Tirmidhi Chapter 42 Hadith 288

Abu Hurayrah Radhiyallahu anhu says: "Rasulullah sallallahu alayhi wasallam said: 'Deeds are presented (before Allah subhanahu wata'allah) on Mondays and Thursdays. I desire that my deeds be presented whilst I am fasting'".

Commentary
Making it possible for these to be easily accepted. The question may arise regarding the presenting of deeds. The gist of a hadeeth mentioned in Sahih Muslim show that deeds are presented daily in the morning and evenings. What is meant by the deeds being presented on Mondays and Thursday? The Muhaditheen sum both up in different ways. The easiest is that the deeds of the day and night are presented in details twice a day. The deeds of the night separately and the ones of the day separately. On Mondays and Thursdays they are presented briefly. The deeds of the whole year are summed up in Sha'baan and Laylatul Qadar and presented before Allah the Almighty. One benefit among the many benefits of presenting the deeds repeatedly are that the honour of the pious are made evident before the angels. The angels raised a question when Allah Ta'aala created humans, that 'You are creating such a being that will spread bloodshed and turmoil in the world'. Allah Ta'aala knows at every moment the deeds committed by every person, therefore it is not necessary that deeds be presented to Him.

Tirmidhi Chapter 42 Hadith 287

Aayeshah Radhiyallahu anha reports: "Rasulullah Sallallahu Alayhi wasallam (often) gave importance to the fasting on Mondays and Thursdays"

Commentary
In some narrations the reason for giving importance to these days are mentioned. One reason will be mentioned in a hadith of Sayidina Abu Hurayrah Radhiyallahu anhu which follows in this chapter, that deeds are presented on these days. In a narration in Sahih Muslim regarding Monday, it has been stated that "I was born on a Monday, the revealing of the Quran to me also began on a Monday". In one hadith it stated that "Allah Ta'alah forgives the sins of every Muslim (provided the rules apply) on Mondays and Thursdays". It is said regarding those two people who are on bad terms "hold the granting of their forgiveness till they reconcile among themselves".

Tirmidhi Chapter 42 Hadith 286

'Abdullah bin Mas'ud Radiyallahu 'Anhu reports: "Rasulullah Sallallahu 'Alayhi Wasallam fasted for three days at the beginning of every month, and he very seldom did not fast on Friday".

Commentary
One has been persuaded in many ahaadith to observe saum for three days in every month. The thawaab (reward) for every good deed is tenfold, therefore the fasting of three days will add up to the thawaab of thirty days. In this manner it will be as if one has fasted for one's whole life. Many ahaadith have been mentioned regarding the fixing of the three days. There are no differences in this. At times on every Monday and Thursday. Sometimes on the thirteenth, fourteenth and fifteenth. In the same way he fasted at other times too. It is mentioned in an ensuing hadith by Sayyiditina 'Aayeshah Radiyallahu 'Anha that Sayyidina Rasulullah Sallallahu 'Alayhi Wasallam did not fix special days for fasting. Sayyidina Ibn 'Abbaas Radiyallahu 'Anhu says: 'Rasulullah Sallallahu 'Alayhi Wasallam did not omit the fasting of the ayyaami beed (13th, 14th and 15th day of the Islaamic lunar month) at home or while on his travels'. The second point in the above hadith is the fasting on Fridays. From this hadith it is found that the fast of Fridays were given importance, but in another hadith it has been prohibited to fast on friday only. For this reason some of the 'ulama, due to the above hadith are of the opinion that it is mustahab to fast on friday and some 'ulama due to the hadith wherein it has been prohibited, are of the opinion that it is makruh to fast on friday only. The Hanafis hold both opinions.

Tirmidhi Chapter 42 Hadith 285

"Aayeshah Radiyallahu 'Anha says: "I did not observe Rasulullah Sallallahu 'Alayhi Wasallam fast for more days in any month (excluding Ramadaan) other than Sha'baan. He fasted for the major part of the month, and nearly fasted for the full month".

Commentary
This goes a bit further where Sayyiditina 'Aayeshah Radiyallahu 'Anha clearly mentions the fasting of the full month of Sha'baan, by this, an exaggeration is indicated. The reason for fasting the major portion of Sha'baan is mentioned by Sayyidina Rasulullah Sallallahu 'Alayhi Wasallam himself that, 'In this month, there is also that day wherein the deeds of the year are presented before Allah. I love that my deeds should be presented whilst I am fasting'. Besides this many other reasons are narrated in the ahaadith. It is possible that at a certain time it is for a particular reason and at another time it is for some other reason. The combining of many reasons at one time has also been mentioned by Sayyiditina 'Aayeshah Radiyallahu 'Anha, that the Practice of Sayyidina Rasulullah Sallallahu 'Alayhi Wasallam was to fast for three days in every month. At times, due to unforeseen circumstances these were not observed. The total qadaa (of missed fasts) were combined and kept in Sha'baan by Sayyidina Rasulullah Sallallahu 'Alayhi Wasallam. In another narration it is mentioned that it was the practice of Sayyidina Rasulullah Sallallahu 'Alayhi Wasallam to fast on every Monday and Thursday. In this manner during the course of the year, due to circumstances the fasts of two or three months could not be observed. It could be possible for these to add up to a full month. In one narration it has been stated that because of the sanctity and greatness of Ramadaan the fasts of Sha'baan are meritorious. i.e. In the manner that sunan are performed before the fard salaah, likewise there are nafl fasts before Ramadaan. Weakness due to fasting did not affect Sayyidina Rasulullah Sallallahu 'Alayhi Wasallam, therefore at times he fasted for consecutive days. It is stated in the hadith that Sayyidina Rasulullah Sallallahu 'Alayhi Wasallam was once asked the reason for fasting so many days of Sha'baan. He replied: 'The names of all those who are going to die during the course of the year, are written down in this month. I desire that my death be written in a state when I am fasting'. Some of the 'ulama have written that it was a special practice of Sayyidina Rasulullah Sallallahu 'Alayhi Wasallam to observe nafl saum in every month, and there was no way to observe nafl saum in the month of Ramadaan, therefore those nafl portions of Ramadhaan were kept in advance in the month of Sha'baan. For this reason if the fasts of both Sha'baan and Ramadaan are combined, it will cover most of the month.

Tirmidhi Chapter 42 Hadith 284

Ummi Salaah Radiyallahu 'Anha reports: "I did not observe Rasulullah Sallallahu 'Alayhi Wasallam fast for two consecutive months, besides the month of Sha'baan and Ramadhaan".

Commentary
Apparently this hadith seems to contradict all the previous ahaadith. Till now all the ahaadith were unanimous that besides Ramadhaan Sayyidina Rasulullah Sallallahu 'Alayhi Wasallam did not fast for a complete month. In this hadith the month of Sha'baan has also been added. The 'ulama have reconciled both in many ways. The first is that in this hadith the whole of Sha'baan is mentioned as an exaggeration. The noble habit of Sayyidina Rasulullah Sallallahu 'Alayhi Wasallam was to fast for most part of the month. This has accordingly been made clear in a hadith from Sayyiditina Aayeshah Radiyallahu 'Anha which will be mentioned in the ensuing hadith. The second is that it may be possible, at some time Sayyidina Rasulullah Sallallahu 'Alayhi Wasallam by chance kept fast for the whole month of Sha'baan, the news of which reached Sayyiditina Ummi Salamah Radiyallahu 'Anha and did not reach the others. The third is that in the narrations of Sayyiditina Aayesha Radiyallahu 'Anha, Sayyidina Ibn Abbas Radiyallahu 'Anhu, and others, the habit of doing so is denied, that Sayyidina Rasulullah Sallallahu 'Alayhi Wasallam did not fast for consecutive days in any month besides that of Ramadhaan. It will not contradict this statement if by chance fasts are kept for the full period of any other month. Therefore if for some reason Sayyidina Rasulullah Sallallahu 'Alayhi Wasallam fasted for the whole month of Sha'baan in some year, -and since this was not his normal practice, -for this reason Sayyiditina 'Aayeshah Radiyallahu 'Anha and others did not mention it, and Sayyiditina Ummi Salamah Radiyallahu 'Anha mentioned he did, because he fasted for the whole month. There is no contradiction here. The fourth explanation is that in the beginning Sayyidina Rasulullah Sallallahu 'Alayhi Wasallam fasted for the whole month of Sha'baan and in the later years because of weakness, lessened the amount of days. Therefore, whoever mentions the later deeds, said this because it was towards the end, and said he fasted for most of the month. The one that thought that this was because of some reason or obstacle, says the original practice was to fast for the whole month. Some are of the opinion that it is the opposite, in the beginning he fasted for most of the month and in later days he began fasting for the full month.

Tirmidhi Chapter 42 Hadith 283

Ibn 'Abbaas Radiyallahu 'Anhu relates: "Rasulullah Sallallahu 'Alayhi Wasallam fasted the major portion of the month at times, till we thought that he did not intend ending the fasts. In some months he did not fast, we began to think he would not fast now. Besides Ramadaan he did not fast for a full month".

Commentary
The practice of Sayyidina Rasulullah Sallallahu 'Alayhi Wasallam has been mentioned in many narrations. There are two reasons for this. The first one has already been mentioned in the beginning of the chapter, that in reality saum is an antidote, and at times it is a medicine for spiritual fulfilment and other benefits. In this manner according to the general rules of medicine, at times it is necessary to use medicine continuously, and at times there is no need for it, or if it is casually needed, then due to some timely obstacles it is necessary to abstain from it. This is common among physicians. Who can reach the state of a spiritual doctor more than Sayyidina Rasulullah Sallallahu 'Alayhi wasallam, therefore, Sayyidina Rasulullah Sallallahu 'Alayhi Wasallam many a time fasted continuously for some timely necessities, and at times did not fast. The spiritual doctors of the ummah, may determine for the sake of spiritual benefit, when should one fast and when should one not fast. Those who are not spiritual doctors themselves, should consult those who are and benefit from them. The second reason is this that Sayyidina Rasulullah Sallallahu 'Alayhi Wasallam has a few special practices. For example, the fasting on the days of Monday and Thursday; three days in every month; the ayyamul beed (i.e. the 13th 14th 15th day of the Islamic lunar month); tenth of Muharram and the tenth of Dhul Hijjah etc. Many times because of being on a journey, or due to some obstacles these fasts were not kept. When the obstacles were overcome he kept these missed fast as qadaa, and also to complete his special practices. It was also from the special habit of Sayyidina Rasulullah Sallallahu 'Alayhi Wasallam that whenever he began a devotion he continually kept up the practice. Therefore whenever any fast were missed from his special practices, he completed them by observing continuous fasts. O Allah grant us the strength to follow his noble path.

Tirmidhi Chapter 42 Hadith 282

Anas Radiyallahu 'Anhu reports: "Someone was asked about the saum of Rasulullah Sallallahu 'Alayhi Wasallam? He replied: 'It was his noble habit to fast on different occasions. In some months he fasted for so many days, that it was thought he would continue fasting. In other months he did not fast, we thought he would not fast now. It was also from his noble habits that if one wanted to observe Rasulullah Sallallahu 'Alayhi Wasallam performed salaah at night, it was possible, and if one wanted to observe Rasulullah Sallallahu 'Alayhi Wasallam sleep at night, this too was possible'".

Commentary
The object here is that the noble habit of Sayyidina Rasulullah Sallallahu 'Alayhi Wasallam was not to sleep the whole night, neither to remain awake the full night, but adopt a middle course, wherein the rights of the nafs were considered, and also the 'ibaadaat were given its full importance.

Therefore it was possible to observe his sleep at night as he retired for a portion of the night, and also observed the salaah, as part of the night was devoted to prayers. Some of the 'ulama have given another explanation to this, that the noble habit of Sayyidina Rasulullah Sallallahu 'Alayhi Wasallam varied in this respect. At times he performed the nawaafil in the first portion of the night. Sometimes in the middle portion of the night. At times in the last portion of the night. Therefore, if one wanted to observe sleep or salaah at a special time of the night, this too was possible. If one feels that one would like to observe the salaah of Sayyidina Rasulullah Sallallahu 'Alayhi Wasallam at a certain part of the night, then this opportunity could also be obtained, and if one wished to observe the sleep at this time an opportunity could also be obtained at some time. Sayyidina Rasulullah Sallallahu 'Alayhi Wasallam would rotate the time spent in prayer to every portion of the night on different days. We understand two benefits of this. The first is that the main object is worship, and man was created for this reason, resulting in attaining the pleasure of Allah. On every portion of the night, at one time or another, the blessings will be obtained. The second is, that when 'Ibaadah (devotion) is confined to an appointed time, it becomes a sort of habit, then the taste and pleasantness of hardship does not remain. When 'ibaadah is performed at different times of the night it will not become a habit.

Tirmidhi Chapter 42 Hadith 281

'Abdullah bin Shaqeeq Radhiyallahu 'Anhu reports: "I inquired from 'Aayeshah Radhiyallahu 'Anha regarding the (nafil) saum of Rasulullah Sallallahu 'Alayhi Wasallam. She replied: 'At times Rasulullah Sallallahu 'Alayhi Wasallam fasted continuously. We used to say, he will keep on fasting (this month). At times he did not fast, till we began thinking he will not fast (that month). Rasulullah Sallallahu 'Alayhi Wasallam did not fast for a month after he came to Madinah, besides the fasts of Ramadhaan'". (In this manner, the passing of the whole month without fasting was not observed. As mentioned in Abu Daawud. This practice of Sayyidina Rasulullah Sallallahu 'Alayhi Wasallam will be mentioned in the commentary of hadith number three in detail).

Tirmidhi Chapter 43 Hadith 304

Ibn 'Abbaas Radiyallahu 'Anhu says: "Rasulullah Sallallahu 'Alayhi Wasallam raised his voice only to the extent, that it might have been possible that if he recited in the house, those in the courtyard might be able to listen".

Commentary
The voice did not reach beyond the courtyard. The reciting of the Qur-aan softly and audibly are both better according to the circumstances. On a correct and suitable occasion, or where for a reason it is desirable to recite audibly, there one should recite audibly. If there exists a fear that it will create show etc., there one should recite softly. The object is that according to circumstances it keeps changing, therefore, Sayyidina Rasulullah Sallallahu 'Alayhi Wasallam has said the one that recites the Qur-aan audibly is like the one that openly gives sadaqah, and the one who recites softly is like the one who gives sadaqah secretly. Concerning sadaqah, at times it is better to openly reveal the giving of it and at times it is better to conceal it. Circumstances should be taken into consideration, which change from time to time. This rule applies to the reciting of the Qur-aan also.

Tirmidhi Chapter 43 Hadith 303

Qataadah Radiyallahu 'Anhu narrates that Allah gave to every Nabi that He had sent a beautiful feature and beautiful voice. Your Nabi Sallallahu 'Alayhi Wasallam also had a beautiful feature and a beautiful voice. Rasulullah Sallallhu 'Alayhi Wasallam did not recite in a melodious tone as singers do.

Commentary
Apparently this hadith seems to contradict the previous one, explained in the commentary of the previous hadith. It means that he did not repeat the sound whilst reciting. Some of the 'ulama take this to mean as singing and reciting, and that it has been prohibited in many ahaadith to recite with a singing tone.

Tirmidhi Chapter 43 Hadith 302

'Abdullah bin Mughaffal Radiyallahu 'Anhu says: "I saw Rasulullah Sallallahu'Alayhi Wasallam riding his camel on the day when Makkah was conquered, he was reciting:

"Lo! We have given thee (O Muhammad) a signal victory, That Allah may forgive thee of thy sin that which is past and that which is to come..." - Surah Fath: 1-2.

He says: "He read it and repeated it". Mu'aawiyah bin Qurrah Radiyallahu 'Anhu (who is a narrator in the chain of this hadith) says: ''If I did not fear the people would surround me, I should have recited it in the same tone'".

Commentary
According to the 'Arabic language tar-jee' means to return or repeat. It means that the sound is repeated. The tafseer (commentary) of it is related by Sayyidina 'Abdullah bin Mughaffal Radiyallahu 'Anhu himself as Aa-Aa. Some of the 'ulama state this means to clear the voice and recite. Sayyidina Rasulullah Sallallhu 'Alayhi Wasallam was very happy on the conquest of Makkah, and it becoming Darrul Islaam, therefore he was reciting with enjoyment. The research of my late father - May Allah fill his grave with nur-is that since Sayyidina Rasulullah Sallallahu 'Alayhi Wasallam was sitting on a camel, its walking and moving made it seem that the sound was being repeated. For this reason Sayyidina 'Abdullah bin Mughaffal Radiyallahu 'Anhu explained is as Aa-Aa and Sayyidina Mu'aawiyah Radiyallahu 'Anhu did not attempt to demonstrate it, because he feared people would begin gathering around him. According to this explanation it will not contradict the following hadith. This humble servant prefers this explanation, because according to the first explanation it will mean to recite clearly and with a good melodious voice, then what fear shall there be of people gathering around. It is necessary to recite the Qur-aan correctly, wherein there is no singing tune. In many ahaadith under different headings it has been stressed that the Qur-aan must be recited with tarteel and a good intonation. I have compiled some of these ahaadith in my kitaab 'Chehl Hadith. Those who are interested may read it.

Tirmidhi Chapter 43 Hadith 301

Ummi Haani Radiyallahu 'Anha reports: "I heard Rasulullah Sallallahu 'Alayhi Wasallam reciting (the Qur-aan in the Masjidul Haraam) at night, while I was on the rooftop of my house".

Commentary
This will mean that Sayyidina Rasulullah Sallallahu 'Alayhi Wasallam recited very clearly and with an audible tone, that I could hear it on the rooftop of my house. Normally at night due to quietness the voice travels quite a distance. On the rooftop which is open it could be heard better, especially when the house is near.

Tirmidhi Chapter 43 Hadith 300

'Abdullah bin Abi Qays Radiyallahu 'Anhu reports: "I inquired from 'Aayeshah Radiyallahu 'Anha about the recital of Rasulullah Sallallahu 'Alayhi Wasallam, did he 'recite softly or audibly? She replied: 'He recited in both ways'. I said: 'Alhamdulillaah, (Praise be to, Allah), who has accorded us easiness in the matter"'. (According to the situation whatever was proper, reciting softly or audibly was adopted).

Commentary
This question, as has been mentioned in the jaami' Tirmidhi, is regarding the recital at the time of tahajjud. Sayyiditina 'Aayeshah Radiyallahu 'Anha replying that he recited both softly, and audibly, may also mean that he recited both tones in the same night.

This is also correct that in one night he recited the entire salaah audibly, and on another night he recited the entire salaah softly. Both are correct, and there is no harm in reciting in both manners. At times it is better to recite audibly, especially where it is intended to persuade others, or it will create strength to recite. Where there is a possibility that one will be troubled, or where it is doubted that this will create pride, it is better not to recite audibly as it is important to consider those present. When sometimes both are of the same nature, then it is advisable to recite in a slightly audible tone. It was the practice of Sayyidina Abubakr Radiyallahu 'Anhu to recite softly in the tahajjud. Sayyidina 'Umar Radiyallahu 'Anhu used to recite audibly. Once Sayyidina Rasulullah Sallallahu 'Alayhi Wasallam passed both at night and witnessed the practices of both. When they attended the noble gathering of Sayyidina Rasulullah Sallallahu 'Alayhi Wasallam in the morning Sayyidina Rasulullah Sallallahu 'Alayhi Wasallam discussed this. Sayyidina Rasulullah Sallallahu 'Alayhi Wasallarn said to Sayyidina Abubakr Radiyallahu 'Anhu. "When I passed you, you were reciting softly". He replied: "That great being with whom I was conversing was listening". Sayyidina Rasulullah Sallallahu 'Alayhi Wasallam then said to Sayyidina 'Umar Radiyallahu 'Anhu: "When I passed you, you were reciting loudly". Sayyidina 'Umar Radiyallahu 'Anhu replied: "The intention was to awaken those who were carelessly sleeping, and to keep away the shaytaan". Sayyidina Rasulullah Sallallahu 'Alayhi Wasallam approved the explanations of both, and said to Sayyidina Abubakr Radiyallahu 'Anhu "Raise your voice a little" and to Sayyidina 'Umar Radiyallahu 'Anhu: "Lower your voice a little".

Tirmidhi Chapter 43 Hadith 299

Ummi Salamah Radiyallahu 'Anha reports: "Rasulullah Sallallahu 'Alayhi Wasallam recited every aayah separately. He recited 'Alhamdulillaahi Rabbil 'Aa-lameen' and paused, then recited 'Ar Rahmaanir Raheem' and paused. Then paused after reciting 'Maaliki Yawmiddeen'".

Commentary
Briefly, he recited every aayah distinctly, and with ease. There is a difference of opinion among the Qurraa, that is it afdal (better) to take a breath after the recital of every aayah or not? Maulana Gangohi has written a special booklet 'Raddut Tughyaan fi Awqaafil Qur-aan' in Urdu, which is quite comprehensive. This book is beneficial for the rnasaa-il of this nature.

Tirmidhi Chapter 43 Hadith 298

Qataadah Radiyallahu'Anhu reports: "I inquired from Anas Radiyallahu 'Anhu: 'How was the recital of Rasulullah Sallallahu 'Alayhi Wasallam ?' He replied: 'He recited (The words of madd) with a madd'".

Commentary
The words that are to be recited with madd were recited with a madd (long intonation). This can only be done if one recites steadily, and with care. It is difficult to pronounce the madd if one recites hastily. From this, both things are apparent. One should recite steadily, and recite the madds, where they appear. The commentators of hadith have written that there are laws governing the recital of the rnadd. These are described fully in the books of tajweed. It is necessary to implement them. In our times the Qurraa (Qaaris) stretch the madd so much, overdoing it. Only the things that are done according to its laws and fundamentals are correct. Excess or deficiency are both abhorred.

Tirmidhi Chapter 43 Hadith 297

Ya'laa bin Mamlak Radiyallahu 'Anhu says: "He asked Ummul Mu'mineen Sayyiditina Ummi Salamah Radiyallahu 'Anha about the recital of Rasulullah Sallallahu 'Alayhi Wasallam". She replied: "He recited every word separately and clearly".

Commentary
When Sayyidina Rasulullah Sallallahu 'Alayhi Wasallam recited he uttered every word distinctly and clearly. Sayyiditina Ummi Salamah Radiyallahu 'Anha may have described this verbally, it may also be possible that she demonstrated the manner in which Sayyidina Rasulullah Sallallahu 'Alayhi Wasallam recited, where from this explanation is apparent. The commentators on hadith give two explanations. The second explanation seems more appropriate. A hadith of this nature is mentioned by Sayyiditina Ummi Salamah Radiyallahu 'Anha in hadith number three of this chapter, wherein she demonstrates how Sayyidina Rasulullah Sallallahu 'Alayhi Wasallam recited.

Shama-il Tirmidhi Chapter 44 Hadith 305 - 310 The Weeping Of Sayyidina Rasoolullah

Hadith 305

'Abdullah bin Shikh-kheer Radiyallahu 'Anhu says: "I attended the noble assembly of Rasulullah Sallallahu 'Alayhi Wasallam. He was performing salaah. Because of his crying, such sound emmitted from his chest, like that of a boiling pot".

Commentary
This was due to the total humbleness of Sayyidina Rasulullah Sallallahu 'Alayhi Wasallam. Some mashaa-ikh have written that this state of Sayyidina Rasulullah Sallallahu 'Alayhi Wasallam occurred when both the jalaali and jamaali attribute of Allah appeared together. None can control the jalaali attributes. Certainly, when the jamaali attributes appeared, at that time a sort of happiness and contentment became apparent. Through the tufayl (mediation/means) of Sayyidina Rasulullah Sallallahu 'Alayhi Wasallam the mashaa-ikh of suluk also experience these two conditions.

Hadith 306

'Abdullah bin Mas'ud Radiyallahu 'Anhu says: "Rasulullah Sallallahu 'Alayhi Wasallam once asked me to recite the Qur-aan to him. (He might have said this because one might be able to concentrate more when one is listens, or he may have said this for another reason, which may include many reasons. For example, the hearing of the recital of the Qur-aan is regarded as a sunnah, as a result of this deed of Sayyidina Rasulullah Sallallahu 'Alayhi Wasallam) I said: ''O Messenger of Allah, should I recite it to you when it has been revealed to you?' (Sayyidina ibn Mas'ud Radiyallahu 'Anhu may have thought this recital was for tabligh as a reminder) Rasulullah Sallallahu 'Alayhi Wasallam said: 'I love to hear it from another person'' Thereupon I began reciting Surah Nisaa (which begins from the last quarter of the 4th juz). When I reached this aayah: ''But how (will it be with them) when We bring of every people a witness, and We bring thee (O Muhammed) a witness against these?''-Surah Nisaa,41 I saw tears flowing from both eyes of Rasulullah Sallallahu 'Alayhi Wasallam."

Commentary
This crying of Sayyidina Rasulullah Sallallahu 'Alayhi Wasallam was due to the listening of the words of Allah, and this befits the dignity of the Qur-aan. Imaam Nawawi writes that to cry whilst reciting the Qur-aan is the quality of the 'aarifeen and a sign of the saaliheen. Allah Ta'aala has praised these people in the Qur-aan at many places. Allah Ta'aala says: "When the revelations of the Beneficent were recited unto them, they fell down (into sajdah), adoring and weeping". - Surah Maryam, 58.

"Lo! those who were given knowledge before it, when it is read unto them, fall down prostrate on their faces, adoring".-Surah Israa (Bani Israa-eel), 107.

By this it.is clear that who can confirm more to these aayaat than Sayyidina Rasulullah Sallallahu 'Alayhi Wasallam. It is not imaginable that the crying of Sayyidina Rasulullah Sallallahu 'Alayhi Wasallam was due to the greatness and Jalal of the Qur-aan. In this case, it is possible that Sayyidina Rasulullah Sallallahu 'Alayhi Wasallam must have been crying from before and Sayyidina 'Abdullah bin Mas'ud Radiyallahu 'Anhu must have observed it only after Sayyidina Rasulullah Sallallahu 'Alayhi Wasallam had been crying for some time. It may also be possible that he began crying specially after the reciting of the aayah. The translation of this aayah is: "But how (will it be with them) when We bring of every people a witness, and We bring thee (0 Muhammad) a witness against these?' - Suratun Nisaa, 41.

Sayyidina Rasulullah Saliallahu 'Alayhi Wasallam will be called to give evidence on these people. This is the scene of qiyaamah. On that day every nabi will be called upon to give evidence as a witness. The events of which are described in detail in the ahaadith of the day of mah-shar. In this manner it is possible that this crying of Sayyidina Rasuluilah Sallallahu 'Alayhi Wasallam will be due to the difficult times on the day of qiyaamah and mah-shar. Every person will be engrossed and worried of one's self only. It is possible that in this aayah Sayyidina Rasulullah Sallallahu 'Alayhi Wasallam is being commanded to appear as a witness. And he fears the intense burden of being called up as a witness. It is stated in a hadith that at the time when this aayah was revealed, Sayyidina Rasulullah Sallallahu 'Alayhi Wasallam said: 'O Allah, how can I be a witness of those who were not in my presence?' Some of the 'ulama have written that at the mentioning of this aayah, the scene of qiyaamah came before him, and the fikr of the ummah was always with Sayyidina Rasulullah Sallallahu 'Alayhi Wasallam. He may have cried because of the sins of the ummah. For this, every event is such, that it can be the cause of crying. All this and besides this, there could be other reasons too for his crying.

Hadith 307

'Abdullah bin 'Umar Radiyallahu 'Anhu reports: "In the time of Rasulullah Sallallahu 'Alayhi Wasallam there once occurred a solar eclipse (According to the majority of the 'ulama this incident took place in the tenth year hijri). Rasulullah Sallallahu 'Alayhi Wasallam went into the masjid, commenced salaah, and stood in qiyaam for so long that it was felt that he did not intend to perform the ruku'. (In another narration it is stated that he recited the Surah Baqarah.) He then performed such a long ruku as if he did not want to come up from the Ruku'. Then in the same manner after standing up from the ruku' he stood up for such a long time as if he did not want to perform sajdah, here too he kept his mubaarak head on the ground for such a long time as if he was not going to lift his mubaarak head. In this manner he did the same after lifting the head and sitting in jalsa, and after the jalsa in the second sajdah.In short, in every rukn of the salaah this was done, that every rukn was so long, as if this rukn was going to be performed till the end, and there is nothing after it. (In the same manner he performed the second rak'ah, and in the last sajdah), due to the intense fear he began taking heavy breaths and crying, and began pleading to the Almighty Allah that 'O Allah, it is only You that have promised that when these people make istighfaar there will be no punishment'. This saying of Sayyidina Rasulullah Sallallahu 'Alayhi Wasallam refers to the aayah that is at the end of the ninth juz: ''But Allah would not punish them while thou was with them, nor will He punish them while they seek forgiveness. - Surah Al-Anfaal, 33.

When Rasulullah Sallallahu 'Alayhi Wasallam completed the salaah, the sun had cleared already. Rasulullah Sallahu 'Alayhi Wasallam delivered a sermon after this. After uttering the hamd and thanaa, he talked o this subject, that the sun and moon does not eclipse because of the death or birth of anyone, but both are from among the signs of Allah Ta'aala. (That gives His creation a warning so that they may fear Him). When the eclipses occurs then immediately turn towards Allah (begin istighfaar and performing salaah)".

Commentary
The reason for delivering this sermon was that in the days of jaahiliyyah it was a general understanding that the eclipse of the sun and moon were due to the death or birth of a great personality. Coincidently it so happened that when Sayyidina Ebrahim Radiyallahu 'Anhu, the son of Sayyidina Rasulullah Sallallahu 'Alayhi Wasallam passed away, an eclipse took place. Therefore this nurtured the view held during the days of jaahiliyyah. People began saying that the eclipse was the result of the death of Sayyidina Ebrahim Radiyallahu 'Anhu. The a-immah differ in that during the solar eclipse should one or more than one ruku' be performed in one rak'ah. The Hanafis say that only one ruku' should be performed (in one rak'ah). This hadith strengthens their view. However scholarly differences and the proofs of the opposing schools are not relevant here.

Hadith 308

Ibn 'Abbaas Radiyallahu 'Anhu reports that one of the daughters of Rasulullah Sallallahu 'Alayhi Wasallam was on her death bed. Rasulullah Sallallahu 'Alayhi Wasallam picked her up and put her before him. She passed away in his presence. Ummi Ayman (who was a slave girl of Sayyidina Rasulullah Sallallahu 'Alayhi Wasallam) began wailing aloud. Rasulullah Sallallahu 'Alayhi Wasallam said: "Are you crying before the Messenger of Allah?" (because tears were also flowing from the eyes of Sayyidina Rasulullah Sallallahu'Alayhi Wasallam). She said: 'Do I not see you cry?' Rasulullah Sallallahu 'Alayhi Wasallam replied: "This crying is not prohibited. It is a mercy of Allah". (He softens the hearts of His servants, and creates love and mercy in them). Rasulullah Sallallahu'Alayhi Wasallam then said: "A Muslim is at peace at all times. even when his soul is being taken out, he is busy uttering the hamd (praises) of Allah".

Commentary
The 'Ulama differ in that with which daughter did this incident take place. According to the muhadditheen and historians this did not take place with any of his daughters but with that of a grandson or granddaughter. It is also possible that this took place with one of the sons. Such incidents took place with his male offspring. With whomsoever this incident may have taken place, the object here is to describe the soft-heartedness of Sayyidina Rasulullah Sallallahu 'Alayhi 'Wasallam, and that stone heartedness is contrary to kindness. To have natural love for children is not against the dignity and sanctity of Prophethood. To be soft hearted is praiseworthy.

Hadith 309

'Aayeshah Radiyallahu 'Anha reports: "Rasulullah Sallallahu 'Alayhi Wasallam kissed the forehead of 'Uthmaan bin Maz'oon after his death. At that time tears were flowing from his eyes".

Commentary
This great Sahaabi was a foster brother of Sayyidina Rasulullah Sallallahu 'Alayhi Wasallam. He was the thirteenth person to accept Islaam in its early stages. He first migrated to Abyssynia then to Madinah. He was very pious and devoted. At the time when it was still lawful to drink intoxicants, he had already abstained from imbibing it, He was the first among the Muhaajireen to pass away. He passed away in Sha'baan in the second year hijri and was buried in the Jannatul Baqi.

Hadith 310

Anas Radiyallahu 'Anhu reports: "Rasulullah Sallallahu 'Alayhi Wasallam was sitting at the grave of his daughter (Sayyiditina Ummi Kulthum Radiyallahu 'Anha) and tears were flowing from his eyes. Sayyidina Rasulullah Sallallahu 'Alayhi Wasallam said: 'That person should enter the grave who did not have sexual relations that (previous) night'. Abu Talhah Radiyallahu 'Anhu replied: 'I did not'. At the request of Rasulullah Sallallahu 'Alayhi Wasallam he entered her grave".

Commentary
It is said that this was an obscure hint to Sayyidina 'Uthmaan Radiyallahu 'Anhu and that is, although his wife, the daughter of Sayyidina Rasulullah Sallallahu 'Alayhi Wasallam being very ill, that she passed away that same day, he was with one of his slave girls that night. Some 'ulama did not translate the word 'Lam Yuqaarif' as 'the one who did not commit sexual relations' but as 'the one who did not commit a sin'. Some 'ulama have translated it as 'did not speak' as Sayyidina Rasulullah Sallallahu 'Alayhi Wasallam did not like to speak after 'eshaa. The most famous explanation is the one used above. There is no difficulty in explaining 'Ta'reed' (an obscure hint) too, a person does hint to one with whom one has a strong relationship. If Sayyidina 'Uthmaan Radiyallahu 'Anhu did this because of a strong urge, then there is no harm, also who knows when one will die. It is possible that Sayyidina Rasulullah Sallallahu 'Alayhi Wasallam wanted to mildly bring it to his notice, but not scold him. It may not be surprising that the reason for this is that the marriage of Sayyiditina Ummi Kulthum Radiyallahu 'Anha was important, as this took place at the commandment of Allah Ta'aala. When the first wife of Sayyidina 'Uthmaan Radiyallahu 'Anhu, the elder sister of Siyyiditina Ummi Kulthum Radiyallahu 'Anha passed away, Sayyidina Rasulullah Sallallahu 'Alayhi Wasallam said: 'if I had a hundred daughters, and if every one died one after another, I would have married each one of them one after the other to 'Uthmaan. 'Jibra-eel 'Alayhis Salaam says that Allah Ta'aala has commanded that I give the hand of Sayyidtina Ummi Kulthum Radiyallahu 'Anha in the marriage of Sayyidina 'Uthmaan Radiyallahu 'Anhu.' In this manner it will surely warrant that at the time of the illness of such a wife like Sayyiditina Ummi Kulthum Radiyallahu 'Anha, a mild and obscure hint be given. And Allah knows best.

Shama-il Tirmidhi Chapter 45 Hadith 311 - 312 Narrations Of The Bed Of Sayyidina Rasoolullah

Hadith 311

'Aayeshah Radiyallahu 'Anha reports that the bed on which Rasulullah Sallallahu 'Alayhi Wasallam slept was made of leather, in which was filled coir of the palm tree.

Commentary
The bed Sayyidina Rasulullah Sallallahu 'Alayhi Wasallam used, was at times the one made of leather as stated in the above hadith, or at times was one that was made of canvas, as will be mentioned in the following hadith. At times it was only a mat made of palm leaves. This subject has been narrated in many ahaadith that when the Sahaabah Radiyallahu 'Anhum asked the permission to make a soft bed, Sayyidina Rasulullah Sallallahu 'Alayhi Wasallam used to reply: 'What do I have in common with worldly comforts. My example is that of a traveller who after walking, stops under the shadow of a tree for a while to rest, and after sitting a while continues on his way'. Sayyiditina 'Aayeshah Radiyallahu 'Anha says: 'Once a woman from the Ansaar came and saw that an 'abaa (cloak) was spread on the bed of Sayyidina Rasulullah Sallallahu 'Alayhi Wasallam. She returned home and made a bed in which she filled wool, and sent it to me for Sayyidina Rasulullah Sallallahu 'Alayhi Wasallam. When Sayyidina Rasulullah Sallallahu 'Alayhi Wasallam returned and saw the bed, he inquired, 'What is this?' I replied: 'A certain woman from the Ansaar came and after seeing the bed of Rasulullah Sallallahu 'Alayhi Wasallam she made and sent this bed'. Sayyidina Rasulullah Sallallahu 'Alayhi Wasallam said; 'Return it'. It looked good to me, and I did not feel like sending it back. Rasulullah Sallallahu 'Alayhi Wasallam insisted that I send it back, and said: 'I swear an oath if I wish Allah Ta'aala will line up mountains of gold and silver for me'. On this saying of Rasulullah Sallallahu 'Alayhi Wasallam I returned the bed. Sayyidina 'Abdullah bin Mas'ud Radiyallahu 'Anhu says: 'I once came to Rasulullah Sallallahu 'Alayhi Wasallam. He was resting on a mat made of palm leaves, the marks of which could be seen on the mubaarak body of Rasulullah Sallallahu 'Alayhi Wasallam. After seeing this state I began to cry. Sayyidina Rasulullah Sallallahu 'Alayhi Wasallam asked: 'What is the matter, why are you crying?' I replied: 'O Messenger of Allah, these Qaysars and Kisras sleep on beds of silk and velvet, and you on this palm mat'. Sayyidina Rasulullah Sallallahu 'Alayhi Wasallam said.' 'It is not a thing to cry about. For them is the world and for us the hereafter'. A similar incident once took place with Sayyidina 'Umar Radiyallahu 'Anhu when he came to Sayyidina Rasulullah Sallallahu 'Alayhi Wasallam and this same type of question and answer took place. The detailed incident is mentioned in the Sahih Bukhaari.

Hadith 312

Imaam Muhammad AI-Baaqir Radiyallahu 'Anhu says that someone asked Ummul Mu'mineen 'Aayeshah Radiyallahu 'Anha: 'How was the bed of Rasulullah Sallallahu 'Alayhi Wasallam in your house?' She replied: 'It was made of leather, in which was filled the coir of the date palm'. Hafsah Radiyallahu 'Anha was asked how was the bed of Rasulullah Sallallahu 'Alayhi Wasallam in your house? She replied: 'It was a canvas folded into two, which was spread for Rasulullah Sallallahu 'Alayhi Wasallam to sleep on. On one night I thought if I folded it into four and spread it, it would become softer. I folded it and spread it that way. In the morning Rasulullah Sallallahu 'Alayhi Wasallam asked: 'What did you spread for me last night? I replied: 'It was the same bed, I only folded it into four so that it may become softer'. Rasulullah Sallallahu 'Alayhi Wasallam said: 'Leave it in its original form. Its softness deprived me of my prayers (tahajjud) at night'.

Commentary
It means that he could not wake up for tahajjud, or he may have awakened later than usual. One sleeps more soundly on a soft bed, and also for a longer period. If it is a rough and uneven bed, firstly, one will not sleep with ease; secondly, one will awaken quickly.

Shama-il Tirmidhi Chapter 46 Hadith 313 - 325 The Humbleness Of Sayyidina Rasoolullah

Hadith 313

'Umar Radiyallahu 'Anhu says: ''Rasulullah Sallallahu 'Alayhi Wasallam said: 'Do not exceed in praising me as the Christians over-praised 'Esa 'Alayhis Salaam. (That they made him the son of God.) I am a bondsman of Allah, therefore, call me the bondsman of Allah and His Rasul'".

Commentary
Do not praise me in such a manner which is contrary to the bonds-manship of Allah where shirk (partnership) is created with Allah. A bondsman is a bondsman. Do not praise in such a manner that does not befit, and is contrary to the mission of a Rasul and Messenger of Allah.

Hadith 314

Anas Radiyallahu 'Anhu reports: A woman came to Rasulullah Sallallahu 'Alayhi Wasallam and said: I would like to speak to you in private'. Rasulullah Sallallahu 'Alayhi Wasallam replied: 'Sit on any street of Madinah and I will come there and listen to you'".

Commentary
In some narrations it is stated that this woman was a bit mentally retarded. Despite this, Sayyidina Rasulullah Sallallahu 'Alayhi Wasallam gave her a hearing. Some 'ulama say the reason for saying 'Sit in any street', is because he will not be alone with a strange woman. Some have written, because she was a bit mentally retarded, it is apparent that she may be walking around in the alleys, therefore Sayyidina Rasulullah Sallallahu 'Alayhi Wasallam said, he would go into the street and listen to her. According to this humble servant, it is possible that if he had called her at the women's quarters of his house, the womenfolk would have been inconvenienced, as is witnessed many a time. For this reason, Sayyidina Rasulullah Sallallahu 'Alayhi Wasallam listened to her request on the street.

Hadith 315

Anas Radiyallahu 'Anhu reports: "Rasulullah Sallallahu 'Alayhi Wasallam visited the sick, attended funerals, rode on donkeys, accepted the invitations of slaves. On the day of the battle of Banu Qurayzah, he rode on a donkey, the reigns of which were made of date palm leaves. On it was also a saddle made of date palm leaves".

Commentary
In Arabia, there is special type of donkey, which is bigger than the local (Indian) mules. They run faster than the ordinary ponies. Two or three people can easily ride them. They are better than the ordinary local (Indian) horses. It is possible that these' donkeys existed in the time of Sayyidina Rasulullah Sallallahu 'Alayhi Wasallam. It is regarded as an inferior class of conveyance than that of horses. The object here is to show that Sayyidina Rasulullah Sallallahu 'Alayhi Wasallam despite being of such a high status, and who possessed the leadership of both worlds did not feel belittled by riding a donkey. In the same manner, he visited the sick, be that person a respectable or an ordinary person. He even visited the sick non-Muslims. A Jewish lad used to attend the assemblies of Sayyidina Rasulullah Sallallahu 'Alayhi Wasallam. At times he assisted in some work too. When he became ill, Sayyidina Rasulullah Sallallahu 'Alayhi Wasallam went to visit him. It was his last moments. Sayyidina Rasulullah Sallallahu 'Alayhi Wasallam fulfilled his duties of kindness towards him, and presented to him the Message Islaam. The lad looked at his father, the father signalled his agreement. He accepted Islaam. Sayyidina Rasulullah Sallallahu 'Alayhi Wasallam thanked Allah, as only Allah is worthy of hamd, who had saved this lad from the punishment of hell through him. Not only this, Sayyidina Rasulullah Sallallahu 'Alayhi Wasallam also went to visit the leader of the hypocrites, 'Abdullah bin Ubay, when he became ill, whereas, he had troubled and harassed Sayyidina Rasulullah Sallallahu 'Alayhi Wasallam many a time. In this manner we find in the ahaadith that he attended the funerals of many ordinary people.

Hadith 316

Anas Radiyallahu 'Anhu reports: ''Rasulullah Sallallahu 'Alayhi Wasallam accepted and attended invitations where bread made of barley, and stale fat a few days old was served (Without hesitation he accepted these invitations). Rasulullah Sallallahu 'Alayhi Wasallam had pawned his armour to a Jew. Till the end of his life Rasulullah Sallallahu 'Alayhi Wasallam did not possess a sufficient amount to release that armour'".

Commentary
When fat becomes stale it begins to smell. The serving of bread made of barley and stale fat could be ascertained from the status of the person or from experience, or even by the host himself saying this. Sayyidina Rasulullah Sallallahu 'Alayhi Wasallam never made an excuse in accepting an invitation. The last sentence about the debt has been mentioned co-incidentally as it is part of the hadith. Some 'ulama state that this is also a sign of humility. This was the reason of his poverty. Allah Ta'aala had given him the option of two things, if he wanted to become a Rasul with humbleness or become a Rasul with kingdom. Sayyidina Rasulullah Sallallhu 'Alayhi Wasallam on his own accord chose the first one.

Hadith 317

Anas Radiyallahu 'Anhu reports : ''Rasulullah Sallallahu 'Alayhi Wasallam performed haj on an old pack saddle. On it was a piece of cloth, the value of which was less than four Dirhams. (It may be possible that by 'on it' Sayyidina Rasulullah Sallallhu 'Alayhi Wasallam himself is meant here. i.e. He covered himself with an ordinary sheet. The value of which did not reach four Dirhams. This explanation is most accepted by the respected teachers. The eleventh hadith in this chapter strengthens this). Rasulullah Sallallahu 'Alayhi Wasallam was reciting this du'aa: 'Allah make this haj one that has no show or fame'".

Commentary
This was recited to educate the ummah, or shows the complete humbleness and utmost devotion of Sayyidina Rasulullah Sallallahu 'Alayhi Wasallam. Although there can be no question of show and fame in any act of Sayyidina Rasulullah Sallallahu 'Alayhi Wasallam, then too Sayyidina Rasulullah Sallallahu 'Alayhi Wasallam made this d'uaa and beseeched Allah to keep this haj free from show and fame. The sheet that was on the mubaarak body or on the pack saddle of Sayyidina Rasulullah Sallallahu 'Alayhi Wasallam was of such an ordinary quality that its value was less than a rupee (about twenty cents). This was the result of his complete humbleness, which was his usual habit. Although due to some considerations Sayyidina Rasulullah Sallallahu 'Alayhi Wasallam at time's wore expensive clothing, but normally did not do so.

Hadith 318

Anas bin Maalik Radiyallahu 'Anhu reports: "No one was more beloved to the Sahaabah than Rasulullah Sallallahu 'Alayhi Wasallam. When they saw him they did not stand up, knowing that he did not approve of it".

Commentary
This was also the result of the complete humbleness of Sayyidina Rasulullah Sallallahu 'Alayhi Wasallam. Despite his high status and being the leader of both worlds, Sayyidina Rasulullah Sallallahu 'Alayhi Wasallam did not approve this. For this reason the Sahaabah, although possessing a great love for him, and knowing that he disapproved of it, did not stand up for him as is the requirement from this hadith. Rarely, due to their intense love, they stood up. A hadith has been mentioned in the Abu Daawud that Sayyidina Rasulullah Sallallahu 'Alayhi Wasallam was sitting with us in the masjid and talking. When he stood up, we all stood up till he went into the house. In this manner many ahaadith are narrated on this subject in the books of hadith, to the extent that in some ahaadith it has been strongly prohibited to stand up, and in some ahaadith it has been commanded to stand up for a few visitors. The 'ulama differ in the permissibility of standing or not standing. The majority of the researchers say there is no contradiction, as there are many reasons for standing up, therefore different commands are mentioned in the ahaadith. Abul Walid bin Rashid says there are four ways and reasons for standing up. (a). Not permissible: This is standing up for such a person who likes this due to pride, that when he enters, people should stand up. (b). Makruh: To stand up for a person who has no pride, but it is feared if one is treated in this manner, pride will enter in that person. (c). Permissible: This is for that person this fear does not exist. (d). Mustahab: To stand up for a person who returns from a journey. To stand in happiness on one's return. Imam Nawawi says: ''It is mustahab to stand for the Ahlul-Ilm, Ahlul-Fadl and Ahlul-Sharaf''. Qaadi 'Iyaad says the prohibition is for that standing, where a great person remains seated and the people continue standing in his presence. In the ahaadith where standing has been prohibited it is stated that: ''One should not stand in the manner that the 'ajami people stand for their leaders". The research of Maulana Gangohi, which has been mentioned in the Badh-lul-Majhud through my late father, is that standing in itself is permissible, till such an obstacle does not appear which prohibits it. For example, a person will fall into mischief if one stands up for a certain person. Pride etc. will form in one, which will be detrimental to that person's religious well-being. In the same manner, to stand up hypocritically, where there does not exist in the heart any feeling or respect, but for the sake of show and hypocrisy one stands up. Both these are not permissible, but, if one fears that by doing so, one will have to bear financial and physical consequences, then in this case it will be permissible to stand up to deter oppression.

Hadith 319

Imaam Hasan bin 'Ali Radiyallahu 'Anhu reports that I asked my (maternal) uncle Hind bin Abi Haalab, who usually described particulars and conditions of Rasulullah Sallallahu 'Alayhi Wasallam. I was longing to hear something about it. On my asking, he described the mubaarak features of Rasulullah Sallallahu 'Alayhi Wasallam. He said: 'Rasulullah Sallallahu 'Alayhi Wasallam had great qualities and attributes in him, others also held him in high esteem. His face glittered like the full moon'. He then described the complete features of Rasulullah Sallallahu 'Alayhi Wasallam (as has been mentioned in the first chapter under hadith number seven). Imaam Hasan Radiyallahu 'Anhu says. 'I did not mention this hadith (due to some reason) to Husayn (Radiyallahu 'Anhu) for some time. Then I once narrated it to him whereupon I found that he had heard it before me. He had asked him (our uncle) already what I had asked. I also found that he had asked our father ('Ali Radiyallahu 'Anhu) about Rasulullah Sallallahu 'Alayhi 'Wasallam entering and coming out of the house. He did not leave out anything about the ways and manners of Rasulullah Sallallahu 'Alayhi Wasallam. Imaam Husayn Radiyallahu 'Anhu said: 'I asked my father regarding the manner in which Rasulullah Sallallahu 'Alayhi Wasallam entered the house?' He replied: 'When Rasulullah Sallallahu 'Alayhi Wasallam entered the house he distributed his time into three portions; He spent a portion for Allah. (In devotion, performing salaah etc.); A portion towards his family (fulfilling their duties. i.e. laughing, speaking, enquiring about their welfare etc.); and a portion for himself (resting etc.). He distributed his personal portion in two, one for himself and one for the people, in such a manner that the near one's among the Sahaabah Radiyallahu 'Anhum came to visit him. Through these Sahaabah Radiyallahu 'Anhum he conveyed messages to the people. He did not conceal anything from them. From the portion of the unimah he adopted this method, that he gave preference to the Ahlul-Fadl (i.e. people of 'ilm and 'amal). He distributed this time according to their religious fadl. From among those who came, some had one requirement, some had two requirements, and some had many requirements. Rasulullah Sallallahu 'Alayhi Wasallam fulfilled all their requirements. He busied them in things that benefited them and the entire ummah. When they questioned Rasulullah Sallallahu 'Alayhi Wasallam on religious matters, he replied to them in a manner that benefited them. He used to say: 'Those that are present, should inform those that are not present regarding these beneficial and necessary matters'. He also used to say: 'Those people who for some reason (purdah, distance, shyness or awe) cannot put forward their requirements, you should inform me about their requirements, because, that person who informs a king of the need of another, who is unable to put forward that need, Allah Ta'aala will keep that person stead fast on the day of qiyaamah'. Only important and beneficial matters were discussed in his gathering. He happily listened to these matters from the Sahaabah Radiyallahu 'Anhum. Besides this there was no wasteful or non-beneficial talks in his assemblies. The Sahaabah Radiyallahu 'Anhum came to the assemblies of Rasulullah Sallallahu 'Alayhi Wasallam for their religious needs, they did not depart before tasting something (by tasting, may be meant the acquiring of religious knowledge. It could mean 'Hissi' tasting too. Whatever Sayyidina Rasulullah Sallallahu 'Alayhi Wasallam possessed, he offered it in humbleness. Whenever close friends gather, whatever is available is presented to them). The Sahaabah Radiyallahu 'Anhum returned from his assemblies as torch bearers of hidayah and goodness. (They spread. these teachings amongst others). Imaam Husayn Radiyallahu 'Anhu says: 'I asked (my father) regarding the coming out of Rasulullah Sallallahu 'Alayhi Wasallam from the house'. He replied: 'Rasulullah Sallallahu 'Alayhi Wasallam controlled his tongue and only spoke that which was necessary. He did not waste his time in useless conversations. He made those who came to visit him feel at home he did not make them feel scared or ill at ease. (i.e. When advising them, he did not scold them in a manner that they become scared, or tell them such things that would keep them away from the deen). He respected and honoured the respected ones of every nation. He also chose a leader for them. He warned the people of Allah's punishment (or he emphasised that the people be cautious). He also protected himself from troubling or harming people. Besides being cautious and commanding others to be cautious, he never lacked in courtesy towards others. He was concerned for the affairs of his friends, made himself aware about the relationships between them and rectified their faults. He praised good deeds and encouraged them. He explained the harmful effects of bad things and removed and stopped these. He followed the middle path in all matters. (He did not at times say this and at other times that). He did not neglect the guiding of people, it is possible that they became unmindful of their religious duties, or exceeded in a matter resulting in them becoming disheartened. For everything there was a special arrangement. He did not fall back in the truth, nor did he exceed the limits in this.

Those who attended his gatherings were the best of people. The best person in the eyes of Sayyidina Rasulullah Sallallahu 'Alayhi Wasallam was the one who wished everybody well. The one with the highest status in the eyes of Sayyidina Rasulullah Sallallahu 'Alayhi Wasallam was that person who considered, comforted and helped the creation the most'. Sayyidina Imaam Husayn Radiyallahu 'Anhu says: 'I then enquired from him regarding the assemblies of Sayyidina Rasulullah Sallallahu Wasallam'. He replied: 'He began and ended all his sitting with the dhikr of Allah. When he went to a place, he sat where he found a place, and also instructed the people to do so. They should not leap over peoples heads and go ahead. It is a different matter, that where Sayyidina Rasulullah Sallallahu 'Alayhi Wasallam sat, that place became the focal point of the gathering. Sayyidina Rasulullah Sallallahu 'Alayhi Wasallam fulfilled the rights of every person present. That means, whatever right was due in talking and showing happiness, was fulfilled by him, so much so, that every person present would think that Sayyidina Rasulullah Sallallahu 'Alayhi Wasallam is honouring me the most. The person that came to sit by Sayyidina Rasulullah Sallallahu 'Alayhi Wasallam or came to him for some purpose, Sayyidina Rasulullah Sallallahu 'Alayhi Wasallam would remain seated till that person began to stand up. Whenever one asked him for something, he kindly fulfilled that request, and did not refuse it, (if he did not possess the thing) he would give a soft and humble answer. His cheerfulness and pleasant manner were for everybody. He was like a father to them. The whole creation was equal before him as far as rights were concerned. His gatherings were the gatherings of knowledge, modesty, patience and honesty. (i.e. These four things were attained there or are a description of his gatherings). Voices were not raised therein, nor was anyone degraded or disgraced. If anyone committed a fault, it was not made known publicly. All were regarded as equals amongst themselves. (A person was not regarded according to his lineage or genealogy). The virtues of one over the other was according to the taqwa (piety) possessed. The small ones were loved. The needy were given preference. Strangers and travellers were cared for".

Commentary
In brief, in every matter his noble manners reached their pinnacle and even exceeded that, and why should it not be so when his divine mission was to fulfil and complete noble manners? Sayyidina Rasulullah Sallallahu 'Alayhi Wasallam has said: 'I have been sent so that I may fulfil and complete the best of manners'. Even though being granted this, he always made this du'aa: 'O Allah, You have created me excellently. In the same manner make my character excellent'. Allah Ta'aala has mentioned the greatness of his noble character in the Qur-aan, and has also emphasised it in many ways. Rasulullah Sallallahu 'Alayhi Wasallam said: 'Allah Ta'aala likes those with gentle temperaments, and in reward for gentleness He grants something which He does not grant for other things'. In another hadith it has been stated: 'The person that is deprived of gentleness is deprived of great blessings'. It is stated in a hadith: 'The best amongst you is the one who has the best character'. In one hadith it has been stated: 'The most beloved amongst you by me is the one who possesses noble character'. A Sahaabi inquired from Sayyidina Rasulullah Sallallahu 'Alayhi Wasallam 'What is the best thing granted to man? Sayyidina Rasulullah Sallallahu 'Alayhi Wasallam replied: 'Good character'. In one hadith it has been stated: 'On the day of qiyyaamah the weightiest thing on the scale of deeds will be good character'. It has been stated in a hadith: 'A good-mannered person can through his character, reach the status of those pious people who stay awake at night, and fast during the day'. Sayyidina Mu'aadh Radiyallahu 'Anhu says that when I was sent to Yaman (Yeman), while mounting conveyance, when I put my leg in the stirrup, Rasulullah Sallallahu 'Alayhi Wasallam gave me this final advice: 'Treat the people with courtesy'. Sayyidina Rasulullah Sallallahu 'Alayhi Wasallam has said the ones that possess the most complete imaan among the Mu'mins are those whose characters are the best. In many other other ahaadith too it has been stressed that one should have good character. The above mentioned ahaadith are an example of these.

Hadith 320

Anas Radiyallahu 'Anhu reports that Rasulullah Sallallahu 'Alayhi Wasallam said: "Even if I am given a foot of a goat as a present, I will accept it, and if I am invited to partake of it, I will surely accept that invitation".

Commentary
It does not even come to mind that why should I accept such an ordinary small article, or accept an invitation to partake of it. I think of it as a blessing of Allah and accept it whole heartedly. The actual reason for accepting an invitation is not the food but to encourage the host and keep one happy.

Hadith 321

Jaabir Radiyallahu 'Anhu says: "Rasulullah Sallallahu 'Alayhi Wasallam came to visit me (while I was ill). He did not come on the back of a mule, or on a Turkish horse". (i.e. He did not come on defective or an expensive conveyance, but came on foot).

Commentary
The humbleness of Sayyidina Rasulullah Sallallahu 'Alayhi Wasallam is intended here. He did not adopt the way of the kings and the rich in using conveyance, but mostly walked. This incident is mentioned in the Bukhaari Sharif with more detail, where Sayyidina Jaabir Radiyallahu 'Anhu says: 'Once I became ill. Rasulullah Sallallhu 'Alayhi Wasallam and Abubakar (Radiyallahu 'Anhu) both came to visit me on foot. When they reached my home they found me unconscious. Rasulullah Sallallahu 'Alayhi Wasallam performed wudu and sprinkled the water of the wudu on me, as a result I became conscious and saw Rasulullah Sallallahu 'Alayhi Wasallam sitting before me. I asked him a question on inheritance, whereupon an aayah on this was revealed'.

Hadith 322

Yusuf bin 'Abdullah bin Salaam Radiyallahu 'Anhu reports: "Rasulullah Sallallah 'Alayhi Wasallam chose for me the name Yusuf. He put me in his lap and passed his mibaarak hand on my head'".

Commentary
In this we find the high character of Sayyidina Rasulullah Sallallahu 'Alayhi Wasallam and his love for little children. The height of humbleness is that he did not avoid putting infants on his lap. In a hadith it is stated that he (Sayyidina Rasulullah Sallallahu 'Alayhi Wasallam) also made dua of barakah for me. From this hadith it is evident that children were taken to the pious elders and were asked to choose a name for them. In other ahaadith it has also been related that the Sahaabah Radiyallahu 'Anhum took their new born infants to Sayyidina Rasulullah Sallallahu 'Alayhi Wasallam.

Hadith 323

Anas Radiyallahu 'Anhu reports: "Rasulullah Sallallahu 'Alayhi Wasallam performed haj on a saddled camel on which was a cloth, the value of which we think was four Dirhams. Rasulullah Sallallahu 'Alayhi Wasallam was reciting this du'aa: 'O Allah, keep this haj free from show and fame'".

Commentary
This hadith has been mentioned in hadith number five in this chapter.

Hadith 324

Anas Radiyallahu 'Anhu reports that a tailor invited Rasulullah Sallallahu 'Alayhi Wasallam. Thareed was served, in which dubbaa (dodhi -gourd) was added. As Rasulullah Sallallahu 'Alayhi Wasallam loved dubbaa (dodhi-gourd) he began eating it. Anas Radiyallahu 'Anhu says: "After that no food was prepared for me, wherein if gourd could be added, it was added".

Commentary
Thareed is a type of food wherein bread is mixed with gravy. This has already been mentioned in the eleventh hadith on the chapter of the curry of Sayyidina Rasulullah Sallallahu 'Alayhi Wasallam. There instead of thareed, bread and gravy is mentioned. It is possible that both things were served, gravy and bread and thareed also. It is possible that thareed figuratively, or the ingredients of thareed were mentioned separately, as bread and gravy when mixed together become thareed.

Hadith 325

'Amrah Radiyallahu 'Anha reports that someone asked 'Aayeshah Radiyallahu 'Anha. "What was the usual practice of Rasulullah Sallallahu 'Alayhi Wasallam at home?" She replied: "He was a human from among other humans. He himself removed the lice from his clothing, milked his goats, and did all his work himself".

Commentary
He was a human from among other humans' means as the common people, he mostly did his household chores himself. He did not have pride or feel ashamed to do the household work or fulfil his needs. In a hadith it is stated that the work that was done by the common people in their homes, was also done by Sayyidina Rasulullah Sallallahu 'Alayhi Wasallam. In some ahaadith, examples of the chores are also given as in the hadith under discussion. In the ahaadith it is also stated that he sewed his clothing himself, he repaired his shoes, mended his clothing etc.

In the above hadith it is mentioned that he removed lice from his clothing. The research of the 'ulama is that lice was not found in the body and clothing of Sayyidina Rasulullah Sallallahu 'Alayhi Wasallam. It is evident that lice appears from the dirt of the body and multiplies with the perspiration. The whole body of Sayyidina Rasulullah Sallallahu 'Alayhi Wasallam was nur. There can be no questions of dirt, in the same manner his perspiration was like rose, that is used as a scent. How can it be possible for lice to live in the essence of rose. Therefore here it will mean that he looked for lice suspecting it from another person to have crept onto his clothing. The 'ulama say that this was done to teach the ummah, that when others see him doing this they will practise it more diligently.

Shama-il Tirmidhi Chapter 47 Hadith 326 - 340 Noble Character And Habits Of Sayyidina

Hadith 326

Khaarijah bin Zayd bin Thaabit Radiyallahu 'Anhu says that a group came to Zayd bin Thaabit (his father) and requested him to describe to them some facts about Rasulullah Sallallahu 'Alayhi Wasallam. He replied. "What can I describe to you of Rasulullah Sallallahu 'Alayhi 'Wasallam. (It is beyond my means to describe them). I was the neighbour of Rasulullah Sallallahu 'Alayhi Wasallam. (Therefore he was mostly present and knew many facts. He was also a writer of the wahi-revelation). When wahi was revealed to Rasulullah Sallallahu 'Alayhi Wasallam, he sent for me, I came and wrote it. (Sayyidina Rasulullah Sallallahu 'Alayhi Wasallam always showed kindness, and made us feel at ease). Whatever we discussed, he discussed the same. If we discussed some worldly affairs, he also spoke of it. (It was not that he only spoke about the hereafter to us, and despised the talking of worldly affairs). When we spoke of the hereafter, he too spoke of the hereafter. When we began speaking of the hereafter, he described its events etc in detail). 'When we spoke of food, Rasulullah Sallallahu 'Alayhi Wasallam also spoke of it. (Its etiquette, benefits, tasty foods, foods that are harmful, etc. In the previous chapters many such commands of Sayyidina Rasulullah Sallallahu 'Alayhi Wasallam are mentioned. i.e. 'What a wonderful curry vinegar is'. 'Use olive oil, it is from a mubaarak tree'. etc.). All this I am saying are facts on Rasulullah Sallallahu 'Alayhi Wasallam'".

Commentary
Many things are mentioned in this hadith, of which many have been explained in the hadith (in brackets). The translation of the last sentence according to the mashaa-ikh of teaching is as mentioned above. According to this humble servant in the beginning of the hadith where it is mentioned 'What can I describe to you of Rasulullah Sallallahu 'Alayhi Wasallam' is connected to this last sentence, and the translation will be this that 'I can describe to you all the conditions of Rasulullah Sallallahu 'Alayhi Wasallam. Whatever type of question you may ask me about, I will explain it to you, as I was a neighbour of Rasulullah Sallallahu 'Alayhi Wasallam and also the writer of the wahi (revelation). Every religious and worldly activity, eating, drinking etc. was found among the practices of Rasulullah Sallallahu 'Alayhi Wasallam, therefore what should I describe to you and what can I say, as every memoir of his is wonderful, and every time and condition beautiful'. In this hadith Sayyidina Zayd Radiyallahu 'Anhu saying, when wahi was revealed, he was called. This was mostly done because he lived nearest to Sayyidina Rasulullah Sallallahu 'Alayhi Wasallam. There were other Sahaabah also who wrote the wahi, among them were Sayyidina 'Uthmaan Radiyallahu 'Anhu, Sayyidina 'Ali Radiyallahu 'Anhu, Sayyidina Ubay Radiyallahu 'Anhu, Sayyidina Mu'aawiyah Radiyallahu 'Anhu, Sayyidina Khaalid bin Sa'd Radiyallahu 'Anhu, Sayyidina Hanzalah Radiyallahu 'Anhu, Sayyidina 'Alaa Hadrami Radiyallahu 'Anhu, Sayyidina Abaan bin Sa'eed Radiyallahu 'Anhu. These nine Sahaabah wrote the wahi. In the above hadith a question may arise, that speaking of worldly -affairs such as eating, drinking etc. is a useless conversation, and it was the noble habit of Sayyidina Rasulullah Sallallahu 'Alayhi Wasallam not to waste time in useless things, as has been mentioned in many ahaadith. It has also been, mentioned in the seventh hadith of the previous chapter that Sayyidina Rasulullah Sallallahu 'Alayhi Wasallam controlled his tongue and spoke only that which was necessary. The reply to that is not every worldly discussion is useless, but many discussions about eating and drinking and other worldly affairs are necessary, and were waajib for Sayyidina Rasulullah Sallallahu 'Alayhi Wasallam. Among these, are what is permissible and not permissible, what is good or bad, etc. can only be known if Sayyidina Rasulullah Sallallahu 'Alayhi Wasallam explained them, or when they were discussed before him he did not comment on them. It has also been mentioned in this hadith that Sayyidina Rasulullah Sallallahu 'Alayhi Wasallam inquired about the people and encouraged their good deeds and explained to them the detrimental effects of bad deeds. It is for this reason that worldly affairs were discussed in the gathering of Sayyidina Rasulullah Sallallahu 'Alayhi Wasallam, and not for the sake of wasting time.

Hadith 327

'Amr ibnul 'Aas Radiyallahu 'Anhu reports: "(Rasulullah Sallallahu 'Alayhi Wasallam gave attention, spoke and showed love to the worst person of a nation. So that, the person may feel he is being given special attention). He used to give attention, and spoke to me also in a manner, that I began to feel that I was the best among the community. (Therefore one day) I asked: 'O Messenger of Allah, am I better or is Abubakr better?' He replied: 'Abubakr'. I then asked: 'Am I better, or 'Umar?' He replied. "Umar'. I asked: 'Am I better or 'Uthmaan?' He replied: 'Uthmaan'. When I asked him these questions, Rasulullah Sallallahu 'Alayhi Wasallam told me the truth. (He did not tell me I was better to keep me happy. Afterwards I felt ashamed of myself on this deed). I felt I should not have asked such a question".

Commentary
This Sahaabi in the beginning due to the special attention given to him by Sayyidina Rasulullah Sallallahu 'Alayhi Wasallam felt he was the best among the community. We find from the first lengthy hadith already mentioned, that it was his noble habit to give preference to the best. But, at times, to make one's heart happy and in politeness he gave preference to that which was not the best. He even showed special love to the non-believers and the munafiqeen (hypocrites). In the hadith, the order in which the question were asked, is because in the time of Sayyidina Rasulullah Sallallahu 'Alayhi Wasallam the Sahaabah Radiyallahu 'Anhum regarded Abubakr Radiyallahu 'Anhu as the best amongst the people. It is also narrated in the ahaadith that in the time of Rasulullah Sallallahu 'Alayhi Wasallam we regarded Abubakr as the best, and after him 'Umar. Sayyidina Ibn 'Umar Radiyallahu 'Anhu relates that in the time of Rasulullah Sallallahu'Alayhi Wasallam we did not regard anyone equal to Abubakr, after him was 'Umar, and after him 'Uthrnaan. After that the other Sahaabah were not given preference. This means that the superiority of these three Sahaabah in this order was manifest. In the time of Rasulullah Sallallahu 'Alayhi Wasallam we the Sahaabah accepted this. Muhammad, the son of 'Ali (Radiyallahu'Anhu), once asked his father 'Ali Radiyallahu 'Anhu who was the best person after Rasulullah Sallallahu 'Alayhi Wasallam?. He replied: 'Abubakr Radiyallahu 'Anhu' I asked after him who? He replied: "Umar'. There are many other ahaadith wherein during the time of Sayyidina Rasulullah Sallallahu 'Alayhi Wasallam this order is mentioned. Therefore 'Amr Radiyallahu 'Anhu asked the question in this order. He competed with the one who was regarded as the best then the second, then the third best. If I am not better than the first then surely I might be better then the second or third.

Hadith 328

Anas bin Maalik Radiyallahu 'Anhu says: "I remained in the service (of Rasulullah Sallallahu 'Alayhi Wasallam for ten years. He never once told me 'Oof'. When I did something, he never asked me, why did you do so? When I did not do a certain task, he never asked me why I did not do it. Rasulullah Sallallahu 'Alayhi Wasallam had the best character among all people. (and also possessed the most excellent features, so much so,) that I never felt a silk cloth, nor pure silk, nor any other thing softer than the palm of Rasulullah Sallallahu 'Alayhi Wasallam. Nor did I smell any musk or any other fragrance, more sweet smelling than the sweat of Rasulullah Sallallahu 'Alayhi Wasallam".

Commentary
This is not an exaggeration, or something to do with faith. The perspiration of Sayyidina Rasulullah Sallallahu 'Alayhi Wasallam was collected and used as a fragrance. The one with whom Sayyidina Rasulullah Sallallahu 'Alayhi Wasallam shook hands, a fragrance emitted from that hand for a whole day. It is a proven fact that by committing excess evil the body gives off a disgraceful smell. Sayyidina Rasulullah Sallallahu 'Alayhi Wasallam not uttering even the word 'Oof' on anything is due to his high and noble character and humbleness. He did not regard Sayyidina Anas Radiyallahu 'Anhu fulfilling or not fulfilling a duty to be something from Sayyidina Anas Radyallahu 'Anhu's own side, but something that is from Allah, and was always contented with it. In another hadith this has also been stated that Sayyidina Rasulullah Sallallahu 'Alayhi Wasallam used to say.' 'Only that shall happen that Allah wills. If it is destined to happen it shall happen'. This is the uttermost pleasure from a beloved's deed. In the technical terms of the sufis the essence of 'Rida bil Qadaa' (contentment and acceptance of divine decree) has a different certificate. There is a famous saying of Raabi'ah Basriyyah, the translation of which is, 'O Allah, if you cut me into pieces, as a result, my love for You will surely increase'. The acts of all the accomplished sufis are taken from the many noble acts of Sayyidina Rasulullah Sallallahu 'Alayhi Wasallam. The personality of Sayyidina Rasulullah Sallallahu 'Alayhi Wasallam was perfect and most complete in all aspects. After him the state of 'All inclusive perfection' did not remain. Therefore among the sufis, a certain habit of Sayyidina Rasulullah Sallallahu 'Alayhi Wasallam was evident and at another place another habit was evident. Here it is worth noting that this state of Sayyidina Rasulullah Sallallahu 'Alayhi Wasallam was regarding his own person. Sayyiditina 'Aayeshah Radiyallahu 'Anha says 'Rasulullah Sallallahu 'Alayhi Wasallam never took revenge on his own behalf (or for any wrong done to him), but if a command of Allah was transgressed (i.e. haraam deed was committed) then he surely punished the evil doer'. A similar incident is also mentioned in hadith number three in the chapter on the speech of Sayyidina Rasulullah Sallallahu 'Alayhi Wasallam.

A pleasant incident: There is a surprising story regarding the last portion of the hadith under discussion, from which we find the complete love of the Sahaabah Radiyallahu 'Anhum for Sayyidina Rasulullah Sallallahu Alayhi Wasallam. That is, Sayyidina Anas Radiyallahu 'Anhu once began saying with complete love and happiness, that I shook the mubaarak hands of Sayyidina Rasulullah Sallallahu 'Alayhi Wasallam with these hands of mine. I did not feel any silken cloth or pure silk softer than the hands of Sayyidina Rasulullah Sallallahu 'Alayhi Wasallam. The student before whom this hadith was mentioned, showed his desire, that I also wish to shake hands with those hands that shook the hands of Rasulullah Sallallahu 'Alayhi Wasallam. Thereafter, this chain continued in such a manner that today after more 1,350 years it is still continually practised. It is well known as the hadith of musafahah (hand shaking) as the hand shaking is continued. Shah Waliyullah Dehlavi has also mentioned this in his book 'Musalsalaat', through whom it had reached my respected ustaadh Maulana Khalil Ahmad Saahib (May Allah fill his resting place with nur).

Hadith 329

Anas Radiyallahu 'Anhu says: "A person who was wearing yellow coloured clothing was sitting by Rasulullah Sallallahu 'Alayhi Wasallam. It was the habit of Rasulullah Sallallahu 'Alayhi Wasallam not to bluntly express things he did not approve of. (Therefore he kept silent). When that person left, Rasulullah Sallallahu 'Alayhi Wasallam said to those present 'It would have been better if you had told him not to wear yellow clothing'".

Commentary
This was a great kindness of Sayyidina Rasulullah Sallallahu 'Alayhi Wasallam on the ummah. He did not usually prohibit anything to an individual, because it was possible that that person may reject it or may become a cause for one to raise an objection, which could lead to kufr. When Sayyidina Rasulullah Sallallahu 'Alayhi Wasallam felt that it would not lead to this, he prohibited that which was undesirable. It is stated that Sayyidina Rasulullah Sallallahu 'Alayhi Wasallam prohibited Sayyidina 'Abdullah bin 'Amr ibnul 'Aas Radiyallahu 'Anhu from wearing such clothing. Many other such instances are mentioned in the books of hadith. Also this delaying and not openly prohibiting a thing were only in such circumstances where it was feared to be detrimental or where there was no fear of harm if it was delayed. This method was not adopted where a haraam thing was committed. It is therefore found in hadith number three in the chapter on the speech of Sayyidina Rasulullah Sallallahu 'Alayhi Wasallam, where in a detailed narration of Sayyidina Imaam Hasan Radiyallahu 'Anhu it is related that when one transgressed the truth, at that time no one could endure his anger, nor could anybody stop him, till Sayyidina Rasulullah Sallallahu 'Alayhi Wasallam avenged that deed. A similar incident will be mentioned in the ensuing pages.

Hadith 330

'Aayeshah Radiyallahu 'Anha reports, that: "It was not the nature of Rasulullah Sallallahu 'Alayhi Wasallam to talk indecently, nor did he engage himself in the use of obscene language. Nor did he shout and talk in the bazaars (which is against dignity). He did not avenge a bad deed with a bad one, but forgave it, and thereafter did not even mention it".

Commentary
Some people are by nature indecent and habituated to telling obscene jokes, some, in order to keep a gathering happy, indulge in indecent conversations. For this reason Sayyiditina 'Aayeshah Radiyallahu'Anha refused both. There is no harm if one goes into the bazaar to fulfil one's needs, but to go there and shout about is against dignity. One should in a quiet manner, complete ones needs and return. This also does not mean that by not shouting in the bazaar, he made a noise at other places. The object is that it is generally found that people make noise in the bazaars (while dealing etc.). If one is calm in the bazaars, it is apparent that at other places too one will be calm. The whole history of Sayyidina Rasulullah Sallallahu'Alayhi Wasallam is filled with incidents where he did not avenge a bad deed with a bad one. What types of torments and suffering did he not suffer at the hands of the non-believers? What did he not confront in the Battle of Uhud? When the Sahaabah Radiyallahu 'Anhum could not bear these happenings, they requested' Sayyidina Rasulullah Sallallahu 'Alayhi Wasallam to curse these non-believers. Instead Sayyidina Rasulullah Sallallahu 'Alayhi Wasallam made this du'aa: 'O Allah, grant my nation hidayah, for they know not'. Zayd bin Sa'nah Radiyallahu'Anhu who was a Jew, once began saying: 'There was not a sign of prophethood in Rasulullah Sallallahu 'Alayhi Wasallam which I had not found in him, except for two signs, which I did not have the opportunity to test. The first is that his hilm (gentleness) will overcome his anger. The second is, the more one acts foolishly towards him the more he will tolerate it. I looked for a chance to test these two signs, and kept on coming and going to his gatherings. One day Rasulullah Sallallahu 'Alayhi Wasallam came out of his house. 'Ali was with him. just then a badawi type of person came and said: 'O Rasulullah, my community have accepted Islaam, and I had told them that, if they became Muslims, they shall receive abundant sustenance. And now such a time has come where drought has befallen us. I fear that they will leave Islaam. If the idea is suitable, it is suggested that you assist them. Sayyidina Rasulullah Sallallahu 'Alayhi Wasallam looked towards a person who may have been 'Ali. He replied, 'Ya Rasulullah, there is nothing available'. Sayyidina Zayd Radiyallahu 'Anhu who was of the Jewish faith at that time, was witnessing this incident, he said. 'O Muhammad, if you can do this, a certain amount of dates of a certain person's palm grove be given to me at a fixed time, then I shall pay now in advance and collect the dates at the appointed time. Rasulullah Sallallahu 'Alayhi Wasallam replied this was possible, but if you do not stipulate the palm grove I can make an agreement. I accepted it, and paid eighty mith-qaal of gold (according to well known sayings one mithaqaal equals 100 grains or four and half maa-shaas approx. four and half grams). Sayyidina Rasulullah Sallahu 'Alayhi Wasallam gave the gold to this badawi and said to him, do not forget to be just, and fulfil their needs with this. Zayd Radiyallahu 'Anhu further says, when two or three days were left for the time to collect the dates, Rasulullah was sitting near a well while returning from a funeral with the Sahaabah, among whom were Abubakr, 'Umar, and 'Uthmaan. I came and caught the hem of the kurtah and sheet of Sayyidina Rasulullah Sallallahu 'Alayhi Wasallam and cynically said: 'O Muhammad, you do not want to pay my debt. I swear by Allah, that I know all the children of 'Abdul Muttalib very well. You are very poor payers'. 'Umar looked at me in anger and said: 'O enemy of Allah! what are you mumbling? I swear by Allah, that if I did not fear (the presence of Rasulullah) I would have severed your head'. Rasulullah was looking at me very calmly, and said smilingly to 'Umar: ''Umar, This person and I are in need of something more. He should have told me to take care in fulfilling his rights and should have advised in a better manner when putting forward his claim. Go take him and fulfil his rights, and for having scolded him give him in lieu twenty saa' (approximately two mann approx 66,5 kg) dates extra in excess of his right'. Umar took me and fulfilled my rights and gave me the twenty extra saa'. I asked: 'For what are these twenty extra saa'? ''Umar replied: 'This is the command of Rasulullah'. Zayd Radiyallahu 'Anhu said: ''Umar do you know me? 'Umar replied: No' I said: I am Zayd bin Sa'nah. He asked: 'The Allaamah (great learned) of the Jews? 'I replied: 'I am that very person'. He said: 'Being a man of such calibre, why did you behave before Rasulullah in such a manner?'. I replied: 'Two signs from the signs of prophethood were left, which I was not able to test. The first is the hilm (gentleness) of Rasulullah Sallallahu 'Alayhi Wasallam supersedes his anger. The second is that, the more one acts foolishly towards him, the more he will tolerate it. Now I have tested these two also, therefore I make you witness to my acceptance of Islam.

I give half of my wealth in charity (sadqah) to the ummah of Muhammad Sallallahu 'Alayhi Wasallam''. Therefore he returned to the noble presence of Rasulullah Sallallahu 'Alayhi Wasallam and accepted Islaam. Later he took part in many battles and was martyred in the Battle of Tabuk (May Allah be pleased with him). - Jam'u; Fawaa-id and Jam'ul Wasaa-il.

Hadith 331

'Aayeshah Radiyallahu 'Anha reports: "Rasulullah Sallallahu 'Alayhi Wasallam did not hit anything with his mubaarak hands, besides the time when he made jihaad in the Path of Allah. He did not hit a servant nor a women (wife, slave girl etc.)".

Commentary
Hudhud is included in the Path of Allah and also jihaad. By hitting, it is meant to hit in anger, this in general usage is called hitting. This is not against one hitting un-intentionally and playfully, as has been mentioned in some ahaadith.

Hadith 332

'Aayeshah Radiyallahu 'Anha says: "I have never seen Rasulullah Sallallahu 'Alayhi Wasallam avenge himself for a personal affliction, but if one transgressed a prohibited thing from those prohibited by Allah, (To commit a haraam act. The commentators on hadith say the rights of man are also included) then there was no one more angry than Rasulullah Sallallahu 'Alayhi Wasallam. Whenever Rasulullah Sallallahu 'Alayhi Wasallam was given a choice between two things, he always chose the one that was simple, if it did not lead to any type of sin".

Commentary
It is written in the books of history that in the Battle of Uhud when 'Utbah threw a stone at Sayyidina Rasulullah Sallallahu 'Alayhi Wasallam and his mubaarak teeth became shaheed, and his blessed face became full of blood. A few among those present said. 'Make du'aa for the curse of that wicked person'. Instead Sayyidina Rasulullah Sallallahu 'Alayhi Wasallam made this du'aa: 'O Allah, grant my people hidayah, for they do not know'. Once a badawi came and pulled the sheet of Sayyidina Rasulullah Sallallahu 'Alayhi Wasallam so hard that it made a mark an his mubaarak neck, the badawi then said: 'Load grain on these camels of mine. You do not give from your or your father's wealth (He meant as if the wealth in the baytul maal (treasury) belongs to us and not to you). Sayyidina Rasulullah Sallallahu 'Alayhi Wasallam said. 'Till you do not compensate for pulling the sheet, I shall not make grain available to you'. He said: 'I swear by Allah, that I will not compensate you'. Sayyidina Rasulullah Sallallahu 'Alayhi Wasallam was smiling and had grain loaded onto his camels. We are among those who used his mubaarak name and claim to follow him. If anything is said or done against our dignity, or if one uses a harsh word then we feel it against our dignity. The meaning of the last sentence in this hadith is that when Sayyidina Rasulullah Sallallahu 'Alayhi Wasallam was given a choice by Allah between two things, especially that which was in the interests of the ummah, he always chose the easy and simple thing for the ummah. In the same manner in worldly matters where a choice between two things were given, he chose the simple one as long as it did not have a shar'ee shortcoming in it. In many ahaadith under different subjects, that to put oneself into unnecessary difficulties was not liked by Sayyidina Rasulullah Sallallahu 'Alayhi Wasallam.

Hadith 333

'Aayeshah Radiyallahu 'Anha reports. "A person asked permission to present himself before Rasulullah Sallallahu 'Alayhi Wasallam while I was with him. Rasulullah Sallallahu 'Alayhi Wasallam said: 'What a bad person is he among his community'. After saying this, he gave him permission to enter. After the person entered, he spoke very softly to him. When the person left I said: 'O Rasulullah, you said what you said before he entered, then you spoke so softly to him,. Rasulullah Sallallahu 'Alayhi Wasallam said: 'O 'Aayeshah, the worst person is that who stops speaking to one because of his indecency'".

Commentary
Most of the 'ulama have written that this person's name was 'Uyaynah. It is said that till then he had not sincerely accepted Islaam, but hypocritically and outwardly. Upto that time Sayyidina Rasulullah Sallallahu 'Alayhi Wasallam treated the hypocrites in the same manner as he had treated the Muslims. Therefore he treated him in the same manner. After the death of Sayyidina Rasulullah Sallallahu 'Alayhi Wasallam when some people began turning away from Islaam (irtidaad), he also became a murtad, and openly declared the kufr that was in his heart. When he was brought before Sayyidina Abubakr Radiyallahu 'Anhu, the children of Madinah began jeering him that this person has also become a murtad (turned apostate). He replied: 'Since when have I been a Muslim that it may be said that I have become a murtad. He later became a Muslim, and took part in jihaad in the time of Sayyidina 'Umar Radiyallahu 'Anhu.

It is for this reason that Sayyidina Rasulullah Sallallahu 'Alayhi Wasallam pointed out this fact before he entered. Since this was intended to rectify (islaah) and to save others from harm, therefore this saying of Sayyidina Rasulullah Sallallahu 'Alayhi Wasallam cannot be termed according to the shari'ah as ghibah (backbiting). To mention a bad deed of a person with the intention that others may not fall into it, or be tricked into it, is not classed as those prohibited in ghibah. Some of the 'ulama have stated that this person was an open faasiq. It is permissible to make ghibah of the one who openly indulges in fisq and fujur. When he arrived in the presence of Sayyidina Rasulullah Sallallahu 'Alayhi Wasallam, to make him feel at ease and captivate his heart, Sayyidina Rasulullah Sallallahu 'Alayhi Wasallam spoke softly to him, as was his noble habit. It was also the noble habit of sayyidina Rasulullah Sallallahu 'Alayhi Wasallam to speak softly to everyone. It is for this reason that Sayyidina Rasulullah Sallallahu 'Alayhi Wasallam made this clear to Sayyiditina 'Aayeshah Radiyallahu 'Anha and others, so they may not feel that by the courtesy shown by Sayyidina Rasulullah Sallallahu 'Alayhi Wasallam to this person, that this person is honest and a well wisher, and due to this one may be deceived and fall into some, calamity, or a secret may be said before him. It is the habit of hypocrites to discuss the secrets of others so that they obtain special status and one's inner secrets. In the last sentence of the hadith the words 'worst person' could have two meanings. This may be referring to the person that presented himself. In order to keep away from his rudeness, he was treated in this manner, or this may be referring to the noble personage of Sayyidina Rasulullah Sallallahu 'Alayhi Wasallam that, 'When did you find me to be a rude person, that you were waiting for such a thing. He is an indecent person, and due to his indecency people will refrain from coming to him, and if I also speak like this, people must also stop coming to me'. As a result of which only he shall be a loser, but how could Sayyidina Rasulullah Sallallahu 'Alayhi Wasallam tolerate him being a loser.

Hadith 334

Imaam Hasan Radiyallahu 'Anhu says, (my younger brother) Husayn said: "I asked my father (Sayyidina 'Ali Radiyallahu 'Anhu) about the conduct of Rasulullah Sallallahu 'Alayhi Wasallam in his assemblies' He replied.. 'Rasulullah Sallallahu 'Alayhi Wasallam was always happy and easy mannered. There was always a smile and a sign of happiness on his blessed face. He was soft-natured and when the people needed his approval, he easily gave consent. He did not speak in a harsh tone nor was he stone-hearted. He did not scream while speaking, nor was he rude or spoke indecently. He did not seek other's faults. He never over-praised anything nor exceeded in joking, nor was he a miser. He kept away from undesirable language and did not make as if he did not hear anything. If he did not agree with the next person's wish he did not make that person feel disheartened, nor did he promise anything to that person. He completely kept himself away from three things: from arguments, pride and senseless utterances. He prohibited people from three things. He did not disgrace or insult anyone, nor look for the faults of others, he only spoke that from which thawaab and reward was attained. When he spoke, those present bowed their heads in such a manner, as if birds were sitting on their heads. (They did not shift about, as birds will fly away on the slightest move). When he completed his talks, the others would begin speaking. (No one would speak while Sayyidina Rasulullah Sallallahu'Alayhi Wasallam spoke. Whatever one wanted to say, it would be said after he had completed speaking). They did not argue before him regarding anything. Whenever one spoke to him the other would keep quiet and listen till he would finish. The speech of every person was as if the first person was speaking. (They gave attention to what every person said. It was not as is generally found that in the beginning people pay full attention, and if the talk is lengthened they became bored, and begin to pay less attention). When all laughed for something, he would laugh too. The things that surprised the people, he would also show his surprise regarding that. (He would not sit quietly and keep himself aloof from everyone, but made himself part of the gathering). He exercised patience at the harshness and indecent questions of a traveller. (Villagers usually ask irrelevant questions. They do not show courtesy and ask all types of questions. Sayyidina Rasulullah Sallallahu 'Alayhi Wasallam did not reprimand them but exercised patience). The Sahaabah would bring travellers to his assemblies (so that they themselves could benefit from the various types of questions asked by these people, and also hear some questions regarding which they themselves, due to etiquette, would not ask). Rasulullah Sallallahu 'Alayhi Wasallam' would say: 'When you see a person in need, then always 'help that person'. (If someone praised him, he would detest it). If someone, by way of thanks praised him, he would remain silent, (because it is necessary that one 'thank a person for a good favour or good deed. It is like one fulfilling one's duty. Some of the 'ulama have translated this as: 'If one did not exceed in praising him, he would keep silent'. That means if he exceeded he would prohibit him). He did not interrupt someone talking and did not begin speaking when someone else was busy speaking. If one exceeded the limits he would stop him or would get up and leave (so that that person would stop)".

Commentary
This hadith is a portion of hadith number seven in the previous chapter. The complete hadith of Sayyidina Imaam Husayn Radiyallahu 'Anhu is mentioned in the Jam'ul Fawaa-id and the Shifa of Qaadi 'Iyaad. lmaam Tirmidhi has mentioned this hadith in portions according to the relevant chapters.

Hadith 335

Jaabir Radiyallahu 'Anhu says. "Rasulullah Sallallahu 'Alayhi Wasallam never said 'No' to a request of a person".

Commentary
If he was in possession of the required article at that moment, he gave it, otherwise he would promise to give it at another time, or he would make du'aa for the person, that Allah fulfil the person's need by some other means.

Hadith 336

Ibn 'Abbaas Radiyallahu 'Anhu says: "Rasulullah Sallallahu 'Alayhi Wasallam was the most generous among people in performing good deeds (No one could compare with him in generosity. He himself led a simple life, but in giving he would put a king to shame. At a time of great need a woman presented him a sheet, and he wore it as he was in need of it. A person came to him, and asked him for it, he presented the sheet to that person. Taking of loans and fulfilling the needs of others, when the creditors came, and if something had come from somewhere, he would pay the debts, and did not go home till everything was given to the needy. There exists many incidents of this nature, so much so that it is not possible to enumerate them). Particularly in the month of Ramadaan, he would be more generous till the month ended. (His generosity in this month exceeded all the other months). In this month when Jibra-eel 'Alayhis Salaam came and recited the Qur-aan to Rasulullah Sallallahu 'Alayhi Wasallam, at that time his generosity exceeded the wind that brings forth heavy rains".

Commentary
Here the wind is described with speed, that the wind did not blow as fast, as did the generosity of Sayyidina Rasulullah Sallallahu 'Alayhi Wasallam, or it is his widespread benefits, the benefits of rain are not so widespread, as that of Sayyidina Rasulullah Sallallahu 'Alayhi Wasallam. The example of rain is just to illustrate, otherwise what connection has the rain with the generosity of Sayyidina Rasulullah Sallallahu'Alayhi Wasallam, as the rain only benefits in the growing of material things. The shower of Sayyidina Rasulullah Sallallahu 'Alayhi Wasallam benefits materially, spiritually, worldly and religiously. Rain gives life to the earth, and he gave life to the hearts. It is narrated in Tirmidhi that once there came for Sayyidina Rasulullah Sallallahu 'Alayhi Wasallam ninety thousand Dirhams, the equivalent of which is more than twenty thousand Rupees. Sayyidina Rasulullah Sallallahu 'Alayhi Wasallam had the amount spread onto a sack, and had it distributed there and then. After it was distributed a person came to ask, the incident of which is mentioned in the commentary of hadith number thirteen in this chapter. Sayyidina Rasulullah Sallallahu'Alayhi Wasallam said to him, I have nothing left by me. You may loan from someone on my behalf, when I have something I shall pay that debt. This was the noble habit of Sayyidina Rasulullah Sallallahu 'Alayhi Wasallam What can one ask regarding this in the month of Ramadaan. It was a time when from the Lord of all the heavens, the best words were revealed at the best time, to the best of the creation by the malaa-ikah (angels). Sayyidina Rasulullah Salallahu 'Alayhi Wasallam was blessed with the highest and complete rank; and the highest rank is to have the qualities of Allah the Almighty. If one wishes to see a sample of the great mercies and blessings of Allah that descends in this month, read the book of this humble servant, titled 'Virtues of Ramadaan'.

Hadith 337

Anas Radiyallahu 'Anhu says: "Rasulullah. Sallallahu 'Alayhi Wasallam did not store anything for the next day".

Commentary
Whatever he possessed, he fed it to the people till nothing was left. He did not keep anything, thinking that he would need it the next day. This is an example of the complete reliance of Sayyidina Rasulullah Sallallahu 'Alayhi Wasallam on Allah Ta'aala, that what the Lord had given today, He will give it tomorrow too. All this is regarding himself. The wives were given their expenses so that they might spend it in the manner they wished. If they wished they could have kept it or distribute it, but they too, being the wives of Sayyidina Rasulullah Sallallahu 'Alayhi Wasallam had this spirit. Once two bags of Dirhams were presented to Sayyiditina 'Aayeshah Radiyallahu 'Anha as a gift, the total of which amounted to more than one hundred thousand Dirhams. She ordered a tray, filled it and distributed it till there was nothing left. At the time she was fasting and had only one roti and olive oil, with which she made iftaar. The slave girl said. 'If we had purchased meat for one Dirham today, we could have broken our fasts with it'. She replied: 'What is the use of complaining now; if you had reminded me at that time I would have purchased it for you'. In the Hikaayatus Sahaabah, a few such incidents of these truthful followers have been compiled. If the meaning of the hadith is, that he did not leave anything for himself nor for his family till the next day, then too it will not be out of place.

Hadith 338

'Umar Radiyallahu 'Anhu reports that once a needy person came to ask Rasulullah Sallallahu 'Alayhi Wasallam for his need. Rasulullah Sallallahu 'Alayhi Wasallam replied: "I do not have anything at present. Go and purchase something on my behalf. When something arrives I will pay for it". 'Umar Radiyallahu 'Anhu said: "O Messenger of Allah, whatever you possessed you have already given away. Allah Ta'aala did not make you responsible for that which is not in your means". Rasulullah Sallallahu 'Alayhi Wasallam felt annoyed at this saying of 'Umar Radiyallahu'Anhu. Thereupon a person from among, the Ansaar said: "O Rasul, of Allah, spend whatever you wish, and do not fear any lessening from the Lord of the 'Arsh (Throne)". (That Great Deity that is the Lord of the 'Arsh, nothing will decrease in His Bounties by giving you). Rasulullah Sallallahu 'Alayhi Wasallam smiled and the happiness could be seen on his mubaarak face due to the saying of the Ansaari. Rasulullah Sallallahu 'Alayhi Wasallam than said: "Allah Ta'aala has commanded me to do this".

Commentary
Sayyidina Rasulullah Sallallahu 'Alayhi Wasallam also commanded Sayyidina Bilaal Radiyallahu 'Anhu to do this. Sayyidina Abu Hurayrah Radiyallahu. 'Anhu says Sayyidina Rasulullah Sallallahu 'Alayhi wasallam once saw a heap of dates by Sayyidina Bilaal Radiyallahu 'Anhu. Sayyidina Rasulullah Sallallahu'Alayhi Wasallam asked what is this. He replied: 'I have kept it for my future needs'. Sayyidina Rasulullah Sallallahu 'Alayhi Wasallam said: 'Do you not fear that because of this, tomorrow on the day of qiyaamah, the smoke of jahannam will reach you'. After this he also said. 'Spend O Bilaal, and do not fear the Lord of the 'Arsh, that it will become less'. Who has the strength to cover all the incidents of the generosity of Sayyidina Rasulullah Sallallahu 'Alayhi Wasallam. For his generosity it was not necessary that he possessed something. It was the general practice of Sayyidina Rasulullah Sallallahu 'Alayhi Wasallam to take a loan and spend on the needy, as is mentioned in the hadith under discussion. Sayyidina Bilaal Radiyallahu 'Anhu was once asked: 'What was the method of the expenditure of Rasulullah Sallallahu 'Alayhi Wasallam?'. He replied: 'Rasulullah Sallallahu 'Alayhi Wasallam did not keep anything. Till the end I was responsible for handling it. It was his noble habit that when a person accepted Islaam and came to him and if he saw this person unclothed, he commanded me to clothe that person. I would obtain a loan from somewhere and purchase clothing and food for that person. Once a person from the mushrikeen (polytheists) came to me, and began saying that I have a lot of wealth, whatever loan you may need take it from me, and it is not necessary to take a loan from anyone else. I began to obtain loans from him. One day I performed wudu and as I was preparing to call out the adhaan, I saw that mushrik (polytheist) coming with a few merchants. Upon seeing me he began to say 'O Habshi' I replied: 'I am present.'. He began to swear at me in a cynical manner, and asked: 'How many days are left till the end of this month?' I replied: 'The month is nearly ending'. He said: 'Four days are left. If you do not pay your loans by that time. I will make you a slave in lieu of my debt. The way you were grazing sheep before in slavery, your position will become the same'. Sayyidina Bilaal Radiyallahu 'Anhu says: 'Whatever becomes of a person as a result of such threats, the same overtook me.

After 'eshaa I came in the presence of Rasulullah Sallallahu 'Alayhi Wasallam and narrated the whole incident to him, then I said: 'There is no way to pay this debt so quickly, nor do you have anything nor do I have anything I will hide away. When you pay the debt I will come out, otherwise, that mushrik will disgrace me very much'. Before the morning prayers a person came running to me and said that Rasulullah Sallallahu 'Alayhi Wasallam is calling you. When I presented myself, Rasulullah Sallallahu'Alayhi Wasallam said: 'Allah Ta'aala has made a means to pay your debt. These four camels are standing, and are laden with gifts sent by the ruler of Fadak. I paid the full debt that morning, and informed Rasulullah Sallallahu 'Alayhi Wasallam that Allah Ta'aala has freed you from debts. Rasulullah Sallallahu 'Alayhi Wasallam asked: 'Is there anything left from the gifts or not?'. I replied: 'A little is left'. Rasulullah Sallallahu 'Alayhi Wasallam said: 'Distribute it, so that I may be at ease'. The evening fell and yet there was some left. After 'eshaa Rasulullah Sallallahu 'Alayhi Wasallam inquired again, upon which I replied: 'The needy ones did not arrive, there is still some left'. Thereupon Rasulullah Sallallahu'Alayhi Wasallarn spent the night in the masjid and did not go home. The next day after 'eshaa he inquired again, whereupon I replied: 'Allah Ta'aala has freed you from its responsibilities. Everything has been distributed'. Rasulullah Sallallahu'Alayhi Wasallam then thanked Allah, and went to his home. - Abu Dawud.

Hadith 339

Rubayyi' bint Mu'awwidh bin 'Af-raa Radiyallahu 'Anha says: "I brought to Rasulullah Sallallahu 'Alayhi Wasallam a tray full of dates, and some small cucumbers. Rasulullah Sallallahu 'Alayhi Wasallam gave me a handful of jewellery".

Commentary
This hadith has been explained in hadith number six and seven, in the chapter of the fruits of Sayyidina Rasulullah Sallallahu 'Alayhi Wasallam.

Hadith 340

'Aayeshah Radiyallahu 'Anha reports that Rasulullah Sallallahu 'Alayhi Wasallam accepted gifts, and also gave presents in return.

Commentary
It is a sign of complete etiquette, that the feeling of a person is taken into consideration in returning a present. There is no benefit for one in not re-compensating a gift. Many a time due to intense love one goes through hardships to give presents. In re-compensating a present one is also made happy. It does not result in a loss, but is of benefit. Therefore in some ahaadith instead of 'Wa yuthibu minha' (and he re-compensated it), 'Wa yuthibu khayram minha' (and he re-compensated something better than it) is mentioned. From other ahaadith too this noble habit of Sayyidina Rasulullah Sallallahu 'Alayhi Wasallam is evident, that he gave more in return for a present received.