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Monday, August 8, 2011

Shama-il Tirmidhi Chapter 51 Hadith 360 - 361 The Names Of Sayyidina Rasoolullah

Hadith 360

Jubayr bin Mut'im Radiyallahu 'Anhu says: "Rasulullah Sallallahu 'Alayhi Wasallam said: 'I have many names, I am Muhammad, I am Ahmad, I am Maahi (the one who erases-eradicates) through whom Allah has eradicated kufr. I am Haashir, whom Allah will raise first on the day of qiyaamah, the whole ummah will be judged before my feet on the day of qiyaamah. I am 'Aaqib (the one who comes last), and that 'Aaqib, after whom there shall be no other nabi'".

Commentary
The last three names are mentioned with their reasons. The reasons for the first two names are not mentioned in the narration. Apparently it seems the first two are names, and the others are attributes, or it may be that there are many reasons for these names, or the reasons for it may be clear. The 'ulama have written that Muhammad is a hyperbole of the word hamd, which means praised abundantly, or it may be the name of Sayyidina Rasulullah Sallallahu 'Alayhi Wasallam because he had many virtues, or because he was praised occasionally, or it is because Allah praised Sayyidina Rasulullah Sallallahu 'Alayhi Wasallam many times, and in the same manner the malaa-ikah, previous ambiyaa and awliyaa praised him, or it is by the way of tafaa-ul (optimism) that he be praised profusely, or because the past and present, all the people Praise Sayyidina Rasulullah Sallallahu 'Alayhi Wasallam, and on the day of qiyaamah all will be under his banner, which will be known as the Banner of Praise. The meaning of Ahmad is the one who praises more. The meaning of it may also be, the one who is more praised. In this case the word will have a similar meaning as that of the previous word, but the first meaning is better known. According to this, it will mean that Sayyidina Rasulullah Sallallahu 'Alayhi Wasallam praised Allah the most, which according to this world is apparent, and there is no doubt about this in the hereafter. On the day of qiyaamah, the Banner of Hamd will be in the hands of Sayyidina Rasulullah Sallallahu 'Alayhi Wasallam. The Maqaamul Mahmud (laudable station) is for Sayyidina Rasulullah Sallallahu 'Alayhi Wasallam. At the time of shafaa'ah (inter-cession) Sayyidina Rasulullah Sallallahu 'Alayhi Wasllam will praise Allah so much that no one before him had ever praised Allah as much. Sayyidina Rasulullah Sallallahu 'Alayhi Wasallam has said: 'At that time I will be inspired to praise Allah Ta'aala, which is not before me at this moment'. The 'ulama have written that Muhammad is a special name of Sayyidina Rasulullah Sallallahu 'Alayhi Wasallam, which was not kept before by the people. When the time for the birth of Sayyidina Rasulullah Sallallahu 'Alayhi Wasallam dawned, many people hoped that their children become worthy of the glad tidings, which were mentioned in the scriptures. They started keeping the name Muhammad thinking that this child would become a nabi. But "Allah alone knows best, the place where He will choose for His Risaalah".

Hadith 361

Hudhayfah Radiyallahu 'Anhu reports: "I once met Rasulullah Sallallahu 'Alayhi Wasallam on one of the roads of Madinah. He said, I am Muhammad, and I am Ahmad, and I am the Nabi of Mercy, the Nabi of Repentance, I am Muqaffaa, I am Haashir, and Nabiyyul Malaahim".

Commentary
These names are specially mentioned, because they used to foretell the coming of Sayyidina Rasulullah Sallallabu 'Alayhi Wasallam in the previous kitaabs of the ambiyaa. The Ahlul-Kitaab recognised Sayyidina Rasulullah Sallallahu 'Alayhi Wasallam by these names and attributes. The first name mentioned is Nabiyyur Rahmah, the translation of which is prophet of mercy. Allah Ta'aala has attributed and made his noble soul a source of mercy for the Muslims and non- Muslims. It is stated in the Qur-aan Karim:

"We sent thee not save as a mercy for the peoples" - Suratul Ambiyaa, 107.

Sayyidina Rasulullah Sallallahu 'Alayhi Wasallam being a mercy to the Muslims is clear, as 'they will receive his intercession in the world and the hereafter, and on the non-believers in this manner, that they were not punished in this world as had been the case with previous ummahs, due to the grace and kindness of Sayyidina Rasulullah Sallallahu 'Alayhi Wasallam. It had been promised in the 'Qur-aan that the non-believers will not be punished whilst Sayyidina Rasulullah Sallallahu 'Alayhi Wasallam is amongst them. If the deen of Sayyidina Rasulullah Sallallahu 'Alayhi Wasallam remains, order and tranquillity will continue to remain. When there will not be a single person left in this world, who will say Allah, the world will fall into chaos and qiyaamah will take place. Sayyidina Rasulullah Sallallahu 'Alayhi Wasallam was sent as a prophet to the entire world, he was not sent to a certain tribe or community, in this respect too, he is a mercy unto mankind. Those who wish may become part of this mercy. Sayyidina Rasulullah Sallallahu 'Alayhi Wasallam also came as a teacher of love and kindness between the people and to teach brotherhood; considering this, he was a prophet of mercy. The doors of Allah's Mercy are open because of Sayyidina Rasulullah Sallallahu'Alayhi Wasallam. He conveyed the message of Allah's Mercy and glad tidings, according to this too he is a prophet of mercy.

The second name of Sayyidina Rasulullah Sallallahu 'Alayhi Wasallam is Nabiyyut Taubah, which means, he is the Prophet of repentance. (that the condition of forgiveness of the sins of his ummah was only that they repent sincerely, whereas, among the ummah of the previous ambiyaa, their sins were only forgiven if they killed themselves etc.) Sayyidina Rasulullah Sallallahu 'Alayhi Wasallam commanded his ummah to repent frequently. He himself also repented frequently. Among these reasons, every reason indicates that Sayyidina Rasulullah Sallallahu 'Alayhi Wasallam was a Nabi of Taubah. In the same manner he has the attribute of Muqaffaa, meaning the one that shall come last, after whom shall be no other nabi, or that he shall follow the previous ambiyaa. The 'ulama have stated both meanings. The result of the second meaning is that he confirmed the teachings of the previous ambiyaa about tauheed and other religious fundamentals. All the ambiyaa were unanimous in the teaching of tauheed (oneness of Allah), religious fundamentals, and good character. They differed in some practical aspects.

Another name is Haashir, which has been explained in the previous hadith. Nabiyul Milaahim was also the title of Sayyidina Rasulullah Sallallahu 'Alayhi Wasallam, that me'ans, the Nabi of the Mulhimun. Malhamah is that war wherein fierce battle takes place. The reason for this title is clear, as the number of wars that took place in the time of Nabi Sallallahu 'Alayhi Wasallam and after him with his ummah, did not take place during the times of the previous ummahs. It will always remain so with this ummah. Sayyidina Rasulullah Sallallahu 'Alayhi Wasallam had prophesied that jihaad will always continue in my ummah till the day of qiyaamah. The last among the ummah will go to war against the dajjaal (The Impostor, Anti-Christ). Some of the 'ulama, are of the opinion that the meaning of this word is unity and healing, and the unity that was experienced among the ummah of Muhammad Sallallahu 'Alayhi Wasallam previously, and despite all the differences of this age, unity is still experienced. This type of unity is not found to have remained for such a long time. The meaning of Malhamah is also a great calamity. According to this meaning also, this name of Sayyidina Rasulullah Sallallahu 'Alayhi Wasallam is correct, because in this ummah, before qiyaamah, many great and difficult calamities will occur, the similarity of which has not yet been witnessed by the ummahs of any nabi. Taking only the fitnah (trials) of dajjaal, the calamity of which will be so great and difficult, it cannot be comprehended. The hadith states, that from the time of Nuh Alayhis Salaam, every nabi warned their respective ummahs regarding the fitnah of dajjaal. In the same manner the great mischief of Yajuj Majuj (Gog Magog) etc. will take place, the signs of which are beginning to appear.

Shama-il Tirmidhi Chapter 52 Hadith 362 - 367 The Noble Age Of Sayyidina Rasoolullah

Hadith 362

Ibn 'Abbaas Radiyallahu 'Anhu reports: "Rasulullah Sallallahu 'Alayhi Wasallam lived in Makkah for thirteen years. (In these thirteen years) Wahi was revealed (to Rasulullah Sallallahu 'Alayhi Wasallam. After this he made hijrah from Makkah), and lived for ten years in Madinah. He passed away at the age of sixty three.

Commentary
Different narrations have been narrated regarding the age of Sayyidina Rasulullah Sallallahu 'Alayhi Wasallam, which has been briefly explained at the beginning of this chapter. According to the muhadditheen and historians this is the most correct narration.

Hadith 363

Mu'aa-wiyah Radiyallahu 'Anhu once said this in the khutbah: "Rasulullah Sallallahu 'Alayhi Wasallam passed away at the age of sixty three. (The Shaykhayn, i.e.) Abubakr Radiyallahu 'Anhu and 'Umar Radiyallahu 'Anhu also passed away at the age of sixty three years. My age (at the moment) is also sixty three".

Commentary
It means that it is not impossible for me to be blessed with the following of this natural age. The muhadditheen write that this wish of Sayyidina' Mu'aa-wiyah Radiyallahu 'Anhu was not fulfilled. He passed away at the age of eighty years. Sayyidina 'Uthmaan Radiyallahu'Anhu was not mentioned here, although he had close ties with him. The reason is apparent, that the age of 'Uthmaan Radiyallahu 'Anhu was more than eighty years old when he was martyred. The reason for Imaam Tirmidhi mentioning this narration is to strengthen the previous narration, where it is stated that Sayyidina Rasulullah Sallallahu 'Alayhi Wasallam passed away at the age of sixty three years. The Shaykhayn were blessed with the natural following of Sayyidina Rasulullah Sallallahu 'Alayhi Wasallam in this matter.

Hadith 364

'Aayeshah Radiyallahu 'Anha reports: "Rasulullah Sallallahu 'Alayhi Wasallam passed away at the age of sixty three years.

Commentary
This narration is also to strengthen the previous narrations. It is confirmed from many narrations that Sayyidina Rasulullah Sallallahu 'Alayhi Wasallam attained the age of sixty three years. Therefore the narration that are contrary to these are not correct, or are not correct in their apparent form.

Hadith 365

Ibn 'Abbaas Radiyallahu 'Anhu narrates: "Rasulullah Sallallahu 'Alayhi Wasallam passed away at the age of sixty five years".

Commentary
This narration is contrary to the previous narration. It shall be briefly discussed at the end of the chapter, and a reference to it has already been made at the beginning of the chapter.

Hadith 366

Daghfal bin Hanzalah Sadusi Radiyallahu 'Anhu narrates: "Rasulullah Sallallahu 'Alayhi Wasallam passed away at the age of sixty five years".

Commentary
After mentioning this hadith, Imaam Tirmidhi says that Daghfal Radiyallahu 'Anhu was present in the time of Sayyidina Rasulullah Sallallahu 'Alayhi Wasallam, and was of an old age. It is not proven that he had met Sayyidina Rasulullah Sallallahu 'Alayhi Wasallam. It points he had heard this narration from another person.

Hadith 367

Anas Radiyallahu 'Anhu reports: "Rasulullah Sallallahu 'Alayhi Wasallam was not of a tall height nor was he short. (According to colour) he was not very white, nor very wheat coloured (dark). His mubaarak hair was not very curly nor very straight (but was slightly curled). He was blessed with prophethood at the age of forty, after that he lived for ten years in Makkah Mukarramah, and ten years in Madinah Munawwarah. At the age of sixty years Rasulullah Sallallahu 'Alayhi Wasallam passed away. At that time he did not have more than twenty white hair in his mubaarak head and beard".

Commentary
This hadith of Sayyidina Anas Radiyallahu 'Anhu has been mentioned at the beginning of the kitaab. In its commentary the three narrations have also been mentioned, and the explanations of the three different narrations have also been given. The 'ulama are unanimous in that the narrations where in the age of Sayyidina Rasulullah Sallallahu 'Alayhi Wasallam is narrated as sixty three years are the most correct. The other hadith can be referred to this, or it may be possible that the later narrators may have slipped up. Therefore in this hadith Sayyidina Anas Radiyallahu 'Anhu it could be explained that many a times, at the time of counting, only the units are mentioned, and the fractions omitted. Sayyidina 'Urwah bin Zubayr Radiyallhu 'Anhu, the nephew of Sayyidiyina 'Aayesha Radiyallahu 'Anha has stated that the narration of Sayyidina Ibn 'Ababas Radiyallahu 'Anhu where the age is mentioned as sixty five years is incorrect. Mulla Ali Qaari has explained this in detail.


Shama-il Tirmidhi Chapter 53 Hadith 368 - 381 The Death Of Sayyidina Rasoolullah

Hadith 368

Anas Radiyallahu 'Anhu narrates: "The last glimpse I had of Rasulullah Sallallahu 'Alayhi Wasallam was at the time of his last illness on a Monday morning when he lifted the curtain of his house (to take a look at his ummah performing the salaah). At that time his mubaarak face was shining and clear as if it was a page of the Mus-haf (Qur-aan). At that time the people were performing the (fajr) salaah behind Abubakr Radiyallahu 'Anhu. The people began moving back (in happiness after seeing him, thinking that he would come to join them. Before this too on an occasion when Sayyidina Rasulullah Sallallahu 'Alayhi Wasallam became ill, Abubakr Radiyallahu 'Anhu led the salaah. When he was recovering he would come and join the congregational prayer). Rasulullah Sallallahu 'Alayhi Wasallam made a sign to the people to remain in their places. Rasulullah Sallallahu 'Alayhi Wasallam passed away on that day".

Commentary
This is the last glimpse on the Monday, wherein Sayyidina Rasulullah Sallallahu 'Alayhi Wasallam judged that the shar'ee system has been established, and the old friend Sayyidina Abubakr Radiyallahu 'Anhu would fulfil his duty, and shoulder the responsibilities of the ummah. Accordingly, this is what took place and what the world witnessed, that the demise of Sayyidina Rasulullah Sallallahu 'Alayhi Wasallam was such an occurrence before which all the incidents that took place in the world are of no importance and as if nothing had occurred, and with it the fitnah of apostasy, and the facing of all worldly problems, but this pinnacle of steadfastness endured all its calamities, and with a will stronger than hard rock, overcame all hardships and difficulties. The truth is that Sayyidina Abubakr Radiyallahu 'Anhu did justice to his responsibilities as a khalifah of Sayyidina Rasulullah Sallallabu 'Alayhi Wasallam. A pillar of Islaam like Sayyidina 'Umar Ridiyallahu 'Anhu, whose courage, strength and ability, friends and enemies alike had accepted, when requesting Sayyidina Abubakr Radiyallahu 'Anhu to adopt leniency, receives a reply not to be weak-hearted.

Hadith 369

'Aayeshah Radiyallahu 'Anha relates that at the time of the death of Rasulullah Sallallahu'Alayhi Wasallam, she gave him support with her chest, or she said with her lap. He asked for a container to urinate in. He urinated therein. Thereafter he passed away.

Commentary
It is a pride for Sayyiditina 'Aayeshah Radiyallahu 'Anha that the last moments were spent with her. When Sayyidina Rasulullah Sallallahu 'Alayhi Wasallam passed away from this world and reached his Creator, his head was resting in the lap of Sayyiditina 'Aayeshah Radiyallahu 'Anha.

Hadith 370

Qaasim bin Muhammad Radiyallahu 'Anhu reports that 'Aayeshah Radiyallahu 'Anha said: "I had seen Rasulullah Sallallahu 'Alayhi Wasallam at the time of his death, a cup of water was near him. He was putting his hands in the cup and wiping his face with it. (At the time of intense heat and unrest it calms one). Then he was reciting: 'O Allah help me in the difficulties of death'".

Commentary
On one side it was a lesson to the ummah, and on the other side at the time of death, when the soul was leaving the body, it was a scene of complete steadfastness, perseverance and a total inclination towards Allah. At the time of death, when the soul was separated from the body, it is natural that pain was experienced. At that moment only Allah could be beseeched to make it easy.

Hadith 371

'Aayeshah Radiyallahu 'Anaha narrates: "After witnessing the difficulties experienced by Rasulullah Sallallahu 'Alayhi Wasallam, I do not doubt that anyone does not experience difficulties at the time of death".

Commentary
Intense illness is a means of decreasing the sins of one's evil deeds, and increasing in the blessing of that person, Intense illness being a reason for death makes one utter more istighfaar and prepare for death.

Hadith 372

'Aayesh Radiyallahu 'Anha narrates: "After the demise of Rasulullah Sallallahu 'Alayhi Wasallam, a disagreement arose (between the Sahaabah) regarding the burial. (Some perferred the Masjidun Nabawi, Some because of Sayyidina Rasulullah Sallallahu 'Alayhi Wasallam's attachment to the Sahaabah, said the Baqi. Some said he should be buried next to his great grandfather, Ebrahim, 'Alayhi Salaam. Some said at his birth place in Makkah Mukarramah. etc.) Abubakr Radiyallahu 'Anhu thereupon said: 'I heard something from Rasulullah Sallallahu 'Alayhi Wasallam which I did not forget (and remember very well). The death of the ambiyaa occurs in the very place where their burial is desired. Hence bury Rasulullah Sallallahu 'Alayhi Wasallam at the place of his deathbed (where his death occurred)'".

Commentary
As after the death of Sayyidina Rasulullah Sallallahu 'Alayhi Wasallam, it was destined that Abubakr Radiyallahu 'Anhu would take his place, therefore such masaa-il were a speciality only known by Sayyidina Abubakr Radiyallahu 'Anhu. A few ahaadith are mentioned as an example:No nabi's death occurs till that nabi becomes a muqtadi, (performs prayers behind) in salaah of among his ummah.The ahaadith on the collecting of zakaah and its nisaab rate.The portion between my grave and mimbar is a part from the gardens of jannah (paradise). 4. The ambiyaa do not have any heirs (No one inherits from a nabi).When Allah Ta'aala gives a nabi any rizq (sustenance), that person is responsible for its administration, who is the khalifah of the nabi.The one that becomes a khalifah or a king, and he carelessly chooses a deputy, the curse of Allah befalls him. By carelessness it is meant that he does not consider the facts.The hadith on the punishment for adultery.The hadith on consultations at the time of jihaad.The basis of the deen is on Laa ilaaha iliallaah.The khilaafah be among the Quraysh.The virtues of the Ansaar and the advice to the khalifahs on caring for them.The punishment of theft.A just and humble king is the Shadow of Allah on earth.The one who wishes to be safe from the hardships of jahannam and remain under the shadow of Allah, should not be harsh towards the Muslims, but treat them with love and care.The nations that discards jihaad, general calamities and hardships befall them. (Tarikhul Khulafaa).



Besides these, there are many other narrations regarding the demise of Sayyidina Rasulullah Sallallahu 'Alayhi Wasallam and the administration thereafter.

Hadith 373

Ibn 'Abbaas Radiyallahu 'Anhu and 'Aayeshah Radiyallahu 'Anha report: "After the death of Rasulullah Sallallahu 'Alayhi Wasallam, Abubakr Siddiqe Radiyallahu 'Anhu came and kissed the forehead of Rasuluilah Sallallahu 'Alayhi Wasallam".

Commentary
This hadith is mentioned in brief. A more detailed one will be mentioned later. This kissing of Sayyidina Rasulullah Sallallahu'Alayhi Wasallam as mentioned by the commentators are for barakah. According to this humble servant it was a farewell kiss, as it was the final parting of a beloved friend.

Hadith 374

'Aayeshah Radiyallahu 'Anha says that: "After the death of Rasulullah Sallallahu 'Alayhi Wasallam, Abubakr Radiyallahu 'Anhu entered, kissed him on his lower forehead (between the eyes), and put his hands on the shoulders of Rasulullah Sallallahu 'Alayhi Wasallam and said: 'Waa nabiyyaah', He lifted his head bent and kissed the forehead again and said: waa khalilaah.'"

Commentary
These words were not intended to draw attention, therefore there is no perplexity. A narration in Musnad Ahmad states that Sayyidina Abubakr Radiyallahu 'Anhu came towards the mubaarak head of Sayyidina Rasulullah Sallallahu 'Alayhi Wasallam, bent his head towards the noble face and kissed the forehead, and said: 'Waa nabiyyaah'. He lifted his head bent and kissed the forehead again and said: 'Waa khalilaah".

Hadith 375

Anas Radiyallahu 'Anhu reports: "The day Nabi Sallallahu 'Alayhi Wasallam came to Madinah, everything in Madinah became illuminated. (When the anwaar increased, it could be felt. In the dark nights of Ramadaan many a time because of the intensity of the anwaaraat (illuminations), a natural illumination, was felt). The day when Rasulullah Sallallahu 'Alayhi Wasallam passed away, 'everything of Madinah became dark. We had not yet dusted off the dust from our hands after the burial of Rasulullah Sallallahu 'Alayhi Wasallam when we began to feel the change in our hearts."

Commentary
This does not mean that a change took place in their deeds and beliefs, but they missed the bounties of his noble company and seeing his inspiring personality, and the anwaar that were always present could not be benefited from anymore. Nowadays too the disciples of the mashaa-ikh (spiritual guide) also feel the difference when in the shaykh's company and when not in his company. For this reason, in order to gain those anwaar, one is made to strive in dhikr and muraaqabah (meditation-contemplation). Previously all this was not necessary. The visiting of the jamaal of the entire universe (i.e. Sayyidina Rasulullah Sallallahu 'Alayhi.Wasallam) was enough for countless manifestations. It created such a status of imaan and ihsaan in a man which cannot be attained through countless rnujaahadaat (striving and exerting in spiritual upliftment). After becoming a Sahaabi, the love of Allah and his Rasul Sallallahu 'Alayhi Wasallam became so overwhelming that one's own life and wealth ceased to have value. The lives of the Sahaabah Radiyallahu 'Anhum are testimony to this.

Hadith 376

'Aayeshah Radiyallahu 'Anha said: "Rasulullah Sallalllahu 'Alayhi Wasallam passed away on a Monday".

Commentary
This has been mentioned previously. The muhadditheen and historians are unanimous in that Sayyidina Rasulullah Sallallahu 'Alayhi Wasallam passed away on Monday.

Hadith 377

It is narrated from Imaam Muhammad Al-Baaqir Radiyallahu 'Anhu that Rasulullah Sallallahu 'Alayhi Wasallam passed away on Monday. This day and the day of Tuesday was spent in preparation for the burial. Rasulullah Sallallahu 'Alayhi Wasallam was buried on that night. (The night between Tuesday and Wednesday) Sufyaan who is a narrator of this hadith says: ''Only this has been mentioned in the narration of Imaam Baaqir Radiyallahu 'Anhu''. In other narrations it is stated that in the later portion of the night the sound of spades were heard.

Commentary
The grave was dug in the last portion of the night. A question may arise why did it take so long before Sayyidina Rasulullah Sallalallahu 'Alayhi Wasallam was buried, wheras in the ahaadith it is stated that after death one should be buried as soon as possible. The fact is that the amount of obstacles that had to be overcome, taking this into consideration it could not be said that the burial was delayed, but was carried out as soon as possible. The first thing is, at the time of such a shocking incident, besides Abubakr Radiyallahu 'Anhu, all the others were either shocked, confused, or did not gasp the actual situation. Some were confounded and astonished. Some were so aghast and amazed that they could not even speak. Because of the intense shock it could not be believed that Sayyidina Rasulullah Sallallahu 'Alayhi Wasallamhad passed away. A strong and powerful personality like 'Umar Radiyallahu 'Anhu could not control himself. Thereafter when the time came for the continuation of the administration, one thing was more important than any other. The most important issue at this moment was that of the khilaafah, because it was needed for every detail. And since it was a nabi, it was necessary to know every detail. As has been mentioned earlier, some were adamant that Sayyidina Rasulullah Sallallahu 'Alayhi Wasallam be taken to Makkah Mukarramah for burial. Some said to the burial place of Ebrahim 'Alayhis Salaam. etc. In the same manner there were differences regarding the tajheez (preparation for burial), takfeen (shrouding the deceased), salaatul janaazah (prayer for, the deceased) etc. The tajheez and takfeen of the common people were observed many a time, but the burial of a nabi was not witnessed before this. How should he be given the ghusl? How should the salaatul janaazah be performed? The ahaadith had to be referred to whenever a question arose. As a result Sayyidina Rasulullah Sallallahu 'Alayhi Wasallam was given the ghusl without his clothing being removed, and janaazah salaah was performed individually without a jamaa'ah as will be mentioned later. It is apparent that the time needed for every Muslim present there to perform the salaatul janaazah was considerable. Besides this, the question of allegiance (bay'ah) among the Ansaar cropped up, which made matters even more difficult. If an unsuitable person was chosen as an amir, the matters of the deen would become chaotic. To remove such a person later would have become a calamity on it's own. Therefore the protection of the deen now depended on the electing of an amir. This question was settled till the evening. The next, day after the general bay'ah (oath of allegiance) was made, Sayyidina Abubakr Radiyallahu 'Anhu commanded what should be carried out. Thereafter every stage was overcome without any difficulty.

Hadith 378

Abi Salamah bin 'Abdurrahmaan bin 'Awf Radiyallahu 'Anhu said: "Rasulullah Sallallahu'Alayhi Wasallam passed away on a Monday, and was buried on a Tuesday".

Commentary
Sayyidina Rasulullah Sallallahu 'Alayhi Wasallam was buried during the night of Tuesday and Wednesday, which could be called Tuesday or Wednesday too. 'Hence this narration does not contradict the previous narration. Some of the 'ulama have said that after overcoming the question of the khilaafah, the tajheez and takfeen began on Tuesday and ended on the night of Wednesday (Tuesday night).

Hadith 379

Saalim bin 'Ubayd Radiyallahu 'Anhu, a sahaabi narrates: "Rasulullah Sallallahu 'Alayhi Wasallam became unconscious (many times) during his (last) illness. When he became conscious he would ask: 'Is it already time for salaah?' When they replied yes, he would say: 'Instruct Bilaal to call out the adhaan, and instruct Abubakr to lead the salaah'. This happened a few times.(He said this because he was too ill to go to the masjid. Sayyidinia Abubakr Radiyallahu 'Anhu was naturally soft-natured. Many a time he would weep easily. Sayyiditina 'Aayesha Radiallallahu 'Anha knew her fathers relationship with Sayyidina Rasulullah Sallallhu 'Alayhi Wasallam and that he would not be able to withstand the absence of Sayyidina Rasulullah Sallallahu'Alayhi Wasallain. Therefore 'Aayeshah Radiyallahu 'Anha made a request. 'My father has a soft heart. If he is going to stand on your place and lead the salaah, he will begin to weep, and will not be able to lead the salaah. Therefore, request someone else to lead the salaah'. In this manner after 'Aayeshah Radiyallahu 'Anha had made several requests;- Rasulullah Sallallahu 'Alayhi Wasallam replied: 'Do you wish to become of those women in the incident of Yusuf ('Alayhis Salaam). Instruct Abubakr to lead the salaah'. (The 'ulama have given their opinions on the saying of Sayyidina Rasulullah Sallallahu 'Alayhi Wasallam that. 'You are like the women of Yusuf 'Alayhis Salaam'. The first is that by you 'Aayeshah Radiyallahu 'Anha is meant, and by women only Zulaykha is meant. The plural is used as a mark of respect. According to this saying. (a.) The example is given of stressing on talking of things that are of no value, like Zulaykha stressed Yusuf 'Alayhis Salaam to do something which was unadvisable and improper. In the same manner you are stressing on a thing which is out of place and incorrect. (b.) just as Zulaykha invited those women who tormented her, outwardly it was an invitation, but the actual reason was that they see the handsomeness and beauty of Yusuf 'Alayhis Salaam and will excuse this wickedness of hers. In the sane manner Sayyiditina 'Aayeshah Radiyallahu 'Anha outwardly said this that Sayyidina Abubakr Radiyallahu 'Anhu is soft-natured. He will not be able to stand on your place (in salaah), but she had this in mind, as mentioned by her on another occasion that: "What made me repeat this to Rasulullah Sallallahu 'Alayhi Wasallam, was that according to me the people would never like such a person, who stands on the place of Sayyidina Rasulullah Sallallahu'Alayhi Wasallam, and will think of him as unlucky and unfortunate".

The second explanation is that by 'you', Sayyiditina 'Aayeshah Radiyallahu 'Anha and Sayyiditina Hafsah Radiyallahu 'Anha are meant, and by the women of Yusuf 'Alayhis Salaam, those women are meant who were invited by Zulaykha. According to this saying too, the following is said: (a.) The example is given on useless talk that both Sayyiditina 'Aayeshah Radiyallahu 'Anha and Sayyiditina Hafsah Radiyallahu 'Anha were stressing something that was improper. In some narrations it is also mentioned that Sayyiditina Hafsah Radiyallahu 'Anha stressed on the same thing. (b.) This similarity is to show and stress on a thing that is not in the heart. Sayyiditina 'Aayeshah Radiyallahu 'Anha had in mind, that if the people see Sayyidina Abubakr Radiyallahu 'Anhu standing on the place of Sayyidina Rasulullah Sallallahu 'Alayhi Wasallam, they will begin to have evil thoughts of Sayyidina Abubakr Radiyallahu'Anhu being very unfortunate and unlucky. She also persuaded Sayyiditina Hafsah Radiyallahu 'Anha, the daughter of Sayyidina 'Umar Radiyallahu 'Anhu to think alike and side with her, and that Sayyiditina Hafsah Radiyallahu 'Anha may feel the greatness for her father Sayyidina Umar Radiyallahu'Anhu, and may also fancy that he would fulfil the position of a successor. Therefore Sayyidina Rasulullah Sallallahu 'Alayhi Wasallam described to her the similitude of the women of Yusuf 'Alayhis Salaam. They outwardly declared their approval of Zulaykha's behaviour with Yusuf 'Alayhis Salaam, but secretly each one tried to attract Yusuf 'Alayhis Salaam towards themselves. Some of the 'ulama have given other reasons too. Since this is a lengthy hadith, the commentary is being mentioned briefly here. The translation of the remaining portion of this hadith will be mentioned later, where necessary. an explanation is also given. In some narrations it has also been mentioned that Sayyidina Rasulullah Sallallahu 'Alayhi Wasallam said that Allah Ta'aala and the Muslims would not accept anyone else besides Sayyidina Abubakr Radiyallahu 'Anhu.

Carrying out the instructions of Rasulullah Sallallahu 'Alayhi Wasallam, Abubakr Radiyallahu 'Anhu led the salaah. (He performed seventeen salaahs till the death of Sayyidina Rasulullah Sallallahu 'Alayhi Wasallam. This incident which is mentioned above began on a Thursday evening. On Thursday the illness of Sayyidina Rasulullah Sallallahu 'Alayhi Wasallam became worse. All this took place at the time of 'eshaa on Friday night (Thursday night in common usage). From this salaah onwards Sayyidina Abubakr Radiyallahu 'Anhu began leading the prayers. Sayyidina Rasulullah Sallallahu 'Alayhi Wasallam passed away on a Monday just before midday. Therefore the total number of salaah led by Sayyidina Abubakr Radiyallahu 'Anhu till the death of Sayyidina Rasulullah Sallallahu 'Alayhi Wasallam is seventeen prayers, which Sayyidina Abubakr Radiyallahu 'Anhu performed continuously. According to this humble servant the illness of Sayyidina Rasulullah Sallallahu 'Alayhi Wasallam had begun long before this, hence Sayyidina Abubakr Radiyallahu 'Anhu had led the salaah on a number of occasions.)

Once during the illness, Rasulullah Sallallahu 'Alayhi Wasallam felt a bit well during the time of salaah. He asked if there was anyone who could support him till the masjid, Barirah and another person offered themselves, held him by his mubaarak hands and took him to the masjid. Abubakr Radiyallahu 'Anhu sensing the arrival of Rasulullah Sallallahu 'Alayhi Wasallam, thought of moving back. Rasulullah Sallallah 'Alayhi Wasallam signaled him to remain there. Abubakr Radiyallahu 'Anhu completed the salaah. After that Rasulullah Sallallahu 'Alayhi Wasallam passed away. (He passed away on a Monday).

It is apparent what difficulties and hardships the Sahaabah Radiyallahu 'Anhum experienced at this time, also bearing in mind the mischief of the munaafiqeen-hypocrites and enemies. The upkeep and safeguarding of the garden that Sayyidina Rasulullah Sallallahu 'Alayhi Wasallam nurtured for twenty three years. Together with all this the passing away of the blessed and noble personality of Sayyidina Rasulullah Sallallahu'Alayhi Wasallam, who was so beloved, for whom the Sahaabah Radiyallahu 'Anhum had sacrificed their homes, family and relatives. On this morning it seemed that he was recovering, actually he was sustaining it and not recovering. After the death of Sayyidina Rasulullah Sallallahu 'Alayhi Wasallam the news spread quickly, but many people could not believe it. Therefore, 'Umar (a respected and strong hearted person with all the virtues, courage, tolerance etc. could not bear it, and in this state unsheathed his sword and stood up and) began saying, "I swear by Allah that Rasulullah Sallallahu 'Alayhi Wasallam has not passed away. The person saying Rasulullah Sallallahu'Alayhi Wasallam had passed away. I will severe that person's head with my sword". He (Saalim) said, the people were ummis (unlettered-they did read or write), nor was there a nabi among them before this, therefore all those present kept silent. They (the Sahaabah) said to Saalim go to the companion of Rasulullah Sallallahu 'Alayhi Wasallam and call him.

(He is the only one that will bring the boat to shore at this stormy period. Sayyidina Abubakr Radiyallahu 'Anhu after seeing that Sayyidina Rasulullah Sallallahu 'Alayhi Wasallam was feeling better had taken leave from Sayyidina Rasulullah Sallallahu'Alayhi Wasallam to go and visit his family which was about the distance of a mile away). I went to Abubakr (Radiyallahu 'Anhu) in the state of shock and tears were flowing from my eyes. At that time he was in the masjid. Upon seeing my state asked: 'Did Rasulullah (Sallallahu 'Alayhi Wasallam) pass away? I conveyed the news to him and also said to him that 'Umar had said, if he heard anyone saying Rasulullah (Sallallahu 'Alayhi Wasallam) has died, he would cut off that person's head with that sword of his. Abubakr said, "Let's go". I went with him. He reached the house while the people were gathering around Rasulullah (Sallallahu 'Alayhi Wasallam). He said: 'O people, make way for me'. The people made way for him. He gave a deep look at the mubaarak face of Rasulullah Sallallahu 'Alayhi Wasallam and kissed his forehead, then recited this aayah:

"Lo! thou will die, and lo! they will die..." - Surah Zumur, 30.

Then they (Sahaabah Radiyallahu 'Anhum) asked: 'O Companion (Abubakr Radiyallahu 'Anhu) of Rasulullah (Sallallahu 'Alayhi Wasallam) has Rasulullah (Sallallahu 'Alayhi Wasallam) really passed away?' He replied: 'Yes'. Now they accepted. (After that they asked him other questions, because in every question there was a peculiarity.) They said: 'O Companion of Rasulullah (Sallallahu 'Alayhi Wasallam), should janaazah salaah be performed for Rasulullah?' He replied: 'Yes'. They said: 'And how?' He said: 'A group at a time enter the room and perform the janazah salaah individually without jamaa'ah, and return. In this manner all will perform this salaah'. They (the Sahaabah) asked. 'O Companion of Rasulullah (Sallallahu 'Alayhi Wasallam) shall Rasulullah Sallallahu 'Alayhi Wasallam be buried?' He replied: 'Yes' They inquired: 'Where?' He replied: 'At the spot where Allah had taken his ruh. Verily'Allah Ta'aala has not taken his ruh but at a venerated place'. They (Sahaabah) knew he said the truth (and became satisfied with all the answers). Thereafter he instructed the family of his (Rasulullah Sallallahu'Alayhi Wasallam's) father to carry out the tajheez and takfeen.

(Sayyidina 'Ali, Sayyidina Fadl bin 'Abbaas, Sayyidina Usaamah and Sayyidina Shaqraan,-the slave of Sayyidina Rasulullah Sallallahu 'Alayhi Wasallam-Radiyallahu 'Anhum carried out the tajheez and takfeen.)

(And to safeguard Islaam and keep away differences and controversies, he suggested a person should be chosen, and all matters referred to him. In one narration it is stated that when Sayyidina 'Umar Radiyallahu 'Anhu unsheathed his sword and was saying, "The one who says that Sayyidina Rasulullah Sallallahu 'Alayhi Wasallam has passed away, I will cut off his head". Sayyidina Abubakr Radiyallahu 'Anhu cautioned him and delivered a khutbah wherein he recited the aayah of the Qur-aan: "Muhammad is but a messenger, messengers (the like of whom) have passed away before him..." - Surah Aali 'Imraan, 144.

Thereafter he said the one who worshipped Muhammad Sallallahu 'Alayhi Wasallam should know that Sayyidina Rasulullah Sallallahu 'Alayhi Wasallam had passed away, the one who worships Allah, let him know that Allah is living and will live for ever. When the people heard Sayyidina Abubakr Radiyallahu 'Anhu delivering the khutbah, they all attentively turned their attention towards the mimbar. In a narration it is stated, that Abubakr Radiyallah 'Anhu said in this khutbah, it is now necessary to choose a person who shall keep up and guard the deen. Every person should give his view.)

The Muhaajireen got together and discussed the matter. They said: 'Lets go to our brothers from among the Ansaar and include them in this matter. The Ansaar said: 'we shall have an amir, and the Muhaajireen, shall have an amir (Upon that Sayyidina Abubakr Radiyallahu 'Anhu narrated the saying of Sayyidina Rasulullah Sallallhu 'Alayhi Wasallam that the amirs are from the Quraysh) 'Umar ibnul Khattaab Radiyallahu 'Anhu said: 'Who is that person who in one instance possesses these three virtues Whom Allah Ta'aala has mentioned Qur-aan thus: "...(1) the second of two; when they two were in the cave, (2) when he said unto his comrade: Grieve not. (3) Lo! Allah is with us..." - Surah Taubah40.

Also other virtues. These three should also be such that they are of the highest order: (l.) To have unity and a close relationship with Sayyidina Rasulullah Sallallahu 'Alayhi Wasallam and have assisted him when he was alone. (2.) Allah Ta'aala addresses him as the Companion of Sayyidina Rasululah Sallallahu 'Alayhi Wasallam'. (3) Be in the company of Allah, as Sayyidina Rasulullah Sallallahu 'Alayhi Wasallam has said to him that 'Allah is with us'. At that time both Sayyidina Rasulullah Sallallahu 'Alayhi Wasallam and Sayyidina Abubakr Radiyallahu 'Anhu were there, regarding which Sayyidina Rasulullah Sallallahu 'Alayhi Wasallam said: 'Allah is with us.' Sayyidina'Umar Radiyallahu 'Anhu said: 'You say, who are these two persons that are mentioned in the aayah. How great are these two personalities?' i.e. Who can be a greater personality than Sayyidina Rasulullah Sallallahu Alayhi Wasallam and Sayyidina Abubakr Radiyallahu 'Anhu? Besides this they discussed other matters too, which have been mentioned in the narrations. In one hadith it is stated Sayyidina 'Umar Radiyallahu 'Anhu said: 'O Ansaar, do you know that Rasulullah Sallallahu'Alayhi Wasallam instructed Abubakr to stand on his musallaa (place of prayer)? During the time of his illness he instructed Abubakr to lead the prayers? Who amongst you has the heart to remove such a person from the imaamah, whom Rasululllah Sallallahu 'Alayhi Wasallam appointed as an Imaam'. The Ansaar said: 'We seek refuge in Allah. We cannot by pass Abubakr'

Thereafter 'Umar Radiyallahu 'Anhu offered him his hand and made bay'ah (allegiance). All the people (present at Saqifah whole heartedly and with eagerness) also made bay'ah on the hands of Abubakr Radiyallahu 'Anhu.

Commentary
This is the initial bay'ah that took place among the gathering of the Ansaar. Thereafter a general bay'ah was held in the Masjidun Nabawi, at the beginning of which 'Umar Radiyallahu 'Anhu delivered a khutbah in which he mentioned the virtues of Abubakr Radiyallahu 'Anhu and elaborated on other matters. Abubakr Radiyallahu 'Anhu then delivered a lengthy khutbah in which he said this too that, 'I swear an oath by Allah that I never coveted the post of khilaafah. Nor was I induced to do so in private or public, nor did I make du'aa for it. I feared that if I did not accept it, greater calamities would appear among the umrnah. I have no rest in it, and what has been thrown on me, is a burden which is beyond my control. Things can only run smoothly with the help of Allah'.

Hadith 380

Anas Radiyallahu 'Ahu reports that when Rasulullah Sallallahu 'Alayhi Wasallam was experiencing severe illness, Faatimah Radiyallahu 'Anha said: "Haai, the sickness of my father". Nabi Sallallahu 'Alayhi Wasallam thereupon said: "After this day your father will not experience any difficulties. Verily that inevitable thing has descended on your father today i.e. death-which till the day of qiyaamah will not be averted by anyone".

Commentary
The word 'Haai' is used to express distress and sorrow. Here she meant to express sorrow.

Hadith 381

Ibn 'Abbaas Radiyallahu 'Anhu said: "Rasulullah Sallallahu 'Alayhi Wasallam said: 'The person that loses two infants, then Allah in return will surely grant that person entrance into Jannah!'. 'Aayeshah Radiyallahu 'Anha asked: 'The one who has lost only one infant from among your ummah?' He replied: 'The one that loses only one infant shall also be forgiven'. 'Aayeshah Radiyallahu 'Anha then inquired: 'What of those who have not lost any children from among your ummah?' He replied: 'I shall be an asset for him in the hereafter, because the loss due to my death shall be felt more than one's family and children'".

Commentary
Verily the loss of Sayyidina Rasulullah Sallallahu 'Alayhi Wasallam is such, that it is more sorrowful than the loss of one's parents, relatives, friends, wife, children. In fact the loss of Sayyidina Rasulullah Sallallahu 'Alayhi Wasallam is more than the loss of anyone else, which cannot be compared with anything else. It is stated in a hadith that when a person experiences difficulties, let him gain solace by thinking of it as a minor thing compared to my loss. He should think that patience was observed at the loss of Sayyidina Rasulullah Sallallahu 'Alayhi Wasallam, so this difficulty has no comparison with it.


Shama-il Tirmidhi Chapter 54 Hadith 382 - 388 The Legacy Of Sayyidina Rasoolullah

Hadith 382

'Amr bin Al Haarith Radiyallahu 'Anhu, the brother of Ummul Mumineen Juwayriyyah Radiyallahu 'Anha says that Rasulullah Sallallahu 'Alayhi Wasallam left in his assets only weapons, a mule which he used as a conveyance, and some land, which he had declared sadaqah.

Commentary
Since this was declared sadaqa, the laws of inheritance did not apply to them. As the clothing that Sayyidina Rasulullah Sallallahu 'Alayhi Wasallam used were of nominal value, it was not mentioned.

Hadith 383

Abu Hurayrah Radiyallahu 'Anhu reports that Faatimah (Radiyallahu 'Anha) came to Abubakr (Siddique Radiyallahu 'Anhu) and asked him who his heirs were. He replied: ''My wife and children''. (Faatimah Radiyallahu 'Anha asked:) ''Then why did I not become heir to my fathers estate?'' Abubakr (Siddique Radiyallahu 'Anhu) Said: "I heard the command of Rasulullah Sallallhu 'Alayhi Wasallam, that we do not leave any heirs. But (I being a guardian of the waqf) for those whom Rasulullah Sallallahu 'Alayhi Wasallam had decreed a daily allowance, I will continue to grant it. And on whom Rasulullah Sallallahu 'Alayhi Wasallam used to spend. I will continue to spend".

Commentary
Apparently it seems Sayyidina Faatimah Radiyallahu 'Anha thought that being a ruler, the estate of Sayyidina Rasulullah Sallallhu 'Alayhi Wasallam was not adjudged for his heirs. For this reason she inquired from Sayyidina Abubakr Radiyallahu 'Anhu that would he have any heirs. Sayyidina Abubakr Radiyallahu 'Anhu gave a shar'ee reply to the query, otherwise according to his own will he had stipulated that his wealth must be returned to the Baytul Maal (treasury). Therefore Sayyidina Abubakr Radiyallahu 'Anhu did not leave any heirs for his estate. The saying of Sayyidina Rasulullah Sallallahu 'Alayhi Wasallam that 'We do not leave any heirs' is a well known hadith, which has been mentioned in different wordings. In some narrations only those words are narrated that have been mentioned above. In some narrations, it is stated that, 'We the group of ambiyaa, do not leave heirs'. Shah Waliyullah has written in his 'Musawwa) (Commentary on Muwatta) on this subject that Sayyidina Rasulullah Sallallahu 'Alayhi Wasallam did not leave any heirs, has been narrated by more than ten Sahaabah.

Hadith 384

Abul Bakhtari (Sa'eed bin Fayruz At-taa-ee) reports that both 'Abbaas Radiyallhu 'Anhu and Ali Radiyallahu 'Anhu went to 'Umar Radiyallahu 'Anhu, during his reign of khilaafah. Each saying to his companion that you are like that, and you like that. 'Umar Radiyallahu 'Anh said to Talhah Radiyallahu 'Anhu, Zubayr Radiyallahu 'Anhu, 'Abdurrahmaan bin 'Awf Radiyallahu 'Anhu and Sa'd bin Abi Waqqaas Radiyallahu 'Anhu who were among the great Sahaabah, that I make you a witness and ask you with an oath to Allah, that did you not hear Rasulullah Sallallhu 'Alayhi Wasallam say: "All the possessions of a nabi are sadaqah, beside that which he used to feed his family. We the ambiyaa do not leave behind any heirs. This hadith also has a story (Which is being shortened here)".

Commentary
The aim of Imaam Tirmidhi was to mention that the ambiyaa do not leave heirs, which has been done here. For this reason the complete hadith is not narrated. Imaam Abu Daawud has mentioned it with a bit more detail. After mentioning a little, carried it over to the hadith of Sayyidina Maalik bin Aws Radiyallahu 'Anhu, which is mentioned in hadith number six. The hadith of Sayyidina Maalik bin Aws Radiyallahu'Anhu is better known. It has been mentioned many a time in Bukhaari, Muslim and Abu Daawud. And to mention the complete hadith every time in detail will result in it becoming too long. The translation of the narration in Abu Daawud is this: Sayyidina Abul Bakhtari Radiyallahu'Anhu says: 'I heard a hadith from a person which appealed very much to me. I requested him to write it for me. He presented it in a very clear writing'. Haafiz Ibn Hajar says this person is probably Sayyidina Maalik bin Aws Radiyallahu 'Anhu himself. In this hadith it was written that Sayyidina 'Abbaas Radiyallahu 'Anhu and Sayyidina 'Ali Radiyallahu 'Anhu came to 'Umar Radiyallahu 'Anhu. At that time Sayyidina Talhah Radiyallahu 'Anhu, Sayyidina Zubayr Radiyallahu 'Anhu, Sayyidina Sa'd Radiyallahu 'Anhu and Sayyidina Abdurrahmaan Radiyallahu 'Anhu were present there. Both Sayyidina 'Abbaas Radiyallahu 'Anhu and Sayyidina 'Ali Radiyallahu 'Anhu were arguing among themselves. i.e. they were accusing one another of negligence. Sayyidina 'Umar Radiyallahu 'Anhu while making the four Sahaabah Radiyallahu 'Anhum who were present witnesses, asked: 'Do you not know that Sayyidina Rasulullah Sallallahu 'Alayhi Wasallam said, "Every possession of a Nabi is sadaqah, but that portion which he spends in feeding and clothing his wives and children. This is because we (the ambiyaa) do not leave heirs"'. All our Sahaabah Radiyallahu 'Anhum that were present agreed and said verily Sayyidina Rasulullah Sallallahu 'Alayhi Wasalla'm said so. Sayyidina 'Umar Radiyallahu 'Anhu said: Sayyidina Rasulullah Sallallahu 'Alayhi Wasallam spent from his wealth during his life-time and what was left was given away in sadaqah. After the death of Sayyidina Rasulullah Sallalalhu 'Alayhi Wasallam, Sayyidina Abubakr Radiyallahu 'Anhu became the khalifah. In this two-year reign he did that which was the practice of Sayyidina Rasulullah Sallallahu 'Alayhi Wasallam'. Imaam Abu Daawud says further, approximately the complete story is narrated in the hadith of Sayyidina Maalik bin Aws Radiyallahu 'Anhu.

Hadith 385

'Aayeshah Radiyallahu 'Anha says that Rasulullah Sallallhu 'Alayhi Wasallam said: "We have no heirs. What we (the ambiyaa) leave is sadaqah".

Commentary
By sadaqah it is meant that it should be spent on those to whom sadaqah is given.

Hadith 386

Abu Hurayrah Radiyallahu 'Anhu says that Rasulullah Sallallahu 'Alayhi Wasallam said: "My heirs must not distribute Dinars and Dirhams. From my assets, after deducting the expenditure of my women (family), and the 'aamils (workers). whatever is left over must be given in sadaqah".

Commentary
It has been explained that by Aamil, is referred to that person who will be the khalifah of the time after Sayyidina Rasulullah Sallallahu 'Alayhi Wasallam. It is also said that it is that person who collects and brings the harvest of the lands. i.e. who is in charge and manages the lands. It is possible both are intended here. The Baytul Maal is responsible for the salary of the khalifah, and every person responsible for managing the affairs also has the right to take his share of the estate. It is not necessary that it be in the form of Dinars and Dirhams (currency). For example it is mentioned that, if it is said money should not be distributed, that other things are included. Or it is said the, the distribution is always according to the value of the articles, in which case it shall always be referred to in terms of money.

Hadith 387

Maalik bin Aws bin Al-Hadthaan says: "I attended the assembly of 'Umar Radiyallahu 'Anhu, At that time 'Abdurrahmaan bin 'Awf Radiyallahu 'Anhu and Sa'd bin Abi Waqqaas Radiyallahu 'Anhu were also present. (After a little while) 'Abbaas Radiyaalhu 'Anhu and Ali Radiyallahu 'Anhu came to solve a disagreement. 'Umar Radiyallhu 'Anhu said to them: 'I swear an oath by the One with whose command the skies and earth function, and I ask you, do you know of the saying of Rasulullah Sallallhu 'Alayhi Wasallam that we (the ambiyaa-prophets), do not make anybody our heirs. Whatever wealth we leave behind, is all left as sadaqah'. All those present replied: 'Verily true'. This hadith has a long story".

Commentary
This is the same incident which had been mentioned in hadith number three by Sayyidina Abul Bakhtari Radiyallahu 'Anhu. This incident is lengthy and has been mentioned in practically all the hadith kitaabs, either briefly or in detail. The hadith from Bukhaari is translated here. Other explanations and additions are taken from Fathul Baari and other narrations, which have been included as deemed necessary. Sayyidina Maalik bin Aws Radiyallahu 'Anhu reports: "I was at home, the sun had risen quite a bit. A messenger from 'Umar Radiyallahu'Anhu came to call me. I went to 'Umar Radiyallahu 'Anhu. He was sitting on a sack, on which no other cloth was spread. I greeted him and sat down. 'Umar Radiyallahu 'Anhu said: 'Some needy among your people have come. I have given instructions that they be given something. Take them with you and distribute it among them'. I said, it would have been better if you had appointed someone else to distribute it among them. He replied: 'No, you must distribute it'. As we were discussing this, the servant of 'Umar Radiyallahu 'Anhu whose name was 'Yarfa came in and said: "Uthmaan Radiyallahu 'Anhu, 'Abdurrahmaan bin 'Awf Radiyallahu 'Anhu, Zubayr Radiyallahu 'Anhu and Sa'd bin Abi Waqqaas Radiyallahu 'Anhu request permission to present themselves'. In some narrations Sayyidina Talhah Radiyallahu 'Anhu is also included. 'Umar Radiyallahu 'Anhu gave permission for them to enter. They entered, greeted and sat down. After'a little while Yarfa came in and said, "Abbaas Radiyallahu 'Anhu and 'Ali Radiyallahu 'Anhu request permission to enter'. 'Umar Radiyallahu 'Anhu asked them to come in. Both came in, greeted and sat down. 'Abbaas Radiyallahu 'Anhu said: 'Give a verdict between me and this oppressor'. 'Abbaas Radiyallahu 'Anhu called 'Ali Radiyallahu 'Anhu some other harsh names too. As a result both began to argue. Sayyidina 'Uthmaan Radiyallahu 'Anhu and the others that were present requested 'Umar Radiyallahu 'Anhu to reconcile them and give a verdict. In the narration of Muslim this is also stated, Maalik bin Aws Radiyallahu 'Anhu says: 'From their request for a reconciliation and support, I felt that both of them had sent the Sahaabah Radiyallahu 'Anhum beforehand to strengthen their cases, and gain support'. 'Umar Radiyallahu 'Anhu said: 'Wait a bit, then addressing those present said, I swear an oath by the Holy Being in whose command is the skies and earth, and I ask you, do you know, that Rasulullah Sallallahu 'Alayhi Wasallam said: "We do not leave heirs. Whatever we leave is sadaqah"'. The group present agreed that truly Sayyidina Rasulullah Sallallahu 'Alayhi Wasallam had said this. After this he turned towards 'Abbaas Radiyallahu 'Anhu and 'Ali Radiyallahu 'Anhu and in the same manner after swearing an oath asked them the same question. They both confessed that they knew. Sayyidina 'Umar Radiyallahu 'Anhu then said, "Listen carefully. Allah Ta'aala had given this booty (garden etc.) especially to Rasulullah Sallallahu 'Alayhi Wasallam. No other person had a share in it, Rasulullah Sallallahu 'Alayhi Wasllam did not keep it strictly for himself, but distributed it among you people, and left a very small portion of the land for supporting himself and his family, and from this too after giving little in his homes, whatever was left was given in the path of Allah. I swear an oath and ask you, 'Was it so or not?'. He first made the five Sahaabah Radiyallahu 'Anhum swear an oath and testify to its being true. Thereafter he made both Sayyidina 'Abbaas Radiyallahu'Anhu and Sayyidina'Ali Radiyallahu'Anhu swear an oath and to testify to its being true. Sayyidina 'Umar Radiyallahu 'Anhu then said. 'After that Rasulullah Sallallahu 'Alayhi Wasallam passed away, and Abubakr Radiyallahu 'Anhu became the khalifah. He carried out this duty in the same manner as was the practice of Rasulullah Sallallahu 'Alayhi Wasallam. I swear by Allah that Abubakr Radiyallahu 'Anhu was correct in handling this matter in this manner. He was on the straight path and followed the truth. You have regarded this as a subterfuge. You (Sayyidina 'Abbaas Radiyallahu 'Anhu) have come to claim the estate of your nephew (Sayyidina Rasulullah Sallallahu 'Alayhi Wasallam) and you (Sayyidina 'Ali Radiyallahu 'Anhu) have come to claim the share of your wife. Abubakr Radiyallahu 'Anhu said to you that Rasulullah Sallallahu 'Alayhi Wasallam said: "We (the ambiyaa) have no heirs". 'You did not accept his saying. Thereafter Abubakr Radiyallahu 'Anhu passed away and I became the khalifah, and in the first two years carried out this duty in the manner that Rasulullah Sallallahu 'Alayhi Wasallam and Abubakr Radiyallahu 'Anhu had done. Allah knows best that in adopting this manner I am on the truth, and the one who acts on pious deeds. Subsequently both of you came to me, and on that same claim, the one claims his nephew's estate and the other his wife's share. I had made known to you the saying of Rasulullah Sallallahu 'Alayhi Wasallam that we have no heirs. Thereafter, I thought it suitable by handing this affair to you as a guardian. I had taken an undertaking from you that you shall administer it in the same manner as Rasulullah Sallallahu 'Alayhi Wasallam, Abubakr Radiyallahu and I had done for two years.' You accepted it, and I handed it over to you. I ask you to swear an oath that did I not hand it over to you in this manner?' The group present admitted that he had done so. Sayyidina 'Abbaas Radiyallahu 'Anhu and Sayyidina 'Ali Radiyyallahu 'Anhu also admitted this fact. Sayyidina 'Umar Radiyallahu 'Anhu then said: 'Now do you wish that I pass a ruling contrary to this. I swear an oath by that Being in whose command lies the skies and earth, I will never give a ruling against this. If you are unable to administer it, then give it back to me. I shall administer it'. This is that long story which Imaam Timidhi has referred to as that 'It has a long story'.

A few points are worth noting here: (a.) Sayyidina 'Abbaas Radiyallahu 'Anhu had called Sayyidina 'Ali Radiyallahu 'Anhu an oppressor and both had an argument. This apparently seems unbefitting. Sayyidina 'Abbaas Radiyallahu 'Anhu is the uncle of Sayyidina 'Ali Radiyallahu 'Anhnu, according to this he has the right to reprimand him. Secondly, when he feels that Sayyidina 'Ali Radiyallahu 'Anhu was wrong, which shall be described later, then he has the right to call his act an oppression. (b.) When Sayyidina 'Abbaas Radiyallahu 'Anhu and Sayyidina 'Ali Radiyallahu 'Anhu knew about this hadith, and on the inquiring of Sayyidina 'Umar Radiyallahu 'Anhu accepted the knowledge of it, why did they make a claim to Sayyidina Abubakr Radiyallahu 'Anhu and later also to Sayyidina 'Umar Radiyallahu 'Anhu. If it is accepted that they did not have knowledge of this hadith from before, surely they knew it from the saying of Sayyidina Abubakr Radiyallahu 'Anhu. When Sayyidina Abubakr Radiyallahu 'Anhu did not accept their claims due to the hadith, why did they again come to Sayyidina 'Umar Radiyallahu 'Anhu for a ruling. The answer is that they were surely aware of this hadith. Apparently they must have thought that this hadith refers, for example, only to Dinars and Dirhams, as has been mentioned in an earlier hadith, but according to all the other people it included all the possessions of Sayyidina Rasulullah Sallallahu 'Alayhi Wasallam as mentioned in many a ahaadith in the words: 'Whatever I leave is sadaqah'. In this case the questioning of Sayyidina Abubakr Radiyallahu 'Anhu in the beginning is because they may have thought it for something special, and questioning 'Umar Radiyallahu 'Anhu the second time during the period of his khilaafah may have been because they thought the view of Sayyidina 'Umar Radiyallahu 'Anhu would agree with the view held by them. i.e. Sayyidina 'Umar Radiyallahu 'Anhu also regards it to be for something special. After making a claim to Sayyidina 'Umar Radiyallahu 'Anhu they found he held the same view as all the others had held. The words of the hadith also clearly show that everything is included, and it is not for something special. It is very important to note one thing here, that we may feel that the Shaykhayn (Sayyidina Abubakr Radiyallahu 'Anhu and Sayyidina 'Umar Radiyallahu 'Anhu) were helpless and compelled not to distribute the estate of Sayyidina Rasulullah Sallallahu 'Alayhi Wasallam due to his instruction. And although the people pleaded, the Shaykhayn did not distribute the estate. It is also necessary to point out that to hold evil thoughts against these great personalities that because of wealth, they kept on pleading for it, and although having the knowledge that Sayyidina Rasulullah Sallallahu 'Alayhi Wasallam clearly stated that he would have no heirs, they still asked for it. To hold such a view is a sign of impoliteness and great lack of understanding. They pleaded for it as they thought it their sharee right to do so. Therefore they refuted the view which was contrary to the one they held according to their findings, which Sayyidina 'Umar Radiyallahu 'Anhu mentioned by saying, "You thought Abubakr (Radiyallahu 'Anhu) to be using a subterfuge". (c.) After the denial of Sayyidina Abubakr Radiyallahu 'Anhu and Sayyidina 'Umar Radiyallahu 'Anhu, also taking into consideration the saying of Sayyidina Rasulullah Sallallahu 'Alayhi Wasallam that, "We do not have heirs", and after unanimous approval taking the estate under their control, how did this argument between the two come about, which resulted in strong language between them. Also what now brought about the question of distribution, when it had been made clear previously that this was not lawful? The reason for it is, that the question of distribution had been made clear from the beginning, that no heir would receive a share from the estate of Sayyidina Rasulullah Sallallahu 'Alayhi Wasallam. For this reason the Shaykhayn did not give the permission for the assets to be distributed among the heirs, and the heirs too had accepted this as a fact. My late father had given the reason for their requesting the distribution of the estate, as there was a difference of opinion between Sayyidina 'Abbaas Radiyallahu 'Anhu and Sayyidina 'Ali Radiyallahu 'Anhu regarding the amount to be spent from the estate. Sayyidina 'Abbaas Radiyallahu 'Anhu was thoughtful and particular in the administration of the estate. He had foresight and had wished that the wealth be spent with care, and wished to keep some provisions for the time of need. Contrary to this, Sayyidina 'Ali Radiyallahu 'Anhu was very generous, big hearted, pious and had possessed tawakkul. He did the same as Sayyidina Rasulullah Sallallahu 'Alayhi Wasallam had done. Whatever became available he immediately gave away to the needy. He did not like to leave a Dirham behind. For this reason there always occurred a clash between uncle and nephew. Haafiz Ibn Hajar writes in his Fathul Baari a narration from Daar Qutni, that the differences between them was not regarding the inheritance, but of the administration and its spending, how should the income be spent. Imaam Abu Daawud has written that the request of Sayyidina 'Abbaas Radiyallahu 'Anhu and Sayyidina 'Ali Radiyallahu 'Anhu was that the estate be distributed in two portions, and not that they claimed any inheritance. (d.) When these people wanted only to split the estate in to two portions, and did not claim any inheritance, why did Sayyidina 'Umar Radiyallahu 'Anhu reject this suggestion. Apparently there would be no problem, every one would have his own portion to administer and look after, and could spend and distribute the income immediately or later as they deemed appropriate. The 'ulama have given the reason for this, that in this manner there is a possibility that it would later result into an inheritance. It could also then be said that Sayyidina 'Umar Radiyallahu 'Anhu had changed his former view, therefore he had agreed to split the estate into two portions. This distribution would also be like Distributing the estate to the heirs. Half would go to the daughter and the other half to Sayyidina 'Abbaas Radiyallahu 'Anhu as a relative. If Sayyidina 'Umar Radiyallahu 'Anhu had accepted this, the future generations would have claimed, and it would also become a testimony that this estate could be distributed among the heirs. (e.) In the beginning although the Ahlul-Bayt thought that the estate could be distributed among the heirs, and made a claim to the Shaykhayn. Later they changed their views and accepted the ruling of the Shaykhayn. Sayyidina 'Ali Radiyallahu 'Anhu left the estate in its original form of administration at the time of his khilaafah. If I had thought that it should be distributed among the heirs he would have done so. In the beginning Sayyidina 'Abbaas Radiyallahu 'Anhu and Sayyidina 'Ali Radiyallahu 'Anhu were joint administrators of the estate. At the time of Sayyidina 'Uthmaan Radiyallahu 'Anhu's period of khilaafah, Sayyidina 'Abbaas Radiyallahu 'Anhu relinquished this post, thereafter Sayyidina 'Ali Radiyallahu 'Anhu became the sole administrator. After that Sayyidina Hasan Radiyallahu 'Anhu, then Sayyidina Husayn Radiyallahu 'Anhu, then Sayyidina 'Ali bin Husayn Riadiyallahu 'Anhu successively became administrators. (Fathul Baari). These few important questions regarding this incident have been briefly dealt with here. There are other discussions too which have been omitted to keep it brief.

Hadith 388

'Aayeshah Radiyallahu 'Anha says: "Rasulullah Sallallahu 'Alayhi Wasallam did not leave behind Dinars, nor Dirhams, nor goats nor camels. (The narrator of this hadith) said, I am in doubt if she had mentioned male or female slaves".

Commentary
A narrator from the chain of narrators of this hadith doubted if these words were said or not. Therefore it is pointed out here. In other narrations it has also been mentioned that he did not leave a male or female slave.


Shama-il Tirmidhi Chapter 55 Hadith 389 The Seeing Of Rasoolullah In a Dream

'Abdullah bin Mas'ud Radiyallahu 'Anhu reports that Rasulullah Sallallahu 'Alayhi Wasallam said: "The one that has seen me in one's dream, has really seen me, as the shaytaan cannot impersonate me".

Shama-il Tirmidhi Chapter 55 Hadith 390 The Seeing Of Rasoolullah In a Dream

Abu Hurayrah Radiyallahu 'Anhu reports that Rasulullah Sallallahu 'Alayhi Wasallam said: "The one who sees me in one's dream, has actually seen me, because the shaytaan cannot imitate my person".

Commentary
The manner in which Allah Ta'aala has protected Sayyidina Rasulullah Sallallahu 'Alayhi Wasallam from the shaytaan during his life time, in the same manner, after his death the shaytaan has not been given the power to impersonate Sayyidina Rasulullah Sallallahu 'Alayhi Wasallam. This is a decided fact. Now the question may arise that is the original form of Sayyidina Rasulullah Sallallahu 'Alayhi Wasallam seen?, that is, does the one who sees him obtain such strength that one will see him in his actual form, or does one see only his image. For example, if a person is sitting a little away from a mirror, another person who is also at a distance can see the image of the person in the mirror, but due to some obstruction cannot see the actual person. The sufis opine that Sayyidina Rasulullah Sallallahu 'Alayhi Wasallam is seen both ways. Some people actually see Sayyidina Rasulullah Sallallahu 'Alayhi Wasallam and some see his image, like the one described of the mirror. For this reason at times Sayyidina Rasulullah Sallallahu 'Alayhi Wasallam is seen in the form of others, as if that person is a mirror of Sayyidina Rasulullah Sallallahu 'Alayhi Wasallam.

Shama-il Tirmidhi Chapter 55 Hadith 391 (The Seeing Of Rasoolullah In a Dream)

It is narrated from Abi Maalik AI-Ashja'ee (Sa'eed bin Taariq bin Ash-yam) Radiyallahu 'Anhu that Rasulullah Sallallahu 'Alayhi Wasallam said: "The one who sees me in ones dream, has seen me".

Commentary
A question may arise that different people in different towns, and different countries see Sayyidina Rasullullah Sallallahu'Alayhi Wasallam at the same moment in their dreams. How can Sayyidina Rasulullah Sallallahu'Alayhi Wasallam be present at different places at one moment. This view carries no weight because it is not necessary that if many people see him at one time or moment, he is present everywhere, but it is possible that different people can see him at one place. It is like the sun which is in no one place and many people see it from many towns which are a distance from one another. Also whatever colour of spectacles are worn, red, green, etc. to see the sun, the sun will appear in that colour, despite the sun having its original colour and form.

Shama-il Tirmidhi Chapter 55 Hadith 392 (The Seeing Of Rasoolullah In a Dream)

Kulayb bin Shihaab Al-Kufi says that Abu Hurayrah Radiyallahu 'Anhu narrated to me the mubaarak saying of Rasulullah Sallallahu 'Alayhi Wasallam, that whomsoever sees me in a dream, has really seen me, because the shaytaan cannot impersonate me. Kulayb says, I mentioned this hadith to Ibn 'Abbaas Radiyallahu 'Anhu and also told him that I was blessed with the seeing of Rasulullah Sallallahu 'Alayhi Wasallam in my dream. At that moment I thought of Hasan bin 'Ali Radiyallahu 'Anhu. I said to Ibn 'Abbaas Radiyallahu 'Anhu that I found the image in my dream very similar to that of Hasan Radiyallahu 'Anhu. Ibn 'Abbaas Radiyallahu 'Anhu verified my statement, that truly Hasan Radiyallahu 'Anhu was very similar to Rasulullah Sallallahu 'Alayhi Wasallam in appearance.

Commentary
In some narrations it has been related that the chest and the portion above it, of the body of Sayyidina Hasan Radiyallahu'Anhu was similar to that of Sayyidina Rasulullah Sallallahu 'Alayhi Wasallam, and the lower portion of Sayyidina Husayn Radiyallahu 'Anhu was similar in appearance to that of Sayyidina Rasulullah Sallallahu'Alayhi Wasallam.

Shama-il Tirmidhi Chapter 55 Hadith 393 (The Seeing Of Rasoolullah In a Dream)

Yazeed Al Faarisi bin Hurmuz, who was a calligrapher of the Qur-aan, once saw Rasulullah Sallallahu 'Alayhi Wasallam in his dream during the time of Ibn 'Abbaas Radiyallahu 'Anhu. He related his dream to Ibn 'Abbaas. Ibn 'Abbaas said: "Rasulullah Sallallahu 'Alayhi Wasallam used to say that the shaytaan cannot imitate him. That person who has seen him in a dream has really seen him'. After mentioning this he asked: 'Can you describe this person whom you have seen in your dream?'. I replied: 'Yes, I can, I will describe to you a man whose body and height were of a medium stature. He had a wheat-coloured complexion with a bit of whiteness in it. Eyes like those that had kuhl on them. A smiling face. Beautiful and round face. A compact beard which surrounded his mubaarak face, and spread on the fore-portion of the chest". 'Awf ibn Abl Jamilah, a narrator of this hadith says: "I do not remember what other feature besides these, my ustaadh Yazeed, who is a narrator of this hadith, described". Ibn 'Abbaas Radiyallahu 'Anhu said: "If you had seen him while being awake, you would not have been able to describe him any further".

Commentary
As this has been mentioned at the beginning of the book, here too the noble features of Sayyidina Rasulullah Sallallahu 'Alayhi Wasallam have been described in the same manner.

Shama-il Tirmidhi Chapter 55 Hadith 394 (The Seeing Of Rasoolullah In a Dream)

Abu Qataadah Radiyallahu 'Anhu reports that Rasulullah Sallallahu 'Alayhi Wasallam said: "Whomsoever sees me, that is, in a dream, has seen that which is a fact".

Commentary
Meaning one has really seen me. It cannot be so that the shaytaan shows something else and says that it is Sayyidina Rasulullah Sallallahu 'Alayhi Wasallam. Some of the 'ulama have written that it means, it is a true dream and not a collection of thoughts.

Shama-il Tirmidhi Chapter 55 Hadith 395 (The Seeing Of Rasoolullah In a Dream)

Anas Radiyallahu 'Anhu reports that Rasulullah Sallallahu 'Alayhi Wasallam said: "The one who sees me in a dream has really seen me, because the shaytaan cannot impersonate me". He also said: "A dream of a Muslim (conveyed through an angel) is a portion from the forty six portions of nubuwwah".

Commentary
The 'ulama have adopted different headings to its meaning. Haafizul Hadith Ibn Hajar has written a very lengthy treatise in his commentary on Bukhaari, wherein he has mentioned the sayings of many 'ulama. The author of Tabreez has also written in detail on this subject. Mulla 'Ali Qaari and others have written that this is the best, because it is said to be part of the 'ilmi nubuwwah (knowledge of prophethood), and the 'ulum of nubuwwah is particular only to the ambiyaa, therefore, it should be regarded as something special only to them. In brief, it is sufficient to know that a good and blessed dream is a great glad tiding and a portion from the portions of nubuwwah. This is enough for his nobility, greatness and blessedness. Only a nabi can know correctly if it is a forty sixth part of nubuwwah, and he is the only one who can correctly understand how and what this forty sixth portion is.

The discussion of seeing Sayyidina Rasulullah Sallallahu 'Alayhi Wasallam in a dream ends here. Imaam Tirmidhi ends his kitaab by including two athars, which in reality are advices and also an important warning. The first is that one should not guess and give a ruling. The basis of the deen should be in following Sayyidina Rasulullah Sallallahu 'Alayhi Wasallam, and therefore in every verdict, Sayyidina Rasulullah Sallallahu 'Alayhi Wasallam should be obeyed and followed. The second is that the verdict of any ordinary person should not be accepted, the irreligious are not worthy of being followed. In reality both advices are very important.

Shama-il Tirmidhi Chapter 55 Hadith 396 (The Seeing Of Rasoolullah In a Dream)

'Abdullah bin Mubaarak (was a great muhaddith, who is also counted among the jurists and sufis; a great shaykh, 'aabid and a pious and cautious person. He is also among those who memorised the hadith (Hafiz of Hadith). Many of his virtues and capabilities have been mentioned in the book of history. He said: "If every one becomes a judge or arbitrator, then always follow that which has been narrated".

Commentary
The object here is that one should not follow one's own view and completely rely on one's own way of thinking, but should follow the sayings of the pious predecessors and the Sahaabah Radiyallahu 'Anhum. This is the general advice of 'Abdullah bin Mubaarak. In respect of all verdicts, whether it refers to the verdicts of justice or otherwise, as has been mentioned. Imaam Tirmidhi has mentioned this as a general advice, this is the view of all the commentators of the Shamaa-il. According to this humble servant, this may have a special relation to this chapter, that the interpretation of a dream is also a verdict, therefore in this too one should not confuse others by giving one's own judgments, but should refer to the interpretation of the learned ones of the past. Many interpretations of dreams have been related from Sayyidina Rasulullah Sallallahu 'Alayhi Wasallam. The Sahaabah Radiyallahu 'Anhum and the Taabi'een. The 'ulama of the sciences of interpreting dreams have written, it is necessary for one who interprets dreams to be understanding, pious, cautious and have knowledge of the Qur-aan and Sunnah of Sayyidina Rasulullah Sallallahu 'Alayhi Wasallam. One should also possess knowledge of the 'Arabic language and its related sciences. Many other conditions and aadaab have been stipulated in books on interpretations of dreams.

Shama-il Tirmidhi Chapter 55 Hadith 397 (The Seeing Of Rasoolullah In a Dream)

Ibn Seereen says: "The knowledge of hadith (in the same manner all other religious subjects) are included in the deen. Therefore before acquiring knowledge, be aware from whom knowledge is acquired".

Commentary
Ibn Seereen was also an Imaam of his time and is a famous Taabi-ee. He acquired 'ilm from many of the Sahaabah Radiyallahu 'Anhum, and is regarded as the imaam in the art of interpreting dreams. His interpretations of dreams are a hujjah (testimony). The object of his advice is that prior to acquiring knowledge from a person, one should first thoroughly investigate the state of the person's piety, honesty religion and maslak (rule of conduct). One should not follow the sayings of every person, because the following of the sayings of an irreligious person has its effects. This has also been commanded by Sayyidina Rasulullah Sallallahu 'Alayhi Wasallam in a few narrations. This is a general advice as mentioned in athar number one. This athar may also be relevant to the subject of interpreting dreams, as this subject is also important. When a good dream is a portion from the portions of nubuwwah, its importance can be understood. Therefore one should always be careful from whom one is seeking an interpretation of a dream. Is that person capable of interpreting a dream or not. It is for this reason that Imaam Tirmidhi has mentioned this athar here. This advice of Ibn Seereen is not particular or confined to the subject of dreams, but includes all other sciences. The more important the signs are, the more it becomes necessary to seek a competent and knowledgeable person. In our times which is close to the time of qiyaamah, a very dangerous and detrimental element has appeared. That every person, however unlearned or irreligious, after delivering a short inspiring lecture, or writing an article on a aspect of the deen, begins to be considered an 'allaamah or an 'aalim, and by donning coloured clothing begins to be regarded as a sufi, hence people ignorantly begin to follow such a person. In the beginning the general public due to some misunderstanding begin following such a person, and because of their ignorance they are caught in their web. This is because of a general misunderstanding, which has entered the hearts of the public, that 'See what is said and not who has said it'. Although this saying is true, it is for those who understand and differentiate, that which is being said, is it a fact or is it false? Those who cannot differentiate should not follow the sayings of every person they come across, as this will result in a bad and detrimental ending. It is for this reason that in these times, if one claims to be a saint, imaam, or prophet, and Allah forbid, also that of being a God, one group always immediately begins to follow that person. And to Allah is our complaint, and He is the One that grants assistance.