali Radiyallahu 'Anhu, Sayyidina 'Abbaas Radiyallahu 'Anhu, and some other Sahaabah Radiyallahu 'Anhum, none remained near Sayyidina Rasulullah Sallallahu 'Alayhi Wasallam. In this term of difficulty, the islaam or faith of a few weak Muslims was at stake. Some began to shout, jeer and taunt. Some ran away and returned to Makkah and began relating the defeat of the Muslims to those people who had not accepted Islaam, or to those who had accepted Islaam hypocritically. At this moment the Haa-shimi blood of Sayyidina Rasulullah Sallallahu 'Alayhi Wasallam began to boil. He dismounted from his inule and began walking through this frightening scene and began saying: 'Annan Nabi laa kadhib', and began going towards the enemy. Sayyidina 'Abbaas Radiyallahu 'Anhu called the Muhaajireen, Ansaar, the companions of the tree (As-haabus Shajarah), by saying: 'Come here, where are you going?' As soon as they heard this call, this worried and distressed group returned with such love and enthusiasm, as a camel returns to its child. As soon as the Muslims returned a fierce battle ensued between the two sides. Sayyidina Rasulullah Sallallahu 'Alayhi Wasallam took a handful of soil and stones etc. and threw it in the direction of the enemy saying 'Shaa-hatil Wujuh' (The faces have become distorted/disfigured). The scene of fierce battle remained for a few moments. The Muslims who were distressed, now began defeating the enemy, who began running away from the battlefield in such a manner that they did not care to look back, leaving their possessions, wives and children etc. as booty for the Muslims. This event is written briefly here. If one is interested, a detailed history book may be referred to.

It is very important that this factor be brought to notice. One should not create a doubt of perplexity after reading one or two hadith on an incident or subject. This is a sign of being lax in seeking facts. Complete details of an incident are many a time not fully covered in one or two hadith, nor is it the intention of the narrator to explain the complete incident. One should not draw one’s own conclusion without fully obtaining all the details on the subject. Merely to express one’s premature opinion is a sign of not knowing. In this same manner one should not come to an immature conclusion after reading a brief history on the Battle of Hunayn, or a few ahadith on this incident, and think that the whole group of the pious Sahaabah radiyallahu anhum, or all the soldiers from the force of about ten thousand ran away from the battlefield. Also besides a few Sahaabah radiyallahu anhum, no one remained with Sayyidina Rasoolullah sallallahu alaihe wasallam. This is contrary to the facts and against sound thinking. It would not have been difficult for the kuffar, who numbered more than twenty thousand to surround a few Muslims and kill them when some from their army had deserted. It is astonishing to hear from those who have experienced war, to make such derogatory statements, and become influenced and impressed by narrations where it is stated that Sayyidina Rasoolullah sallallahu alaihe wasallam was left alone. An army is divided into five regiments. Sayyidina Rasoolullah sallallahu alaihe wasallam positioned the army in their strategic positions. The front, right, left, middle (of which Sayyidina Rasoolullah sallallahu alaihe wasallam was the commander) and the back. All these regiments were in separate positions on the battlefield and each had its commander with its flag. The commander of the Muhajireen was Sayyidina Umar radiyallahu anhu, Sayyidina Ali radiyallahu anhu, Sayyidina Sa’d ibn abi Waqaas radiyallahu anhu, Sayyidina Usayd ibn Hudayr radiyallahu anhu, and Sayyidina Khabbab ibn Mundhir radiyallahu anhu, etc., were commanders of the other groups and were stationed at their strategic places. The front regiments consisted of the people of Banu Sulaym, whose commander was Sayyidina Khalid ibn Waleed radiyallahu anhu. This incident took place with this regiment. When they were passing through the valley, at the beginning the enemy began running away, as a result the Muslims thought they were victorious and began collecting the booty. Suddenly the enemy who were hiding in the mountains began showering arrows from all sides. It was natural in this case for the Muslim army to be taken by surprise and scatter in different directions. This also made the other regiments frightened and caused a momentary chaos. This does not mean that the whole army began to run away. A person by the name of Abdur Rahman who was not a Muslim at the time says, When we attacked the Muslims at Hunayn, we began to push them back. They could not withstand our attacks and retreated even further. We carried on in this manner till we reached a person who was riding a white mule, and had a very handsome face. Many people were around him. He saw us and said, ‘Shaa-hatil Wujuh, Irjiu’. After he said this we began to retreat and they overcame us. For this reason Sayyidina Baraa radiyallahu anhu says in the hadith mentioned previously in the Shamaail that Sayyidina Rasoolullah sallallahu alaihe wasallam did not turn back, but a few impatient people who could not withstand the arrows, began fleeing. It is also stated that when this happened, Sayyidina Rasoolullah sallallahu alaihe wasallam continued on a path on the right side. It should be pondered upon that at such a time when there is chaos, the people will not know where Sayyidina Rasoolullah sallallahu alaihe wasallam is, and it was not possible for them to know which direction Sayyidina Rasoolullah sallallahu alaihe wasallam had taken. At such a time a hundred people were left with Sayyidina Rasoolullah sallallahu alaihe wasallam as mentioned in a narration. At another time eighty people were left with Sayyidina Rasoolullah sallallahu alaihe wasallam as stated in another narration. When he began to ride fast on the mule people gave way till only twelve men were left. After that only those four were left who were steering and holding the reins of the mule. When the mule could not move at the desired pace, Sayyidina Rasoolullah sallallahu alaihe wasallam dismounted and took a handful of pebbles and went forward. This is the same that is mentioned in a narration of Sahib Bukhari that Sayyidina Rasoolullah sallallahu alaihe wasallam was alone and no one was with him. With this, if one predetermines that in this battle the people ran away, and also decides that besides Sayyidina Rasoolullah sallallahu alaihe wasallam all the Sahaabah were defected, it is surely a sign that one does not know the full incident. Since there was chaos and verily many people were running away and a few people were happy about this (temporary) defeat as has been mentioned in detail in the events of this battle. One did not know where the other was, as it often happens at such times. For this reason Sayyidina Rasoolullah sallallahu alaihe wasallam asked Sayyidina Abbas radiyallahu anhu, who had a loud voice to call the Muhajireen, Ansar, the people of the (tree), separately, so that on hearing the call, all would return to Sayyidina Rasoolullah sallallahu alaihe wasallam. In the second attack, the battlefield was in the hands of the Muslims. Anyhow on this subject, that how many people were with Sayyidina Rasoolullah sallallahu alaihe wasallam at that time? There are many narrations and each one relates to a different activity. Even the narration of Bukhari, where it is mentioned that no one was with Sayyidina Rasoolullah sallallahu alaihe wasallam is correct. When Sayyidina Rasoolullah sallallahu alaihe wasallam descended from his mule and went forward and threw at the enemy a handful of pebbles or sand, all remained behind whilst Sayyidina Rasoolullah sallallahu alaihe wasallam stepped forward alone. It is not mentioned in any narration that, those who were at any time near Sayyidina Rasoolullah sallallahu alaihe wasallam defected.

Tirmidhi Chapter 36 Hadith 233

Jundub bin Sufyaan Radiyallahu 'Anhu relates: "Once a stone hit the Mubaarak fingers of Rasulullah Sallallahu'Alayhi Wasallam and injured them, they became covered in blood. Rasulullah Sallallahu'Alayhi Wasallam thereupon recited this couplet: 'You are but a finger, no damage has overcome you, besides covering you in blood. This is not fruitless, for reward has been obtained in the path of Allah'".

Commentary
A question may arise that how did Sayyidina Rasulullah Sallallahu Alayhi Wasallam recite these couplets? An answer has already been given. Here a specific answer may also be given that this is called 'Rijz'-verses read on a battlefield-and not that of poetry. Some people have said that the compiling of one or two verses of poetry does not make one a poet, therefore this cannot be against the Qur-aanic aayah: .'And we have not taught him (Muhammad Sallallahu 'Alayhi wasallam) poetry, nor is it meet for him...' Surah 'Ya Seen, 68. Some have said that the last word of Damayti and Laqayti has a saakin and not a kasrah. In this case it will not be regarded as rhyming correctly. According to this humble servant, if this, explanation is given, that this was not the words of Sayyidina Rasulullah Sallallahu Alayhi Wasallam but that of another poet, then no other explanation is necessary. Waqidi says it is the words of Walid bin Walid. Ibn Abid Dunya has written in his kitaab 'Muhasabatun Nafs' that these, were the words of Sayyidina Ibn Rawahah Radiyallahu 'Anhu. It is not impossible for two poets to compile the same verses, therefore it may be possible that both may have said them. There is a difference of opinion as to when this was said. The majority of the 'ulama say that it was at the time of the Battle Of Uhud. Some are of the opinion that it was said before the hijrah.

Tirmidhi Chapter 36 Hadith 232

Abu Hurayrah Radiyallahu anhu reports that Rasulullah sallallahu Alayhi Wasallam said: "The most truthful couplet recited by a poet is that of Labeed bin Rabi'ah: 'verirly be aware, besides the Almighty everything else is futile'. And Ummayyah bin Abis-Sault was about to accept Islaam".

Commentary
Sayyidina Labeed Radiyallahu Anhu was a famous poet. After accepting Islaam, he stopped composing poetry. Heused to say Allah Ta'ala has given me something better than poetry, and the Quran is enough for me. He is among the famous Sahabah, and attained the age of one hundred and forty, or more. The other part of the couplet is every gift must at some times come to an end.'.

Umayyah bin abis-saut was a famous poet, who expressed the truth in his poetry. He believed in qiyaamah. However, the mercy of the Almighty was not with him, and he was unfortunate not to accept Islaam. Sayidina Rasulullah sallallahu alayhi wasallam said regarding him: "His poetry accepted Islaam but his heart did not". A little more detail is given of him in hadith number eight.

Tirmidhi Chapter 36 Hadith 231 Description Of The Saying Of Rasoolullah On

Someone enquired from Aisha radiyallahu anha: Did Rasoolullah sallallahu alaihe wasallam recite poetry? She replied, He sometimes as an example recited the poetry of Abdullah ibn Rawahah (and sometimes of other poets). He sometimes recited this couplet of Tarfah: ‘Sometimes that person brings news to you whom you have not compensated.

(That means if one wants to know anything about a place, one will have to pay a person for obtaining information. A person has to be given money etc., for the journey in order to obtain information. At times it may so happen that the news is received without having to spend anything. Someone comes and gives full news. Some of the ulama have written that this example given by Sayyidina Rasoolullah sallallahu alaihe wasallam, that without any remuneration, he has given (humanity) the news of Jannah, Jahannum, Qiyaamah, particulars and information regarding the Ambiyaa alaihis salaam, the signs of the future etc. Yet the kuffar (non-believers) do not appreciate this. In this hadith two poets are mentioned, Sayyidina Abdullah ibn Rawahah radiyallahu anhu a famous Sahaabi who accepted Islam before the Hijrah of Sayyidina Rasoolullah sallallahu alaihe wasallam in the Battle of Mu’ata. The second poet is Tarfah, a famous poet of Arabia. In the famous book of Arabic literature ‘Sab’ah Mu’allaqah’, the second Mu’allaqah has been written by him. He lived before the advent of Islam.)

Tirmidhi Chapter 37 Hadith 241 Story Telling Of Rasoolullah At Night

Hadith Ummi Zar’a. This is the second hadith of this chapter. Due to this story being lengthy and famous, special books have been written on it. Imaam Tirmizi has also given it a little prominence. This hadith has other names too, but is well known by this name. Due to the story being lengthy, every woman’s story is mentioned separately with its commentaries.)

Aisha radiyallahu anha reports, Once eleven women assembled and made an agreement, that each of them would describe the true state of their husbands, without hiding any fact.

Commentary
The names of these eleven women are not confirmed in the sahih ahadith, although the names of a few are mentioned in a few narrations. These women were from Yemen or Hijaaz. There is a disagreement on their names, therefore they are omitted here. Their husbands were all away for their needs. They were alone and began talking of things to keep themselves occupied and happy. They subsequently made an agreement that each one of them would describe their husbands.

The first women said, My husband is like the meat of a useless camel. (As if he is a piece of meat that has no life left in it, and also like the meat of a camel that is generally not preferred). And the meat also put on top of a mountain which is difficult to climb. The road to the top is not easy, so that it may be possible to climb it, nor is the meat of much value, that because of it one should separate it into a hundred lots and carry it down.

Commentary
That means he is so useless that no one can benefit from him materially or otherwise, and besides this he is proud, arrogant and ill-mannered. He is in such a state that it is difficult to contact him.

He is a medicine of no use and utterly useless, and because of his pride and arrogance it is difficult to reach him.

The second women said, (If I do describe my husband what can I describe about him. I have nothing to say about him). I fear if I begin to describe his faults, there will be no end to it. If I begin I will have to mention all his inner and outer faults.

Commentary
She means if she begins, no matter how many faults she describes, he is full of faults. If someone has a few faults they could be described, but the one that is only made of faults, how many of them could be described or pointed out? It is such a long story that one would become bored. A few commentators have made an objection to this that she broke her promise by refusing to describe her husband. The fact is that, she described everything in a few words, that he is a body full of faults and these are not countable.

The third women said, My husband is an ‘A-shannaq’ which means he is a very tall man. If I do comment on anything he will immediately give talaaq (divorce), and if I keep silent, I just hang around.

Commentary
The tallness of the husband must have been mentioned due to the popular saying that tallness is a sign of stupidity. The statement made of the height relates to his stupidity, or it is mentioned because he was ugly. Like a tall tower that is without a suitable build, looks ugly and is also bad mannered. If I say anything or express a need, he will immediately divorce me. If I keep quite and do not express my needs, he does not care. I am just hanging around. I cannot be counted among those who have a husband, as there is nothing like a husband, nor among those who have no husbands that I may look for one in another place. In some narrations there is also a sentence which translates, I am always in such a state as if I am under a sharp sword. I do not know when my affair will come to an end.

The fourth women said: "My husband is mild mannered, like nights of Tihaamah. He is not hot nor cold, nor is there anything to fear of him, nor any displeasure".

Commentary
He is mild natured and is not very cunning or dull. One does not fear to live with him, nor do the nerves and mind become dull or tired. It is said that the name of this woman is Mahd bint Abi Harumah. Makkah and its surroundings areas are called Tihaamah. The nights of this area are always mild even if the days are very hot.

The fifth women said: "When my husband comes into the house, he becomes a cheetah, and when he goes out, he becomes a lion. He does not care to investigate what happens in the house".

Commentary
It is said that name of this woman is Kabshah. The 'ulama differ in whether she praised her husband or criticised him. Both meanings can be derived from it. It clearly seems that she praised him. If it is taken to be criticism it will then mean that, when he comes into the house he becomes vicious like a cheetah. He does not say anything, nor does he have anything to do with the household affairs. When he goes out he is like a gentleman. If any difficulty arises in the house, he has nothing to do with it, he does not inquire, nor is it his worry. If this is taken to be praise, then it shall mean, that when he enters the house he becomes quiet, he does not know of anything and does not utter a complaint on any word. He does not become angry. He is so unaware, it is as if he is sleeping. Whatever we cook or eat, he does not interfere in anything, nor does he investigate anything, that, why was such a thing done, or why did this happen? When he goes out he is like a lion. Presses his teeth and thunders loudly. Whatever there is in the house for eating etc. he does not care, nor inquires that how and why was this spent? Whatever was brought to the house, was used by the household as they saw fit.

The sixth women said: "When my husband eats, he eats everything. When he drinks, he does not leave anything. When he sleeps, he sleeps in his own sheet. He does not even touch me, so that he can know the disturbance in my mind".

Commentary
In these words too, both praise and criticism could be derived. In the fifth one there seems to be more praise, but in this one there seems to be more criticism as can be seen from the translation. If praise is meant, as is the view of some commentators, then it will mean the following: That when he eats, he eats anything; he eats fruits, nuts, all types of food etc. When he drinks, he sometimes drinks milk, sometimes a drink, sometimes a sharbat etc. In short he drinks anything. All types of food are on his table. He spends and is not a miser, if there is daal, there is no meat. If there is water then there is no milk. He keeps away from quarrels. He does not put his finger in other people's problems, that is he does not look for the faults of others or their short comings. If it is to be taken to be criticism, as is the view of the majority, it will mean that the time of eating, whatever comes before him he polishes it off, nothing is left for the family members. Like a buffalo he eats up everything. When it is time to drink, he gulps down the whole well. He sleeps like a stranger in his own sheets. Forget embracing me, he does not even touch my body so that he may know or feel the heat or coldness in my body.

The seventh women said: "My husband is impotent and unmanly. He is such a dunce that he cannot even speak. Whatever sickness a person has in this world, he possess it. His manners are such that he may break my head or injure my body, or do both".

The eighth women said: "My husband is soft like a rabbit when I touch him. His smell is like the fragrance of za'faraan (saffron)".

Commentary
It is said the name of this woman is Naashirah bint Aws. By her praise she means he has a soft nature, he is not harsh and ill mannered. Both pleasure of the body and soul are found in him. He has a tender body which makes me want to embrace it, or he is soft-natured that there is no sign of anger. Fragrance is constantly emitted from his body. In some narrations this sentence is also added which means. "I dominate him, and he dominates all other people. My domination is not due to his humbleness, because he dominates others. My domination is because of love, or the politeness in him.".

The ninth women said: "My husband is of high status, generous, hospitable, owner of a high dwelling. He has a lot of ashes. He is tall built. His home is near the majlis and Daarul Mashwarah (House of Counsel)'.

Commentary
This woman has mentioned many praises. The first is that her house is very high. If a big mansion is meant here, then it shall mean wealth and leadership, because a high mansion can only be built by a wealthy person. If by high dwelling it is meant that the house is built on a raised ground, like it was common amongst 'Arabs for generous and hospitable people to build there houses non raised places, so that strangers and travellers could see it and come to it. In this case it will mean he is generous and hospitable. Some 'ulama state that by a high dwelling, it is meant that he descended from a high and noble family.

The second praise is of his hospitality, due to this it is natural that there will be a lot of ashes in the house, because a lot of food is cooked for visitors.

The third praise is his height. To be tall, provided that it does not exceed that which is deemed moderate, is laudable and praiseworthy for a man. By this big house near the majlis (assembly) means that he is wise and a man of counsel. There is always someone who comes to seek his advice. The opinion of this humble servant, is that it is possible that this may also mean that he keeps the Daarul Mashwarah (House of Counsel) near his house, so that he will not say in humbleness etc. to those who gather there, that my house is a distance away. He keeps his home near, so that a long time is not spent in preparations for hospitality, and because of it an occasion for an excuse may not arise.

The tenth women said: "My husband is Maalik, and what can I describe about Maalik. He is more generous than all those who have been praised, or he is more praiseworthy than all the praises I may shower on him. He owns many herds of camels, which are kept near the house. They are seldom taken out for grazing. When the camels hear the sound of the mizhar, they are sure that their end is near".

Commentary
It is said that the name of this woman is Kabshah bint Maalik. She praised the generosity of her husband, which is explained thus, if the camels go out to graze in the fields, then at the time of hospitality and attending to the guests, time is wasted in herding them back. There are always visitors at his home. The camels are not sent out to graze but fed in their pans, so that when a visitor arrives a camel could be slaughtered immediately. Some have translated the sounding of the mizhar as, that whenever a visitor arrives, in happiness and in the visitors honour, this instrument is sounded. By hearing the sound, the camels know that the time of their slaughter is near, as a visitor has arrived. According to 'Arab custom this meaning seems more appropriate, that when a visitor he is immediately entertained by being served drinks, tid-bits, music etc. By the sound of the music the camels know that meal times are near, and for its preparations, the time for their slaughter is near.

The eleventh women Umm Zar-a, said: "My husband was Abu Zar-a', and how can I praise Abu Zar-a'? He made my ears bow with jewels. He made my sides (by feeding) full of fat. He kept me so happy and contented, that due to self admiration and haughtiness I thought I was virtuous. He found me from such a poor home, that lived with hardship, owning only a few goats for a living. From there he brought me into such a prosperous family who owned horses, camel oxen for ploughing, and gardeners (and possessed all types of wealth. Besides all this he was so good natured) that he did not criticise me scold me for anything. I slept till late in the morning, and no one was allowed to wake me up. Food was so abundant that after filling myself I just left it (and it never got finished). The mother of Abu Zar-a' ( mother-in-law), in what manner can I praise her? Her huge utensils were always full. Her house was very spacious (She was very rich, and according to the habit of women, was not a miser. By the vastness of the house it is meant that many visitors were entertained). The son of Abu Zar-a', in what manner can I praise him? He was also a light upon light. He was so thin and skinny, the sleeping part of his body (ribs etc. was thin like a branch, or a sword. A side of a lamb was enough to fill his stomach. (i.e. There was no great formalities for a brave one to sleep like a soldier he slept a little in a small place. In the same manner he ate simple food, but befitting a warrior. Two or three pieces of meat was his food). The daughter of Abu Zar-a', how can she be praised? She obeys her mother and father. She is fat and healthy, and a jealousy for the second wife (The second wife feels jealous on her excellence. Among the 'Arabs it is desirable that a man be thin and tall, and a woman fat a healthy). And how can I praise the slave girl of Abu Zar-a'? She never gossiped about our house affairs to anyone. She did not even use foodstuffs without permission. She did not let the house become dirty and untidy, but kept it clean. (The days passed wonderfully). One morning whilst the utensils of milk were being churned Abu Zara went out of the house. He found a woman, with two cheetah like children playing with pomegranates. (The similarity of cheetah is with playing, and the pomegranates are either in reality pomegranates which the children were spinning and playing with, or breasts of the women are intended here). He loved her so much, that he divorced me, a married her. (I was divorced because as a second wife, she would become heart-sore, and by divorcing me the new wife would have greater regard for him). In one narration it is mentioned that he married her. He then divorced me. Subsequently I married another chief and noble man, who was a prince and soldier. He showered on me many gifts. And from each type of animal i.e. camel, cow, goat, etc. etc., he presented me a pair and said to me, 'Eat as much as you want yourself, send to your parents as much as you wish'. The fact is this, if I add up all his good qualities etc. then too he will not excel the little thing that abu Zar-a' bestowed upon me". Sayyiditina 'Aayeshah Radiyallahu 'Anha says: "After Sayyidina Rasulullah Sallallahu 'Alayhi Wasallain completed this story, he said to me. 'I am also to you as Abu Zar-a, had been to Umm Zar-a'.

Commentary
In another hadith it is stated that Sayyidina Rasulullah Sallallahu 'Alayhi Wasallam also thereafter said: 'I will not divorce you'. It has been mentioned in Tabraani that Sayyiditina 'Aayeshah Radiyallahu 'Anha replied: 'O Messenger of Allah, what truth is there about Abu Zar-a'. May my mother and father be sacrificed on you. You are much more to me than him'. May Allah Ta'aala grant every Muslim husband and wife the following of the footsteps of Sayyidina Rasulullah Sallallahu 'Alayhi Wasallam on this subject, because this is the result of chastity. Aameen. Some 'ulama are of the opinion that those women who criticised their husbands committed backbiting, and this was narrated in the assembly of Sayyidina Rasulullah Sallallahu 'Alayhi Wasallam. If Sayyidina Rasulullah Sallallahu 'Alayhi Wasallam related this story himself, then there is even a greater perplexity. But the fact is, that this is not entering the boundaries of backbiting. To discuss something about a person whose name or other details are not known to the people, certainly cannot be included in the category of backbiting.

Tirmidhi Chapter 37 Hadith 240 Story Telling Of Rasoolullah At Night

Aisha radiyallahu anha reports, Once, at night, Rasoolullah sallallahu alaihe wasallam related an event to his family members. One of the ladies said, this story is just like the stories of Khuraafah. (The Arabs used the stories of Khuraafah as proverbs). Rasoolullah sallallahu alaihe wasallam asked, Do you know what is the original story of Khuraafah? Khuraafah was a man from the tribe of Banu Udhrah, whom the jinns took away. They kept him for some time, then left him among the people. He related to the people strange things of his stay there. The people were astonished. After that every amazing story is called Khuraafah.

Commentary
It is possible that the person had another name, and because the people took his stories to be fables and amusing, he became famously known as Khuraafah. In the time of the Jaahiliyyah, exorcism was widespread. The jinns troubled humans very much, they took them away, spoke to them, had intercourse with women, etc. of which there are many famous incidents. After the appearance of Islam their strength subsided, till some people began to believe that jinns existed before, and now they do not exist. The fact is that they do exist, but do not have the power they possessed previously. At the time of the birth of Sayyidina Rasoolullah sallallahu alaihe wasallam the events that took place, the wailing, trouble, etc. that the jinns experienced is a testimony to this. In the Sahih Bukhari a narration of Sayyidina Umar radiyallahu anhu is mentioned, where he states about the poetry of a beloved woman of a magician, named Janiyah, on grief, disgrace and the misfortune of the jinns. Imaam Suyuti has mentioned many incidents of this nature in his book ‘Khasaa-is-Kubra’.

Tirmidhi Chapter 38 Hadith 247

Abu Qataadah Radiyallahu 'Anhu relates: "If Rasulullah Sallallahu 'Alayhi Wasallam made an early journey-break in the last portion of the night on his travels, he slept on his right side. If he was staying there till before the morning, he lifted his right arm, put his head on it and slept".

Commentary
The reason being that if there was more time he lay flat and slept. His noble habit was to sleep on the right side. But if time was short, he lifted his arm and slept on it for a little while. In such circumstances he did not lie flat and sleep, as this might result in a deep slumber, and the time for the salaah would pass.

Tirmidhi Chapter 38 Hadith 246

Anas bin Maalik Radiyallahu'Anhu says: "When Rasulullah Sallallahu 'Alayhi Wasallam went to bed, he recited this du'aa:

Alhamdulillaahil ladhi at'a-manaa wa-saqaanaa wa-kafaanaa wa-aa-waa-naa-fa-kam mim-mal laa kaafiya lahu wa-laa mu-wiya.

Translation...

'Praise be to Allah Who gave us food and drink, provided us sufficiently, and gave us (a place for) shelter! How many there are who have neither a provider nor a shelterer!'"

Commentary
The law of Allah is that when one leaves one's work to Allah, Allah Ta'aala also takes care and fulfils one's work through an unknown source. And whosoever keepeth his duty to Allah, Allah will appoint a way out for him. - Surah Talaq, 3.

And this is certainly completed on Sayyidina Rasulullah Sallallahu 'Alayhi Wasallam. Therefore the sufficing is of a complete nature. Thereafter, the more one relies and has trust in Allah, so much more does Allah fulfil one's needs. This has been mentioned in many ahaadith under different headings.

It is reported in a hadith: 'To whom poverty reaches and that person asks the people for rescue from starvation, then the persons needs are not fulfilled. If one puts forward one's request to Allah Ta'aala, then soon in someway or the other, that need is fulfilled'. In another hadith it is reported that Allah Ta'aala says: "O son of man. If you free yourself (from all things) for the sake of My worship. I will fulfil your needs and fill you with richness (from all wants). Otherwise I will fill your hearts with problems and I will not let your needs be fulfilled". Those who wait for their material needs to be fulfilled, so that they can spend their time for religious activities, should take heed from this. The only way to fulfil religious needs is to make oneself free from material needs, and concentrate on the path of Allah. The du'aa of the above hadith has been mentioned by Sayyidina Rasulullah Sallallahu 'Alayhi Wasallam so that one may be reminded to express gratitude to Allah. It is important that everyone thank Allah according to one's capacity. The more one thanks Allah, the more one receives of His blessings. Allah Ta'aala says in the Qur-aan: "If ye give thanks, 1 will give you more..." - Surah Ebrahim, 7.

Allah Ta'aala has also commanded that one should remember those who are less fortunate, so that thanks may emit from the heart. How many people are there in the world who have no food and are starving? They do not have someone to aid them in their difficulties. How great is Allah Ta'aala's Mercy, that He has bestowed upon us such great bounties.

Tirmidhi Chapter 38 Hadith 245

Ibn 'Abbaas Radiyallahu 'Anhu reports: "Once Rasulullah Sallallahu 'Alayhi Wasallam slept and began snoring. It was, the nature of Rasulullah Sallallahu 'Alayhi Wasallam that he snored, when he slept. Bilaal Radiyallahu 'Anhu gave the call to prepare for salaah. Rasulullah Sallallahu 'Alayhi Wasallam awakened and performed the salaah. He did not perform the wudu". This hadith has a detailed incident.

Commentary
It is a peculiarity of the Ambiyaa that their wudu does not become invalid by sleeping. For this reason Sayyidina Rasulullah Sallallahu 'Alayhi Wasallam did not perform wudu. Sayyidina Rasulullah Sallallahu 'Alayhi Wasallam informed us of the reason. When the Ambiyaa sleep their hearts and minds do not sleep, only their eyes sleep. The dreams of the Ambiyaa are also revelations. They are protected from the influence of the shaytaan. The incident that Imaam Tirmidhi refers to took place at the House of the aunt of Sayyidina ibn 'Abbaas Radiyallahu 'Anhu. It will be discussed in the fifth hadith of the ensuing chapter. The subject was not relevant to this chapter, therefore the author omitted it here.

Tirmidhi Chapter 38 Hadith 244

'Aayeshah Radiyallahu 'Anha narrates: "Every night before Rasulullah Sallallahu 'Alayhi Wasallam slept on his bed, he put together his hands (as in the du'aa) and blew on it and recited (the surahs of) AI-Ikhlaas (Qul huwauahu ahad), AI-Falaq (Qul a'udhu birabbil falaq), and An-Naas (Qui a'udhu birabbin naas) and wiped those parts of the body that he could (wherever the hand could reach). He began with the head, then the face and then the front part of his body. This was done thrice".

Commentary
The ahaadith state that Sayyidina Rasulullah Sallallahu 'Alayhi Wasallam recited different du'aas before he went to bed. He also recited different surahs and aayaat of the Qur-aan. It is reported from Sayyidina Rasulullah Sallallahu 'Alayhi Wasallam that if one recites a portion of the Qur-aan before sleeping, an angel is appointed to protect one till one awakens. From the above hadith it is found that Sayyidina Rasulullah Sallallahu 'Alayhi Wasallam himself recited the three surahs mentioned. Besides these, it has been narrated that he recited the musabbihaat. i.e. those surahs that begin with Sabbaha, Yusabbibu, Subhaana etc. He also regularly recited the Surahs of (Alif Laam) Sajdah and Surah Mulk (Tabaarak). The ahaadith state that he also recited the Aayatul Kursi and the last two aayahs of Suratul Baqarah. A sahabi reports that, Sayidina Rasulullah Sallallahu 'Alayhi Wasallam Advised him to recite Suratul Kaafirun (Qul yaa ayyuhal kaafirun) before retiring to bed. Besides these, other du'aas have been narrated that were read by Sayyidina Rasulullah Sallallahu 'Alayhi Wasallam before sleeping. - Fathul Baari.

Tirmidhi Chapter 38 Hadith 243 The Sleeping Of Rasoolullah

Hudhayfah Radiyallahu 'Anhu says: "When Rasulullah Sallallahu 'Alayhi Wasallam lay down on a bed, he recited: Allahurmma bi-ith-mika a-mutu wa ahyaa.

Translation...

O Allah! In Thy name do I live and die".

When he awakened he recited this du'aa: Alhamdulillaahil ladhi ahyaanaa ba'da rnaa amaatana wa-ilayhin nushur.

Translation...

'Praise be to Allah Who restored unto us life, having caused us to die and unto Him shall be the Resurrection"'.

Commentary
Sleep is synonymous with death. That is why sleep has been linked to death, and waking with life. For this reason too one should sleep on the right side, as sleeping is an example of death. Because sleep is likened to death, and waking up is becoming alive again. The 'ulama have written, it is a thing that should be pondered upon, that, after dying in this manner on the day of qiyaamah one will be given life again. In reality Allah 'Ta'aala has made this world a little replica of the hereafter. An example of everything has been made in this world so that one may ponder and take heed of things to come. The life in this world is not more than a dream. A person is happy, affluent, possessing all types of luxuries and does not experience any sort of trouble. If this person sees in a dream that he is being taken to jail and flogged, and is experiencing all types of calamities, not realising that it is a dream, he is distressed, and crying too. Suddenly the eyes open and all the tranquillity and happiness returns. The troubles of this dream does not remain nor are its effects felt. In the same manner, this is the state of a pious person. All the difficulties that are experienced in this world, are like a dream. After opening the eyes when all the happiness is experienced, what effect shall the dream have? But imagine the opposite? If one is experiencing luxuries in a dream, then on awakening one finds oneself in jail with all its punishments, what taste shall remain of a sweet dream? If a detainee that is sentenced to hard labour, sees in a dream that he has become king of the worlds, but after awakening finds himself chained in the dark dungeons, of what benefit will this king-manship be to him? The Sahaabah Radiyallahu 'Anhum understood this, they pleasantly endured all hardships, remembering that this life is but like a dream. May the Almighty Allah through His Infinite Mercy also grant us this valuable treasure. His Mercy is widespread.

Tirmidhi Chapter 38 Hadith 242 The Sleeping Of Rasoolullah

Baraa Radiyallahu 'Anhu reports: "When Rasulullah Sallallahu 'Alayhi Wasallam retired, he put his right hand under his right cheek, and recited this du'aa: Rabbi qini adhaa-baka yauma tub-a-thu 'ibaadaka.

Translation...

 O Allah, save me from Your punishment on the day of qiyaamah".

Commentary
It is stated in the Hisn Haseen that Sayyidina Rasulullah Sallallahu 'Alayhi Wasallam recited this du'aa thrice. This has also been reported by 'Abdullah bin Mas'ud Radiyallahu 'Anhu in a narration. We find that this was the general Practice of Sayyidina Rasulullah Sallallahu 'Alayhi Wasallam, which many Sahaabah Radiyallahu 'Anhum had witnessed. Although Sayyidina Rasulullah Sallallahu 'Alayhi Wasallam was sinless, he recited these types of du'aas (supplications) to express his humbleness and bond-manship. It is proper that a devoted worshipper asks only his creator, or this was done to educate the ummah. It is clear, from this hadith that Sayyidina Rasulullah Sallallahu 'Alayhi Wasallam slept on his right side. This was his noble practice. Therefore it is mustahab to sleep on the right side. A special benefit may be derived from this. The heart is on the left side of the chest, and by sleeping on the right side, the heart remains on the top side. One will not have a deep sleep, but will sleep lightly. If one sleeps on the left side, the heart will be at the bottom, which will result in a deep slumber. Some physicians have for this reason said, that it is good to sleep on the left side, because if one has a deep sleep, the food digest better. This is a fact. But there is a harm too, which has not be taken into consideration. If the heart is at the bottom, the weight of the whole body will be on it and this will affect it. The heart is one of the main organs of the body. Putting a little pressure on it may cause many diseases. Therefore, medically speaking, if it is good to sleep on the left, then too it is detrimental, from which one should at all times take precaution. In this respect, from the medical point of view it is important to sleep on the right side. Besides, sleeping on the right side reminds one of the grave. We have been commanded to remember death regularly. Many worldly and religious benefits are derived by constantly remembering death. One should constantly remember the breaker of all pleasures. The fact is this, how can one forget a thing that every being will experience which is sure to come and it is not known when it shall take place?