The Sixth Narration

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The Sixth Narration

 

‘Aisha radiya Llahu ‘anha narrated:

 

إن أمركن مما يهمني بعدي ولن يصبر عليكن إلا الصابرون قال ثم تقول عائشة فسقى الله أباك من سلسبيل الجنة تريد عبد الرحمن بن عوف وكان قد وصل أزواج النبي صلى الله عليه وسلم بمال يقال بيعت بأربعين ألفا

Rasulullah salla Llahu ‘alayhi wa sallam would say, “Indeed your [feminine plural: referring to the wives of the Prophet salla Llahu ‘alayhi wa sallam] affair is from that which concerns me after me, and none shall be able to persevere with you except the patient ones.”

Then ‘Aisha radiya Llahu ‘anhu said (to Abu Salamah), “So may Allah give your father drink from the Salsabil of Paradise (referring to a spring in paradise),” intending ‘Abdul Rahman ibn ‘Awf (Abu Salamah is the son of ‘Abdul Rahman ibn ‘Awf). He had supported the wives of the Prophet salla Llahu ‘alayhi wa sallam with a property that had been sold for forty-thousand.”[1]

 

The chain of narration is sound with many scholars authenticating it.

The narration of Musnad Ahmed has the following wording:

 

لا يحنوا عليكن بعدي الا الصابرون

This narration also specifies the amount to be forty-thousand dinars.

 

The narration of Abu Salamah in Jami’ al Tirmidhi has, “‘Abdul Rahman ibn ‘Awf gifted a garden to the Ummahat al Mu’minin which was sold for four hundred thousand.”

 

Commentary and Lessons Learnt from this Narration:

1. There is great virtue in this narration for ‘Abdul Rahman ibn ‘Awf radiya Llahu ‘anhu with him being denoted as a patient man. Allah subhanahu wa ta ‘ala says regarding the patient:

 

إِنَّمَا يُوَفَّى الصَّابِرُوْنَ أَجْرَهُمْ بِغَيْرِ حِسَابٍ

Indeed, the patient will be given their reward without account.[2]

 

2. Another great virtue to his name is his undertaking that which concerned Rasulullah salla Llahu ‘alayhi wa sallam; seeing to the needs of his Honourable Consorts after his passing.

 

3. The concern he had for the Ahlul Bayt, particularly the wives of Rasulullah salla Llahu ‘alayhi wa sallam reflects his true faith. He singlehandedly sufficed for them in a manner a group of others would have struggled to.

 

4. Question: Why is this praise of Rasulullah salla Llahu ‘alayhi wa sallam specific to ‘Abdul Rahman ibn ‘Awf radiya Llahu ‘anhu, whereas others too were imbued with the quality of patience?

Answer: This was because -and Allah subhanahu wa ta ‘ala knows best- he spent much on them continuously. There isn’t anyone else that matches him in this regard. The above-mentioned narration is one of many such narrations that speak of his spending. He had bequeathed for them a garden which was sold for four hundred thousand. The following rule of thumb is what divides the competent from the accomplished; ‘only the pious and true remain patient in carrying out acts worship that demand abundance from them together with continuity’. Allah subhanahu wa ta ‘ala uses the same yardstick for salah:

 

وَاسْتَعِيْنُوا بِالصَّبْرِ وَالصَّلَاةِ وَإِنَّهَا لَكَبِيرَةٌ إِلَّا عَلَى الْخَاشِعِيْنَ

And seek help through patience and prayer, and indeed, it is difficult except for the humbly submissive [to Allah].[3]

 

Spending for the pleasure of Allah subhanahu wa ta ‘ala is linked with salah in the Qur’an.

 

5. A prophecy of Rasulullah salla Llahu ‘alayhi wa sallam is materialised in this narration. Praise for the one who takes care of his Honourable Consorts radiya Llahu ‘anhum after his passing is realised by the devout Companion, ‘Abdul Rahman ibn ‘Awf radiya Llahu ‘anhu. A man who had placed his hands in the blessed hands of Rasulullah salla Llahu ‘alayhi wa sallam, whose eyes had been blessed by the sight of the greatest of the creation, and who had spent his all in defending the flag of monotheism.

 

6. “Drink from the Salsabil of Paradise,” is reference to the following verse of the people of Jannat:

 

وَيُسْقَوْنَ فِيْهَا كَأْسًا كَانَ مِزَاجُهَا زَنجَبِيْلًا

And they will be given to drink a cup [of wine] whose mixture is of ginger,

 

عَيْنًا فِيْهَا تُسَمَّىٰ سَلْسَبِيْلًا

[From] a fountain within Paradise named Salsabil.[4]

 

A beautiful Du’a of immense value.

 

7. “Which concerns me after me,” meaning after my passing. This concern was as Rasulullah salla Llahu ‘alayhi wa sallam did not leave behind any inheritance – the Prophets do not leave inheritance, what wealth they leave behind is charity – he therefore placed the affair of their livelihood in the care of Allah subhanahu wa ta ‘ala. This also shows the true nature of servitude, trust, and pure faith of his Honourable Consorts. Their objective was Allah subhanahu wa ta ‘ala, His Messenger salla Llahu ‘alayhi wa sallam and the hereafter.

 

8. The love of Allah subhanahu wa ta ‘ala for the wives of Rasulullah salla Llahu ‘alayhi wa sallam is apparent. Allah subhanahu wa ta ‘ala revealed the law of zero material inheritance from the Prophet salla Llahu ‘alayhi wa sallam whilst knowing their affair, after his death, worried him. Allah subhanahu wa ta ‘ala therefore took it upon Himself to see to their needs; a show of His love for them.

 

9. The deep love Rasulullah salla Llahu ‘alayhi wa sallam had for his wives shines through in this narration. His love for them transcended his death too. His concern would be pacified after his death by a devout and true follower. Dear reader, what do you then opine of a man who holds ill feelings to the wives of Rasulullah salla Llahu ‘alayhi wa sallam? Is his soul not the most wretched?

 

10. This narration serves as an indication that the tradition that suggests ‘Abdul Rahman ibn ‘Awf radiya Llahu ‘anhu will enter Jannat crawling is Munkar (a narration which goes against another authentic hadith). Imam Ahmed has classified that narration as Batil (Invalid).

Other erudite scholars such as, Ibn al Jawzi, al Mundhiri, Ibn Taymiyyah, Ibn al Qayyim, al ‘Iraqi, al Dhahabi, Ibn Kathir, al Haythami, Ibn Hajar, al Suyuti, al Shawkani, and al Nasa’i have labelled that tradition as false.

Ibn Hajar is of the opinion is that this is probably from those narrations [of which there are other examples] which Imam Ahmed had instructed to be removed from his book and for some reason it was not removed. Or that it was removed but somehow found its way back?[5]

Imam Ahmed himself has firmly dismissed this report.

If one is adamant in believing this false narration, well, ‘Abdul Rahman ibn ‘Awf radiya Llahu ‘anhu is guaranteed Jannat with being part of the warriors at Badr. He is one of the ten given glad tidings of paradise! Can the one opposing ‘Abdul Rahman ibn ‘Awf radiya Llahu ‘anhu guarantee entrance into paradise for himself?

 

11. The permissibility of expressing one’s concerns to others.

 

12. Taking hold of and pacifying one’s own concerns thereby boosting ones’ self-esteem is highly regarded.

 

13. The virtuous acts of the heart are worthy and honourable.

 

NEXT⇒ The Seventh Narration


[1] Sahih Ibn Hibban; see also, Jami’ al Tirmidhi, Hadith: 3749.

[2] Surah al Zumar: 10.

[3] Surah al Baqarah: 45.

[4] Surah al Insan: 17;18.

[5] See also, Tadrib al Rawi, vol. 3 pg. 58-59 with footnotes of Sheikh ‘Awwamah. Also see Majma’ al Zawaid, Hadith: 14889 and Kashf al Astar, Hadith: 2586-2587