Tirmidhi Chapter 35 Hadith 229

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

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

Tirmidhi Chapter 35 Hadith 228

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

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

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

Tirmidhi Chapter 35 Hadith 227

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

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

Tirmidhi Chapter 35 Hadith 225 - 226

Hadith 225

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

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

Hadith 226

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

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

Tirmidhi Chapter 36 Hadith 239

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

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

Tirmidhi Chapter 36 Hadith 237 - 238

Hadith 237

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

Hadith 238

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

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

Tirmidhi Chapter 36 Hadith 236

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

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

Tirmidhi Chapter 36 Hadith 235

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

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

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

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

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

Tirmidhi Chapter 36 Hadith 234

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

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

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

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

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

Tirmidhi Chapter 36 Hadith 233

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

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

Tirmidhi Chapter 36 Hadith 232

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

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

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

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

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

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

Tirmidhi Chapter 37 Hadith 241 Story Telling Of Rasoolullah At Night

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

Tirmidhi Chapter 37 Hadith 240 Story Telling Of Rasoolullah At Night

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

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

Tirmidhi Chapter 38 Hadith 247

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

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

Tirmidhi Chapter 38 Hadith 246

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

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

Translation...

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

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

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

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

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

Tirmidhi Chapter 38 Hadith 245

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

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

Tirmidhi Chapter 38 Hadith 244

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

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

Tirmidhi Chapter 38 Hadith 243 The Sleeping Of Rasoolullah

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

Translation...

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

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

Translation...

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

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

Tirmidhi Chapter 38 Hadith 242 The Sleeping Of Rasoolullah

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

Translation...

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

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

Shama-il Tirmidhi Chapter 39 Hadith 248

Mughirah bin Shu'bah Radiyallahu 'Anhu reports that Rasuluilah Sallallahu 'Alayhi Wasallam performed such lengthy nafl prayers, that his mubaarak legs became swollen. The Sahaabah said : "You undergo such great difficulties, where Allah had forgiven your past and the future sins. "Rasulullah Sallallahu 'Alayhi Wasallam said: "(When Allah Ta'aala has blessed me so much) should I not be a grateful servant?"

Commentary
Apparently the questioner thought that prayers are for the forgiveness of sins. When Sayyidina Rasulullah Sallallahu 'Alayhi Wasallam is sinless, how could he commit sin? Why should he voluntarily undergo such difficulties? Sayydina Rasulullah Sallallahu 'Alayhi Wasallam replied the object of worship is not only this, but has several reasons. When Allah Ta'aala has forgiven all my sins, then the correct and most appropriate thing is that I constantly worship Him and thank Him for His grace and blessings.Sayyidina 'Ali Radiyallahu 'Anhu says: "Ibaadah is something performed because the object is Jannah, that is a businessman's 'ibaadah. The 'ibaadah is meant for purchasing. The price is paid here and the articles obtained there. Sometimes 'ibaadah is because of fear this is a slave's 'ibaadah. Ibaadah is performed for fear of punishment, as is the custom of the servant. One 'ibaadah is that which is performed without any future need or fear. It is solely for the gratitude of Allah's abudant blessings".

It is mentioned in the above hadith that Allah Ta'aala has forgiven all the sins of Sayydina Rasullullah Sallallahu 'Alayhi Wasallam. A doubt may arise here, that he committed a sin, but Allah Ta'aala forgave him. Whereas all the Ambiyaa (prophets) are sinless. They do not commit sins. The 'ulama have given many answers to this question, which are mentioned in their respective places. Especially many answers have been given in tafseer (commentary) Sura Fath. According to this Humble servant the easiest is: The deeds of the pious are regarded as a sin for the near one's to Allah. One commits a sin according to one's status. According to the status of Sayydina Rasulullah Sallallahu 'Alayhi Wasallam, that which is considered to be shortcoming, is of such a nature, that for the rest of us they are the very essence of devotion. As an example: Sayydina Rasulullah Sallallahu 'Alayhi Wasallam was conferring with the leaders of the kuffar (non believers) in the hope that they might except Islaam. Which in essence is the core of the deen. At that moment a blind Sahaabi, Sayydina Ibn Ummi Maktum Radiyallahu 'Anhu came to Sayyidina Rasulullah Sallallahu 'Alayhi Wasallamand said something. Due to the importance of the discussion, Sayyidina Rasulullah Sallallahu 'Alayhi Wasallam felt annoyed at the Sahaabi's intrusion. On that Allah Ta'aala admonished Sayyidina Rasulullah Sallallahu 'Alayhi Wasallam in the Sura of 'Abas. In the same manner after the Battle of Badr, Sayyidina Rasulullah Sallallhu 'Alayhi Wasallam treated the prisoners of war with great kindness and mercy, in the hope that they would accept Islaam, or their offspring would accept Islaam. He took fidyah (ransom) from them and freed them. He was cautioned in the Qur-aan on this. These are such cases, which due to high rank of Sayyidina Rasulullah Sallallahu 'Alayhi Wasallam, are regarded as shortcomings.

Shama-il Tirmidhi Chapter 39 Hadith 249

Abu Hurayrah Radiyallahu 'Anhu says: "Rasulullah Sallallhu 'Alayhi Wasallam performed so many nawaafil prayers that his legs swelled. Someone said to him, you take so many pains, whereas you have been given the good news that your past and present sins have been forgiven? He replied: "Should I not be grateful servant".

Commentary
A detailed narration has been narrated from Sayyiditina 'Aayeshah Radiyallhu 'Anha regarding this thanks-giving. Sayyidina 'Ataa Radiyallahu 'Anhu says: "I once requested 'Aayeshah to a surprising incident of Rasulullah Sallallhu 'Alayhi Wasallam?. 'She replied: 'Which act of Rassulullah Sallallahu 'Alayhi Wasallam was such that it was not surprising'. Thereafter she said: 'One night Rasulullah Sallallhu 'Alayhi Wasallam returned home to sleep and slept with me in my blanket. After a little while, as he was sleeping he said: 'Forget it, let me worship my creator'. Saying this he got up, performed wudhu and began to perform salaah. He began weeping till the tears flowed on to his mubaarak chest. He then performed ruku', and continued crying in this posture. Then performed sajdah and kept on weeping in this posture too. He stood up from the sajdah and remained crying. He remained in this state till the morning when Bilaal came to call out the adhaan. I said: O Messenger of Allah, why did you cry so much? Allah Ta'aala has forgiven all your past and future sins'. Sayyidina Rasulullah Sallallhu 'Alayhi Wasallam replied: 'Should I not be a thankful servant of Allah? Then said: 'Why should I not do so, when these aayaat were revealed to me today, and recite the aayaat of the last ruku' of Sura Aali 'Imran'".

Shama-il Tirmidhi Chapter 39 Hadith 250

It is also narrated from Abu Hurayrah Radiyallahu 'Anhu that Rasulullah Sallallhu 'Alayhi Wasallam performed such a long salaah that his mubaarak legs became swollen. He was asked: "You perform such long prayers, whereas all your past and future sins have been forgiven?. "Rasulullah Sallallhu 'Alayhi Wasallam replied: "Should I not be an appreciative servant?".

Commentary
Due to its importance Imaan Tiridhi had mentioned this hadith from three sources. A question may arise on these narrations that Sayyidina Rasulullah Sallallahu 'Alayhi Wasallam had many a time forbidden that one should exert one's self more than one can bear. The fact is, that humans have been created solely for the worship of Allah. Allah Ta'aala says in the Qur-aan 'I created the jinn and mankind only that they might worship Me'. - Surah Dhaariyaat,56. When this is the sole reason for creating man, then the more importance it is given and the more one worships, the more will it be desirable and praiseworthy. Whenever it was prohibited, it was because of some obstacle and trouble. Where it creates an obstacle or an obstacle exists, there it is undesirable. Among such obstacle may be boredom, confusion and perplexity, as a result it is left to altogether. There is a famous proverb in Urdu. 'Do not run and walk. nor tear up and fall'. The ahaadith wherein it has been prohibited are because of the reason mentioned already. Sayyidina Rasulullah Sallallhu 'Alayhi Wasallam has said: 'Practice only the amount that can be borne'. Allah Ta'aala does not withhold the granting of ajr (thawaab-reard) till one does not become bored of 'amal (practice). For this reason the 'ulama prohibit one from exerting one's self. It is possible that one will become bored and leave it completely. The attributes and qualities of Sayyidina Rasulullah Sallallhu 'Alayhi Wasallam is much higher than this. There was no probability of his becoming bored or tired. Sayyidina Rasulullah Sallallhu 'Alayhi Wasallam has said: 'The coolness of my eyes is in salaah'. Why should it not be, when salaah is a secret link with Allah? The amount of enjoyment a pious and sincere person like Sayyidina Rasulullah Sallallahu 'Alayhi Wasallam may experience, cannot be imagined. Only those who are unlucky become bored.

In the same manner the second prohibition that has been mentioned in the ahaadith, is because of negligence in fulfilling the compulsory rights and duties. By exerting one's self, weakness is felt. As a result one becomes negligent in fulfilling the rights of others. The question does not rise for Sayyidina Rasulullah Sallallhu 'Alayhi Wasallam, for such a great and venerated holy personage, who while performing such great endeavours and eating less, could also fulfil the desires of nine wives.

Therefore the question of weakness does not arise. Likewise, this is the case with all other obstacles. Which benefited Sayyidina Rasulullah Sallallahu'Alayhi Wasallam. Therefore there are no perplexities in these types of ahaadith.

Shama-il Tirmidhi Chapter 39 Hadith 251

Aswad bin Yazeed Radiyallahu 'Anhu says he enquired from 'Aayeshah Radiyallahu 'Anha regarding the salaah of Rasulullah Sallallahu 'Alayhi Wasallam at night. She replied: "Rasulullah Sallallahu 'Alayhi Wasallam slept (after 'eshaa) for the first half portion of the night. He then awakened (and performed the tahajjud prayers) till the time of suhur (sehri), thereafter he performed the witr salaah. He then went to his bed. If he had a desire, he went to his wife. When he heard the adhaan, he got up. If he was in a state of janaabah (requiring ghusl) he performed ghusl. If not, he performed wudu and went for salaah".

Commentary
The physicians say the best time for intercourse is the last part of the night. At that time the stomach is mild and both parties are fresh with regained strength. In the first part of the night, the stomach is full. In such a state it is detrimental to have intercourse. It is more detrimental when one is hungry. In the last portion of the night the stomach is not too full, nor is it very empty so that one feels hungry. All this is medically speaking. In the shari'ah it is permissible to have intercourse with the wife at other times. This is evident that Sayyidina Rasulullah Sallallahu 'Alayhi Wasallam had relations in the first part of the night and at different times of the day. Some mashaa-ikh have written that if one has intercourse with the wife at the time of salaah, resulting in her falling pregnant, the child from that union will be disobedient to the parents. (Because of the disobedience of the parents in not fulfilling salaah).

Shama-il Tirmidhi Chapter 39 Hadith 252

Ibn 'Abbaas Radiyallahu 'Anhu reports that he once slept at the house of his aunt Maymunah (during his childhood). She slept on the width of the cushion and Rasulullah Sallallahu 'Alayhi Wasallarn slept on the length of the cushion. (Qaadi 'Iyaad and others have translated pillow as a bed. When the original word means pillow and it is possible to use it in such a manner, it is not necessary to translate it as a bed. For instance, Sayyidina Rasulullah Saliallahu 'Alayhi Wasallam must have slept on the length of the pillow facing the qiblah, and Sayyidina Ibn 'Abbaas Radiyallahu 'Anhu on the breadth of it, putting his head on the qiblah side). Rasulullah Sallallahu 'Alayhi Wasallam (after having a little conversation with his wife) slept till the middle of the night, or till a little before that. Rasulullah Sallallahu 'Alayhi Wasallam then awakened and began wiping off the signs of sleep from his face. He then recited the last ten aayaat of Surah Aali 'Imraan (Inna fi khalqis samaawaati wal ard). (The 'ulama say a little of the Qur-aan should be recited after awakening, as this creates strength and it is mustahab to recite these aayaat). He got up and went to a leather bag that was hanging and (took water in a utensil from it) performed wudu from it. He then commenced his salaah. 'Abdullah bin 'Abbaas Radiyallahu 'Anhu says: 'I also got up (performed wudu) and stood next to-him (on his left). Rasulullah Sallallahu 'Alayhi Wasallam put his right hand on my head and caught my ear and twisted it (A muqtadi should stand on the right side of an Imaam. The ear was twisted to remind him. In one narration it is stated that, I began to sleep, so Sayyidina Rasulullah Sallallahu 'Alayhi Wasallam caught my ear. In another narration it is stated he caught my ear and pulled me to his right side, so that I might stand on the right according to the sunnah). He performed two rak'ahs, then two rak'ahs, then two rak'ahs, then two, rak'ahs, then two rak'ahs, then two rak'ahs. Ma'n (a narrator of this hadith) says Rasulullah Sallallahu'Alayhi Wasallam recited two two rak'ahs six times (the total of twelve rak'ahs. Mulla 'Ali Qaari has written that according to the madh-hab of Imaam Aa'zam Abu Hanifah, in tahajjud prayers there are twelve rak'ahs). He then performed the witr salaah and slept. When the mu-adh-dhin (Sayyidina Bilaal Radiyallahu'Anhu) came to him, he got up and recited two short rak'ahs and went for the fajr salaah.

Commentary
It is stated that Sayyidina Rasulullah Sallallahu 'Alayhi Wasallam performed different amounts of rak'ahs in tahajjud. These are according to different times. If there was time he performed more rak'ahs, otherwise less rak'ahs were performed. There are no specified amount of rak'ahs for tahajjud. Many a time Sayyidina Rasulullah Sallallahu 'Alayhi Wasallam performed less rak'ahs, although there was time to Perform more rak'ahs. He certainly recited lengthy portions from the Qur-aan, as is mentioned in the different ahaadith in this chapter.

Shama-il Tirmidhi Chapter 39 Hadith 253

Ibn 'Abbaas Radiyallahu 'Anhu says: "Rasulullah Sallallahu 'Alayhi Wasallam sometimes performed 13 rak'ahs of tahajjud (including witr)".

Commentary
He performed ten rak'ahs of tahajjud and three rak'ahs witr salaah. Some of the 'ulama have included the two sunnahs of fajr salaah too. In that case tahajjud will be eight rak'ahs.

Shama-il Tirmidhi Chapter 39 Hadith 254

'Aayeshah Radiyallahu 'Anha reports that whenever Rasulullah Sallallahu 'Alayhi Wasallam could not perform the tahajjud because of some reason. He performed twelve rak'ahs in the day (at the time of chaasht-before midday).

Commentary
If tahajjud was fard on Sayyidina Rasulullah Sallallahu 'Alayhi Wasallam then it is apparent that he performed qadaa. If it was not fard then he performed qadaa because of it being meritorious and full of virtue.' In the Sahih Muslim, Sayyidina 'Umar Radiyallahu 'Anhu relates a saying of Sayyidina Rasulullah Sallallahu 'Alayhi Wasallam that 'If a person could not fulfil his wird (daily practices) and ma'mul (regular practices) at night, one should complete them anytime in the morning before noon. It will be just as if he had completed them at night'. The mashaa-ikh of suluk (spiritual guides) take from this that if one cannot get through one's daily and regular practices at night, one should complete them in the morning. Because of the time passing by, one should not ignore it, otherwise the nafs will become accustomed to it.

Shama-il Tirmidhi Chapter 39 Hadith 255

Abu Hurayrah Radiyallahu 'Anhu says that Rasulullah Sallallahu 'Alayhi Wasallam said: "When one awakens at night (for-tahajjud salaah), two short rak'ahs should, be performed at the beginning".

Commentary
So that one may not become tired quickly by beginning to perform lengthy rak'ahs. Some 'ulama have written that these two rak'ahs are that of tahiyyatul wudu, it is preferable to shorten these rak'ahs as we have been commanded to do. Sayyidina Rasulullah Sallallahu 'Alayhi Wasallam also shortened the rak'ahs of this prayer. Haafiz Ibn Hajar has written a fine point in his commentary on the Bukhaari. He says that it is stated in a hadith that when a man sleeps, the shaytaan fastens three knots in the hair like a magician, in which this spell is cast that the night is still very long, keep on sleeping. When one gets up and recites the name of Allah, i.e. a du'aa etc., the first knot loosens. When wudu is performed the second knot opens. Therefore it has been commanded that two short rak'ahs be performed, so that the third knot also opens. The remaining portion of the salaah will be performed, whilst one is free from the deceits of the shaytaan. Sayyidina Rasulullah Sallallahu' Alayhi Wasallam was free from the guile of the shaytaan, but as an example for the ummah, he considered their necessities and to teach them, many a time he shortened these rak'ahs as has been mentioned in the narrations.

Shama-il Tirmidhi Chapter 39 Hadith 256

Zayd bin Khaalid Al-Juhani Radiyallahu 'Anhu says: "I once made up my mind that today I will closely study how Rasulullah Sallallahu 'Alayhi Wasallam performed his prayers. I lay down on the threshold of the house or a tent of Rasulullah Sallallahu 'Alayhi Wasallam (so that I may have a chance to observe with close attention). Rasulullah Sallallahu 'Alayhi Wasallam first performed two short rak'ahs. After that he performed long, long, long rak'ahs. (Long is mentioned thrice because of the lengthy periods spent in the rak'ahs). He then performed two rak'ahs shorter than the previous one's. Then performed two rak'ahs shorter than that. And again performed two rak'ahs shorter than the previous one. He again performed two rak'ahs shorter than that. He then performed the witr. All these (amounted to) thirteen rak'ahs".

Commentary
Those who are of the opinion that witr is one rak'ah, say that two rak'ahs nafl were performed six times and one rak'ah witr. The total of which is thirteen. Those who are of the opinion that witr is three rak'ahs, say that a total of fifteen rak'ahs were performed. Thirteen rak'ahs are counted in this manner, that the first two rak'ahs of tahiyyatul wudu are not included in a few narrations. "Then he Performed two rak'ahs shorter than the previous one". This instead of being mentioned four times, is only mentioned thrice. In this case besides the two short rak'ahs of tahiyyatul wudu which is mentioned in the beginning, the total amounts to ten nafl rak'ahs. In such a case there is no other way but to accept witr as three rak'ahs. If witr is taken to be one rak'ah, then the total shall not amount to thirteen rak'ahs.

In this hadith it is mentioned that Sayyidina Zayd bin Khaalid, ,AI-Juhani -Radiyallahu 'Anhu slept on the threshold of the house or a tent of Sayyidina Rasulullah Sallallahu 'Alayhi Wasallam. A narrator of this hadith is in doubt that did the teacher say the threshold of the house or that of the tent. The muhadditheen always took great care to convey the correct wordings. When in a little doubt, they always made this clear. It is evident that this was on the threshold of a tent, as this incident took place on a journey. When Sayyidina Rasulullah Sallallahu 'Alayhi Wasallam was in Madina, he slept at the house of one of his wives, and Sayyidina Zayd bin Khaalid Radiyallahu 'Anhu did not get a chance to observe this here. On a journey Sayyidina Rasulullah Sallallahu 'Alayhi Wasallam may have slept alone in a tent, it is possible that none of his wives were accompanying him. In such as instance this probability is understood. Therefore this is most correct. The majority of the 'ulama say, this incident was at the time of a journey.

Shama-il Tirmidhi Chapter 39 Hadith 257

Abi Salamah bin 'Abdurrahmaan Radiyallahu 'Anhu says he asked 'Aayesha Radiyallahu 'Anha "How was the salaah (how many rak'ah tahajjud was performed) of Rasulullah Sallallahu Alayhi Wasallam in Ramadaan? "She replied: "Rasulullah Sallallhu 'Alayhi Wasallam did not perform more than eleven rak'ahs during Ramadhaan or after Ramadhaan. (Eight rak'ahs tahajjud and three rak'ahs witr). He performed four rak'ahs. Do not ask of its length or how wonderfully (i.e. with humbleness and concentration) it was performed. In the same manner he performed four more rak'ahs. In the same manner he again performed four rak'ahs, and do not ask of its length or how wonderfully it was performed. After that he performed three rakahs witr". Aayesha Radiyallahu 'Anha says "I said: "O Messenger of Allah. Do you sleep before you perform witr?" He replied: "O Aayesha, my eyes sleep, but my heart remains awake". (This is a special gift to the ambiyah (prophets) that their hearts remain awake at all times).

Commentary
There are very few important points in this hadith, of which two have been discussed already. Firstly, that Sayyidina Aayesha Radiyallahu 'Anha says that Sayyidina Rasullullah Sallallhu 'Alayhi Wasallam did not perform more than elevn ra'kahs in tahajjud in Ramadhaan or out of Ramadhaan. Whereas in the narration of Sayyidina ibn Abbas Radiyallahu 'Anhu, Sayyidina Zayd bin Khaalid Radiyallahu 'Anhu and other Sahaabah Radiyallahu 'Anhum, it s stated that Sayyidina Rasulullah Sallallahu 'Alayhi Wasallam performed thirteen ra'kahs. In a narration mentioned in Abu Daawud, Sayyiditina Aayesha Radiyallahu 'Anha in reply to a question from Sayyidina 'Abdullah bin Abi Qays Radiyallahu 'Anhu himself counted the rak'ahs of tahajjud as follows: that four and two is six, and two equals eight, and two ten, plus three is thirteen. It is even narrated by Sayyiditina Aayesh Radiyallahu 'Anha herself that Sayyidina Rasulullah Sallallahu 'Alayhi Wasallam performed thirteen rak'ahs. Abu Daawud informs us in a narration that it is reported from Sayyiditina 'Aayeshah Radiyallahu 'Anha that: "Rasulullah Sallallahu 'Alayhi Wasallam did not perform (tahajjud) less than seven rak'ahs, or more than thirteen rak'ahs". In the Muwatta Imaam Maalik, it is narrated that Sayyiditina Aayeshah Radiyallahu 'Anha said: "Rasulullah Sallallahu 'Alayhi Wasallam performed thirteen rak'ahs at night. Then performed two short rak'ahs after the adhaan for the morning prayers were heard". Some'ulama, after having seen the various ahaadith on this subject said the ahaadith of Sayyiditina 'Aayeshah Radiyallahu 'Anha on this subject is confusing, which means it is weak. There is no necessity to say they are confusing. What perplexity can there be if eleven rak'ahs. Were performed generally? Sayyidina Rasulullah Sallallahu 'Alayhi Wasallam may have at times performed more, or less rak'ahs than these, as is evident from a few ahaadith.

The second discussion is that a few people derive the mas'alah from this hadith, that taraweeh is eight rak'ahs. Whereas from this narration it also cannot be said that tahajjud is only eight rak'ahs, as has been mentioned previously. This hadith has nothing to do with Taraweeh. The literal meaning of salaatul layl is the prayers of the night. By it nothing besides tahajjud is meant. If every prayer of the night is intended, then with the taraweeh, the faraa-id and sunan of maghrib and 'eshaa, all will be excluded, of which no solution can be found. In this only the tahajjud is mentioned, and the question is only intended for this salaah, which Sayyiditina 'Aayeshah Radiyallahu 'Anha kindly replied. The reason for asking is clear, that did Sayyidina Rasulullah Sallallahu 'Alayhi Wasallam perform more acts of worship in Ramadaan than at normal times, as has been mentioned in several narrations. Therefore Sayyidina Abu Salamah Radiyallahu 'Anhu thought that it might be possible that more rak'ahs of tahajjud were performed. Upon inquiring, Sayyiditina 'Aayeshah Radiyallahu 'Anha replied in the negative. Otherwise it was also not the intention of Sayyiditina 'Aayeshah Radiyallahu 'Anha to leave aside the taraweeh. The rak'ahs of tahajjud were never more than eleven rak'ahs. The performing of thirteen rak'ahs has been confirmed Sayyiditina 'Aayeshah Radiyallahu 'Anha herself. On the subject of taraweeh, Maulana-Rashid-Ahmad Gangohi has written a detailed booklet 'Ar Ra'y an Najeeh in Urdu. Those who wish may refer to it. Briefly, in the ahaadith tahajjud is termed as salaatul layl (The prayer of the night), and taraeeh as Qiyaami Ramadhaan (The standing-in prayer-of Ramadhaan). These are two separate prayers. The consensus of many 'ulama is that by Qiyaami Ramadhaan, taraweeh is meant. Sayyidina Rasulullah Sallallahu 'Alayhi Wasallam paid much importance to the Qiyaam of Ramadhaan. In many ahaadith the importance of it has been stressed and practised also. Sayyidina Rasulullah Sallallhu 'Alayhi Wasallam has said: "The one that stands in prayer in Ramadhaan with sincere faith and hope, all his sins are forgiven". ('The ulama say by sins only the minor ones are intended).

Sayyidina Abu Hurayrah Radiyallahu 'Anhu reports that Sayyidina Rasulullah Sallallhu 'Alayhi Wasallam did not enforce a command that qiyaam should be made in Ramadhaan, but rather persuaded or commanded one to do so. Sometimes Sayyidina Rasulullah Sallallahu 'Alayhi Wasallam performed this salaah (Taraweeh) with a large congregation, and excused himself for not performing it continuously, saying that it become fard. There are many reason for it possibly becoming fard by Sayyidina Rasulullah Sallallhu 'Alayhi Wasallam performing it regularly. Certainly the Sahaabah Radiyallahu Anhum, some individually and some in congregation performed this salaah till about the middle of the night, and at times a little longer. Sayyidina Umar Radiyallahu 'Anhu instructed the people in the time of his khilaafah to perform taraweeh with jamaa'ah (congregation) and not individually to avoid confusion. Sayyidina Saa-ib Radiyallahu 'Anhu says: "The Imaam generally recited those surahs that consists of a hundred aayaat. We use to lean on something because of the standing for lengthy period and the tiredness that resulted. This salaah ended before suhur (sehri)". Many 'ulama have written the consensus of the Ahlus-Sunnah wal Jamaa'ah that tarweeh is sunnah. From among the Ahlul-Qiblah (The people of the Qibila) none besides tha Rawaafid (Shi'ah) deny this. The four Imaams, viz Imaam Abu Hanifa RA, Imaam Shaafi'ee RA, Imaam Maalik RA, Imaam Humbal RA, all have mentioned this in their kitaabs of Fiqh (jurisprudence), that tarawee is twenty rak'ahs sunnah mu-akkidah. Acording to Imaam Maalik RA, a famous saying of his is that tarawee is thirty six rak'ahs.In the 'Mughni' a famous kitaab on Humbali fiqh, it is stated that the view of Ahmed bin Humbal RA is, that the most accepted saying is that taraweeh is twenty rak'ahs. This is also the madh-hab of Sufyaan Thaury RA, Imaam Abu Hanifa RA, and Imaam Shafi'ee RA. The madh-hab of Imaam Malik RA, is that it is thirty six rak'ahs. Imaam Malik RA said: "An envoy of the king came to me, that a concession be given in the rak'ahs of taraweeh. I rejected this ". A student of Imaam Maalik RA says : "Thirty nine rak'ahs were performed in Madinah. i.e. Thirty six for taraweeh, and three witr". This subject has been discussed in detail in the kittab 'Awjaz'. My respected tutors said: 'The thirty six rak'ahs that were performed in Madina, of those, twenty were of taraweeh, between every Sayyidina (stop after every four rak'ahs) it is mustahab to rest the time it too to complete the four rak'ahs. Therefore the people performed four rak'ahs nafl in the Sayyidina. Hence the sixteen rak'ahs performed in the four taraweehs become extra. Anyhow, this is the madh-hab of the Maaliki's. The most accepted adh-hab of the remaining three Imaams are that it is twenty rak'ahs.

Shama-il Tirmidhi Chapter 39 Hadith 258

'Aayesh Radiyallahu 'Anha say "Rasulullah Sallallhu 'Alayhi Wasallam performed eleven rak'ahs at night, of which one was a rak'ah of witr. When he completed this he slept on the right side".

Commentary
This hadith contradicts the previous one, in which eight rak'ahs have been mentioned. For this reason some 'ulama have commented on the ahaadith of Sayyiditina 'Aayesha Radiyallahu 'Anha on this subject, which has already been discussed in the previous hadith. As a further explanation, this could also be said that this happened at different occasions. At a time Sayyidina Rasulullah Salallahu 'Alayhi Wasallam performed eight rak'ahs and a time more or less. The second question is about witr been mentioned as one rak'ah. There exists some differences regarding this salaah, the first is in its ordinance. The Hanafis say it is waajib and some Imaams say it is mustahab. As the hadith does not mention this, this question is omitted. Another difference is regarding the rak'ahs of witr. The madh-hab of Imaam Abu Hanifa RA is that witr consists of three collective rak'ahs with one salaam. Other Imaams are of the opinion that it is performed in a single rak'ah. Some say it is one rak'ah with two separate wajib rak'ahs and a salaam before it. Various narrations have been mentioned regarding this. The difference among the a-immah are, on which of these is preferable. The Hanafis support their view with a few ahaadith:The narration of Sayyidina 'Abdullah bin Abi Qays Radiyallahu 'Anhu that has been mentioned by Abu Daawud and others, which has been discussed already in the previous hadith, where Sayyiditina 'Aayesha Radiyallahu 'Anha has mentioned that the salaah of Sayyidina Rasulullah Sallallahu 'Alayhi Wasallam consisted of four and three, six and three, eight and three and ten and three. To mention this with such trouble and at every place mention three without increasing or decreasing the number of witr rak'ahs, is a clear proof that in this salaah there is no increase or decrease and remains three rak'ahs. Otherwise Sayyiditina 'Aayeshah Radiyallahu 'Anha would have said seven, nine, eleven, and not six and three etc.Mulla'Ali Qaari has written that the proof of the Hanafiyyah is that there is a consensus among the Sahaabah Radiyallahu 'Anhum that it is jaa-iz (permissible) and preferable that witr is three rak'ahs and there is a difference of opinion in rak'ahs less than this. Some say one rak'ah is also jaa-iz, others say it is altogether not jaa-iz. It is apparent that the consensus of the Sahaabah Radiyallahu 'Anhum is stronger and better than the one wherein there exist discordant views. Sayyidina Hasan Basri Radiyallahu 'Anhu, a famous muhaddith and one of the great sufis, say that there is a consensus among the Muslims that witr consists of three rak'ahs. Umar bin 'Abdul'aziz RA. - the second 'Umar- passed a law after consulting the 'ulama of Madinah, that witr must be performed in three rak'ahs. Hasan RA. was asked a question that 'Abdullah bin 'Umar performed three rak'ahs of witr with a salaam at the end of the second rak'ah and performed the third rak'ah separately? He replied: "His father 'Umar performed the three rak'ahs of witr with one salaam, and he (Sayyidina'Umar Radiyallahu'Anhu) was more learned".It has been prohibited in the ahaadith to perform only a single rak'ah. Sayyidina 'Abdullah bin Mas'ud Radiyallahu 'Anhu was informed that Sayyidina Sa'd Radiyallahu 'Anhu performed only a single rak'ah of witr. He said: "A single rak'ah is not valid in salaah". The Hanafis put forth many proofs from different sources. The 'ulama have written many books on it. In this chapter the fiqhi angle has not been discussed. It is briefly and sufficiently highlighted.