Chapter 1 From the Prophet salla Llahu ‘alayhi wa sallam to the Companions

In this chapter, I will present several discussions. In the first discussion, I will mention the nature of the Companions’ radiya Llahu ‘anhum reception of Hadith from the Prophet salla Llahu ‘alayhi wa sallam, intending to highlight that naturalness, informality, and fluidity in narration were the clearest aspects of that reception.

In the second discussion, I will present the definition of a Sahabi (Companion) and explain the reasons that made some of them narrate abundantly and others not.

In the third discussion, I will move to an important question: Why do we trust the narration of a Sahabi radiya Llahu ‘anhu? Why do Sunni scholars rely so strongly on them?

In the fourth discussion, I will highlight some aspects of naturalness in their narration of Hadith after the death of the Prophet salla Llahu ‘alayhi wa sallam.

Finally, in the fifth discussion, I will conclude by revealing the critical authority accompanying the development of narration in their time, which necessitates that the authentic narrations that have filtered down to us from the first century underwent extensive processes of scrutiny and criticism.

The Companions’ Natural Reception from the Prophet salla Llahu ‘alayhi wa sallam

In this discussion, I will establish that the Companions radiya Llahu ‘anhum received Hadith from the Prophet salla Llahu ‘alayhi wa sallam in a natural, spontaneous, and smooth way, not in an artificial or pretentious way. By Hadith here, I mean that which includes speech, action, approval, and attributes, i.e. it includes all of his honourable conditions. Therefore, their reception of Hadith was comprehensive of all these situations and not limited to specific scholarly gatherings.

The Companions radiya Llahu ‘anhum took great care in observing his speech, demeanour, and actions—at all times and circumstances—exerting themselves greatly in doing so. Thus, they regarded his life, demeanour, actions, speech, and biography, with all its details, as Hadith which they narrated and paid attention to. Therefore, the details of his daily life from morning to evening have reached us over the course of many years. The Companions radiya Llahu ‘anhum narrated his speech and actions when he woke up from his sleep, when he entered the toilet, when he left it, when he performed wudu’ (ablution), when he combed his hair, when he looked in the mirror, when he wore new clothes, when he left his house, when on his way to the Masjid, when he entered the Masjid, when he performed Salah, the details of what he did and read in it, his actions after his Salah, when he left the Masjid, when he bought things, when he looked at anything that he liked, and during his battles, travels, conversations with his guests, etc.

Whoever studies the six books and the book called ‘Amal al Yawm wa al Laylah (The Actions of the Day and the Night), the books of al Shama’il al Muhammadiyyah (blessed traits of the Prophet salla Llahu ‘alayhi wa sallam), and the books of al Adhkar (remembrances), will find details of this.^[1]

Their propagation was not limited to his speech and actions. Rather, due to their interest in all of his affairs, they narrated the minutest of details of his description.^[2] Anas ibn Malik radiya Llahu ‘anhu narrates:

كان رسول الله صلى الله عليه وسلم ليس بالطويل البائن ولا بالقصير… بعثه الله على رأس أربعين سنة فأقام بمكة عشر سنين وبالمدينة عشر سنين فتوفاه الله وليس في رأسه ولحيته عشرون شعرة بيضاء

The Prophet salla Llahu ‘alayhi wa sallam was neither very tall nor short… Allah subhanahu wa ta ‘ala sent him (granted him Prophethood) at the age of forty years. He resided in Makkah for ten years and in Madinah for ten years. He passed away and did not even have twenty white hairs on his head and beard.^[3]

If Anas radiya Llahu ‘anhu was counting the white hairs on his head and beard, what will be his condition of listening to his speech and observing his actions?

Every look is a hadith, every smile is a hadith, every utterance is a hadith, every travel is a hadith, and every action is a hadith. Hadith was not limited to scholarly gatherings, called Hadith gatherings, wherefrom the Companion received and heard Hadith.

In fact, there was no organised scholarly council in that era at all. The Prophet’s salla Llahu ‘alayhi wa sallam meetings with the Companions radiya Llahu ‘anhum were natural, spontaneous gatherings, which were not restricted to a specific time, duration, or topic.^[4]

They sat with the Prophet salla Llahu ‘alayhi wa sallam during the day, at night,^[5] after Salah,^[6] and at other times.

The nature of those gatherings was that they welcomed everyone and there was no known speciality. Hence, whoever desired^[7] could access it. As the gatherings were spontaneous, the Prophet’s salla Llahu ‘alayhi wa sallam methods varied.^[8] Thus, there consisted of dialogues, asking questions, awakening of eagerness, etc.^[9]

The following statement of Ibn Mas’ud radiya Llahu ‘anhu reveals the fact that the gatherings were not regular, organised gatherings:

كان النبي صلى الله عليه وسلم يتخولنا بالموعظة في الأيام كراهة السآمة علينا

The Prophet salla Llahu ‘alayhi wa sallam would confer advice upon us occasionally, out of the fear of boredom upon us.^[10]

If this is the reality, then the number of ahadith that the Companions radiya Llahu ‘anhum could transmit from the Prophet salla Llahu ‘alayhi wa sallam would reach dozens daily, and reach thousands in a month. This means that there is no objection in the transmission of thousands of ahadith by a Sahabi who accompanied the Prophet salla Llahu ‘alayhi wa sallam for a few years, as every detail of his life is a Hadith. In fact, a Companion who accompanied the Prophet salla Llahu ‘alayhi wa sallam for a long or short period would realise the religious responsibility to convey what he received from the Prophet salla Llahu ‘alayhi wa sallam, especially when he had heard many ahadith from the Prophet salla Llahu ‘alayhi wa sallam that encourage the dissemination and propagation of knowledge.

Abu Bakrah radiya Llahu ‘anhu narrates that the Prophet salla Llahu ‘alayhi wa sallam declared:

ألا ليبلغ الشاهد الغائب فلعل بعض من يبلغه أن يكون أوعى له من بعض من سمعه ثم قال ألا هل بلغت مرتين

“Behold, those who are present should convey to those who are absent. Perhaps some of those to whom it is conveyed will retain more than some of those who heard it.”

Then he salla Llahu ‘alayhi wa sallam asked twice, “Behold, have I conveyed?”^[11]

The Prophet salla Llahu ‘alayhi wa sallam has praised those who propagate by supplicating:

نضر الله امرأ سمع منا حديثا فحفظه حتى يبلغه غيره فرب حامل فقه إلى من هو أفقه منه ورب حامل فقه ليس بفقيه

May Allah keep that person radiant who heard a hadith from us, memorised it, and conveyed it to others. Many a times a bearer of fiqh conveys it to someone who is more knowledgeable than him and many a times a bearer of jurisprudence is not a jurist.^[12]

The Prophet salla Llahu ‘alayhi wa sallam encouraged them to narrate hadith saying:

تسمعون ويسمع منكم ويسمع مممن يسمع منكم

You listen. Others will listen from you. And others will listen from those who listened from you.^[13]

Among the natural manifestations of the Companions’ radiya Llahu ‘anhum reception from the Prophet salla Llahu ‘alayhi wa sallam are:

1. The Prophet salla Llahu ‘alayhi wa sallam did not force those around him to remain with him. Rather, he allowed them to continue with their normal lives. They would narrate to one another what they heard and acquired from him. In the famous hadith of ‘Umar radiya Llahu ‘anhu, he said:

كنت أنا وجار لي من الأنصار في بني أمية بن زيد وهم من عوالي المدينة وكنا نتناوب النزول على النبي صلى الله عليه وسلم فينزل يوما وأنزل يوما فإذا نزلت جئته بما حدث من خبر ذلك اليوم من الوحي أو غيره وإذا نزل فعل مثل ذلك

An Ansari neighbour of mine and I resided with the Banu Umayyah ibn Zaid—they were from the ‘Awali area of Madinah. We would take turns coming to the Prophet salla Llahu ‘alayhi wa sallam. He would come one day and I would come one day. When I would come, I would bring to him whatever news, revelation etc. occurred that day and when he came, he would do the same.^[14]

In the hadith of Bara’ ibn ‘Azib, he states:

ما كل الحديث سمعناه من رسول الله صلى الله عليه وسلم كان يحدثنا أصحابنا وكنا مشتغلين في رعاية الإبل وأصحاب رسول الله صلى الله عليه وسلم كانوا يطلبون ما يفوتهم سماعه من رسول الله صلى الله عليه وسلم فيسمعونه من أقرانهم وممن هو أحفظ منهم وكانوا يشددون على من يسمعون منه

We did not hear all the ahadith from the Prophet salla Llahu ‘alayhi wa sallam. Our companions would narrate to us, as we were busy taking care of camels. The Companions of the Prophet salla Llahu ‘alayhi wa sallam were desirous of what they missed listening to directly from the Prophet salla Llahu ‘alayhi wa sallam. Thus, they would hear it from their peers and those who memorised more than them. They were strict with whomever they heard from.^[15]

A delegation of young Companions radiya Llahu ‘anhum came to the Prophet salla Llahu ‘alayhi wa sallam to learn from him. The Prophet salla Llahu ‘alayhi wa sallam sensed their longing for their families, so he ordered them, after they received knowledge from him, to return to their families and teach them. Malik ibn al Huwayrith radiya Llahu ‘anhu narrates:

أتينا النبي صلى الله عليه وسلم ونحن شببة متقاربون فأقمنا عنده عشرين ليلة فظن أنا اشتقنا أهلنا وسألنا عمن تركنا في أهلنا فأخبرناه وكان رفيقا رحيما فقال ارجعوا إلى أهليكم فعلموهم ومروهم وصلوا كما رأيتموني أصلي وإذا حضرت الصلاة فليؤذن لكم أحدكم ثم ليؤمكم أكبركم

We, youngsters of similar age, came to the Prophet salla Llahu ‘alayhi wa sallam. We stayed with him for twenty nights. He felt that we longed for our families and asked us about our family members whom we left behind, so we told him. He was compassionate and merciful so he said, “Return to your families. Teach them, instruct them, and perform Salah as you saw me performing Salah. When the time of Salah approaches, let one of you call out the Adhan, then let the eldest lead you in Salah.”^[16]

One of the results of the lack of stringent obligation was that some ahadith were not heard directly by some of the Companions radiya Llahu ‘anhum, even from the senior ones, which is consistent with the nature of their reception from the Prophet salla Llahu ‘alayhi wa sallam. An example of this is what is well-known about ‘Umar radiya Llahu ‘anhu that some ahadith were hidden from him whereas he was one of those who accompanied the Prophet salla Llahu ‘alayhi wa sallam for a long time. It has been narrated on the authority of Ibn ‘Abbas radiya Llahu ‘anhuma:

أن عمر بن الخطاب خرج إلى الشام حتى إذا كان بسرغ قرية في طريق الشام مما يلي الحجاز لقيه أمراء الأجناد أبو عبيدة بن الجراح وأصحابه فأخبروه أن الوباء قد وقع بأرض الشام فدعا عمر المهاجرين والأنصار واستشارهم فاختلفوا وكان عمر يرى الرجوع فجاء عبد الرحمن بن عوف وكان متغيبا في بعض حاجته فقال إن عندي في هذا علما سمعت رسول الله صلى الله عليه وسلم يقول إذا‏ سمعتم به بأرض فلا تقدموا عليه وإذا وقع بأرض وأنتم بها فلا تخرجوا فرارا منه قال فحمد الله عمر ثم انصرف

‘Umar ibn al Khattab set out to Greater Syria. When he reached Sargh—a village on the way to Greater Syria next to Hijaz—the leaders of the armies, Abu ‘Ubaydah ibn al Jarrah and his companions met him and informed him that an epidemic broke out in the land of Greater Syria. ‘Umar called the Muhajirin and the Ansar and consulted them. They had different opinions. ‘Umar was of the opinion of turning back. Thereafter, ‘Abdul Rahman ibn ‘Awf, who was absent due to some of his needs, came and said, “I have knowledge about this. I heard the Prophet salla Llahu ‘alayhi wa sallam saying, ‘If you hear of it in a certain land, do not proceed to it, and if it occurs in a place while you are in it, do not leave to escape it.’” ‘Umar praised Allah before departing.^[17]

‘Ubayd ibn ‘Umair states:

استأذن أبو موسى على عمر فكأنه وجده مشغولا فرجع فقال عمر ألم أسمع صوت عبد الله بن قيس ائذنوا له فدعي له فقال ما حملك على ما صنعت فقال إنا كنا نؤمر بهذا قال فأتني على هذا ببينة أو لأفعلن بك فانطلق إلى مجلس من الأنصار فقالوا لا يشهد إلا أصاغرنا فقام أبو سعيد الخدري فقال قد كنا نؤمر بهذا فقال عمر خفي علي هذا من أمر النبي صلى الله عليه وسلم ألهاني الصفق بالأسواق

Abu Musa asked permission to enter the presence of ‘Umar. He found him busy, so he left. Then ‘Umar said, “Did I not hear the voice of ‘Abdullah ibn Qais? Give him permission to enter.”

He was called to him. ‘Umar asked, “What prompted you to do what you did?”

He replied, “We were commanded to do this.”

‘Umar said, “Bring evidence for this or else I will punish you.”

So he went to a gathering of the Ansar. They said, “Only our juniors^[18] will bear witness.”

Abu Sa’id al Khudri stood up (came to ‘Umar) and said, “We were ordered to do this.”

‘Umar said, “This command of the Prophet salla Llahu ‘alayhi wa sallam was hidden from me. Trading in the markets distracted me.”^[19]

This reason was confirmed by Abu Hurairah radiya Llahu ‘anhu who said:

إنكم تزعمون أن أبا هريرة يكثر الحديث على رسول الله صلى الله عليه وسلم والله الموعد إني كنت امرأ مسكينا ألزم رسول الله صلى الله عليه وسلم على ملء بطني وكان المهاجرون يشغلهم الصفق بالأسواق وكان الأنصار يشغلهم القيام على أموالهم

You claim that Abu Hurairah narrates excessively from the Prophet salla Llahu ‘alayhi wa sallam. I take an oath on Allah; I was a poor person clinging to the Prophet salla Llahu ‘alayhi wa sallam, to fill my stomach. The Muhajirin were busy trading in the markets and the Ansar were busy taking care of their wealth.^[20]

Ahadith that ‘Umar and other Companions radiya Llahu ‘anhum were unaware of are more than that.

That (being unaware of some narrations) may also be attributed to the prohibition of asking questions as mentioned in the verse:

لَا تَسْأَلُوْا عَنْ أَشْيَآءَ إِنْ تُبْدَ لَكُمْ تَسُؤْكُمْ

Do not ask about any matter which, if made clear to you, may disturb you.^[21]

Anas ibn Malik radiya Llahu ‘anhu reports:

نهينا أن نسأل رسول الله صلى الله عليه وسلم عن شيء فكان يعجبنا أن يجيء الرجل من أهل البادية العاقل فيسأله ونحن نسمع

We were forbidden from asking the Prophet salla Llahu ‘alayhi wa sallam about anything. We appreciated when an intelligent man from the desert comes and asks him while we listen.^[22]

If this is the case, then the presence of a questioner asking the Prophet salla Llahu ‘alayhi wa sallam about a specific issue, which only he knows, is not a greatly objectionable issue, just as some questions directed to the Prophet salla Llahu ‘alayhi wa sallam would only be known to someone who was sitting in that gathering; and the Companions radiya Llahu ‘anhum did not ask about everything they wished to. Thus, it is not surprising that some texts were hidden from some of the Companions radiya Llahu ‘anhum.

2. The Companions radiya Llahu ‘anhum behaved without any formality. This led them to mention the true picture of their behaviour with the Prophet salla Llahu ‘alayhi wa sallam. Despite this, they narrated this and did not desist from it. Aisha radiya Llahu ‘anha narrated the famous Hadith of Ifk; how she reacted during that time with the Prophet salla Llahu ‘alayhi wa sallam, completely naturally and spontaneously. She was not embarrassed to narrate his as well as her actions.^[23]

‘Umar ibn al Khattab radiya Llahu ‘anhu narrated how he gave charity, fasted, performed Salah, and freed slaves out of fear of his statement that he uttered to the Prophet salla Llahu ‘alayhi wa sallam on the Day of Hudaybiyyah and his discussion with him about the clauses of reconciliation.^[24] If their relationship with the Prophet salla Llahu ‘alayhi wa sallam was not natural and their reception of Hadith from him was not spontaneous, these issues would not have occurred and the Companions radiya Llahu ‘anhu would not have narrated them to the Tabi’in after that. They would not narrate situations to the Tabi’in that people would not normally dare to narrate; as these situations were not praising or complimenting them, but rather mentioning their weakness or inability. An example is the narration reported on the authority of Abu Dharr radiya Llahu ‘anhu that he asked the Prophet salla Llahu ‘alayhi wa sallam:

يا رسول الله ألا تستعملني قال فضرب بيده على منكبي ثم قال يا أبا ذر إنك ضعيف وإنها أمانة

“O Prophet of Allah, will you not employ me (to collect taxes)?”

The Prophet salla Llahu ‘alayhi wa sallam struck my shoulder with his hand and said, “O Abu Dharr, you are weak and it is a trust.”^[25]

Abu Dharr radiya Llahu ‘anhu himself narrated that the Prophet salla Llahu ‘alayhi wa sallam said to him, “You are a man who has (some traits of) ignorance,”^[26] when he made a mistake when interacting with some men.

He is the same one who narrated to us the famous hadith of the Prophet salla Llahu ‘alayhi wa sallam:

ما من عبد قال لا إله إلا الله ثم مات على ذلك إلا دخل الجنة قلت وإن زنى وإن سرق قال وإ زنى وإن سرق قلت وإن زنى وإن سرق قال وإن زنى وإن سرق قلت وإن زنى وإن سرق قال وإن زنى وإن سرق على رغم أنف أبي ذر

“There is no servant who says, ‘There is no deity but Allah,’ and then dies upon this except that he will enter Paradise.”

I asked, “Even if he commits adultery and steals?”

He salla Llahu ‘alayhi wa sallam said, “(Yes), even if he committed adultery and stole.”

I asked again, “Even if he commits adultery and steals?”

He salla Llahu ‘alayhi wa sallam said, “(Yes), even if he committed adultery and stole.”

I asked again, “Even if he commits adultery and steals?”

He salla Llahu ‘alayhi wa sallam said, “(Yes), even if he committed adultery and stole, even though it is against Abu Dharr’s will.”^[27]

Whenever Abu Dharr radiya Llahu ‘anhu narrated this, he would say, “Even though it is against Abu Dharr’s will.”

He could have abstained from all the narrations that depict him in a position other than that of strength and respect.

Aisha radiya Llahu ‘anha narrates the Prophet’s salla Llahu ‘alayhi wa sallam reproach to her regarding his instruction for Abu Bakr radiya Llahu ‘anhu to lead the Salah. She says:

إن‏ رسول الله صلى الله عليه وسلم قال في مرضه مروا أبا بكر يصلي بالناس قالت عائشة قلت إن أبا بكر إذا قام في مقامك لم يسمع الناس من البكاء فمر عمر فليصل للناس فقالت عائشة فقلت لحفصة قولي له إن أبا بكر إذا قام في مقامك لم يسمع الناس من البكاء فمر عمر فليصل للناس ففعلت حفصة فقال رسول الله مه إنكن لأنتن صواحب يوسف مروا أبا بكر فليصل للناس فقالت حفصة لعائشة ما كنت لأصيب منك خيرا

The Prophet salla Llahu ‘alayhi wa sallam during his illness, said, “Tell Abu Bakr to lead the people in Salah.”

I said, “If Abu Bakr stood in your place, the people would be unable to hear him due to his crying. So command ‘Umar to lead the people.”

I said to Hafsah, “Tell him that if Abu Bakr takes your place, the people will be unable to hear him due to his crying, so command ‘Umar to lead the people in Salah.”

Hafsah did so. The Prophet salla Llahu ‘alayhi wa sallam said, “Stop! You are indeed (like) the women of Yusuf. Tell Abu Bakr to lead the people in Salah.”

Hafsah said to Aisha, “I never got any good from you.”^[28]

Aisha radiya Llahu ‘anha narrates the hadith of her jealousy of Hafsah radiya Llahu ‘anha and her alliance with Saudah radiya Llahu ‘anha,^[29] which was the reason for the revelation of the verse of Surah al Tahrim, according to one view.

Abu Hurairah radiya Llahu ‘anhu narrates a long story in which it appears that he was in a weak position before ‘Umar radiya Llahu ‘anhu and that he came to the Prophet salla Llahu ‘alayhi wa sallam crying. He did not refrain from narrating it. He states in it:

فضرب عمر بيده بين ثديَي فخررت لاستي فقال ارجع يا أبا هريرة فرجعت إلى رسول الله صلى الله عليه وسلم فأجهشت بكاء وركبني عمر فإذا هو على أثَري فقال لي رسول الله صلى الله عليه وسلم ما لك يا أبا هريرة قلت لقيت عمر فأخبرته بالذي بعثتني به فضرب بين ثديي ضربة خررت لاستي

Then ‘Umar struck me with his hand on my chest and I fell down on my posterior.

Then he said, “Go back, O Abu Hurairah.”

So I returned to the Prophet salla Llahu ‘alayhi wa sallam and burst into tears. ‘Umar pursued me and was on my heels.

The Prophet salla Llahu ‘alayhi wa sallam said to me, “What happened to you, O Abu Hurairah?”

I said, “I met ‘Umar and I informed him of what you sent me with. He struck my chest with a blow that made me fall on my posterior.”^[30]

We find some Companions radiya Llahu ‘anhum narrating ahadith that show their simplicity and lack of knowledge of some obvious rulings. In the hadith of Muawiyah ibn al Hakam al Sulami radiya Llahu ‘anhu, he states:

بينا أنا أصلي مع رسول الله صلى الله عليه وسلم إذ عطس رجل من القوم فقلت يرحمك الله فرماني القوم بأبصارهم فقلت واثكل أمياه ما شأنكم تنظرون إلي فجعلوا يضربون بأيديهم على أفخاذهم فلما رأيتهم يصمتونني لكني سكت فلما صلى رسول الله صلى الله عليه وسلم فبأبي هو وأمي ما رأيت معلما قبله ولا بعده أحسن تعليما منه فوالله ما كهرني ولا ضربني ولا شتمني قال إن هذه الصلاة لا يصلح فيها شيء من كلام الناس إنما هو التسبيح والتكبير وقراءة القرآن أو كما قال رسول الله قلت يا رسول الله إني حديث عهد بجاهلية

While I was performing Salah with the Prophet salla Llahu ‘alayhi wa sallam, a man from among the people sneezed, so I said, “Yarhamuk Allah (may Allah have mercy on you).”

The people stared at me, so I said, “May your mothers be bereaved. What is the matter with you people that you stare at me?”

They started striking their hands on their thighs. When I saw them silencing me, I remained silent. The Prophet salla Llahu ‘alayhi wa sallam completed the Salah. May my father and my mother be sacrificed for him, I have never seen a teacher before him or after him with a better teaching manner than him. By Allah, he didn’t insult me, hit me, or abuse me. He simply said, “In this Salah, no speech of people is appropriate. Rather, it is only glorifying Allah, announcing His greatness, and reciting the Qur’an.” (Or as the Prophet salla Llahu ‘alayhi wa sallam said.)

I said, “O Prophet of Allah, I was recently in ignorance.”^[31]

If narrations had been unnatural or fabricated, such ahadith would not have appeared and their narrators would not have narrated them.

In fact, some of the Tabi’in thought life was ideal with the Prophet salla Llahu ‘alayhi wa sallam. Therefore, they were astonished at the Companions radiya Llahu ‘anhum who allowed the Prophet salla Llahu ‘alayhi wa sallam to walk on the earth. They said to Hudhayfah radiya Llahu ‘anhu, “By Allah, if we were with him, we would not have left him to walk on the earth. We would have placed him on our necks.”

Hudhayfah radiya Llahu ‘anhu answered them that life with the Prophet salla Llahu ‘alayhi wa sallam was a normal life with fear, hardship, poverty, and problems, and it was not an ideal life. However, he mentioned it by recounting the story of the Battle of the Trench and the Prophet salla Llahu ‘alayhi wa sallam asking the Companions radiya Llahu ‘anhum to scout news from the side of the polytheists. Hudhayfah radiya Llahu ‘anhu submitted:

يا ابن أخي والله لقد رأيتنا مع رسول الله صلى الله عليه وسلم بالخندق وصلى رسول الله صلى الله عليه وسلم من الليل هويا ثم التفت إلينا فقال من رجل يقوم فينظر لنا ما فعل القوم يشرط له رسول الله أنه يرجع أدخله الله الجنة فما قام رجل ثم صلى رسول الله صلى الله عليه وسلم هويا من الليل ثم التفت إلينا فقال من رجل يقوم فينظر لنا ما فعل القوم ثم يرجع يشرط له رسول الله صلى الله عليه وسلم الرجعة أسأل الله أن يكون رفيقي في الجنة‏ فما قام رجل من القوم مع شدة الخوف وشدة الجوع وشدة البرد فلما لم يقم أحد دعاني رسول الله صلى الله عليه وسلم فلم يكن لي بد من القيام حين دعاني فقال يا حذيفة فاذهب فادخل في القوم فانظر ما يفعلون ولا تُحدثَنّ شيئا حتى تأتينا قال فذهبت فدخلت في القوم والريح وجنود الله تفعل ما تفعل لا تُقرّ لهم قِدرا ولا نارا ولا بناء فقام أبو سفيان بن حرب فقال يا معشر قريش لينظر امرؤ من جليسه فقال حذيفة فأخذت بيد الرجل الذي إلى جنبي فقلت من أنت قال أنا فلان بن فلان… الحديث

O my nephew! By Allah, I remember us with the Prophet salla Llahu ‘alayhi wa sallam at the Trench. The Prophet salla Llahu ‘alayhi wa sallam performed Salah for a portion of the night, then turned to us and said, “Who will be the man to go and see for us what the enemy is doing? The Prophet of Allah guarantees him that he will return and Allah subhanahu wa ta ‘ala will enter him into Jannat.”

No one got up. Then the Prophet salla Llahu ‘alayhi wa sallam performed Salah for a portion of the night, then turned to us and said, “Who will be the man to go and see for us what the enemy is doing? The Prophet of Allah guarantees him that he will return and I will ask Allah that he be my companion in Jannat.”

Not a single man among the people rose due to the severity of fear, the severity of hunger, and the severity of the cold. When no one rose, the Prophet salla Llahu ‘alayhi wa sallam called for me. I had no option but to stand up when he called me.

He said, “O Hudhayfah, go and infiltrate the enemy and see what they are doing and do not do anything until you come to us.”

Hudhayfah continues: I went and entered the enemy ranks. The wind and the armies of Allah were doing what they were doing, leaving no pot, fire, or structure. Then Abu Sufyan ibn Harb stood up and said, “O people of Quraysh, each one should see who his companion is.”

I held the hand of the person next to me and asked, “Who are you?”

He replied, “I am so and so the son of so and so….” till the end of the hadith.^[32]

This hadith shows the natural situations wherein they lived with the Prophet salla Llahu ‘alayhi wa sallam. This hadith also exposes that fact that some senior Companions radiya Llahu ‘anhum were afraid and none of them stood up. This could be perceived as a deficiency regarding them; but they still narrated it naturally, particularly in the context of those who assumed that they did not fulfil the duty of complete reverence to the Prophet salla Llahu ‘alayhi wa sallam. Thus, mentioning this incident was a means of silencing them from thinking of the ideal situation.

3. Writing was not the fundamental and relied upon method of acquiring from the Prophet salla Llahu ‘alayhi wa sallam. They used to rely on their memory because the nature of reception in battles, market places, journeys, and visits requires that. In fact, when a Sahabi went to the Masjid to perform Salah and listen to the Prophet salla Llahu ‘alayhi wa sallam, he did not carry a pen and a skin of an animal or a piece of a tree (bark) to write on. That is why very few wrote from the Prophet salla Llahu ‘alayhi wa sallam.^[33] If many authentic texts were available through propagation by writing, this would not be a natural matter because natural reception, the culture of the society, and the condition of the era do not conform to that. Details of this will come in due course.

4. What confirms the concept of naturalness and does not negate it is that the Prophet salla Llahu ‘alayhi wa sallam did not impose specific precise words on the Companions radiya Llahu ‘anhum in many instances and situations, as a concession from the Prophet salla Llahu ‘alayhi wa sallam. This led to the existence of differences of words in some narrations despite the Companions radiya Llahu ‘anhum practicing on it for a long time with the Prophet salla Llahu ‘alayhi wa sallam, such as the differences in the words of Tashahhud. Some narrations have it as:

التحيات لله والصلوات والطيبات

All compliments are for Allah, as well as salutations and good deeds.^[34]

While other narrations have it as:

التحيات المباركات الصلوات‎ الطيبات لله

All blessed compliments, pure salutations are for Allah.^[35]

Aisha radiya Llahu ‘anha reports:

التحيات الطيبات الصلوات الزاكيات لله

All pure compliments, pure salutations are for Allah.^[36]

‘Umar radiya Llahu ‘anhu would teach Tashahhud to the people from the pulpit using the following words:

التحيات لله الزاكيات لله الطيبات‎ الصلوات لله

All compliments are for Allah, all pure actions are for Allah, all pure salutations are for Allah.^[37]

We find that these differences in the wording are not substantial; rather, it is a little addition of al mubarakat and al zakiyat, which are synonyms, or a change of the sequence of the words, which does not cause any harm. It was for the sake of convenience for those Companions radiya Llahu ‘anhum who relied on memory when acquiring from the Prophet salla Llahu ‘alayhi wa sallam that the Qur’an was revealed in seven modes. ‘Umar radiya Llahu ‘anhu differed with some of the Companions radiya Llahu ‘anhum when he heard them recite in a mode different to the one he learnt from the Prophet salla Llahu ‘alayhi wa sallam. This confirms the existence of leeway in such issues; and the words of Tashahhud are not excluded from it. Hence, Imam al Shafi’i rahimahu Llah attributed the differences in the narrations of Tashahhud to the concession of the Prophet salla Llahu ‘alayhi wa sallam for the Companions radiya Llahu ‘anhum in memorising the words of the phrases. Thus, he permitted whatever each one memorised, as the intention was the meaning. He explains:

كل كلام أريد به تعظيم الله‎ فعلمهم رسول الله صلى الله عليه وسلم فلعله جعل يعلّمه الرجل فيحفظه والآخر فيحفظه وما أُخذ‎ حفظا فأكثر ما يُحترس فيه منه إحالةُ المعنى … فلعل النبي صلى الله عليه وسلم أجاز لكل امرئ منهم‎ كما حفظ إذ كان لا معنى فيه يُحيل شيئا عن حكمه

Every word, through which the greatness of Allah is intended, was taught to them by the Prophet salla Llahu ‘alayhi wa sallam. Perhaps he taught it to one of them who memorised it and then another who memorised it. Whatever is learnt by memory, there is more protection in it from changes in meaning. Perhaps the Prophet salla Llahu ‘alayhi wa sallam permitted each of them as he memorised it, because there was no meaning in it which would deviate from his command.^[38]

He states further:

ما في التشهد إلا‎ تعظيم الله وإني لأرجو أن يكون كل هذا واسعا

Tashahhud contains the greatness of Allah only. I hope that all these (words) will be accepted.^[39]

He likened it to the hadith of ‘Umar radiya Llahu ‘anhu wherein he states:

سمعت هشام بن حكيم بن حزام يقرأ سورة الفرقان على غير ما أقرأها وكان النبي صلى الله عليه وسلم أقرأنيها فكدت أعجل عليه ثم أمهلته حتى انصرف ثم لبّبتُة بردائه فجئت به إلى النبي صلى الله عليه وسلم فقلت يا رسول الله إني سمعت هذا يقرأ سورة الفرقان على غير ما أقرأتَنيها فقال له رسول الله صلى الله عليه وسلم إقرأ فقرأ القراءة التي سمعته يقرأ فقال رسول الله صلى الله عليه وسلم هكذا أنزلت ثم قال لي إقرأ فقرأت فقال هكذا أنزلت إن هذا القرآن أنزل على سبعة أحرف فاقرؤوا ما تيسر

I heard Hisham ibn Hakim ibn Hizam reciting Surah al Furqan in a mode different to the mode I recite, whereas the Prophet salla Llahu ‘alayhi wa sallam had taught me that Surah. I was about to hasten (in correcting him) but I gave him respite till he completed (the Salah). Thereafter I wrapped him in his robe and brought him to the Prophet salla Llahu ‘alayhi wa sallam. I said, “O Prophet of Allah, I heard him recite Surah al Furqan in a mode different to the one you taught me.”

The Prophet salla Llahu ‘alayhi wa sallam said to him, “Recite.”

He recited in the mode I heard him recite. The Prophet salla Llahu ‘alayhi wa sallam remarked, “This is how it was revealed.”

He then said to me, “Recite.”

I also recited. He remarked, “This is how it was revealed. Indeed, the Qur’an was revealed in seven modes. So read whichever is easy.”^[40]

Imam al Shafi’i rahimahu Llah states:

فإذا‏ كان الله لرأفته بخلقه أنزل كتابه على سبعة أحرف معرفة منه بأن الحفظ قد يَزلُّ ليُحلَّ لهم قراءته وإن اختلف اللفظ فيه ما لم يكن في اختلافهم إحالة معني كان ما سوى كتاب الله أولى أن يجوز فيه اختلاف اللفظ ما لم يُحِل معناه وكل ما لم يكن فيه حكم فاختلاف اللفظ فيه لايُحيل معناه

When Allah, out of compassion for His creation, revealed His Book in seven modes—knowing that memorisation may falter—to permit its recitation for them even though the words differ, as long as there is no change of meaning in these differences, difference in wording will more likely be permissible in anything other than the Book of Allah, as long as the meaning does not change. Anything that does not contain any ruling, the differences in wordings does not change its meaning.^[41]

This is despite Tashahhud being recited silently and not loudly; the differences in the wording are proven.

Added to that are the ahadith of (reciting) the Talbiyah. Muslim narrated in his al Sahih on the authority on Ibn ‘Umar radiya Llahu ‘anhuma that the Talbiyah that the Prophet salla Llahu ‘alayhi wa sallam recited was:

لبيك اللهم لبيك لبيك لا شريك لك لبيك إن الحمد والنعمة لك والملك لا شريك لك

I am present before You, O Allah, I am present. I am present before You. You have no partner; I am present. All praise and bounty are for You, as well as kingdom. You have no partner.

Nafi’ states that ‘Abdullah ibn ‘Umar radiya Llahu ‘anhuma used to add the following:

لبيك لبيك وسعديك والخير بيدك لبيك والرغباء إليك والعمل

I am present before You; I am present before You. All blessings are from You. All good is in Your control. All aspirations and deeds are for You.^[42]

Al Tirmidhi narrated the same hadith and then commented:

حديث ابن عمر حديث حسن صحيح ‏والعمل عليه عند بعض أهل العلم من أصحاب النبي صلى الله عليه وسلم وغيرهم وهو‎ قول سفيان والشافعي وأحمد وإسحاق

The hadith of Ibn ‘Umar is hassan (good) and sahih (authentic). Some scholars from the Companions and others practice on it. It is the view of Sufyan, al Shafi’i, Ahmed, and Ishaq.

Imam al Shafi’i states:

إن زاد في التلبية شيئا من تعظيم الله فلا بأس إن شاء الله وأحب إلي أن يقتصر على تلبية رسول الله صلى الله عليه وسلم

If a person adds any words denoting the greatness of Allah, there is no problem, Allah willing; however, I prefer that one should suffice on the Talbiyah of the Prophet salla Llahu ‘alayhi wa sallam.

Imam al Shafi’i further states:

وإنما قلنا لا بأس بزيادة تعظيم الله فيها لما جاء عن ابن عمر وهو‎ حفظ التلبية عن رسول الله صلى الله عليه وسلم ثم زاد ابن عمر في تلبيته من قبله لبيك والرغباء‎ ‏إليك‎ و العمل

We said that there is no problem in adding some words denoting the greatness of Allah because of what is narrated from Ibn ‘Umar, as he memorised the Talbiyah from the Prophet salla Llahu ‘alayhi wa sallam, yet added the following to the Talbiyah from his side, “I am present before You. All aspirations and deeds are for you.”^[43]

Some may object that many of the Prophet’s salla Llahu ‘alayhi wa sallam sermons—which possibly reached over 500 Friday sermons only—did not reach us. This contradicts naturalness. A great amount of the Sunnah and authentic transmissions, which could reach the level of Tawatur (consecutive transmission), is lost from us, whereas the condition was that majority of the Companions radiya Llahu ‘anhum were present in those sermons.

This can be looked at from two angles:

Firstly: The nature of his sermons. They were not long and elaborate. Jabir ibn Samurah radiya Llahu ‘anhu states:

كنت‏ أصلي مع رسول الله صلى الله عليه وسلم فكانت صلاته قصدا وخطبته قصدا

I used to perform Salah behind the Prophet salla Llahu ‘alayhi wa sallam. His Salah would be moderate and his sermons would be moderate.^[44]

He also states:

كان رسول الله صلى الله عليه وسلم لا يطيل الموعظة يوم الجمعة إنما هن كلمات يسيرات وكان يأمر بإقصارها

The Prophet salla Llahu ‘alayhi wa sallam would not lengthen the advice on Fridays. It was just simple words.^[45] He instructed to shorten it.^[46]

Hence, his sermon would be to the extent that conveys the intended meaning, which would not exceed a few sentences.

Furthermore, sometimes the topic (of the sermon) used to be the Qur’an. The Prophet salla Llahu ‘alayhi wa sallam delivered Surah Qaf and Surah Sad in a sermon and repeated it in several sermons, to such an extent that Umm Hisham, the daughter of Harithah ibn al No’man, said:

ما حفظت ق إلا من في رسول الله صلى الله عليه وسلم يخطب بها كل جمعة

I memorised (Surah) Qaf directly from the mouth of the Prophet salla Llahu ‘alayhi wa sallam. He would recite it every Friday in the sermon.^[47]

This indicates to the fact that the Prophet salla Llahu ‘alayhi wa sallam would repeat the sermons on Fridays so that others could understand and memorise.

Secondly: The nature of the Companions’ radiya Llahu ‘anhum transmission of his sermons. A good portion of the ahadith narrated from them could be from Friday sermons without them mentioning this detail. Having established that most of the Companions radiya Llahu ‘anhum would be present for the sermons, we understand that they used to disperse after that without the need to convey it to one another as they had heard and memorised it from the Prophet salla Llahu ‘alayhi wa sallam. As a result, most likely, they did not transmit to one another during the lifetime of the Prophet salla Llahu ‘alayhi wa sallam for they were present themselves and acquired it from him salla Llahu ‘alayhi wa sallam. When the Prophet salla Llahu ‘alayhi wa sallam passed away and the Companions radiya Llahu ‘anhum saw the need to propagate and convey it, we find that all the Companions radiya Llahu ‘anhum did not undertake the task; rather, some of them presided for teaching and narrating. The clearest evidence for this is the famous farewell sermon. Thousands of Companions radiya Llahu ‘anhum were present; however, it is narrated by only a few of them. This was the feature of narration in that era.

Furthermore, the Companions radiya Llahu ‘anhum who were imparting knowledge did not narrate ahadith in specific gatherings, except a handful. The pattern of the majority of them was that they would narrate according to the need and question, and according to circumstances and conditions. Therefore, they would narrate the Prophet’s salla Llahu ‘alayhi wa sallam sermons at the time of need and evidence. As a result, his sermons are scattered sporadically in books of Hadith.^[48] Some scholars have compiled them in books.^[49]

Furthermore, al Sahihayn (Sahih al Bukhari and Sahih Muslim) contain a decent number of ahadith wherein the Companion radiya Llahu ‘anhu mentions hearing the hadith from the Prophet salla Llahu ‘alayhi wa sallam while he was on the pulpit.^[50]

NEXT⇒ Who is a Sahabi and why do some of them narrate frequently while others do not?

^[1] For more details on this, see the book al Adhkar by Imam al Nawawi. Examples of this in his daily life include: Chapter on what one should say when one wakes up from his sleep, pg. 65; when one leaves his house, pg. 71; when one enters his house, pg. 72; when entering and leaving the Masjid, pg. 84; if one is frightened in his sleep, pg. 181, etc. Some examples of his general conditions are: What one should say when one enters the marketplace, pg. 475; when someone’s animal stumbles, pg. 482; when one looks at the sky, pg. 499; when one hears thunder, pg. 301; when it rains, pg. 302; and when one sees the crescent and when one sees the moon, pg. 312. There are many such examples with regards to his food, drink, travel, Jihad, Salah, fasting, and all other conditions.

^[2] To expand on this, study the book al Shama’il al Muhammadiyyah by Imam al Tirmidhi.

^[3] Sahih al Bukhari, book on virtues, chapter on the description of the Prophet salla Llahu ‘alayhi wa sallam, Hadith: 3548; Sahih Muslim, book on virtues, chapter on the description of the Prophet salla Llahu ‘alayhi wa sallam, his mission, and his Sunnah, Hadith: 2347.

^[4] There are several narrations describing the Prophet’s salla Llahu ‘alayhi wa sallam meetings with the Companions radiya Llahu ‘anhum. From amongst the most explicit ones is the hadith of Abu Waqid al Laythi radiya Llahu ‘anhu who states:

أن رسول الله صلى الله عليه وسلم بينما هو جالس في المسجد والناس معه إذ أقبل ثلاثة نفر فأقبل اثنان إلى رسول الله صلى الله عليه وسلم وذهب واحد قال فوقفا على رسول الله صلى الله عليه وسلم فأما أحدهما فرأى فرجة في الحلقة فجلس فيها وأما الآخر فجلس خلفهم وأما الثالث فأدبر فلما فرغ رسول الله صلى الله عليه وسلم قال ألا أخبركم عن النفر الثلاثة أما أحدهم فأوى إلى الله فآواه الله

وأما الآخر فاستحيا فاستحيا الله منه وأما الآخر فأعرض فأعرض الله عنه

While the Prophet salla Llahu ‘alayhi wa sallam was sitting in the Masjid and the people were with him, three individuals arrived. Two came to the Prophet salla Llahu ‘alayhi wa sallam, and one went away. They stood by the Prophet salla Llahu ‘alayhi wa sallam; one of them saw a gap in the gathering and sat there, the other sat behind them, and the third turned away. When the Prophet salla Llahu ‘alayhi wa sallam finished, he said, “Shall I not tell you about the three individuals? The first sought refuge in Allah subhanahu wa ta ‘ala and Allah subhanahu wa ta ‘ala gave him refuge. The second felt ashamed, so Allah subhanahu wa ta ‘ala was ashamed of him. The third turned away, so Allah subhanahu wa ta ‘ala turned away from him.”

(Sahih al Bukhari, book on knowledge, chapter on whoever sits where the gathering ends and who sees an opening in the gathering and sits there, Hadith: 66; Sahih Muslim, book on greeting, chapter on whoever comes to a gathering and finds an opening and sits there, Hadith: 2176.)

Refer to the narrations where the Companions radiya Llahu ‘anhum mention that they acquired knowledge from the Prophet salla Llahu ‘alayhi wa sallam while sitting with him, which are plenty. From among them is the hadith on the authority of Ibn ‘Umar radiya Llahu ‘anhuma who narrates:

بينا نحن عند النبي صلى الله عليه وسلم جلوس إذ أتي بجمّار نخلة فقال النبي صلى الله عليه وسلم إن من الشجر لما بركته كبركة المسلم فظننت أنه يعني النخلة… فقال النبي صلى الله عليه وسلم هي‏ النخلة

While we were sitting with the Prophet salla Llahu ‘alayhi wa sallam, a pith of a palm tree was presented. The Prophet salla Llahu ‘alayhi wa sallam said, “Indeed some trees are blessed like a Muslim is blessed.”

I thought he meant the palm tree. Then the Prophet salla Llahu ‘alayhi wa sallam clarified, “It is the palm tree.”

(Sahih al Bukhari, book on foods, chapter on eating the pith of a palm tree, Hadith: 5444; Sahih Muslim, book on the description of the Day of Qiyamah, Jannat, and Jahannam, chapter on the example of a believer is like that of a palm tree, Hadith: 2811.)

The hadith of Sulaiman ibn Surad radiya Llahu ‘anhu is another example. He states:

استبّ رجلان عند النبي صلى الله عليه وسلم ونحن عنده جلوس وأحدهما يسب صاحبه مغضبا قد احمر وجهه فقال النبي صلى الله عليه وسلم إني لأعلم كلمة لو قالها لذهب عنه ما يجد لو قال أعوذ بالله من الشيطان الرجيم

Two men exchanged insults in the presence of the Prophet salla Llahu ‘alayhi wa sallam while we were sitting with him. One of them insulted the other in such anger that his face turned red. The Prophet salla Llahu ‘alayhi wa sallam said, “I know of a sentence which if he utters, his anger would dissipate from him. If he says, ‘I seek refuge in Allah from the accursed Shaitan.’”

(Sahih al Bukhari, book on etiquettes, chapter on abstaining from anger, Hadith: 6115; Sahih Muslim, book on piety, kinship, and etiquettes, chapter on the virtue of one who controls himself during anger, Hadith: 2610.)

There are many similar narrations.

^[5] Jarir ibn ‘Abdullah radiya Llahu ‘anhu reports:

كنا جلوسا ليلة مع النبي صلى الله عليه وسلم فنظر إلى القمر ليلة أربع عشرة فقال إنكم سترون ربكم كما ترون هذا لا تضامون في رؤيته…

We were sitting one night with the Prophet salla Llahu ‘alayhi wa sallam. He looked at the moon on the fourteenth night, and said, “You will see your Lord as you see this. You will not have difficulty in seeing Him…”

(Sahih al Bukhari, book on the commentary of the Qur’an (Surah Qaf), chapter on the verse: And glorify the praises of your Lord before sunrise and before sunset. (Surah Qaf: 39.), Hadith: 4851; Sahih Muslim, book on Masjids and places of Salah, chapter on the virtues of Fajr and ‘Asr prayers and preserving them, Hadith: 633.)

^[6] ‘Abdullah ibn ‘Umar radiya Llahu ‘anhuma states:

صلى بنا النبي صلى الله عليه وسلم العشاء في آخرحياته فلما سلم قام فقال أرأيتكم ليلتكم هذه فإن رأس مئة سنة منها لا ييقى ممن هو على ظهر الأرض أحد

The Prophet salla Llahu ‘alayhi wa sallam led us in ‘Isha Salah at the end of his life. After making salam (completing the Salah), he stood up and said, “Do you see this night? Indeed, at the end of a hundred years from it, no one who is on the surface of the earth will remain.”

(Sahih al Bukhari, book on knowledge, chapter on talking at night about knowledge, Hadith: 116; Sahih Muslim, book on the virtues of the Companions radiya Llahu ‘anhum, chapter on the saying of the Prophet salla Llahu ‘alayhi wa sallam: a hundred years will come and there will not be a soul that is on earth today, Hadith: 2537.)

^[7] An example is the hadith of the three individuals who stood at the gathering of the Prophet salla Llahu ‘alayhi wa sallam, where two of them came forward and the third turned away. It was mentioned previously.

Another example is the hadith narrated by Anas ibn Malik radiya Llahu ‘anhu:

بينما نحن جلوس مع النبي صلى الله عليه و سلم في المسجد دخل رجل على جمل فأناخه في المسجد ثم عقله ثم قال لهم أيكم محمد والنبي متكئ بين ظهرانيهم فقلنا هذا الرجل الأبيض المتكئ فقال له الرجل ابن عبد المطلب فقال له النبي قد أجبتك‏ فقال الرجل للنبي صلى الله عليه و سلم إني سائلك فمشدد عليك في المسألة فلا تجد علي في نفسك فقال سل‏ عما بدا لك

While we were sitting with the Prophet salla Llahu ‘alayhi wa sallam in the Masjid, a man entered upon a camel. He made it kneel down in the Masjid and then tied it. Thereafter, he asked them, “Which of you is Muhammad?”

The Prophet salla Llahu ‘alayhi wa sallam was reclining amongst them, so we said, “This white man who is reclining.”

The man asked him, “Are you the son of ‘Abdul Muttalib?”

The Prophet said to him, “I have answered you.”

The man said to the Prophet salla Llahu ‘alayhi wa sallam, “I am going to ask you something and I will be harsh in the question, so do not have any ill feelings in your heart for me.”

The Prophet salla Llahu ‘alayhi wa sallam said, “Ask whatever you want.”

(Sahih al Bukhari, book on knowledge, chapter on what is narrated regarding knowledge, Hadith: 63.)

^[8] Refer to ‘Abdul Fattah Abu Ghuddah: al Rasul al Mu’allim wa Asalibuhu fi al Ta’lim, pg. 63 onwards.

^[9] One of the most well-known examples of a dialogue is the hadith of Jibril ‘alayh al Salam who came to the Prophet salla Llahu ‘alayhi wa sallam asking him about iman, Islam, the state of Ihsan, and the Hour and the Prophet salla Llahu ‘alayhi wa sallam answered him. (Sahih al Bukhari, book on faith, chapter on Jibril’s ‘alayh al Salam questioning of the Prophet salla Llahu ‘alayhi wa sallam about iman and Islam, Hadith: 50; Sahih Muslim, book on faith, chapter on iman, what it is and an explanation of its characteristics, Hadith: 9.)

An example of questioning and encouraging the Companions salla Llahu ‘alayhi wa sallam to answer and then clarifying the correct answer is the hadith narrated on the authority of Abu Hurairah radiya Llahu ‘anhu that the Prophet salla Llahu ‘alayhi wa sallam said:

أتدرون ما المفلس قالوا المفلس فينا من لا درهم له ولا متاع فقال إن المفلس من أمتي يأتي يوم القيامة بصلاة وصيام وزكاة ويأتي قد شتم هذا وقذف هذا وأكل مال هذا وسفك دم هذا وضرب هذا فيعطى هذا من حسناته وهذا من حسناته فإن فنيت حسناته قبل أن يقضى ما عليه أخذ من خطاياهم فطرحت عليه ثم طرح في النار

“Do you know who a bankrupt person is?”

They said, “The bankrupt person in our understanding is the one who has no dirham (money) or goods.”

He salla Llahu ‘alayhi wa sallam said, “The bankrupt person of my Ummah is he who comes on the Day of Qiyamah with Salah, Sawm (fasting), and Zakat, but he had abused this one, slandered this one, usurped this one’s wealth, shed this one’s blood, and beat that one. His good deeds will be given to this one and that one. If his good deeds are exhausted before he pays off what he owes, some of their sins will be taken and dumped on him before him being thrown into Hellfire.”

(Sahih Muslim, book on piety, kinship, and etiquettes, chapter on the prohibition of injustice, Hadith: 2581.)

An example of awakening eagerness is that the Prophet salla Llahu ‘alayhi wa sallam mentions an expression that attracts the attention of the listeners and prompts them to ask questions, as is visible in the hadith narrated on the authority of Anas radiya Llahu ‘anhu who said:

قال رسول الله صلى الله عليه و سلم انصر أخاك ظالما أو مظلوما قالوا يا رسول الله هذا ننصره مظلوما فكيف ننصره ظالما قال تأخذ فوق يديه

The Prophet salla Llahu ‘alayhi wa sallam instructed, “Assist your brother whether he is the oppressor or the oppressed.”

They said, “O Prophet of Allah, we can assist the oppressed, but how can we assist the oppressor?”

He salla Llahu ‘alayhi wa sallam said, “Take hold of his hands (i.e. prevent him from oppression).”

(Sahih al Bukhari, book on injustices, chapter on help your brother whether he is the oppressor or the oppressed, Hadith: 2444; Sahih Muslim, from the hadith of Jabir, book on piety, kinship, and etiquettes, chapter on helping your brother whether he is the oppressor or the oppressed, Hadith: 2584.)

Also refer to ‘Abdul Fattah Abu Ghuddah: al Rasul al Mu’allim wa Asalibuhu fi al Ta’lim, pg. 92 onwards.

^[10] Sahih al Bukhari, book on knowledge, chapter on the Prophet salla Llahu ‘alayhi wa sallam would confer advice and knowledge to them occasionally so that they would not become averse, Hadith: 68; Sahih Muslim, book on the description Qiyamah, Jannat, and Jahannam, chapter on moderation in advising, Hadith: 2821.

^[11] Sahih al Bukhari, book on the battles, chapter on the farewell Hajj, Hadith: 4406; Sahih Muslim, book on Qasamah (collective oath), chapter on the intense prohibition of (taking) blood, honour, and wealth, Hadith: 1679; al Kattani: Nazm al Mutanathir min al Hadith al Mutawatir, pg. 34, Hadith: ‎4.

^[12] Sunan al Tirmidhi, chapters on knowledge from the Prophet salla Llahu ‘alayhi wa sallam, chapter on what is narrated about encouragement to convey the message, Hadith: 2656, he labelled it hassan; Sunan Abi Dawood, book on knowledge, chapter on the virtue of spreading knowledge, Hadith: 3660; Sunan Ibn Majah, chapters on the Sunnah, chapter on one who conveys knowledge, Hadith: 230; al Kattani: Nazm al Mutanathir min al Hadith al Mutawatir, pg. 33-34, Hadith: ‎3.

^[13] Sunan Abi Dawood, book on knowledge, chapter on the virtue of spreading knowledge, Hadith: 3659. Sheikh Shu’ayb authenticated it in his research of al Sunan, 5/501, and stated that it is a statement in the meaning of a command, i.e. you must hear hadith from me and convey it from me.

^[14] Sahih al Bukhari, book on knowledge, chapter on alternating in (acquiring) knowledge, Hadith: 89; Sahih Muslim, book on divorce, chapter on Ila’, abstaining from women, and informing them, Hadith: 1479.

^[15] Al Hakim: Ma’rifat ‘Ulum al Hadith, pg. 14; Mustadrak al Hakim, Hadith: 326; Musnad Ahmed, Hadith: 18493, in brief. Al Hakim authenticated it according to the standard of al Bukhari and Muslim.

^[16] Sahih al Bukhari, book on etiquettes, chapter on mercy for people and animals, Hadith: 6008; Sahih Muslim, book on Masjids and places of Salah, chapter on who is more deserving of leading the Salah, Hadith: 674. Also see the story of the delegation of ‘Abdul Qais in Sahih al Bukhari, book on knowledge, chapter on the Prophet’s salla Llahu ‘alayhi wa sallam exhortation to the delegation of ‘Abdul Qais to preserve iman and knowledge and inform those behind them, Hadith: 87; Sahih Muslim, book on faith, chapter on the command to believe in Allah, His Prophet, the salient features of din and supplication for it, Hadith: 17.

^[17] Sahih al Bukhari, book on medicine, chapter on what is mentioned about the plague, Hadith: 5729; Sahih Muslim, book on greeting, chapter on plague, bad omen, and fortune telling, etc., Hadith: 2219.

^[18] I.e. Companions that are young in age. For this reason, Abu Sa’id radiya Llahu ‘anhu, who was one of the younger Companions, came forward.

^[19] Sahih al Bukhari, book on protection, chapter on evidence against those who say that the rulings of the Prophet salla Llahu ‘alayhi wa sallam were apparent and that some of them were absent from the assembly of the Prophet salla Llahu ‘alayhi wa sallam and matters of Islam, Hadith: 7353; Sahih Muslim, book on etiquettes, chapter on asking permission, Hadith: 2153.

^[20] Sahih al Bukhari, book on protection, chapter on evidence against those who say that the rulings of the Prophet salla Llahu ‘alayhi wa sallam were apparent and that some of them were absent from the assembly of the Prophet salla Llahu ‘alayhi wa sallam and matters of Islam, Hadith: 7354; Sahih Muslim, book on the virtues of the Companions, chapter on the virtues of Abu Hurairah, Hadith: 2492.

^[21] Surah al Ma’idah: 101.

^[22] Sahih Muslim, book on faith, chapter on the explanation of iman and the laws of din, Hadith: 12.

^[23] Sahih al Bukhari, book on battles, chapter on the Hadith of Ifk, Hadith: 4141; Sahih Muslim, book on repentance, chapter on the Hadith of Ifk and accepting the repentance of the slanderer, Hadith: 2770.

^[24] See the narration, “So I did deeds for that,” in Sahih al Bukhari, book on conditions, chapter on conditions for Jihad, Hadith: 2732.

^[25] Sahih Muslim, book on leadership, chapter on the dislike of leadership without necessity, Hadith: 1852.

^[26] Sahih al Bukhari, book on faith, chapter on sins are from the matters of (times of) ignorance and the one who commits them is not declared an infidel except polytheism, Hadith: 30; Sahih Muslim, book on faith, chapter on feeding the slave with what he eats and clothing him with what he wears, Hadith: 1661.

^[27] Sahih al Bukhari, book on dressing, chapter on white clothes, Hadith: 5827; Sahih Muslim, book on faith, chapter on whoever passes away not associating any partner to Allah will enter Jannat and whoever passes away as a polytheist will enter Hell, Hadith: 94.

^[28] Sahih al Bukhari, book on Adhan, chapter on the people of knowledge and virtue are more deserving of leading Salah, Hadith: 679; Sahih Muslim, book on Salah, chapter on appointing an Imam if an excuse crops up such as illness, travel, etc. who should lead the people in Salah, Hadith: 418. The wording is al Bukhari’s.

^[29] Sahih al Bukhari, book on divorce, chapter on why do you forbid what Allah has made lawful for you, Hadith: 5268; Sahih Muslim, book on divorce, chapter on the obligation of expiation for one who makes his wife forbidden on himself and does not intend to divorce, Hadith: 1474.

^[30] Sahih Muslim, book on faith, chapter on whoever meets Allah with faith without doubting in it will enter Jannat and will be forbidden for Jahannam, Hadith: ‎31.

^[31] Sahih Muslim, book on Masjids and places of Salah, chapter on the prohibition of speaking during Salah and the abrogation of what was permitted of it, Hadith: 537.

^[32] Musnad Ahmed, Hadith: 23334; Sahih Muslim, book on Jihad and journeys, chapter on the battle of Ahzab, Hadith: 1788, briefly.

^[33] It has been reported that ‘Abdullah ibn ‘Amr ibn al ‘As would write the ahadith of the Prophet salla Llahu ‘alayhi wa sallam. Abu Hurairah radiya Llahu ‘anhu reports:

ما من أصحاب النبي صلى الله عليه و سلم أحد أكثر حديثا عنه مني إلا ما كان من عبد الله بن عمرو فإنه كان يكتب ولا أكتب

None of the Companions of the Prophet salla Llahu ‘alayhi wa sallam narrated more ahadith from him than me, except ‘Abdullah ibn ‘Amr, as he used to write whereas I did not write. (Sahih al Bukhari, book on knowledge, chapter on writing knowledge, Hadith: 133.)

It is certain that this was not his general condition.

^[34] Sahih al Bukhari, book on Salah, chapter on Tashahhud in the last rak’ah, Hadith: 831; Sahih Muslim, book on Salah, chapter on Tashahhud in Salah, Hadith: 402.

^[35] Sahih Muslim, book on Salah, chapter on Tashahhud in Salah, Hadith: 402.

^[36] Muwatta’ Malik, book on Salah, chapter on Tashahhud in Salah, Hadith: 302.

^[37] Muwatta’ Malik, book on Salah, chapter on Tashahhud in Salah, Hadith: 300.

^[38] Al Shafi’i: al Risalah, pg. 271-272.

^[39] Al Shafi’i: al Risalah, pg. 275.

^[40] Sahih al Bukhari, book on the virtues of the Qur’an, chapter on the Qur’an being revealed in seven modes, Hadith: 4992; Sahih Muslim, book on Salah of travellers and shortening it, chapter on the explanation of the Qur’an being revealed in seven modes and the explanation of its meaning, Hadith: 818.

^[41] Al Shafi’i: al Risalah, pg. 274.

^[42] Sahih al Bukhari, book on Hajj, chapter on Talbiyah, Hadith: 1549; Sahih Muslim, book on Hajj, chapter on Talbiyah, its description and time, Hadith, 1184. The wording is Muslim’s.

^[43] Sunan al Tirmidhi, chapters on the Hajj of the Prophet salla Llahu ‘alayhi wa sallam, chapter on what is narrated regarding Talbiyah, Hadith: 825.

^[44] Sahih Muslim, book on Fridays, chapter on shortening the Salah and the sermon, Hadith: 866.

^[45] Sunan Abi Dawood, book on Salah, chapter on shortening the sermons, Hadith: 1107.

^[46] ‘Ammar ibn Yasir radiya Llahu ‘anhu narrates:

أمرنا رسول الله صلى الله عليه و سلم بإقصار الخطب

The Prophet salla Llahu ‘alayhi wa sallam instructed us to shorten the sermons. (Sunan Abi Dawood, book on Salah, chapter on shortening the sermons, Hadith: 1106.)

Muslim narrates on the authority of Abu Wa’il:

خطبنا عمار فأوجز وأبلغ فلما نزل قلنا يا أبا اليقظان لقد أبلغت وأوجزت فلو كنت تنفست فقال إني سمعت رسول الله صلى الله عليه وسلم يقول إن طول صلاة الرجل وقصر خطبته مئنة من فقهه فأطيلوا الصلاة واقصروا الخطبة وإن من البيان سحرا

‘Ammar delivered a sermon to us. He made it very short and concise. When he descended (the pulpit) we said to him, “O Abu al Yaqzan, you were very concise and short. You could have lengthened it.”

He replied, “I heard the Prophet salla Llahu ‘alayhi wa sallam saying, ‘Indeed the lengthening of a person’s Salah and shortening of his sermon is a sign of his intelligence. Thus, lengthen the Salah and shorten the sermon. Indeed, some speeches are mesmerising.’” (Sahih Muslim, book on Fridays, chapter on shortening the Salah and sermon, Hadith: 869.)

^[47] Sahih Muslim, book on Fridays, chapter on shortening the Salah and sermon, Hadith: 873.

^[48] Refer to the books on Friday, the two ‘Ids, eclipse, and farewell in Sahih al Bukhari, Sahih Muslim, and many other books.

^[49] Refer to Muhammad Khalil al Khatib: Ittihaf al Anam bi Khutab Rasul al Islam and other books.

^[50] These are reliable ahadith. I will suffice by enumerating the numbers of the muttafaq ‘alayh ahadith in Sahih al Bukhari only. There are other ahadith which one of the Sheikhayn (al Bukhari and Muslim) reported individually which I will not mention. The hadith numbers are: 919, 1282, 1429, 323, 3297, 3511, 3513, 3746, 523, and 6525.

BACK⇒ Return to Table of contents