Section One – Their Love, Reverence, and Veneration of the Prophet salla Llahu ‘alayhi wa sallam

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Section One

Their Love, Reverence, and Veneration of the Prophet salla Llahu ‘alayhi wa sallam

Introduction

One of the requirements of love is obedience. It is inconceivable to find a lover who is disobedient to their beloved. The stronger the love in the heart of the lover, the greater their obedience. Proportionate to the decrease in love is the decrease in commitment to obedience. This is because one of the characteristics of a lover is to follow and simulate his beloved, until he becomes a miniature—or even an enlarged—version of the beloved.

Allah subhanahu wa ta ‘ala commanded us to love, respect, and venerate His Prophet salla Llahu ‘alayhi wa sallam so that obedience to him would be complete, commitment to him firm, and following him a certainty, as it is inconceivable that there could be a lover who does not follow. Hence, Allah subhanahu wa ta ‘ala made following the Prophet salla Llahu ‘alayhi wa sallam the symbol and proof of love.^[1]

Furthermore, Allah’s subhanahu wa ta ‘ala description of the Prophet’s salla Llahu ‘alayhi wa sallam status by Him, his exalted position, his lofty rank, and his immense worth,^[2] all of this necessitates that his Ummah follow and obey him, for Allah subhanahu wa ta ‘ala only made him such so that he be loved, obeyed, and followed.

The best examples of love, reverence, and veneration for the Prophet salla Llahu ‘alayhi wa sallam, and the manifestations of obedience, compliance, and commitment that resulted from it, are none other than the Sahabah radiya Llahu ‘anhum. These manifestations were practically evident in their lives with him and their excellent conduct with him.

Love, reverence, and veneration for the Prophet salla Llahu ‘alayhi wa sallam necessitate obedience to him, following him, and adhering to all that he brought, be it a command or a prohibition, an action, a word, or an approval. Likewise, it necessitates preserving all of this, along with venerating, respecting, safeguarding, and disseminating it. This is because the nature of a lover is to strive to guide others to the path of the beloved, and this cannot be achieved except by spreading and teaching it to people.

The Sahabah radiya Llahu ‘anhum set the most wonderful examples of love for the Prophet salla Llahu ‘alayhi wa sallam, honouring, respecting, venerating, and revering him, obeying his commands, wishing well for him, diligently serving him, supporting his allies, and opposing his enemies—even if they were their dearest and most beloved people. This was in obedience to Allah’s command and the command of His Prophet salla Llahu ‘alayhi wa sallam, and due to the unique attributes of beauty and perfection he possessed in his person and characteristics. Thereafter, because of the right due to him upon the Ummah.

I cannot mention all the evidence for this. I have elaborated on that in al Shawq ila Rasul Allah Min al Jidh’ ila Thawban. I will mention a summary, citing some texts that demonstrate the extent of their love, respect, reverence, and veneration for their beloved and chosen one. This should be a guiding light for us, the latter Muslims, so that we may follow in their footsteps and path, even though we can never reach their level. It is as was said:

 

إن لم تكونوا مثلهم فتشبهوا

إن التشبه بالكرام فلاح

If you cannot be like them, then emulate them, for emulating the noble is success.

 

This is because Allah subhanahu wa ta ‘ala instructed the Muslims that love for the Prophet salla Llahu ‘alayhi wa sallam should take precedence over the love of all creation. Whoever prefers the love of anything else is in grave danger.

Abu Hurairah radiya Llahu ‘anhu narrates that the Prophet salla Llahu ‘alayhi wa sallam said:

 

والذي نفسي بيده لا يؤمن أحدكم حتى أكون أحب إليه من والده وولده

By the One in Whose control is my soul, none of you truly believes until I am more beloved to him than his father and his children.^[3]

 

Anas radiya Llahu ‘anhu narrates that the Prophet salla Llahu ‘alayhi wa sallam said:

 

لا يؤمن أحدكم حتى أكون أحب إليه من والده وولده والناس أجمعين

None of you truly believes until I am more beloved to him than his father, his children, and all of mankind.^[4]

 

In a narration by Muslim, Anas radiya Llahu ‘anhu narrates that the Prophet salla Llahu ‘alayhi wa sallam said:

 

لا يؤمن عبد وفي رواية الرجل حتى أكون أحب إليه من أهله وماله والناس أجمعين

No servant—in another narration: no man—truly believes until I am more beloved to him than his family, his wealth, and all of mankind.^[5]

 

‘Abdullah ibn Hisham radiya Llahu ‘anhu states:

 

كنا مع النبي صلى الله عليه وسلم وهو آخذ بيد عمر بن الخطاب فقال له عمر يا رسول الله لأنت أحب إلي من كل شيء إلا من نفسي فقال النبي صلى الله عليه وسلم لا والذي نفسي بيده حتى أكون أحب إليك من نفسك فقال له عمر فإنه الآن والله لأنت أحب إلي من نفسي فقال النبي صلى الله عليه وسلم الآن يا عمر

We were with the Prophet salla Llahu ‘alayhi wa sallam and he was holding the hand of ‘Umar ibn al Khattab. ‘Umar said to him, “O Messenger of Allah, you are more beloved to me than everything except myself.”

The Prophet salla Llahu ‘alayhi wa sallam replied, “No; by the One in Whose control is my soul, until I am more beloved to you than yourself.”

Then ‘Umar said to him, “Now, by Allah, you are more beloved to me than myself.”

The Prophet salla Llahu ‘alayhi wa sallam said, “Now [that is correct], O ‘Umar.”^[6]

 

Allah subhanahu wa ta ‘ala states in the Qur’an:

 

قُلْ إِنْ كَانَ آبَاؤُكُمْ وَأَبْنَاؤُكُمْ وَإِخْوَانُكُمْ وَأَزْوَاجُكُمْ وَعَشِيرَتُكُمْ وَأَمْوَالٌ اقْتَرَفْتُمُوهَا وَتِجَارَةٌ تَخْشَوْنَ كَسَادَهَا وَمَسَاكِنُ تَرْضَوْنَهَا أَحَبَّ إِلَيْكُمْ مِنَ اللَّهِ وَرَسُولِهِ وَجِهَادٍ فِي سَبِيلِهِ فَتَرَبَّصُوا حَتَّىٰ يَأْتِيَ اللَّهُ بِأَمْرِهِ ۗ وَاللَّهُ لَا يَهْدِي الْقَوْمَ الْفَاسِقِينَ

Say, (O Muhammad) “If your fathers, your sons, your brothers, your wives, your relatives, wealth which you have obtained, commerce wherein you fear decline, and dwellings with which you are pleased are more beloved to you than Allah and His Messenger and Jihad (i.e., striving) in His cause, then wait until Allah executes His command. And Allah does not guide the defiantly disobedient people.^[7]

 

The gist of what is mentioned in the verse and the ahadith is that if the love for one’s self, parents, children, siblings, spouses, family, tribe, the rest of people, wealth, businesses, and homes, all together—or even individually—takes precedence over the love for Allah subhanahu wa ta ‘ala and His Prophet salla Llahu ‘alayhi wa sallam, then this indicates to a grave danger. This person will be subject to the warning and threat, “Then wait until Allah executes His command. And Allah does not guide the defiantly disobedient people.”^[8]

Therefore, when the Sahabah radiya Llahu ‘anhum understood this matter, this warning and threat, in addition to all that has been mentioned previously, they were completely devoted to the Prophet salla Llahu ‘alayhi wa sallam and gave him precedence above all other beloved things, no matter what they were. They gave him the love, appreciation, and reverence he deserved, as we shall see.

Al Miswar ibn Makhramah and Marwan—each one confirming the other’s narration—narrated:

 

خرج رسول الله صلى الله عليه وسلم زمن الحديبية… الحديث بطوله وفيه فقال عروة بن مسعود أي محمد أرأيت إن استأصلت أمر قومك هل سمعت بأحد من العرب اجتاح أهله قبلك وإن تكن الأخرى فإني والله لا أرى وجوها وإني لأرى أوشابا من الناس خليقا أن يفروا ويدعوك فقال له أبو بكر رضي الله تعالى عنه امصص ببظر اللات أنحن نفر عنه وندعه فقال من ذا قالوا أبو بكر قال أما والذي نفسي بيده لولا يد كانت لك عندي لم أجزك بها لأجبتك قال وجعل يكلم النبي فكلما تكلم كلمة أخذ بلحيته كما هي عادتهم والمغيرة بن شعبة قائم على رأس النبي ومعه السيف وعليه المغفر فكلما أهوى عروة بيده إلى لحية النبي صلى الله عليه وسلم ضرب يده بنعل السيف وقال له أخر يدك عن لحية رسول الله صلى الله عليه وسلم فرفع عروة رأسه فقال من هذا قال المغيرة بن شعبة فقال أي غدر ألست أسعى في غدرتك

ثم إن عروة جعل يرمق أصحاب النبي صلى الله عليه وسلم بعينيه قال فوالله ما تنخم رسول الله صلى الله عليه وسلم نخامة إلا وقعت في كف رجل منهم فدلك بها وجهه وجلده وإذا أمرهم ابتدروا أمره وإذا توضأ كادوا يقتتلون على وضوئه وإذا تكلموا خفضوا أصواتهم عنده وما يحدون إليه النظر تعظيما له

فرجع عروة إلى أصحابه فقال أي قوم والله لقد وفدت على الملوك ووفدت على قيصر وكسرى والنجاشي والله إن رأيت مليكا يعظمه أصحابه ما يعظم أصحاب محمد محمداً…. ثم ذكر لهم ما رآه

The Messenger of Allah salla Llahu ‘alayhi wa sallam went out at the time of al Hudaybiyyah… (the hadith continues at length, wherein it states:) ‘Urwah ibn Mas’ud said, “O Muhammad, what if you were to annihilate your people? Have you ever heard of any Arab who wiped out his own people before you? And if it were to be the opposite, then by Allah, I see no notable faces. I only see lowly people who are likely to flee and abandon you.”

Abu Bakr radiya Llahu ‘anhu said to him, “Suck the private part of al Lat. Would we flee from him and abandon him?”

He asked, “Who is this?”

They replied, “Abu Bakr.”

He said, “By Him in Whose control is my soul, were it not for a favour you had done me that I have not yet repaid, I would have answered you.”

He began speaking with the Prophet salla Llahu ‘alayhi wa sallam. Every time he spoke a word, he would hold his (i.e. the Prophet’s) beard as was their custom. Al Mughirah ibn Shu’bah [who was the nephew of ‘Urwah ibn Mas’ud] was standing at the head of the Prophet with his sword, wearing a helmet. Every time ‘Urwah extended his hand towards the beard of the Prophet salla Llahu ‘alayhi wa sallam, al Mughirah would strike his hand with the hilt of the sword and say to him, “Keep your hand away from the beard of the Messenger of Allah.”

‘Urwah raised his head and asked, “Who is this?”

The reply came, “Al Mughirah ibn Shu’bah.”

He said, “O traitor! Am I not suffering because of your treachery?”

Then ‘Urwah began observing the Sahabah of the Prophet salla Llahu ‘alayhi wa sallam. He said, “By Allah, the Messenger of Allah salla Llahu ‘alayhi wa sallam never spat except that it fell into one of their hands, who would then rub it on his face and skin. When he commanded them, they would hasten to obey him. When he performed wudu’, they would almost fight over his used water. When they spoke, they lowered their voices in his presence. And they did not stare at him out of reverence for him.”

‘Urwah returned to his companions and said, “O people! By Allah, I went in delegations to kings. I have visited Caesar, Khosrow, and the Negus, and by Allah, I have never seen a king whose companions revere him as the Companions of Muhammad revere Muhammad.”

Thereafter, he told them what he had seen.^[9]

 

This hadith contains many aspects that demonstrate the Sahabah’s radiya Llahu ‘anhum devotion in their love, respect, reverence, and veneration for the Prophet salla Llahu ‘alayhi wa sallam and their obedience to his commands.

• Abu Bakr’s radiya Llahu ‘anhu refutation of ‘Urwah’s claim that the Sahabah radiya Llahu ‘anhum would be defeated. He (‘Urwah) was unaware that the bond of Islam was stronger than the bond of kinship.
• Al Mughirah ibn Shu’bah radiya Llahu ‘anhu striking the hand of ‘Urwah ibn Mas’ud— even though he was his uncle—when he reached for the Prophet’s salla Llahu ‘alayhi wa sallam beard, despite it being a common practice among them.
• ‘Urwah ibn Mas’ud observing the Sahabah’s radiya Llahu ‘anhum profound reverence for the Prophet salla Llahu ‘alayhi wa sallam, their seeking blessings from him, their veneration of him, and their haste in executing his orders.

All of this stemmed from an unparalleled love and veneration, such as seeking blessings from his saliva, vying for the water he used for wudu’, lowering their voices in his presence, not staring at him out of respect, and hastening to execute his orders.

Numerous texts have been narrated regarding all of this.

Abu Juhayfah radiya Llahu ‘anhu states:

 

رأيت رسول الله صلى الله عليه وسلم في قبة حمراء من أدم ورأيت بلالا أخذ وضوء رسول الله صلى الله عليه وسلم ورأيت الناس يبتدرون ذاك الوضوء فمن أصاب منه شيئا تمسح به ومن لم يصب منه شيئا أخذ من بلل يد صاحبه

I saw the Messenger of Allah salla Llahu ‘alayhi wa sallam in a red tent made of leather. I saw Bilal taking the water used for the Messenger of Allah’s salla Llahu ‘alayhi wa sallam wudu’, and I saw people rushing to get that water. Whoever got some, wiped himself with it, and whoever did not get, took some of the moisture from his companion’s hand.^[10]

 

This is a broad topic, and the ahadith on it are plenty. What I have mentioned is sufficient.^[11]

Anas ibn Malik radiya Llahu ‘anhu states:

 

لم يكن شخص أحب إليهم من رسول الله صلى الله عليه وسلم

There was no one more beloved to them than the Messenger of Allah salla Llahu ‘alayhi wa sallam.^[12]

 

He also narrates:

 

لقد رأيت رسول الله صلى الله عليه وسلم والحلاق يحلقه وأطاف به أصحابه فما يريدون أن تقع شعرة إلا في يد رجل

I saw the Messenger of Allah salla Llahu ‘alayhi wa sallam while the barber was shaving his head. His Sahabah were surrounding him. They did not want any hair to fall except into the hand of a man.^[13]

 

What motivated them to do this? It was infinite love.

Jabir radiya Llahu ‘anhu—while narrating the incident of paying off his father’s debt— said:

 

والله إن مجلس بني سلمة لينظرون إليه هو أحب إليهم من عيونهم ما يقربه رجل منهم مخافة أن يؤذوه

By Allah, the assembly of the Banu Salamah looked at him (i.e., the Messenger of Allah). He was more beloved to them than their own eyes. No one among them would approach him for fear of harming him.^[14]

 

‘Amr ibn al ‘As radiya Llahu ‘anhu states:

 

 وما كان أحد أحب إلي من رسول الله صلى الله عليه وسلم ولا أجل في عيني منه وما كنت أطيق أن أملا عيني منه إجلالا له ولو سئلت أن أصفه ما أطقت لأني لم أكن أملأ عيني منه

And no one was dearer to me than the Messenger of Allah salla Llahu ‘alayhi wa sallam, nor more revered in my eyes. I could not manage to gaze at him fully, out of reverence for him. If I were asked to describe him, I would not be able to do so, for I could not look upon him fully.^[15]

 

This was not just the case with ‘Amr ibn al ‘As radiya Llahu ‘anhu, but rather with most of the Sahabah radiya Llahu ‘anhum. If this was their state of love, reverence, and seeking blessings from him, then how great must their obedience to him have been?

 

The Sahabah Sacrificing Their Parents for Him

Among the manifestations of their love and reverence for the Prophet salla Llahu ‘alayhi wa sallam was their willingness to sacrifice their fathers, mothers, and themselves for him,^[16] their defending him, and preventing any harm from reaching him. They considered every precious thing to be insignificant in pursuit of his happiness and contentment.

This is a very vast topic; I have mentioned a good portion in al Shawq ila Rasul Allah. If the matter reached the point where they would sacrifice their fathers, mothers, and themselves—and the motivating factor being love and reverence—then what will be the condition of something less than this, such as listening and obedience?

 

Those Returning from a Journey Would Begin with the Prophet salla Llahu ‘alayhi wa sallam Before Going to Their Families

Among the manifestations of their love, veneration, and reverence for the Prophet salla Llahu ‘alayhi wa sallam was that upon returning from a journey, they would begin by visiting and greeting him before going to their homes.

‘Imran ibn Hussain radiya Llahu ‘anhuma narrates:

 

بعث رسول الله جيشا واستعمل عليهم علي بن أبي طالب… الحديث وفيه وكان المسلمون إذا رجعوا من السفر بدؤوا برسول الله صلى الله عليه وسلم فسلموا عليه ثم انصرفوا إلى رحالهم…. الحديث بطوله

The Messenger of Allah salla Llahu ‘alayhi wa sallam sent an army and appointed ‘Ali ibn Abi Talib as its commander…. (The hadith contains the following:) When the Muslims would return from a journey, they would begin with the Messenger of Allah salla Llahu ‘alayhi wa sallam and greet him, then go to their dwellings.^[17]

 

If this was their condition, then what about their obedience to him and following him?

 

Honouring Anything He Touched with His Blessed Hand or Any Part of His Body

Among the manifestations of their love, respect, and veneration for the Prophet salla Llahu ‘alayhi wa sallam was their honouring of anything that his blessed hand, mouth, or any part of his body touched.

‘Uthman ibn ‘Affan radiya Llahu ‘anhu said:

 

ما تغنيت ولا تمنيت ولا مسست ذكري بيميني منذ بايعت بها رسول الله صلى الله عليه وسلم

I have not sung, nor desired, nor touched my private parts with my right hand since I pledged allegiance to the Messenger of Allah salla Llahu ‘alayhi wa sallam with it.^[18]

 

‘Imran ibn Hussain radiya Llahu ‘anhuma states:

 

ما مسست فرجي بيميني منذ بايعت بها رسول الله صلى الله عليه وسلم

I have not touched my private parts with my right hand since I pledged allegiance to the Messenger of Allah salla Llahu ‘alayhi wa sallam with it.^[19]

 

Kabshah radiya Llahu ‘anha narrates that:

 

أن النبي صلى الله عليه وسلم دخل عليها فشرب من فم القربة وهو قائم فقامت إليه فقطعته فأمسكته زاد في رواية تبتغي بركة موضع في رسول الله صلى الله عليه وسلم

The Prophet salla Llahu ‘alayhi wa sallam entered by her and drank from the mouth of the waterskin—while standing. She stood up and cut it off, then kept it.

 

Another narration adds: Seeking the blessing of the place associated with the mouth of the Prophet salla Llahu ‘alayhi wa sallam.^[20]

Others narrated a similar hadith.^[21]

Al Imam al Nawawi rahimahu Llah states:

 

قطعها لفم القربة فعلته لوجهين أحدهما أن تصون موضعا أصابه فم رسول الله صلى الله عليه وسلم عن أن يبتذل ويمسه كل أحد والثاني أن تحفظه للتبرك به والاستشفاء والله تعالى أعلم

Her cutting of the mouth of the waterskin was for two reasons:

First: To protect the place touched by the mouth of the Prophet salla Llahu ‘alayhi wa sallam from being soiled and touched by everyone.

Second: To preserve it for blessings and healing. And Allah subhanahu wa ta ‘ala knows best.^[22]

 

I say: Both are not far-fetched. The first is clear, and that is why I have mentioned the hadith here. The addition in the narration of Ibn Majah, al Tabarani, and al Baghawi—similarly the narration of Anas—indicates to the second. Allah subhanahu wa ta ‘ala knows best.

In either case, if she was so eager for that which touched the Prophet’s salla Llahu ‘alayhi wa sallam body, how would her obedience to him be?

 

Their Reverence and Preservation of his Relics and Their Seeking Blessings from Them

Among the manifestations of their love, respect, and reverence for him was their preservation of his relics and seeking blessings from them, whether during his life or after his death. This is a very vast topic, and texts on this are too numerous to count, but I will suffice on some of that which is mentioned in the al Sahihayn and their seeking blessings from them after the demise of the Prophet salla Llahu ‘alayhi wa sallam.

‘Uthman ibn ‘Abdullah ibn Mawhab states:

 

دخلت على أم سلمة رضي الله تعالى عنها فأخرجت إلينا شعرا من شعر النبي صلى الله عليه وسلم مخضوبا وفي لفظ قال أرسلني أهلي إلى أم سلمة رضي الله تعالى عنها بقدح من ماء وقبض إسرائيل ثلاث أصابع من قصة فيها شعر من شعر النبي وكان إذا أصاب الإنسان عين أو شيء بعث إليها مخضبه فاطلعت في الجلجل فرأيت فيه شعرات حمر

I entered by Umm Salamah radiya Llahu ‘anha. She brought out to us a strand of the Prophet’s salla Llahu ‘alayhi wa sallam hair, dyed with henna.

(According to another version:) My family sent me to Umm Salamah radiya Llahu ‘anha with a cup of water—Isra’il (one of the narrators) took three fingers’ worth of it—from a container with some of the Prophet’s salla Llahu ‘alayhi wa sallam hair. Whenever a person was afflicted by the evil eye or something similar, he would send the henna container. I looked inside and saw red strands of hair.^[23]

 

I say: It appears that there is brevity in the narration, which is clarified by al Humaidi’s narration in al Jam’ Bayn al Sahihayn,^[24] where the wording is:

 

عن عثمان رحمه الله تعالى قال أرسلني أهلي إلى أم سلمة بقدح من ماء فجاءت بجلجل من فضة فيه شعر النبي صلى الله عليه وسلم وكان إذا أصاب الإنسان عين… ثم ذكر مثله

‘Uthman rahimahu Llah narrates: My family sent me to Umm Salamah with a cup of water. She brought a container made of silver, which contained the hair of the Prophet salla Llahu ‘alayhi wa sallam. Whenever a person was afflicted by the evil eye… (he mentioned a similar narration.)

 

The statement “of silver” is a description of the container that contained the hair of the Prophet salla Llahu ‘alayhi wa sallam.

Sahl ibn Sa’d radiya Llahu ‘anhuma—while mentioning the story of al Jawniyyah—said:

 

فأقبل النبي صلى الله عليه وسلم يومئذ حتى جلس في سقيفة بني ساعدة هو وأصحابه ثم قال أسقنا يا سهل فأخرجت لهم هذا القدح فأسقيتهم فيه قال أبو حازم فأخرج لنا سهل ذلك القدح فشربنا فيه قال ثم استوهبه عمر بن عبد العزيز بعد ذلك فوهبه له

On that day, the Prophet salla Llahu ‘alayhi wa sallam came and sat in Saqifat Bani Sa’idah with his Sahabah. Then he said, “Give us water to drink, O Sahl.”

Then I brought out this cup for them, and I gave them water from it.

Abu Hazim states: Sahl brought out that cup for us, and we drank from it. Then ‘Umar ibn ‘Abdul ‘Aziz sought it as a gift, and he gifted it to him.^[25]

 

‘Asim al Ahwal states:

 

رأيت قدح النبي صلى الله عليه وسلم عند أنس بن مالك وكان قد انصدع فسلسله بفضة قال وهو قدح جيد عريض من نضار قال أنس لقد سقيت رسول الله صلى الله عليه وسلم في هذا القدح أكثر من كذا وكذا زاد في رواية قال عاصم وشربت فيه

I saw the cup of the Prophet salla Llahu ‘alayhi wa sallam by Anas ibn Malik. It had cracked, so he repaired it with silver. It was a fine, wide cup made of nudar (a type of wood).

Anas said: I served the Messenger of Allah salla Llahu ‘alayhi wa sallam from this cup such and such number of times. (In another narration, ‘Asim added:) And I drank from it.

 

Ibn Sirin states:

 

إنه كان فيه حلقة من حديد فأراد أنس أن يجعل مكانها حلقة من ذهب أو فضة فقال له أبو طلحة لا تغيرن شيئا صنعه رسول الله صلى الله عليه وسلم فتركه

It had an iron ring. Anas wanted to replace it with a gold or silver ring. Abu Talhah told him, “Do not change anything that the Messenger of Allah salla Llahu ‘alayhi wa sallam made.” Therefore, he left it as it was.

 

Muslim narrates from Anas radiya Llahu ‘anhu that he said:

 

سقيت رسول الله صلى الله عليه وسلم بقدحي هذا الشراب كله العسل والنبيذ والماء واللبن

I gave the Messenger of Allah salla Llahu ‘alayhi wa sallam all kinds of drinks—honey, nabidh, water, and milk—from this cup of mine.^[26]

 

Al Qurtubi mentioned in Mukhtasar al Bukhari that he saw in some old copies of Sahih al Bukhari:

 

قال أبو عبد الله البخاري رأيت هذا القدح بالبصرة وشربت منه وكان اشتري من ميراث النضر بن أنس بثمانمائة ألف

Abu ‘Abdullah al Bukhari said, “I saw this cup in Basrah and drank from it. It was bought from the inheritance of al Nadr ibn Anas for eight-hundred thousand.^[27]

 

Abu Burdah ibn Abi Musa al Ash’ari radiya Llahu ‘anhuma states:

 

قدمت المدينة فلقيني عبد الله بن سلام فقال لي انطلق إلى المنزل فأسقيك في قدح شرب فيه رسول الله صلى الله عليه وسلم وتصلي في مسجد صلى فيه النبي صلى الله عليه وسلم فانطلقت معه فأسقاني سويقا وأطعمني تمرا وصليت في مسجده

I arrived in Madinah. ‘Abdullah ibn Salam met me. He said to me, “Come to the house, and I will give you a drink from a cup that the Messenger of Allah salla Llahu ‘alayhi wa sallam drank from, and you can perform Salah in the place where the Prophet salla Llahu ‘alayhi wa sallam performed Salah.” I went with him. He gave me sawiq,^[28] fed me dates, and I performed Salah in that place.

 

According to another narration, he said:

 

ألا تجيء فأطعمك سويقا وتمرا وتدخل في بيت

Will you not come so I can feed you sawiq and dates, and you can enter the house?^[29]

 

The reason for honouring the house is that the Prophet salla Llahu ‘alayhi wa sallam entered it or performed Salah in it, hence it was called a masjid. Allah subhanahu wa ta ‘ala knows best.

Sahl ibn Sa’d radiya Llahu ‘anhuma narrates:

 

جاءت امرأة إلى النبي صلى الله عليه وسلم ببردة فقالت يا رسول الله أكسوك هذه فأخذها النبي صلى الله عليه وسلم محتاجا إليها فلبسها فرآها عليه رجل من الصحابة فقال يا رسول الله ما أحسن هذه فاكسنيها فقال نعم فلما قام النبي صلى الله عليه وسلم لامه أصحابه فقالوا ما أحسنت حين رأيت النبي أخذها محتاجا إليها ثم سألته إياها وقد عرفت أنه لا يسأل شيئا فيمنعه فقال رجوت بركتها حين لبسها النبي صلى الله عليه وسلم لعلي أكفن فيها

A woman came to the Prophet salla Llahu ‘alayhi wa sallam with a cloak and said, “O Messenger of Allah, I wish to clothe you with this garment.”

The Prophet salla Llahu ‘alayhi wa sallam took it, requiring it, and wore it. A man from among the Sahabah saw him wearing it and said, “O Messenger of Allah, how beautiful this is! Give it to me to wear.”

He replied, “Yes.”

When the Prophet salla Llahu ‘alayhi wa sallam stood up and went away, his Companions rebuked the man, saying, “You did not do the right thing after seeing the Prophet salla Llahu ‘alayhi wa sallam taking it, requiring it, yet you asked him for it, knowing that he never refuses anything he is asked for.”

He replied, “I hoped for its blessing since the Prophet wore it. Perhaps, I might be shrouded in it.”^[30]

 

It is said that the man who asked for it was ‘Abdur Rahman ibn ‘Awf radiya Llahu ‘anhu. Some say that it was Sa’d ibn Abi Waqqas radiya Llahu ‘anhu. Allah subhanahu wa ta ‘ala knows best.^[31]

‘Isa ibn Tahman rahimahu Llah states:

 

أخرج إلينا أنس نعلين جرداوين لهما قبالان فحدثني ثابت البناني بعد عن أنس أنهما نعلا النبي

Anas brought out to us two well-worn sandals with two straps. Subsequently, Thabit al Bunani narrated to me from Anas that they were the sandals of the Prophet salla Llahu ‘alayhi wa sallam.^[32]

 

‘Abdullah, the freed slave of Asma’ bint Abi Bakr radiya Llahu ‘anhuma, narrates that while responding to ‘Abdullah ibn ‘Umar radiya Llahu ‘anhuma, she said:

 

هذه جبة رسول الله صلى الله عليه وسلم فأخرجت إلي حبة طيالسة كسروانية لها لبنة ديباج وفرجيها مكفوفين بالديباج فقالت هذه كانت عند عائشة حتى قبضت فلما قبضت قبضتها وكان النبي صلى الله عليه وسلم يلبسها فنحن نغسلها للمرضى يستشفى بها

“This is the robe of the Messenger of Allah.” She brought out to me a broad Persian-style cloak; the collar was brocaded with silk and its edges were lined with silk. She said, “This was with Aisha until she passed away. When she passed away, I took possession of it. The Prophet salla Llahu ‘alayhi wa sallam would wear it. We wash it for the sick, seeking healing through it.”^[33]

 

Jabir ibn ‘Abdullah radiya Llahu ‘anhuma, while narrating the incident of the sale of his camel while they were heading to Tabuk, states:

 

فلما قدمنا المدينة قال يا بلال اقضه حقه وزده فأعطاه أربعة دنانير وزاده قيراطا قال جابر لا تفارقني زيادة رسول الله صلى الله عليه وسلم فلم يكن القيراط يفارق جراب جابر بن عبد الله

When we arrived in Madinah, the Prophet salla Llahu ‘alayhi wa sallam said, “O Bilal, give him his due and add to it.” So, he gave him four gold coins and added a qirat.

Jabir radiya Llahu ‘anhu states, “The Messenger of Allah’s increase never left me.” The qirat would never be left out of Jabir ibn ‘Abdullah’s pouch.^[34]

 

Muslim added in his narration:

 

فأخذه أهل الشام يوم الحرة

The people of Syria seized it on the Day of al Harrah.

 

Texts regarding the Sahabah’s radiya Llahu ‘anhum preservation of the Prophet’s salla Llahu ‘alayhi wa sallam relics are numerous; I have sufficed on some narrations found in al Sahihayn (Sahih al Bukhari and Sahih Muslim) for the sake of brevity. There are many more in the Sunan. Allah subhanahu wa ta ‘ala is the Protector and the Helper.

If this was their care and preservation of the Prophet’s salla Llahu ‘alayhi wa sallam belongings and relics because they touched his noble body, then how great must have been their obedience to the possessor of these relics and belongings and their following of him?

 

Abstaining from Eating Before Him When They Were with Him

Among the manifestations of their love, reverence, and respect for him was not beginning to eat before him when they were with him. Hudhayfah ibn al Yaman radiya Llahu ‘anhuma states:

 

كنا إذا حضرنا مع النبي صلى الله عليه وسلم طعاما لم نضع أيدينا حتى يبدأ رسول الله صلى الله عليه وسلم فيضع يده

When we would be present with the Prophet salla Llahu ‘alayhi wa sallam at a meal, we would not begin placing our hands [to eat] until the Messenger of Allah salla Llahu ‘alayhi wa sallam began and placed his hand.

 

The complete hadith is regarding the story of the slavegirl and the Bedouin, and how Shaitan regards such food as permissible over which Allah’s name is not mentioned.^[35]

Jabir radiya Llahu ‘anhu states:

 

كنا إذا أكلنا مع رسول الله صلى الله عليه وسلم طعاما لا نبدأ حتى يكون رسول الله صلى الله عليه وسلم هو يبدأ

When we ate with the Messenger of Allah salla Llahu ‘alayhi wa sallam, we would not begin until the Messenger of Allah salla Llahu ‘alayhi wa sallam would be the one to begin.^[36]

 

A similar narration has been narrated from a man from the Ansar radiya Llahu ‘anhu by Ahmed, al Tahawi, al Bayhaqi, and al Daraqutni through a sahih chain.

If this was their conduct towards the Prophet salla Llahu ‘alayhi wa sallam, then how great must have been their obedience to him?

 

Their Impatience when Being Away from Him

Among the manifestations of their love, respect, and veneration for the Prophet salla Llahu ‘alayhi wa sallam was that they could not bear being away from him. In fact, some of them, if they did not see him during the day, would go out searching for him until they saw him. One even went to the extent that when the Prophet salla Llahu ‘alayhi wa sallam asked him if he needed anything, he asked only for his nearness on the Day of Qiyamah. There are many texts on this matter; however, I will suffice by mentioning only a few.

Jabalah ibn Harithah, the brother of Zaid ibn Harithah radiya Llahu ‘anhuma, states:

 

قدمت على رسول الله صلى الله عليه وسلم فقلت يا رسول الله ابعث معي أخي زيدا قال هو ذا قال فإن انطلق معك لم أمنعه قال زيد يا رسول الله لا أختار عليك أحدا قال فرأيت رأي أخي أفضل من رأيي

I came to the Messenger of Allah salla Llahu ‘alayhi wa sallam and said, “O Messenger of Allah, send my brother Zaid with me.”

He replied, “Here he is. If he goes with you, I will not prevent him.”

Zaid said, “O Messenger of Allah, I will not choose anyone over you.”

He (Jabalah) said, “I realised that my brother’s opinion was better than my own.”^[37]

 

Aisha radiya Llahu ‘anha narrates:

 

جاء رجل إلى النبي صلى الله عليه وسلم فقال يا رسول الله والله إنك لأحب إلي من نفسي وإنك لأحب إلي من أهلي ومالي وأحب إلي من ولدي وإني لأكون في البيت فسأذكرك فما أصبر حتى آتيك فأنظر إليك فإذا ذكرت موتي وموتك عرفت أنك إذا دخلت الجنة رفعت مع النبيين وإني إذا دخلت الجنة خشيت أن لا أراك فلم يرد عليه النبي الله شيئا حتى نزل جبريل عليه السلام بهذه الآية وَمَنْ يُطِعِ اللَّهَ وَالرَّسُولَ فَأُولَٰئِكَ مَعَ الَّذِينَ أَنْعَمَ اللَّهُ عَلَيْهِمْ مِنَ النَّبِيِّينَ وَالصِّدِّيقِينَ وَالشُّهَدَاءِ وَالصَّالِحِينَ

A man came to the Prophet and submitted, “O Messenger of Allah, by Allah, you are dearer to me than myself. You are dearer to me than my family and my wealth, and dearer to me than my children. When I am at home, I remember you, and I cannot bear it until I come to you and look at you. When I remember my death and your death, I know that when you enter Jannat, you will be raised with the prophets, and when I enter Jannat, I fear that I will not see you.”

The Prophet did not respond to him until Jibril ‘alayh al Salam descended with this verse: And whoever obeys Allah and the Messenger – those will be with the ones upon whom Allah has bestowed favour of the prophets, the steadfast affirmers of truth, the martyrs and the righteous.^[38],[39]

 

Ibn ‘Abbas radiya Llahu ‘anhuma narrated a similar hadith. Likewise, it was narrated by a number of the Tabi’in in a mursal form. Therefore, the hadith, through its various chains, is sahih.^[40]

Rabi’ah ibn Ka’b al Aslami radiya Llahu ‘anhu states:

 

كنت أبيت مع رسول الله صلى الله عليه وسلم فأتيته بوضوئه وحاجته فقال لي سل فقلت أسألك مرافقتك في الجنة قال أو غير ذلك قلت هو ذاك قال فأعني على نفسك بكثرة السجود

I would spend some nights with the Messenger of Allah salla Llahu ‘alayhi wa sallam, and I would bring his water for ablution and other necessities for him.

He said to me, “Ask (whatever you desire).”

I said, “I ask you for your companionship in Jannat.”

He salla Llahu ‘alayhi wa sallam asked, “Anything else?”

I said, “That is all.”

He said, “Then help me by prostrating frequently.”^[41]

 

This was one of the supplications of the Sahabah radiya Llahu ‘anhum.

The Prophet salla Llahu ‘alayhi wa sallam, Abu Bakr, and ‘Umar radiya Llahu ‘anhuma passed by ‘Abdullah ibn Mas’ud radiya Llahu ‘anhu while he was supplicating. The Prophet salla Llahu ‘alayhi wa sallam said, “Ask, and you will be granted.”

Among his supplications which he never left out was:

 

اللهم إني أسألك إيمانا لا يرتد ونعيما لا ينفد ومرافقة نبيك محمد في أعلى جنة الخلد

O Allah, I ask You for unwavering iman, unending bounties, and the companionship of Your Prophet Muhammad in the highest Jannat of Eternity.^[42]

 

If this was their condition with the Prophet salla Llahu ‘alayhi wa sallam, then how would their obedience to him be?

 

Women Rebuking Their Sons if they were Late in Seeing Him

Love, veneration, and respect for the Prophet salla Llahu ‘alayhi wa sallam were not limited to men but included women. Therefore, one of the manifestations of women’s love, veneration, and respect for him is that if their children were late in seeing the Prophet salla Llahu ‘alayhi wa sallam, they would rebuke and admonish them.

Hudhayfah ibn al Yaman radiya Llahu ‘anhuma narrates:

 

سألتني أمي متى عهدك تعني بالنبي صلى الله عليه وسلم فقلت ما لي به عهد منذ كذا وكذا فنالت مني وسبتني فقلت لها دعيني آتي رسول الله صلى الله عليه وسلم فأصلي معه المغرب وأسأله أن يستغفر لي ولك … الحديث بطوله

My mother asked me, “When was the last time you saw him (i.e., the Prophet salla Llahu ‘alayhi wa sallam)?”

I replied, “I have not seen him for so long.” She then admonished me and reviled me.

I said to her, “Let me go to the Messenger of Allah salla Llahu ‘alayhi wa sallam, perform Salat al Maghrib with him, and ask him to seek forgiveness for me and you.”^[43]

 

What compelled her to insult and admonish her son? It was love and reverence. When this was their state, then how great would be their obedience to him?

 

Not Climbing Any House in Which the Prophet salla Llahu ‘alayhi wa sallam was Present

Among the manifestations of their love, respect, and reverence for him was that none of them would be content to live above a house where the Messenger of Allah salla Llahu ‘alayhi wa sallam was present. That is, none of them would be content for the Prophet salla Llahu ‘alayhi wa sallam to be on the ground floor while they were on the floor above him.

Abu Ayub radiya Llahu ‘anhu narrates:

 

أن النبي صلى الله عليه وسلم نزل عليه فنزل النبي صلى الله عليه وسلم في السفل وأبو أيوب في العلو قال فانتبه أبو أيوب ليلة فقال نمشي فوق رأس رسول الله صلى الله عليه وسلم فتنحوا فباتوا في جانب ثم قال للنبي صلى الله عليه وسلم فقال النبي السفل أرفق فقال لا أعلو سقيفة أنت تحتها فتحول النبي صلى الله عليه وسلم في العلو وأبو أيوب في السفل

فكان يصنع للنبي صلى الله عليه وسلم طعاما فإذا جيء به إليه سأل عن مـوضع أصابعه فيتتبع موضع أصابعه فصنع له طعاما فيه ثوم فلما رد إليه سأل عن موضع أصابع النبي صلى الله عليه وسلم فقيل له لم يأكل ففزع وصعد إليه فقال أحرام هو فقال النبي لا ولكني أكرهه قال فإني أكره ما تكره أو ما كرهت قال وكان النبي صلى الله عليه وسلم يؤتى

The Prophet salla Llahu ‘alayhi wa sallam stayed with him. The Prophet salla Llahu ‘alayhi wa sallam stayed on the lower floor while Abu Ayub stayed on the upper floor. Abu Ayub woke up one night and said, “We are walking above the head of the Messenger of Allah salla Llahu ‘alayhi wa sallam!”

So, they moved aside and slept on one side. Later, he mentioned it to the Prophet salla Llahu ‘alayhi wa sallam. The Prophet salla Llahu ‘alayhi wa sallam said, “The lower floor is more comfortable.”

Abu Ayub said, “I cannot live above a floor where you are.”

Therefore, the Prophet salla Llahu ‘alayhi wa sallam moved to the upper floor, and Abu Ayub stayed on the lower floor.

He would prepare food for the Prophet salla Llahu ‘alayhi wa sallam. When it was returned to him, he would ask about the place where the Prophet’s salla Llahu ‘alayhi wa sallam fingers touched, and would focus on those spots. Once, he prepared food for him that contained garlic. When it was returned to him, he asked about the place where the Prophet’s salla Llahu ‘alayhi wa sallam fingers touched. He was told that the Prophet did not eat from it.

This alarmed him. He went up to the Prophet salla Llahu ‘alayhi wa sallam and asked, “Is it forbidden?”

The Prophet salla Llahu ‘alayhi wa sallam replied, “No, but I dislike it.”

He said, “I dislike what you dislike.”

The narrator states, “The Prophet salla Llahu ‘alayhi wa sallam would be visited (by the angels).”^[44]

 

This hadith contains important points indicating to the extent of his love and reverence, such as his refusal to stay on the upper floor, his sleeping in a corner of the room until morning, his seeking blessings from the imprints of the Prophet’s salla Llahu ‘alayhi wa sallam fingers, and his abandoning of garlic and his aversion to it after learning of the Prophet’s salla Llahu ‘alayhi wa sallam dislike for it. When this was his state, then how great would be his obedience to the Prophet salla Llahu ‘alayhi wa sallam?

 

Reverence for His Parts and Possessions.

Among the manifestations of their love, reverence, and veneration for the Prophet salla Llahu ‘alayhi wa sallam was their reverence for his parts and possessions, ensuring that no polytheist would touch them.

An example of this is what Khalid ibn al Walid radiya Llahu ‘anhu did with his headgear when it fell from his head—during the Battle of Yarmuk and other battles. He risked his life and threw himself among the enemy to prevent any disbeliever from trampling it, because it contained hairs from the Prophet’s salla Llahu ‘alayhi wa sallam forelock.^[45]

Likewise, the action of Umm Habibah radiya Llahu ‘anha with her father, Abu Sufyan, when he came to her—prior to his conversion to Islam. She folded up the Prophet’s salla Llahu ‘alayhi wa sallam bed so that he would not sit on it, because he was a disbeliever, as mentioned in the hadith of Ibn ‘Abbas radiya Llahu ‘anhuma.^[46]

Similarly, the manner in which Abu Dujanah radiya Llahu ‘anhu dealt with the sword of the Prophet salla Llahu ‘alayhi wa sallam. He did not kill Hind, the wife of Abu Sufyan, with it when she wailed and he realised that she was a woman, out of respect for the sword of the Prophet salla Llahu ‘alayhi wa sallam, that it should be used to kill a woman. This is mentioned in the hadith of Zubair ibn al ‘Awwam radiya Llahu ‘anhu.^[47]

When this was their veneration and respect for his parts and tools, then how great would be their obedience, compliance, and emulation?

 

Their Continuous Adherence to What the Prophet salla Llahu ‘alayhi wa sallam Left Them Upon

Among the manifestations of their love, reverence, and veneration for the Prophet salla Llahu ‘alayhi wa sallam was their continuous adherence to what the Prophet salla Llahu ‘alayhi wa sallam had left them upon, or something similar. I have mentioned many examples of this in Nash’at ‘Ulum al Hadith.

‘Abdullah ibn ‘Amr radiya Llahu ‘anhuma states:

 

أنكحني أبي امرأة ذات حسب فكان يتعاهد كنته فيسألها عن بعلها فتقول نعم الرجل من رجل لم يطأ لنا فراشا ولم يفتش لنا كنفا منذ أتيناه فلما طال ذلك عليه ذكر للنبي صلى الله عليه وسلم فقال القني به فلقيته بعد فقال كيف تصوم قلت أصوم كل يوم قال وكيف تختم قلت كل ليلة قال صم في كل شهر ثلاثة واقرأ القرآن في كل شهر قال قلت أطيق أكثر من ذلك قال صم ثلاثة أيام في الجمعة قال قلت أطيق أكثر من ذلك قال أفطر يومين وصم يوما قال قلت أطيق أكثر من ذلك قال صم أفضل الصوم صوم داود صيام يوم وإفطار يوم واقرأ في كل سبع ليال مرة فليتني قبلت رخصة رسول الله صلى الله عليه وسلم وذاك أني كبرت وضعفت فكان عبد الله يقرأ على بعض أهله السبع من القرآن بالنهار والذي يقرؤه يعرضه من النهار ليكون أخف عليه بالليل وإذا أراد أن يتقوى أفطر أياما وأحصى وصام مثلهن كراهية أن يترك شيئا فارق النبي صلى الله عليه وسلم عليه

My father married me to a woman of noble lineage. He used to check on his daughter-in-law, asking her about her husband. She would say, “What a wonderful man he is! However, he has not shared our bed, nor has he searched our private quarters since we came to him.”

When this went on for a long time, he mentioned it to the Prophet salla Llahu ‘alayhi wa sallam who said, “Bring him to me.”

I met him later, and he asked, “How do you fast?”

I replied, “I fast every day.”

He asked, “How often do you complete the Qur’an?”

I replied, “Every night.”

He said, “Fast for three days every month and complete the Qur’an every month.”

I said, “I can manage more than that.”

He said, “Fast for three days every week.”

I said, “I can manage more than that.”

He said, “Do not fast for two days and fast one day.”

I said, “I can manage more than that.”

He said, “Fast the best fast, the fast of Dawood, which is fasting one day and not fasting the next, and complete the Qur’an once every seven nights.”

I wish I had accepted the concession of the Messenger of Allah salla Llahu ‘alayhi wa sallam, because I have grown old and weak.

Thus, ‘Abdullah would recite a seventh of the Qur’an to some of his family during the day. What he recited during the day, he would revise during the day so that it would be easier for him at night. If he wanted to gain strength, he would not fast for a few days and count them, and then fast the same number, out of fear of leaving out something that the Prophet salla Llahu ‘alayhi wa sallam had left him with.^[48]

 

According to the narration of Muslim, he said:

 

فلما كبرت وددت أني كنت قبلت رخصة نبي الله صلى الله عليه وسلم

When I grew old, I wished I had accepted the concession of the Prophet salla Llahu ‘alayhi wa sallam.

 

The wording of Ahmed—and similar to that is the version of Ibn Khuzaimah—is:

 

لأن أكون قبلت رخصة رسول الله صلى الله عليه وسلم أحب إلي مما عدل به أو عدل لكني فارقته على أمر أكره أن أخالفه إلى غيره

Had I accepted the concession of the Messenger of Allah salla Llahu ‘alayhi wa sallam, it would be more beloved to me than what was altered or equivalent to it. However, I parted from him on a matter; I dislike going against it to something else.^[49]

 

Al Imam al Nawawi rahimahu Llah states:

 

معناه أنه كبر وعجز عن المحافظة على ما التزمه ووظفه على نفسه عند رسول الله صلى الله عليه وسلم فشق عليه فعله لعجزه ولا يمكنه تركه لأن النبي صلى الله عليه وسلم قال له يا عبد الله لا تكن مثل فلان كان يقوم الليل فترك قيام الليل

It means that he grew old and was unable to maintain what he had committed himself to and obligated himself to do in the presence of the Prophet salla Llahu ‘alayhi wa sallam. Therefore, it was difficult for him to adhere to it due to his weakness. He could not abandon it because the Prophet salla Llahu ‘alayhi wa sallam said to him, “O ‘Abdullah, do not be like so-and-so, who used to perform Salah at night and then abandoned it.”^[50]

 

He did not like to abandon it due to his commitment to it, so he wished he had accepted the concession and taken the easier path.

Despite his weakness and his wish to take the concession, he did not abandon practicing what he had committed to before the Prophet salla Llahu ‘alayhi wa sallam. Rather, he began to adopt some type of ease in it, as mentioned by al Hafiz rahimahu Llah.^[51]

There are many texts in this regard, such as:

• Not asking anyone for anything because they had pledged allegiance to the Prophet salla Llahu ‘alayhi wa sallam on that, to the point that the narrator said:

 

فلقد رأيت بعض أولئك النفر يسقط سوط أحدهم فما يسأل أحداً يناوله إياه

I saw some of those people drop their whips, yet they would not ask anyone to hand it to them.^[52]

 

• His instruction to some of them to fast three days of each month, to perform Salat al Duha, to recite tasbih before sleeping, and to perform Salat al Witr before sleeping. They did not leave this, as will be mentioned later.
• One of the Sahabah radiya Llahu ‘anhum kept his forelock and did not cut it because the Prophet salla Llahu ‘alayhi wa sallam touched it, as in the incident of Abu Mahdhurah radiya Llahu ‘anhu.^[53]
• Abu Bakr’s radiya Llahu ‘anhu dispatching the army of Usamah radiya Llahu ‘anhu, and his refusal to disband the army.^[54]
• The Mothers of the Believers radiya Llahu ‘anhunna choosing Allah subhanahu wa ta ‘ala, His Prophet salla Llahu ‘alayhi wa sallam, and the Hereafter—despite their austerity and limited means—when the Prophet salla Llahu ‘alayhi wa sallam gave them the choice, as mentioned in the hadith of Aisha radiya Llahu ‘anha and the hadith of Jabir radiya Llahu ‘anhu.^[55]

There are many such examples that I have mentioned in the aforementioned book.

All of this demonstrates their utmost obedience to the Prophet salla Llahu ‘alayhi wa sallam coupled with their reverence and respect for him even during his absence.

 

Not Disturbing Him by Raising Their voices, Staring at Him, or Raising Their Heads Towards Him

One of the manifestations of their love, respect, and reverence for the Prophet salla Llahu ‘alayhi wa sallam was not disturbing him, whether by raising the voice, raising the head, or staring at him, etc.

1. Out of their love, respect, and reverence for the Prophet salla Llahu ‘alayhi wa sallam, their elders, such as Abu Bakr and ‘Umar radiya Llahu ‘anhuma, would speak to him as one who whispers secretly. They would not be very audible to the point that he would ask them to clarify, as narrated by al Bukhari regarding ‘Umar’s actions, and by al Hakim regarding Abu Bakr’s actions.^[56]
2. When the Prophet salla Llahu ‘alayhi wa sallam would come to them, they would not raise their heads towards him, out of reverence for him, as narrated in the hadith of Buraydah radiya Llahu ‘anhu by al Hakim, who authenticated it.^[57]
3. When they sat with him, it was as if birds were perched on their heads, as mentioned in the hadith of Abu Sa’id al Khudri radiya Llahu ‘anhu narrated by al Bukhari, and in the hadith of al Bara ibn ‘Azib radiya Llahu ‘anhu narrated by Ahmed, al Nasa’i, and Ibn Majah. Likewise, the hadith of Usamah ibn Sharik radiya Llahu ‘anhu narrated by al Tayalisi, Ahmed, and Abu Dawood.^[58]
4. They would not raise their voices in his presence, and if anyone did, they would rebuke him and order him to lower his voice, as mentioned in the hadith of Safwan ibn ‘Assal radiya Llahu ‘anhu.^[59] The ahadith of Jabir and ‘Amr ibn al ‘As radiya Llahu ‘anhuma have already been mentioned regarding not disturbing him by staring at him and not raising their voices for the fear of disturbing him.

 

Giving Precedence to His Relatives Over Their Own

Out of their love, respect, and reverence for the Prophet salla Llahu ‘alayhi wa sallam, they gave precedence to the Prophet’s salla Llahu ‘alayhi wa sallam relatives and family over their own relatives and families, even if they were in need. Examples of this are:

1. Their joy at the embracing of Islam of his uncle al ‘Abbas radiya Llahu ‘anhu was greater than their joy at the conversion of their own fathers, as mentioned in the hadith of ‘Abdullah ibn ‘Abbas radiya Llahu ‘anhuma.^[60]

2. Abu Bakr al Siddiq radiya Llahu ‘anhu said:

 

والذي نفسي بيده لقرابة رسول الله صلى الله عليه وسلم أحب إلي أن أصل من قرابتي

By Him in Whose control is my soul, it is more beloved to me to maintain ties with the relatives of the Messenger of Allah salla Llahu ‘alayhi wa sallam than my own relatives.

 

3. He also said:

 

ارقبوا محمدا صلى الله عليه وسلم في أهل بيته

Honour Muhammad salla Llahu ‘alayhi wa sallam by honouring his family.^[61]

 

Al Hafiz rahimahu Llah states:

 

المراقبة للشيء المحافظة عليه يقول احفظوه فيهم فلا تؤذوهم ولا تسيؤوا إليهم

Muraqabah of something means preserving it. They say: Preserve them, meaning: Do not harm them or ill-treat them.^[62]

 

4. ‘Umar radiya Llahu ‘anhu gave preference to Usamah ibn Zaid radiya Llahu ‘anhuma in giving gifts over his son, ‘Abdullah radiya Llahu ‘anhu, because Usamah was the beloved, son of the beloved radiya Llahu ‘anhuma.^[63]

 

If this was their reverence for the Prophet’s salla Llahu ‘alayhi wa sallam relatives—stemming from their reverence and respect for him—then how great would be their obedience to him and their adherence to his Sunnah?

 

Some of Them Preferred to be Dismembered Rather Than the Prophet salla Llahu ‘alayhi wa sallam Suffering the Slightest Harm

Among the signs of their love, reverence, and respect for the Prophet salla Llahu ‘alayhi wa sallam was that some of them preferred to be dismembered by the enemy rather than seeing the Prophet salla Llahu ‘alayhi wa sallam being harmed by even a thorn, whilst being among his family and companions, as in the incident of Khubayb and Zaid ibn al Dathinah radiya Llahu ‘anhuma.^[64]

When the disbelievers of the Quraysh raised Khubayb radiya Llahu ‘anhu on the stake and attacked him with weapons while he was being crucified, they called out to him and pleaded with him:

 

أتحب أن محمدا مكانك قال لا والله العظيم ما أحب أن يفديني بشوكة يشاكها في قدمه

“Would you like Muhammad to be in your place?”

He replied, “No, by Allah the Greatest, I would not wish to be saved in exchange for a single thorn that pricks his foot.”

 

Similarly, Abu Sufyan said to Zaid, when he was brought forward to be killed:

 

أنشدك الله يا زيد أتحب أن محمدا عندنا الآن في مكانك نضرب عنقه وأنك في أهلك قال والله ما أحب أن محمدا الآن في مكانه الذي هو فيه تصيبه شوكة تؤذيه وإني جالس في أهلي

“I implore you by Allah, O Zaid; would you like Muhammad to be with us now in your place, so we could behead him, while you are with your family?”

He replied, “By Allah, I would not wish that Muhammad, even as he is in his place now, be pricked by a single thorn that might harm him, while I sit with my family.”

 

Then, Abu Sufyan remarked:

 

ما رأيت من الناس أحدا يحب أحدا كحب أصحاب محمد محمدا

I have never seen anyone love anyone as much as the Companions of Muhammad loved Muhammad.

 

May Allah have mercy on Zaid and Khubayb radiya Llahu ‘anhuma, for they gave the loving believers a lesson in self-sacrifice that no intelligence will ever comprehend. Each of them refused to allow the Prophet salla Llahu ‘alayhi wa sallam to be harmed by even a thorn in his foot, while he was among his Sahabah—what could a thorn do and what harm could it cause—while they enjoy themselves at home, among their family and loved ones. But it was love that overpowered everything and filled every part of their bodies.

Their stance had a profound impact on the hearts of the polytheists at the time of their martyrdom, and this impact remained for a long time afterward. Likewise, it was also a crushing blow to the pride of the Quraysh, and an acknowledgment of the extent of the Sahabah’s love for the Prophet salla Llahu ‘alayhi wa sallam.

Similarly, ‘Urwah ibn Mas’ud’s statement has been mentioned previously when he said:

 

فوالله ما تنخم رسول الله صلى الله عليه وسلم نخامة إلا وقعت في كف رجل منهم فدلك بها وجهه وجلده وإذا أمرهم ابتدروا أمره وإذا توضأ كادوا يقتتلون على وضوئه وإذا تكلموا خفضوا أصواتهم عنده وما يحدون إليه النظر تعظيما له

By Allah, the Messenger of Allah salla Llahu ‘alayhi wa sallam never spat except that it fell into one of their hands, who would then rub it on his face and skin. When he commanded them, they would hasten to obey him. When he performed wudu’, they would almost fight over his used water. When they spoke, they lowered their voices in his presence, and they did not stare at him out of reverence for him.

 

Killing Their Relatives if They Were Enemies of Allah and His Prophet salla Llahu ‘alayhi wa sallam

Out of their love, respect, and reverence for the Prophet salla Llahu ‘alayhi wa sallam, some of them would kill their fathers, brothers, spouses, or relatives, if they were enemies of Allah and His Prophet salla Llahu ‘alayhi wa sallam, as happened with Abu ‘Ubaidah ibn al Jarrah radiya Llahu ‘anhu, who killed his father on the Day of Badr, Abu Bakr radiya Llahu ‘anhu, who intended to kill his son on the Day of Badr, and ‘Abdullah ibn ‘Abdullah ibn Ubayy ibn Salul radiya Llahu ‘anhu, who requested to kill his father.^[65]

If their love and respect reached this level, then obedience to him would be even more intense.

 

Their Longing for Him Upon Arrival and at the Time of Death

Among the manifestations of their love and longing for the Prophet salla Llahu ‘alayhi wa sallam was their statement, ‘Tomorrow, I will meet my beloved ones: Muhammad and his Companions,’ upon arrival in Madinah, and also at the time of death.

Anas radiya Llahu ‘anhu narrates that the Prophet salla Llahu ‘alayhi wa sallam said:

 

يقدم قوم هم أرق أفئدة منكم فقدم الأشعريون فيهم أبو موسى فجعلوا يرتجزون يقولون غدا نلقى الأحبة محمدا وحزبه

“Such people who have more tender hearts than you will arrive.”

Then the Ash’ariyyun arrived, among them Abu Musa. They began chanting and saying, “Tomorrow we will meet our beloved ones: Muhammad and his Companions.”^[66]

 

When Bilal radiya Llahu ‘anhu was in the throes of death, he said:

 

غدا نلقى الأحبة محمدا وحزبه وتقول امرأته وايلاه ويقول وافرحاه

Tomorrow we will meet our beloved ones: Muhammad and his Companions.

His wife said, “Oh! How sad.”

He said, “Oh! What happiness!”^[67]

 

Their Abstention from Performing Any Action Before the Prophet salla Llahu ‘alayhi wa sallam Performed It

Amongst the signs of their love, respect, and reverence for the Prophet salla Llahu ‘alayhi wa sallam was the refusal of ‘Uthman ibn ‘Affan radiya Llahu ‘anhu to perform Tawaf (circumambulation of the Ka’bah)—when the disbelievers of the Quraysh asked him to do so just before the Treaty of al Hudaybiyyah—because the Prophet salla Llahu ‘alayhi wa sallam had not performed Tawaf. He said to them:

 

ما كنت لأفعل حتى يطوف رسول الله صلى الله عليه وسلم

I would not perform it until the Messenger of Allah salla Llahu ‘alayhi wa sallam performs it.^[68]

 

If he refrained from performing Tawaf—whilst the Ka’bah was before him—for no other reason than that the Prophet salla Llahu ‘alayhi wa sallam had not performed before him—out of reverence and respect for him—then one can imagine how would be the obedience and adherence to the Prophet’s salla Llahu ‘alayhi wa sallam Sunnah?

What Happened to Them on the Day of the Prophet’s salla Llahu ‘alayhi wa sallam Demise

Among the manifestations of their love, reverence, and veneration for the Prophet salla Llahu ‘alayhi wa sallam was what happened to them on the day of his demise. Some became unconscious, some were paralysed, some were stunned, some lost their eyesight… in fact, some even passed away, until Abu Bakr radiya Llahu ‘anhu took that stance for which the former and the latter generations praised him.^[69]

 

Their Weeping When They Remembered Him

Amongst the signs of the intensity of their love, reverence, and veneration for the Prophet salla Llahu ‘alayhi wa sallam after his death is that some of them would weep when remembering him, and it would become difficult for him to speak. In fact, some of them, when passing by the house of the Prophet salla Llahu ‘alayhi wa sallam, would turn their faces away, due to the unbearable separation. Likewise, many of them left Madinah for Jihad, eager to achieve martyrdom to join him. The statement of ‘Umar radiya Llahu ‘anhu regarding the reason for the compilation of the Qur’an is clear evidence of this.

It has been narrated through many chains from Abu Bakr al Siddiq radiya Llahu ‘anhu that he stood on the pulpit—in another narration, beside the pulpit—shortly after the demise of the Prophet salla Llahu ‘alayhi wa sallam. He mentioned the Prophet salla Llahu ‘alayhi wa sallam and said:

 

قد علمتم ما قام به رسول الله صلى الله عليه وسلم وبكى ثم أعادها ثم بكي ثم أعادها ثم بكى ثم قال إن الناس لم يعطوا في هذه الدنيا شيئا أفضل من العفو والعافية فسلوهما الله عز وجل

“You know what the Messenger of Allah salla Llahu ‘alayhi wa sallam practiced,” and he wept. He repeated it and wept. Then, he repeated it and wept. Then he said, “People have not been given anything better than forgiveness and well-being in this world, so ask Allah subhanahu wa ta ‘ala for them.”^[70]

 

Anas radiya Llahu ‘anhu narrates:

 

قال أبو بكر رضي الله تعالى عنه بعد وفاة رسول الله صلى الله عليه وسلم لعمر انطلق بنا إلى أم أيمن نزورها كما كان رسول الله صلى الله عليه وسلم يزورها فلما انتهيا إليها بكت فقالا لها ما يبكيك ما عند الله خير لرسوله صلى الله عليه وسلم فقالت ما أبكي أن لا أكون أعلم أن ما عند الله خير لرسوله صلى الله عليه وسلم ولكن أبكي أن الوحي قد انقطع من السماء فهيجتهما على البكاء فجعلا يبكيان معها

After the demise of the Prophet salla Llahu ‘alayhi wa sallam, Abu Bakr radiya Llahu ‘anhu said to ‘Umar radiya Llahu ‘anhu, “Let us go to Umm Ayman and visit her, as the Messenger of Allah salla Llahu ‘alayhi wa sallam would visit her.”

When they arrived by her, she wept. They asked her, “Why are you weeping? What is by Allah is better for the Prophet salla Llahu ‘alayhi wa sallam.”

She replied, “I am not weeping because I do not know that what is by Allah is better for His Messenger, but I am weeping because revelation has ceased from the heavens.”

This moved them to tears, and they wept with her.^[71]

 

She was the freed slave and wet-nurse of the Prophet salla Llahu ‘alayhi wa sallam.

It has been reported about Ibn ‘Umar radiya Llahu ‘anhuma:

 

كان لا يذكر النبي صلى الله عليه وسلم إلا بکی

He would not remember the Prophet salla Llahu ‘alayhi wa sallam without weeping.^[72]

 

There are numerous narrations regarding Ibn ‘Umar’s radiya Llahu ‘anhuma intense following of the Prophet salla Llahu ‘alayhi wa sallam, whether in places, clothing, or following his footsteps. This concise book cannot contain all of them.

‘Amr ibn Maymun rahimahu Llah states:

 

كنت لا تفوتني عشية خميس إلا آتي فيها عبد الله بن مسعود رضي الله تعالى عنه فما سمعته يقول لشيء قط قال رسول الله صلى الله عليه وسلم حتى كانت ذات ليلة فقال قال رسول الله صلى الله عليه وسلم قال فاغرورقت عيناه وانتفخت أوداجه فأنا رأيته محلولة أزراره

I would not miss any Thursday evening without going to ‘Abdullah ibn Mas’ud radiya Llahu ‘anhu. I had never heard him say about anything, “The Messenger of Allah said,” until one night he said, “The Messenger of Allah said.” Then his eyes welled up with tears and his veins swelled. I saw him with his buttons open.^[73]

 

If this was their love, longing, and yearning for him, then how great would be their obedience—and obedience is a manifestation of love—and adherence to his Sunnah?

 

Their View That the Death of the Mothers of the Believers is a Sign That Requires Prostration

Among the manifestations of their love, reverence, and veneration for the Prophet salla Llahu ‘alayhi wa sallam is that Ibn ‘Abbas radiya Llahu ‘anhu considered the demise of the wives of the Prophet salla Llahu ‘alayhi wa sallam to be signs (of a calamity) that necessitate prostration.

 

لما قيل له رضي الله تعالى عنهما بعد صلاة الصبح ماتت فلانة لبعض أزواج النبي صلى الله عليه وسلم سجد فقيل له أتسجد هذه الساعة فقال أليس قد قال رسول الله صلى الله عليه وسلم إذا رأيتم آية فاسجدوا فأي آية أعظم من ذهاب أزواج النبي صلى الله عليه وسلم

When he was told—after Salat al Fajr—that so and so (one of the wives of the Prophet salla Llahu ‘alayhi wa sallam) has passed away, he fell into prostration. He was asked, “Do you prostrate at this hour?”

He said, “Did not the Messenger of Allah salla Llahu ‘alayhi wa sallam say, ‘When you see a sign, prostrate?’ What sign is greater than the passing of the Prophet’s salla Llahu ‘alayhi wa sallam wives?”^[74]

 

Al Baghawi identified her as Safiyyah bint Huyayy radiya Llahu ‘anha.

If he considered the loss of one of the Mothers of the Believers radiya Llahu ‘anhunna a calamity that warranted prostration to Allah, then how much greater would be his compliance and obedience to the words and actions of the Prophet salla Llahu ‘alayhi wa sallam?

 

Their Love for What the Prophet salla Llahu ‘alayhi wa sallam Loved and Their Aversion to What He Disliked

Among the manifestations of the Sahabah’s radiya Llahu ‘anhum love for the Prophet salla Llahu ‘alayhi wa sallam was their love for what he loved, their aversion to what he disliked, and their actions in accordance with what he practiced. I will suffice with some texts on love and others on aversion.

Anas ibn Malik radiya Llahu ‘anhu narrates regarding a tailor who invited the Prophet salla Llahu ‘alayhi wa sallam to a meal that he prepared. He states:

 

فذهبت مع رسول الله صلى الله عليه وسلم إلى ذلك الطعام فقرب إلى رسول الله صلى الله عليه وسلم خبزا من شعير ومرقا فيه دباء وقديد قال أنس فرأيت رسول الله صلى الله عليه وسلم يتتبع الدباء من حوالي الصحفة زاد في رواية فلما رأيت ذلك جعلت ألقيه إليه ولا أطعمه قال فلم أزل أحب الدباء منذ يومئذ

I went with the Messenger of Allah salla Llahu ‘alayhi wa sallam to that meal. He presented barley bread and gravy containing pumpkin and dried meat to the Prophet salla Llahu ‘alayhi wa sallam.

Anas radiya Llahu ‘anhu said, “I saw the Messenger of Allah salla Llahu ‘alayhi wa sallam tracking the pumpkin around the dish.”

(Another narration adds: When I saw that, I began to pass it to him without eating it myself.)

He further states, “From that day on, I have loved pumpkin.”^[75]

 

The narration from Muslim adds:

 

قال أنس رضي الله تعالى عنه فما صنع لي طعام بعد أقدر على أن يصنع فيه دباء إلا صنع

Anas radiya Llahu ‘anhu comments, “After that, whenever food was prepared for me wherein pumpkin could be included, it was included.”

 

The narration of Abu al Sheikh—through thiqah narrators—states:

 

فأنا أحب القرع لحب رسول الله إياه

Therefore, I love pumpkin because the Messenger of Allah salla Llahu ‘alayhi wa sallam loved it.

 

The statement of Abu Ayub al Ansari radiya Llahu ‘anhu to the Prophet salla Llahu ‘alayhi wa sallam has already been mentioned. When he was informed that the Prophet salla Llahu ‘alayhi wa sallam had not eaten the food because it contained garlic, and that he disliked it, Abu Ayub said, “I dislike what you dislike.”

Karimah bint Hammam rahimahu Llah narrates:

 

أن امرأة أتت عائشة رضي الله تعالى عنها فسألتها عن خضاب الحناء فقالت لا بأس به ولكني أكرهه كان حبيبي رسول الله صلى الله عليه وسلم يكره ريحه

A woman came to Aisha radiya Llahu ‘anha and asked her about henna dye. She said, “There is nothing wrong with it, but I dislike it. My beloved, the Messenger of Allah salla Llahu ‘alayhi wa sallam, disliked its smell.”^[76]

 

Muawiyah ibn Qurrah ibn Iyas narrates from his father radiya Llahu ‘anhu who said:

 

أتيت رسول الله صلى الله عليه وسلم في رهط من مزينة فبايعناه وإن قميصه المطلق الأزرار قال فبايعته ثم أدخلت يدي في جيب قميصه فمسست الخاتم

I came to the Messenger of Allah salla Llahu ‘alayhi wa sallam with a group from the Muzaynah and we pledged allegiance to him whilst his thobe was unbuttoned. I pledged allegiance to him, then I put my hand through the collar of his thobe and touched the seal (of prophethood).

 

‘Urwah (Ibn ‘Abdullah, the narrator from Muawiyah) states:

 

فما رأيت معاوية ولا ابنه قط إلا مطلقي أزرارهما في شتاء ولا حر ولا يزرران أزرارهما أبدا

I never saw Muawiyah or his son except that their buttons were opened, whether in winter or summer. They never buttoned their thobes.^[77]

 

When ‘Ubaid ibn Jurayj rahimahu Llah asked ‘Abdullah ibn ‘Umar radiya Llahu ‘anhuma about touching the two corners (of the Ka’bah), wearing smooth leather sandals, dyeing one’s hair yellow, and entering into the state of Ihram on the Day of Tarwiyah (8th of Dhu al Hijjah), he replied:

 

أما الأركان فإني لم أر رسول الله صلى الله عليه وسلم يمس إلا اليمانيين وأما أما الأركان فإني لم أر رسول الله صلى الله عليه وسلم يمس إلا اليمانيين وأما النعال السبتية فإني رأيت رسول الله صلى الله عليه وسلم يلبس النعال التي ليس فيها شعر ويتوضأ فيها فأنا أحب أن ألبسها وأما الصفرة فإني رأيت رسول الله صلى الله عليه وسلم يصبغ بها فأنا أحب أن أصبغ بها

As for the corners, I never saw the Messenger of Allah salla Llahu ‘alayhi wa sallam touch any corners except the two Yemeni ones. As for the smooth leather sandals, I saw the Messenger of Allah salla Llahu ‘alayhi wa sallam wear sandals without hair on them and perform wudu’ in them. Therefore, I like to wear it. As for yellow, I saw the Messenger of Allah salla Llahu ‘alayhi wa sallam dye his hair with it. So, I like to dye my hair with it.^[78]

 

This is the nature of love; it engenders obedience. Hence, it is inconceivable to find a lover that is disobedient, otherwise he is merely a pretender.

 

Intensity in Veneration, Reverence, Sacrifice for Him, and Defending Him

Among the manifestations of their love, veneration, and reverence of the Prophet salla Llahu ‘alayhi wa sallam, was their intensity in venerating and revering him, their sacrifice for him, their defending him, their attempts to kill those who harmed him—in fact, some of them even killed those who harmed and opposed him —and their disregard for everything else in order to protect him, as I have explained in another book.^[79] I will suffice on one text, without commenting on it, as it has already been mentioned and commented upon.

Al Miswar ibn Makhramah and Marwan—each confirming the other’s account—narrate:

 

خرج رسول الله صلى الله عليه وسلم زمن الحديبية… الحديث بطوله… وفيه فقال عروة بن مسعود أي محمد أرأيت إن استأصلت أمر قومك هل سمعت بأحد من العرب اجتاح أهله قبلك وإن تكن الأخرى فإني- والله – لا أرى وجوها وإني لأرى أوشابا من الناس خليقا أن يفروا ويدعوك فقال له أبو بكر-رضي الله تعالى عنه امصص بظر اللات أنحن نفر عنه وندعه فقال من ذا قالوا أبو بكر قال أما والذي نفسي بيده لولا يد كانت لك عندي لم أجزك بها لأجبتك قال وجعل يكلم النبي فكلما تكلم كلمة أخذ بلحيته (أي أخذ بلحية النبي الكريم ) كما هي عادتهم والمغيرة بن شعبة (وهو ابن أخي عروة بن مسعود) قائم على رأس النبي ومعه السيف وعليه المغفر فكلما أهوى عروة بيده إلى لحية النبي صلى الله عليه وسلم ضرب يده بنعل السيف وقال له أخر يدك عن لحية رسول الله صلى الله عليه وسلم فرفع عروة رأسه فقال من هذا قال المغيرة بن شعبة فقال أي غدر ألست أسعى في غدرتك

ثم إن عروة جعل يرمق أصحاب النبي صلى الله عليه وسلم بعينيه قال فوالله ما تنخم رسول الله صلى الله عليه وسلم نخامة إلا وقعت في كف رجل منهم فدلك بها وجهه وجلده وإذا أمرهم ابتدروا أمره وإذا توضأ كادوا يقتتلون على وضوئه وإذا تكلموا خفضوا أصواتهم عنده وما يحدون إليه النظر تعظيما له

فرجع عروة إلى أصحابه فقال أي قوم والله لقد وفدت على الملوك ووفدت على قيصر وكسرى والنجاشي والله إن رأيت مليكا يعظمه أصحابه ما يعظم أصحاب محمد محمداً…. ثم ذكر لهم ما رآه

The Messenger of Allah salla Llahu ‘alayhi wa sallam went out at the time of Hudaybiyyah… (the hadith continues at length, wherein it states:) ‘Urwah ibn Mas’ud said: O Muhammad, what if you were to annihilate your people? Have you ever heard of any Arab who wiped out his own people before you? And if it were to be the opposite, then by Allah, I see no notable faces. I only see lowly people who are likely to flee and abandon you.”

Abu Bakr radiya Llahu ‘anhu said to him, “Suck the private part of al Lat. Would we flee from him and abandon him?”

He asked, “Who is this?”

They replied, “Abu Bakr.”

He said, “By Him in Whose control is my soul, were it not for a favour you had done me that I have not yet repaid, I would have answered you.”

He began speaking with the Prophet salla Llahu ‘alayhi wa sallam. Every time he spoke a word, he would grab his beard (i.e., he would grab the beard of the Prophet salla Llahu ‘alayhi wa sallam as was their custom). Al Mughirah ibn Shu’bah (who was the nephew of ‘Urwah ibn Mas’ud) was standing at the head of the Prophet with his sword and wearing his helmet. Every time ‘Urwah extended his hand towards the beard of the Prophet salla Llahu ‘alayhi wa sallam, he would strike his hand with the hilt of the sword and say to him, “Keep your hand away from the beard of the Messenger of Allah.”

‘Urwah raised his head and asked, “Who is this?”

The reply came, “al Mughirah ibn Shu’bah.”

He said, “O traitor! Am I not suffering because your treachery?”

Then ‘Urwah began observing the Sahabah of the Prophet salla Llahu ‘alayhi wa sallam. He said, “By Allah, the Messenger of Allah salla Llahu ‘alayhi wa sallam never spat except that it fell into one of their hands, who would then rub it on his face and skin. When he commanded them, they would hasten to obey him. When he performed wudu’, they would almost fight over his used water. When they spoke, they lowered their voices in his presence, and they did not stare at him out of reverence for him.”

‘Urwah returned to his companions and said: “O people! By Allah, I went in delegations to kings. I have visited Caesar, Khosrow, and the Negus, and by Allah, I have never seen a king whose companions revere him as the Companions of Muhammad revere Muhammad.”

Thereafter, he told them what he had seen.

 

This hadith contains many aspects that demonstrates the Sahabah’s radiya Llahu ‘anhum devotion in the love, respect, reverence, and veneration for the Prophet salla Llahu ‘alayhi wa sallam, and their obedience to his commands.^[80]

 

Preservation of His Sunnah, Practicing Upon It, and Spreading It

Among the manifestations of their love, reverence, and veneration for Prophet salla Llahu ‘alayhi wa sallam is their preservation of his Sunnah, their adherence to it, their practice upon it, their compliance to it, their reliance upon it, their disavowal of those who contradicted it,—even if it was a slight contradiction—their argumentation for its authority, their efforts to spread it, and their holding gatherings to remember it. I have elaborated on this in other books. This will be explained in detail, Allah willing, in the fourth section of this chapter.

 

Following the Prophet salla Llahu ‘alayhi wa sallam in All Matters, Big and Small

Part of loving the Prophet salla Llahu ‘alayhi wa sallam is following him and obeying his commands. This is why Allah subhanahu wa ta ‘ala instructed us to follow him and whatever he brought. Whoever follows his path, emulates his example, adopts his ways, and worships according to his teachings will attain success, and attain the love of Allah subhanahu wa ta ‘ala. Allah subhanahu wa ta ‘ala will forgive his sins, and he will attain the companionship of Prophet salla Llahu ‘alayhi wa sallam. This is because following stems from love, as will be explained in due course, Allah willing.

Allah subhanahu wa ta ‘ala states in the Qur’an:

 

وَرَحْمَتِي وَسِعَتْ كُلَّ شَيْءٍ ۚ فَسَأَكْتُبُهَا لِلَّذِينَ يَتَّقُونَ وَيُؤْتُونَ الزَّكَاةَ وَالَّذِينَ هُمْ بِآيَاتِنَا يُؤْمِنُونَ الَّذِينَ يَتَّبِعُونَ الرَّسُولَ النَّبِيَّ الْأُمِّيَّ الَّذِي يَجِدُونَهُ مَكْتُوبًا عِنْدَهُمْ فِي التَّوْرَاةِ وَالْإِنْجِيلِ يَأْمُرُهُمْ بِالْمَعْرُوفِ وَيَنْهَاهُمْ عَنِ الْمُنْكَرِ وَيُحِلُّ لَهُمُ الطَّيِّبَاتِ وَيُحَرِّمُ عَلَيْهِمُ الْخَبَائِثَ وَيَضَعُ عَنْهُمْ إِصْرَهُمْ وَالْأَغْلَالَ الَّتِي كَانَتْ عَلَيْهِمْ ۚ فَالَّذِينَ آمَنُوا بِهِ وَعَزَّرُوهُ وَنَصَرُوهُ وَاتَّبَعُوا النُّورَ الَّذِي أُنْزِلَ مَعَهُ ۙ أُولَٰئِكَ هُمُ الْمُفْلِحُونَ قُلْ يَا أَيُّهَا النَّاسُ إِنِّي رَسُولُ اللَّهِ إِلَيْكُمْ جَمِيعًا الَّذِي لَهُ مُلْكُ السَّمَاوَاتِ وَالْأَرْضِ ۖ لَا إِلَٰهَ إِلَّا هُوَ يُحْيِي وَيُمِيتُ ۖ فَآمِنُوا بِاللَّهِ وَرَسُولِهِ النَّبِيِّ الْأُمِّيِّ الَّذِي يُؤْمِنُ بِاللَّهِ وَكَلِمَاتِهِ وَاتَّبِعُوهُ لَعَلَّكُمْ تَهْتَدُونَ

But My mercy encompasses all things. So, I will decree it (especially) for those who fear Me and give Zakat and those who believe in Our verses. Those who follow the Messenger, the unlettered prophet, whom they find written (i.e., described) in what they have of the Torah and the Gospel, who enjoins upon them what is right and prohibits them from what is wrong and makes lawful for them what is good and forbids them from what is evil and relieves them of their burden and the shackles which were upon them. So, they who have believed in him, honoured him, supported him and followed the light which was sent down with him – it is those who will be the successful. Say, (O Muhammad), “O mankind, indeed I am the Messenger of Allah to you all, (from Him) to whom belongs the dominion of the heavens and the earth. There is no deity except Him; He gives life and causes death.” So, believe in Allah and His Messenger, the unlettered prophet, who believes in Allah and His words, and follow him that you may be guided.^[81]

 

Allah subhanahu wa ta ‘ala has clarified as to who will receive His mercy, which encompasses everything. It is only for the righteous believers who follow the Prophet salla Llahu ‘alayhi wa sallam, who was described in previous scriptures that he will be a prophet, a messenger, unlettered, who enjoins what is right and forbids what is wrong, permits what is good and prohibits what is evil, and relieves them of hardship and distress. Thus, those who revere him, honous him, support him, and follow what he brought, will be the successful ones in this world and the Hereafter.

Then Allah subhanahu wa ta ‘ala commands His Prophet and the Chosen one to proclaim the universality of his prophethood; because he is the Seal of the Prophets, whom Allah subhanahu wa ta ‘ala has exalted and honoured. Thereafter, Allah subhanahu wa ta ‘ala commands all people to believe in Him and in his Messenger, the unlettered Prophet, and to follow him, emulate his example, and follow his path so that they may be guided to the straight path.

Ittiba’ (following) begins with believing in him, then continues with emulating him, obeying his words, embracing his thoughts and opinions, following his path, accepting him completely, and delving deeply into emulation; for this is the actual meaning of following, as will be explained later, Allah willing.

This is so because Allah subhanahu wa ta ‘ala informed us about His Prophet salla Llahu ‘alayhi wa sallam that he only follows what is revealed to him, as He said about him:

 

إِنْ أَتَّبِعُ إِلَّا مَا يُوحَىٰ إِلَيَّ

I only follow what is revealed to me.^[82]

 

إِنَّمَا أَتَّبِعُ مَا يُوحَىٰ إِلَيَّ مِنْ رَبِّي

I only follow what is revealed to me from my Lord.^[83]

 

He does not follow the whims of people, whoever they may be, as Allah subhanahu wa ta ‘ala declared:

 

قُلْ لَا أَتَّبِعُ أَهْوَاءَكُمْ

Say, “I will not follow your desires.”^[84]

 

Therefore, Allah subhanahu wa ta ‘ala commanded all people to follow him, because following him is complete obedience to Allah subhanahu wa ta ‘ala, who revealed it to him and testified to it. Whoever will follow him will attain the ultimate obedience to his Lord subhanahu wa ta ‘ala. For this reason, He made following him a commandment and affirmed guidance and success for those who follow him: “And follow him that you may be guided.”

Allah subhanahu wa ta ‘ala made His Prophet salla Llahu ‘alayhi wa sallam a guide to lead the hearts of his Ummah to adhere, obey, and follow his footsteps. He is a guide, leading this Ummah through difficult paths and mazes, known only to those who follow him and tread his path. All other paths and ways lead to destruction except the one he treads, for it is the straight path of Allah subhanahu wa ta ‘ala:

 

وَإِنَّكَ لَتَهْدِي إِلَىٰ صِرَاطٍ مُسْتَقِيمٍ صِرَاطِ اللَّهِ

And indeed, (O Muhammad), you guide to a straight path-the Path of Allah.^[85]

 

Whoever walks behind him, follows his path, and takes his route, will be saved and be fortunate, and will reach the shore of safety. But whoever follows any path other than his, and takes a route other than his, will go astray and perish.

 

وَأَنَّ هَٰذَا صِرَاطِي مُسْتَقِيمًا فَاتَّبِعُوهُ ۖ وَلَا تَتَّبِعُوا السُّبُلَ فَتَفَرَّقَ بِكُمْ عَنْ سَبِيلِهِ

And, (moreover), this is My path, which is straight, so follow it; and do not follow (other) ways, for you will be separated from His way.^[86]

 

Thus, Allah made His path one. Because He is One, and the path of truth is one. He gathered the various paths because they are branching and scattered, like darknesses, which are many, and their causes are numerous. Allah subhanahu wa ta ‘ala takes out from multiple darknesses into one light, while the evil ones take out from one light into multiple darknesses, as Allah subhanahu wa ta ‘ala states:

 

اللَّهُ وَلِيُّ الَّذِينَ آمَنُوا يُخْرِجُهُمْ مِنَ الظُّلُمَاتِ إِلَى النُّورِ ۖ وَالَّذِينَ كَفَرُوا أَوْلِيَاؤُهُمُ الطَّاغُوتُ يُخْرِجُونَهُمْ مِنَ النُّورِ إِلَى الظُّلُمَاتِ ۗ أُولَٰئِكَ أَصْحَابُ النَّارِ ۖ هُمْ فِيهَا خَالِدُونَ

Allah is the Ally of those who believe. He brings them out from darknesses into the light. And those who disbelieve – their allies are Taghut. They take them out of the light into darknesses. Those are the companions of the Fire; they will abide eternally therein.^[87]

 

Allah subhanahu wa ta ‘ala has made the voice of His Prophet salla Llahu ‘alayhi wa sallam such that it always calls out in the depths of the universe: “Then follow me,” so that they may attain: “(so) Allah will love you and forgive you your sins.”

This is a fortune that surpasses all other fortunes in this world and the Hereafter, that Allah subhanahu wa ta ‘ala has made the path to loving Him, the following of the Prophet salla Llahu ‘alayhi wa sallam. Thus, the follower becomes deserving of this name and title ‘Lover of Allah subhanahu wa ta ‘ala’ by following him.

Thus, the follower of the Prophet salla Llahu ‘alayhi wa sallam is both lover and the beloved.

Allah subhanahu wa ta ‘ala says:

 

قُلْ إِنْ كُنْتُمْ تُحِبُّونَ اللَّهَ فَاتَّبِعُونِي يُحْبِبْكُمُ اللَّهُ وَيَغْفِرْ لَكُمْ ذُنُوبَكُمْ ۗ وَاللَّهُ غَفُورٌ رَحِيمٌ

Say, (O Muhammad), “If you should love Allah, then follow me, (so) Allah will love you and forgive you your sins. And Allah is Forgiving and Merciful.^[88]

 

By this precise Shar’i scale, i.e., “Then Follow me,” the claim of Iman and love for Allah subhanahu wa ta ‘ala is weighed, and only the follower succeeds in it; the one who follows him completely, in words, deeds, character, and circumstances. Whoever deviates, the scale will tip away from him.

This state, with which the Prophet salla Llahu ‘alayhi wa sallam appeared, with this standard, is what he had practically applied with his Sahabah radiya Llahu ‘anhum. He was their Imam and they were his subjects; he was their role model and they were his followers; he was their leader and they were his soldiers; he was their master and they were his companions; he was their example and they were his followers. Thus, he was the example and the model in everything. Therefore, the Prophet salla Llahu ‘alayhi wa sallam asked them to emulate him and observe his actions so that they might practice as he did.

Abu Hazim (Salamah) ibn Dinar rahimahu Llah states:

 

سألوا سهل بن سعد رضي الله تعالى عنهما من أي شيء المنبر فقال ما بقي في الناس أعلم مني هو من أثل الغابة عمله فلان-مولى فلانة-لرسول الله صلى الله عليه وسلم وقام عليه رسول الله صلى الله عليه وسلم-حين عمل ووضع-فاستقبل القبلة كبر وقام الناس خلفه فقرأ وركع و ركع الناس خلفه ثم رفع رأسه ثم رجع القهقرى فسجد على الأرض ثم عاد إلى المنبر ثم ركع ثم رفع رأسه ثم رجع القهقرى حتى سجد بالأرض ثم عاد حتى فرغ من آخر صلاته ثم أقبل على الناس فقال يا أيها الناس إني صنعت هذا لتأتموا بي ولتعلموا صلاتي

They asked Sahl ibn Sa’d radiya Llahu ‘anhuma, “What was the pulpit made of?”

He replied, “There is no one among the people more knowledgeable than me. It is made from tamarisk tree from the forest. So-and-so—the freed slave of so-and-so—made it for the Messenger of Allah salla Llahu ‘alayhi wa sallam. The Messenger of Allah salla Llahu ‘alayhi wa sallam stood upon it—when it was made and placed—facing the Qiblah. He recited the Takbir (Allahu Akbar), and the people stood behind him. He recited, then bowed, and the people bowed behind him. Then he raised his head, stepped back and prostrated on the ground. Then he returned to the pulpit, then bowed, then raised his head, then stepped back until he prostrated on the ground. Then he returned until he completed till the end of his Salah. Thereafter, he turned to the people and said, “O people, I did this so that you may follow my example and learn my Salah.”^[89]

 

Malik ibn al Huwayrith radiya Llahu ‘anhu narrates that the Prophet salla Llahu ‘alayhi wa sallam said:

 

صلوا كما رأيتموني أصلي

Perform Salah as you see me performing it.^[90]

 

Jabir ibn ‘Abdullah radiya Llahu ‘anhuma narrates:

 

رأيت النبي صلى الله عليه وسلم يرمي على راحلته يوم النحر ويقول لتأخذوا عني مناسككم فإني لا أدري لعلي لا أحج بعد حجتي هذه

I saw the Prophet salla Llahu ‘alayhi wa sallam throwing pebbles on his mount on Yawm al Nahr (10th Dhu al Hijjah), and saying, “Learn your rituals from me, for I do not know if I will perform Hajj after this one.”^[91]

 

The narration of Ahmed and the compilers of the Sunan have it as:

 

خذوا عني مناسككم

Learn your rituals from me.

 

The word ittiba’^[92] comes from the root “tabi’a,” which means to follow or to pursue. They say tabi’tu fulanan when one follows closely and ittaba’tuhu and atba’tuhu when one catches up with someone.

Abu Zaid states:

 

يقال تابع الرجل عمله إذا أتقنه وأحكمه وتتبعت الشيء تتبعا إذا تطلبته متتبعا له

They say “a man followed his work” when he perfects it and makes it precise, and “I pursued something” when one sought it out, following it closely.

 

Abu Hayyan states:

 

معنى اتبعوا أي اقتدوا به إماما أو فضلوا-لأن من أتبع شيئا فضله-أو قصدوا ويقال تتابع المطر إذا سقطت نقطة وراء نقطة وتتابعت الإبل إذا جاء بعضها إثر بعض

that the meaning of ‘ittabi’u’ is to follow him as a leader, or to give preference—because whoever follows something gives it preference it—or to intend it. They say, “The rain followed one another” when it fell drop by drop, and “The camels followed one another” when they came one after the other.

 

Thus, following means immersion and complete dedication to it, and turning to it completely. It means to be immersed in emulation and pursuit, with the preference given to the one being followed.

Therefore, it means following in his footsteps, performing his actions, emulating all his conducts, pursuing his path, perfecting his ways, and never deviating from them. One walks as he walks, stands as he stands, performs the same actions, and utters the same words; all with perfection and precision, without turning away from anything that he brought and came from him. All of this indicates to an intense commitment, a deep immersion in embodying him, sincerity in following him, and devoting one’s will so that one’s desires become subservient to what the one being followed has brought. This applies to small matters as well as great ones. Whoever contradicts this has an incomplete following.

This meaning is clarified by the Prophet’s salla Llahu ‘alayhi wa sallam statement, as narrated in the hadith of Abu Sa’id al Khudri radiya Llahu ‘anhu:

 

لتتبعن سنن من قبلكم شبرا بشبر وذراعا بذراع حتى لو دخلوا في جحر ضب لا تبعتموهم

You will definitely follow the ways of those who came before you, handspan by handspan, cubit by cubit, to the point that if they entered a lizard’s hole, you would follow them.^[93]

 

Thus they, due to the intense pursuit of their footsteps, following of their ways, embodying them precisely, and their immersion in adherence to them; if they were to enter such a narrow, wretched hole, they would follow them, as mentioned by al Hafiz rahimahu Llah.

The handspan, the cubit, and the hole are metaphors for the intensity of their conformity, as mentioned by Imam al Nawawi rahimahu Llah.

Thus, the meaning of following becomes clear; that even if they were to enter a narrow, winding hole, they would follow them and enter it after them. In fact, if one of them were to marry his wife—or mother—on the way, they would also do it, as mentioned in the hadith of Ibn ‘Abbas radiya Llahu ‘anhuma.^[94]

From this, the difference between following and obedience becomes clear:

Obedience is linked to commands and prohibitions, and the motivation behind it may be fear of punishment or love.

As for following, it has no motivation other than the follower’s own love, desire, and emulation. The difference between them is indicated by the verse of the Qur’an, as spoken by Harun ‘alayh al Salam:

 

وَإِنَّ رَبَّكُمُ الرَّحْمَٰنُ فَاتَّبِعُونِي وَأَطِيعُوا أَمْرِي

And indeed, your Lord is the Most Merciful, so follow me and obey my order.^[95]

 

Here, he instructed to follow him and obey his command. The ‘atf (conjunction) implies a difference. Allah subhanahu wa ta ‘ala knows best.

Therefore, Allah subhanahu wa ta ‘ala made it obligatory for the follower of His Prophet salla Llahu ‘alayhi wa sallam to attain His love, along with the forgiveness of his sins. Thereafter, Allah subhanahu wa ta ‘ala followed it with the command to obey Him and His Prophet salla Llahu ‘alayhi wa sallam by stating:

 

قُلْ إِنْ كُنْتُمْ تُحِبُّونَ اللَّهَ فَاتَّبِعُونِي يُحْبِبْكُمُ اللَّهُ وَيَغْفِرْ لَكُمْ ذُنُوبَكُمْ ۗ وَاللَّهُ غَفُورٌ رَحِيمٌ قُلْ أَطِيعُوا اللَّهَ وَالرَّسُولَ

Say, (O Muhammad), “If you should love Allah, then follow me, (so) Allah will love you and forgive you your sins. And Allah is Forgiving and Merciful. Say, “Obey Allah and the Messenger.”^[96]

 

However, two things are necessary for a believer: To follow the Prophet salla Llahu ‘alayhi wa sallam—which should stem from within himself; out of love, desire, and emulation—and obedience to Allah subhanahu wa ta ‘ala and His Prophet salla Llahu ‘alayhi wa sallam—whether out of love and desire, or fear of punishment in this world or the Hereafter. The former is preferable, more beneficial, and more suitable. Allah subhanahu wa ta ‘ala knows best.

Who is more deserving of this emulation than the Sahabah radiya Llahu ‘anhum? They are the ones whom Allah subhanahu wa ta ‘ala chose to be the Companions of His Prophet salla Llahu ‘alayhi wa sallam. They were his portion among the nations, just as he was their portion from among the prophets ‘alayh al Salam. Therefore, they were the best of creation, apart from the prophets ‘alayh al Salam, from the creation of Adam ‘alayh al Salam until the Day of Qiyamah, as I have explained in another book.^[97]

This is in addition to the Prophet salla Llahu ‘alayhi wa sallam urging them to follow him, emulate him, and take him as their leader, as I have explained elsewhere.

The Sahabah radiya Llahu ‘anhum implemented this with utmost precision, especially after they learned that Allah subhanahu wa ta ‘ala had made His Prophet salla Llahu ‘alayhi wa sallam their role model, their leader, their guide, and their example. Therefore, their obedience and compliance reached the highest and most complete level, unmatched by the actions of the followers of any other prophet ‘alayh al Salam.^[98]

They followed him even if he did not explicitly command them to do so; his mere performance of an act was sufficient for them. If they saw him do something, they would do it, for no other reason except that he did it, even if they did not know the reason behind it, as long as it was not something specific to him. I will mention some examples to for clarification:

Abu Sa’id al Khudri radiya Llahu ‘anhu narrates:

 

بينما رسول الله صلى الله عليه وسلم يصلي بأصحابه إذ خلع نعليه فوضعهما عن يساره فخلعوا نعالهم فلما قضى صلاته قال ما حملكم على إلقائكم نعالكم قالوا رأيناك خلعت فخلعنا

While the Messenger of Allah salla Llahu ‘alayhi wa sallam was leading his Sahabah in Salah, he took off his sandals and placed them to his left. They all took off their sandals as well. When he finished his Salah, he asked: “What made you take off your sandals?”

They replied, “We saw you removing yours, so we removed ours.”^[99]

 

Al Zubair ibn ‘Arabi rahimahu Llah states:

 

سأل رجل ابن عمر رضي الله تعالى عنهما عن استلام الحجر فقال رأيت رسول الله صلى الله عليه وسلم يستلمه ويقبله قال قلت أرأيت إن زحمت أرأيت إن غلبت قال اجعل أرأيت باليمن رأيت رسول الله يستلمه ويقبله

A man asked Ibn ‘Umar radiya Llahu ‘anhuma about touching al Hajar al Aswad (the Black Stone). He said, “I saw the Messenger of Allah salla Llahu ‘alayhi wa sallam touch it and kiss it.”

I asked, “What if I am crowded? What if I am overwhelmed?”

He replied, “Leave your “what if” in Yemen. I saw the Messenger of Allah salla Llahu ‘alayhi wa sallam touch it and kiss it”.^[100]

 

Therefore, Ibn ‘Umar radiya Llahu ‘anhuma would touch it, then place his lips on it for a long time—as narrated by al Shafi’i—. He never abandoned this practice since he saw the Prophet salla Llahu ‘alayhi wa sallam do it, even during crowded times, even if it caused his nose to bleed. It seems that he did not consider excessive crowd an excuse for abandoning it.^[101]

In fact, they would do things—even if its wisdom is not apparent—simply to follow and emulate the Prophet salla Llahu ‘alayhi wa sallam. The statement of ‘Umar radiya Llahu ‘anhu illustrates this in the best possible way.

Aslam, the freed slave of ‘Umar ibn al Khattab radiya Llahu ‘anhu reported that ‘Umar said to the corner (the Black Stone):

 

أما والله إني لأعلم أنك حجر لا تضر ولا تنفع ولولا أني رأيت النبي صلى الله عليه وسلم استلمك ما استلمتك فاستلمه وفي رواية لهما ولولا أني رأيت رسول الله صلى الله عليه وسلم يقبلك ما قبلتك ثم قال ما لنا وللرمل إنما كنا راعينا به المشركين وقد أهلكهم الله ثم قال شيء صنعه النبي صلى الله عليه وسلم فلا نحب أن نتركه

By Allah, I know that you are a stone that can neither harm nor benefit. Were it not for the fact that I saw the Prophet salla Llahu ‘alayhi wa sallam touch you, I would not have touched you. Thereafter, he touched it.

Another narration states: “Were it not that I saw the Messenger of Allah salla Llahu ‘alayhi wa sallam kiss you, I would not have kissed you.”

Then he said, “What do we have to do with Ramal (walking briskly)? We only did it to show the polytheists, and Allah has destroyed them.”

Then he said: “It is something the Prophet salla Llahu ‘alayhi wa sallam did, so we do not like to abandon it.”^[102]

 

In fact, among their adherence is their statement, “We only do what the Prophet salla Llahu ‘alayhi wa sallam did,” because they were astray, and Allah guided them through him; they were ignorant, and Allah taught them through him. Therefore, they are followers, not innovators. They were followers, not fabricators. This is illustrated by the following:

Umayyah ibn ‘Abdullah ibn Khalid rahimahu Llah said to ‘Abdullah ibn ‘Umar radiya Llahu ‘anhuma:

 

إنا نجد صلاة الحضر وصلاة الخوف في القرآن ولا نجد صلاة السفر في القرآن فقال عبد الله بن عمر يا ابن أخي إن الله عز وجل بعث إلينا محمدا صلى الله عليه وسلم ولا نعلم شيئا وإنما نفعل كما رأينا محمدا صلى الله عليه وسلم يفعل

We find the Salah of the resident and the Salah at the time fear in the Qur’an, but we do not find the Salah of a traveller in the Qur’an?”

‘Abdullah ibn ‘Umar radiya Llahu ‘anhuma replied, “O my nephew, Allah subhanahu wa ta ‘ala sent Muhammad salla Llahu ‘alayhi wa sallam to us, and we knew nothing. We only do as we saw Muhammad salla Llahu ‘alayhi wa sallam do.”^[103]

 

According to narration by al Nasa’i,^[104] he said to Ibn ‘Umar radiya Llahu ‘anhuma:

 

كيف تقصر الصلاة وإنما قال الله عز وجل ﰁ ﰂ ﰃ ﰄ × ﰆ ﰇ ﰈ ﰉ  فقال ابن عمر رضي الله تعالى عنهما يا ابن أخي إن رسول الله أتانا ونحن ضلال فعلمنا فكان فيما علمنا أن الله عز وجل أمرنا أن نصلي ركعتين في السفر

How do you shorten the Salah whereas Allah subhanahu wa ta ‘ala has said: ‘There is no blame upon you for shortening the prayer, (especially) if you fear…?’

Ibn ‘Umar radiya Llahu ‘anhuma replied, “O my nephew, the Messenger of Allah salla Llahu ‘alayhi wa sallam came to us while we were astray and taught us. Among the things he taught us was that Allah subhanahu wa ta ‘ala commanded us to perform two rak’at while traveling.”

 

Included within this meaning are the musalsal^[105] narrations, which are narrated by the Sahabah radiya Llahu ‘anhum, and by those who came after them from them, exactly as they originated from the Prophet salla Llahu ‘alayhi wa sallam, such as his smile, movement, action, statement, state, recitation, and so forth. Scholars of Hadith have paid close attention to mentioning musalsal narrations and have authored books on them,^[106] even though sahih musalsal narrations are few. Allah subhanahu wa ta ‘ala knows best.

Texts on this topic are very numerous. Otherwise, what would prompt someone to leave his shirt buttons open, his robe short, and his forelock uncut. Similarly with regards to eating, drinking, clothing, love, hate, sleep, invocations, etc.? It is mere intense adherence. Allah subhanahu wa ta ‘ala knows best.

I have mentioned their state with the Prophet salla Llahu ‘alayhi wa sallam in al Shawq Ila Rasul Allah Min al Jidh’ Ila Thawban. Allah subhanahu wa ta ‘ala is the One Who grants success and guides to the straight path.

Note: In the Qur’an, following is not attributed to Allah subhanahu wa ta ‘ala, but rather it is attributed to the Prophet salla Llahu ‘alayhi wa sallam. This is because a follower must see the one being followed in order to follow him, and this is not possible with regards to Allah subhanahu wa ta ‘ala. It is only possible for the Prophet salla Llahu ‘alayhi wa sallam. Allah subhanahu wa ta ‘ala knows best.

 

Their Intense Longing to See Him

The Prophet salla Llahu ‘alayhi wa sallam asked the Sahabah to continue sitting with him and to gaze at his radiant countenance, because a day would come for one of them—after his demise—when he would wish to see the Prophet salla Llahu ‘alayhi wa sallam for even a moment, and then never see him again, and he would ransom all his family and wealth for that.

Abu Hurairah radiya Llahu ‘anhu narrates that the Prophet salla Llahu ‘alayhi wa sallam said:

 

والذي نفسي بيده ليأتين على أحدكم يوم ولا يراني ثم لأن يراني أحب إليه من أهله وماله معهم

By Him in Whose control is my soul, a day will come when one of you will not see me, and then seeing me will be dearer to him than his family and all his wealth.^[107]

 

He informed us that those who would come after him, whose love for him would overpower them, but who would not be blessed with seeing him, would be ready to sacrifice their families and wealth to see the Prophet salla Llahu ‘alayhi wa sallam just once, and then never see him again.

He (Abu Hurairah radiya Llahu ‘anhu narrates that the Prophet salla Llahu ‘alayhi wa sallam said:

 

من أشد أمتي لي حبا ناس يكونون بعدي يود أحدهم لو رآني بأهله وماله

Among my Ummah, the ones with the most intense love for me, are people who will come after me. Some of them would wish to see me even at the expense of his family and wealth.^[108]

 

What motivated these two groups—the Sahabah radiya Llahu ‘anhum and those who came after them—to ransom their families and wealth for a single glimpse of the Prophet salla Llahu ‘alayhi wa sallam, to delight their eyes with his radiant countenance? It was nothing but true, faith-based love, longing, ardent love, and fervent attachment. How would be the obedience and submission of one who possesses such love?

When the reward for one who loves is nothing but love, and the reward for one who yearns is nothing but yearning for him, what then would be the reward for these people?

The Prophet salla Llahu ‘alayhi wa sallam also yearned to see these lovers and called them his brothers. How could it be otherwise, when they were his lovers, followers, obedient to him, and believers… and he called them his brothers, even though they did not meet him, nor were they blessed with seeing him, nor were their eyes adorned by the sight of his radiant face? Thus, the yearning and eagerness was from both sides.

Abu Hurairah radiya Llahu ‘anhu narrates:

 

أن رسول الله أتى المقبرة فقال السلام عليكم دار قوم مؤمنين وإنا إن شاء الله بكم لاحقون وددت إنا قد رأينا إخواننا قالوا أولسنا إخوانك يا رسول الله قال أنتم أصحابي وإخواننا الذين لم يأتوا بعد فقالوا كيف تعرف من لم يأت بعد من أمتك يا رسول الله فقال أرأيت لو أن رجلا له خيل غر محجلة بين ظهري خيل دهم بهم ألا يعرف خيله قالوا بلى يا رسول الله قال فإنهم يأتون غرا محجلين من الوضوء وأنا فرطهم على الحوض

The Messenger of Allah salla Llahu ‘alayhi wa sallam came to the cemetery and said, “Peace be upon you, O abode of believing people. We will, Allah willing, join you. I wish we could see our brothers.

They (the Sahabah) asked, “Are we not your brothers, O Messenger of Allah?”

He replied, “You are my companions. Our brothers are those who have not yet come.”

They asked, “How will you recognise those of your Ummah who have not yet come, O Messenger of Allah?”

He replied, “What do you think, if a man had horses with white markings on their foreheads and legs among a herd of complete black horses, would he not recognise his horses?”

They replied, “Definitely, O Messenger of Allah.”

The Prophet salla Llahu ‘alayhi wa sallam then said, “They will come with shining foreheads and limbs as a result of performing wudu’, and I will be waiting for them at the pond of Kawthar.”^[109]

 

The Prophet’s salla Llahu ‘alayhi wa sallam statement, “Rather, you are my companions,” does not negate their brotherhood, but rather he mentioned their superior status due to their companionship. Thus, they are brothers who are also companions, while those who have not come as yet, are brothers and not companions. Therefore, the Sahabah radiya Llahu ‘anhum are superior because they possess two ranks and are distinguished by the companionship that no one else can attain.^[110]

If this was their love, reverence, longing, and yearning for the Prophet salla Llahu ‘alayhi wa sallam, then how great would be their obedience to him, their yearning for his Sunnah, and their preservation of it?

 

NEXT⇒ Section 2

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^[1]  One may refer to al Shawq ila Rasul Allah Min al Jidh’ ila Thawban; Mahabbat al Nabi Salla Allahu ‘Alayhi wa Sallam wa Ta’atuhu Bayn al Insan wa al Jamad.

^[2]  One may refer to al Khasa’is Allati Infarada Biha Salla Allahu ‘Alayhi wa Sallam ‘an Jami’ al Ambiya’; ‘Azim Qadrihi wa Rif’at Makanatihi Salla Allahu ‘Alayhi wa Sallam ‘Ind Rabbihi; al Amanah al ‘Uzma wa Nabiyyuha.

^[3]  Sahih al Bukhari, book on iman, chapter on love for the Prophet salla Llahu ‘alayhi wa sallam is part of iman.

^[4]  Sahih al Bukhari, book on iman, chapter on love for the Prophet salla Llahu ‘alayhi wa sallam is part of iman; Sahih Muslim, book on iman, chapter on the obligation to love the Prophet salla Llahu ‘alayhi wa sallam more than one’s family, children, parents, and all of mankind, Hadith: 70.

^[5]  Sahih Muslim, book on iman, chapter on the obligation to love the Prophet salla Llahu ‘alayhi wa sallam more than one’s family, children, parents, and all of mankind, Hadith: 69.

^[6]  Sahih al Bukhari, book on oaths and vows, chapter on how the Prophet salla Llahu ‘alayhi wa sallam took oaths.

^[7]  Surah al Tawbah: 24

^[8]  Kindly refer to Mahabbat al Nabi wa Ta’atuhu Bayn al Insan wa al Jamad, pg. 135-151.

^[9]  Sahih al Bukhari, book on covenants, chapter on covenants in Jihad, reconciliation with the people of war and writing of covenants.

^[10]  Sahih al Bukhari, book on Salah, chapter on Salah in a red garment; Sahih Muslim, book on Salah, chapter on the sutrah (barrier) of the one performing Salah, Hadith: 249-251. It has various chains and versions.

^[11]  Kindly refer to Wajib al Ummah Nahw Nabi al Rahmah Salla Allahu ‘Alayhi wa Sallam; al Shawq ila Rasul Allah Min al Jidh’ ila Thawban; Mahabbat al Nabi Salla Allahu ‘Alayhi wa Sallam wa Ta’atuhu Bayn al Insan wa al Jamad.

^[12]  Ibn Abi Shaybah: Al Musannaf, 8/586; Musnad Ahmed, 3/132, 250-251; al Bukhari: Al Adab al Mufrad, pg. 316; Sunan al Tirmidhi, book on manners, chapter on the dislike for a man to stand up for another man, Hadith: 2754, he deemed it to be sahih; al Tirmidhi: Al Shama’il, pg. 279, Hadith: 336; Sharh al Sunnah, 12/ 294; al Shama’il, 1/302, Musnad Abi Ya’la, 6/417-418; Akhlaq al Nabi, pg. 63; Shu’ab al Iman, 6/469.

^[13]  Sahih Muslim, book on virtues, chapter on the Prophet’s closeness to people and their seeking blessings from him, Hadith: 75.

^[14]  Sunan al Darimi, 1/28-29; Musnad Ahmed, 3/397-398, al Hakim: Al Mustadrak, 4/110-111, but he did not complete it, all through authentic narrators; Majma’ al Zawa’id, 4/135-136; Fath al Bari, 7/398, he deemed it to be hasan.

^[15]  Sahih Muslim, book on iman, chapter on Islam erasing what came before it, and likewise emigration and pilgrimage, Hadith: 192.

^[16]  One may refer to Wajib al Ummah Nahw Nabi al Rahmah, where I have mentioned ten ahadith from al Sahihayn or one of them, in addition to the poem of Hassan ibn Thabit radiya Llahu ‘anhu wherein he says:

فإن أبي ووالده وعرضي

لعرض محمد منكم وقاء

Indeed, my father, his father, and my honour are but a shield for the honour of Muhammad from you.

One may also refer to Ibn Hisham: Al Sirah al Nabawiyyah, 4/91-93; Ibn Kathir: Al Sirah al Nabawiyyah, 3/587-589.

^[17]  Musnad al Tayalisi, pg. 111, Hadith: 829; Ibn Abi Shaybah: Al Musannaf, 12/79-80; Musnad Ahmed, 4/437-438; Sunan al Tirmidhi, book on merits, chapter on the merits of ‘Ali ibn Abi Talib, Hadith: 3712, he deemed it to be hasan; Khasa’is ‘Ali, Hadith: 89; Musnad Abi Ya’la, 1/293; al Mu’jam al Kabir, 18/128-129; Musnad al Ruyani, 1/124-125; Hilyat al Awliya’, 6/294; Sahih Ibn Hibban, 15/373-374), al Hakim: Al Mustadrak, 3/111-110, he deemed it to be sahih; and others.

^[18]  Ibn Abi Shaybah: Al Musannaf, 12/53, from another chain with similar wording; al Sunnah, 2/876-877; Sunan Ibn Majah, book on purification, chapter on the dislike of touching the private part with the right hand, Hadith: 311; al Ma’rifah wa al Tarikh, 2/488-489; Ibn Shabbah: Tarikh al Madinah, 4/1156-1157; al Mu’jam al Kabir, 1/41; Misbah al Zujajah, 1/45; al Matalib al ‘Aliyah, 4/237; Majma’ al Zawa’id, 9/86. The hadith is hasan.

^[19]  Ibn Sa’d: Al Tabaqat al Kubra, 4/287; Musnad Ahmed, 4/439; Ahmed: Al Zuhd, pg. 149; al Mu’jam al Kabir, 18/104, 203, al Hakim: Al Mustadrak, 3/472, he authenticated it and al Dhahabi approved it, Majma’ al Zawa’id, 9/381.

^[20]  Musnad al Humaidi, 1/172; Musnad Ahmed, 6/434; Sunan al Tirmidhi, book on drinks, chapter on the permissibility of drinking while standing, Hadith: 1892, he deemed it to be sahih; al Shama’il al Muhammadiyyah, pg. 346-347, Hadith: 212; Sunan Ibn Majah, book on drinks, chapter on drinking while standing, Hadith: 3423; Sahih Ibn Hibban, 12/138-139, he deemed it to be sahih; al Mu’jam al Kabir, 25/15; Musnad al Shamiyyin, pg. 1, Hadith: 639; Sharh al Sunnah, 11/378-379.

^[21]  Ahmed, al Darimi, al Tirmidhi in al Shama’il, al Baghawi, Abu al Sheikh in Akhlaq al Nabi, and others narrated it from Anas radiya Llahu ‘anhu. The person who cut the mouth of the waterskin was Umm Sulaim radiya Llahu ‘anha. This was narrated through several chains, thus making it hasan.

^[22]  Sharh Sahih Muslim, 13/194.

^[23]  Sahih al Bukhari, book on clothing, chapter on what is mentioned regarding white hair.

^[24]  Al Humaidi: Al Jam’ Bayn al Sahihayn, 4/233; Fath al Bari, 10/353.

^[25]  Sahih al Bukhari, book on drinks, chapter on drinking from the cup and utensil of the Prophet salla Llahu ‘alayhi wa sallam; Sahih Muslim, book on drinks, chapter on the permissibility of nabidh that has not become strong and intoxicating, Hadith: 88.

^[26]  Sahih al Bukhari, book on the obligation of Khums, chapter on what was mentioned about the Prophet’s salla Llahu ‘alayhi wa sallam armour, staff, sword, and ring, and what the Khalifas after him used of these, from that whose distribution was not mentioned, and of his hair, sandals, and utensils, which his Sahabah and others sought blessings from after his death, book on drinks, chapter on drinking from the Prophet’s salla Llahu ‘alayhi wa sallam cup and utensils; Sahih Muslim, chapter on the permissibility of nabidh that has not become strong and intoxicating, Hadith: 89.

^[27]  Fath al Bari, 10/100.

^[28]  Traditional dish made from roasted barley or wheat flour.

^[29]  Sahih al Bukhari, book on adherence to the Sunnah, chapter on what the Prophet salla Llahu ‘alayhi wa sallam mentioned and encouraged regarding the consensus of scholars, book on the merits of the Ansar, chapter on the merits of ‘Abdullah ibn Salam.

^[30]  Sahih al Bukhari, book on etiquettes, chapter on good character, generosity, and what is disliked regarding miserliness.

^[31]  Fath al Bari, 3/143-144.

^[32]  Sahih al Bukhari, book on the obligation on Khums, chapter on what was mentioned of the Prophet’s salla Llahu ‘alayhi wa sallam armour, staff, sword, cup, and ring.

^[33]  Sahih Muslim, book on clothing and adornment, chapter on the prohibition of using gold and silver utensils for men and women, Hadith: 10.

^[34]  Sahih al Bukhari, book on agency, chapter on if a man appoints another to give something without specifying how much and he gives according to what is customary among people; Sahih Muslim, book on sharecropping, chapter on selling a camel and making an exception of riding it, Hadith: 109-117.

^[35]  Sahih Muslim, book on drinks, chapter on the etiquette and rulings of eating and drinking, Hadith: 102.

^[36]  Musnad Ahmed, 3/351, 365; Musnad Abi Ya’la, 4/91; al Hakim: Al Mustadrak, 4/109, 234-235, he authenticated it and al Dhahabi approved it; Akhlaq al Nabi, pg. 208; al Baghawi: Al Shama’il, 2/610.

^[37]  Sunan al Tirmidhi, book on merits, chapter on the merits of Zaid ibn Harithah, Hadith: 3815, he deemed it to be hasan; al Tarikh al Kabir, 2/217-218; al Mu’jam al Kabir, 2/321-322; al Hakim: Al Mustadrak, 3/214; he authenticated it and al Dhahabi approved it; Ibn Qani’: Mu’jam al Sahabah, 1/161-162; Abu Nuaim: Ma’rifat al Sahabah, 2/587; al Isabah, 1/456, he attributed it to Abu Ya’la; Kanz al ‘Ummal, 13/397.

^[38]  Surah al Nisa’: 69.

^[39]  Al Tabarani: Al Mu’jam al Awsat, 1/152-153; al Mu’jam al Saghir, 1/53-54, through a sahih chain; Majma’ al Bahrayn, 6/16; Majma’ al Zawa’id, 7/7, he deemed its narrators the same as those of Sahih al Bukhari, except for ‘Abdullah ibn ‘Imran al ‘Abidi, who is thiqah; al Suyuti: Al Durr al Manthur, 2/588, he attributed it to Abu Nuaim; al Diya’ deemed it to be hasan in Sifat al Jannat.

^[40]  Al Mu’jam al Kabir, 12/86-87; Majma’ al Zawa’id, 7/6-7; al Durr al Manthur, 2/588-590.

^[41]  Sahih Muslim, book on Salah, chapter on the virtue of prostration and the encouragement towards it, Hadith: 226.

^[42]  Musnad al Tayalisi, pg. 45, Hadith: 340; Ibn Abi Shaybah: Al Musannaf, 10/332; Musnad Ahmed, 1/386, 400, 438, 445-446, 454; al Ma’rifah wa al Tarikh, 2/538; al Nasa’i: ‘Amal al Yawm wa al Laylah, Hadith: 869; Musnad Abi Ya’la, 1/26-27, 8/471-473, through two chains; al Mu’jam al Kabir, 9/60-61, 62; Sahih Ibn Hibban, 5/303, 15/543-544; al Mustadrak, 1/523, 526, 3/317. Many others narrated it in a shorter form. The hadith is sahih.

^[43]  Musnad Ahmed, 5/391-392; Sunan al Tirmidhi, book on merits, chapter on the merits of al Hasan and al Hussain, Hadith: 3781, he deemed it to be hasan; al Nasa’i: Al Sunan al Kubra, 5/80-81, 95, Hadith: 8298, 8365; Fada’il al Sahabah, pg. 172, 200; Sahih Ibn Hibban, 16/ 68-69, he deemed it to be sahih.

^[44]  Sahih Muslim, book on drinks, chapter on the permissibility of eating garlic and that it is advisable for one who intends to address elders to avoid it, Hadith: 171.

^[45]  Al Mu’jam al Kabir, 4/122; Musnad Abi Ya’la, 6/359; al Mustadrak, 3/299; Abi Nuaim: Dala’il al Nubuwwah, 2/573; al Bayhaqi: Dala’il al Nubuwwah, 6/249; Ithaf al Khiyarah al Maharah, 9/111, 361, he deemed it to be sahih; Majma’ al Zawa’id, 9/352, he deemed it to be sahih; al Matalib al ‘Aliyah, pg. 904; al Isabah, 2/253-254, he deemed it to be sahih; Fath al Bari, 7/101; Siyar A’lam al Nubala’, 1/375.

^[46]  Sirat Ibn Hisham, 4/55; al Bayhaqi: Dala’il al Nubuwwah, 5/8, etc.

^[47]  Al Bazzar: Al Bahr al Zakhkhar, 3/193-194; Kashf al Astar, 2/322-323; al Hakim: Al Mustadrak, 3/231-230, he authenticated it and al Dhahabi approved it; al Bayhaqi: Dala’il al Nubuwwah, 3/232-233; Majma’ al Zawa’id, 6/109, he stated that its narrators are thiqah.

^[48]  Sahih al Bukhari, book on the virtues of the Qur’an, chapter on how much Qur’an should be recited, book on fasting, chapter on the body’s right during fasting, his wording; Sahih Muslim, book on fasting, chapter on the prohibition of fasting perpetually for one who would be harmed by it, Hadith: 181-182.

^[49]  Musnad Ahmed, 2/158; Sahih Ibn Khuzaimah, 3/293-294.

^[50]  Al Nawawi: Sharh Sahih Muslim, 8/43.

^[51]  Fath al Bari, 4/220.

^[52]  Sahih Muslim, book on Zakat, chapter on the dislike of asking people for help, Hadith: 108.

^[53]  Musannaf ‘Abdur Razzaq, 1/457-459, Musnad Ahmed, 3/408, Sunan Abi Dawood, book on Salah, chapter on how to call out the Adhan, Hadith: 501; al Mu’jam al Kabir, 7/206-207, 210-211; Sunan al Daraqutni, 1/235; al Mustadrak, 3/514; al Bayhaqi: Al Sunan al Kubra, 1/ 393.

^[54]  Al Tabaqat al Kubra, 4/66, 67; Mukhtasar Tarikh Dimashq, 4/251; Siyar A’lam al Nubala’, 2/503.

^[55]  Sahih al Bukhari, book on Tafsir, Surah al Ahzab, chapter on the verse: But if you should desire Allah and His Messenger and the home of the Hereafter – then indeed, Allah has prepared for the doers of good among you a great reward; Sahih Muslim, book on divorce, chapter on the explanation that giving one’s wife the choice does not constitute a divorce except with intention for it, Hadith: 22-29.

^[56]  One may refer to Sahih al Bukhari, book on Tafsir, Surah al Hujurat, chapter on the verse: Do not raise your voices above the voice of the Prophet; al Mustadrak, 2/462. One may refer to al Durr al Manthur, 7/548; al Matalib al ‘Aliyah, 4/220, for the other narration.

^[57]  Al Mustadrak, 1/120-121.

^[58]  Sahih al Bukhari, book on Jihad, chapter on the virtue of spending in the path of Allah; Musnad al Tayalisi, pg. 171, Hadith: 1232; Ibn Abi Shaybah: Al Musannaf, 8/1, 325, 326, 388, 10/310; Musnad Ahmed, 4/278, 287, 295; Sunan Abi Dawood, book on medicine, chapter on a man seeking treatment, pg. 776, Hadith: 3855; Sunan al Nasa’i, book on funerals, chapter on standing for funerals, 4/78; Sunan Ibn Majah, book on funerals, chapter on what has been narrated regarding sitting in graveyards, Hadith: 1549; Sahih Ibn Hibban, 2/236-237, he deemed it to be sahih; al Mawrid, pg. 475; al Hakim: Al Mustadrak, 1/120, 121, 4/399, 400, he authenticated it al Dhahabi approved it; al Mu’jam al Kabir, 1/144-145, 147, 152; al Sunan al Kubra, 9/343; al Adab, pg. 450, Hadith: 998; Shu’ab al Iman, 2/200, etc.

^[59]  Musannaf ‘Abdur Razzaq, pg. 2001-206; Musnad al Tayalisi, pg. 160; Musnad al Humaidi, 2/389-388; Musnad Ahmed, 4/240; Sunan al Tirmidhi, book on supplications, chapter on the virtue of repentance and seeking forgiveness and what has been mentioned regarding Allah’s mercy to his servants, Hadith: 3535, 3536; Sahih Ibn Hibban, 2/322, 4/149-151; al Mu’jam al Kabir, 8/64-65, 68-70, 72. It is narrated through various chains, both concise and lengthy, in many books.

^[60]  Sirat Ibn Hisham, 4/64; al Mu’jam al Kabir, 8/10-15; Dala’il al Nubuwwah, 5/32-35; al Matalib al ‘Aliyah, 4/418-420, he deemed it to be sahih; Ithaf al Khiyarah al Maharah, 6/483-486, he deemed it to be sahih; ​​Majma’ al Zawa’id, 6/164-167, he stated that its narrators are the same as those of Sahih al Bukhari.

^[61]  Sahih al Bukhari, book on the virtues of the Sahabah, chapter on the merits of the relatives of the Prophet salla Llahu ‘alayhi wa sallam.

^[62]  Fath al Bari, 7/79.

^[63]  Sunan al Tirmidhi, book on merits, chapter on the merits of Zaid ibn Harithah, Hadith: 3813, he deemed it to be hasan; Ibn Sa’d: Al Tabaqat al Kubra, 4/70; Mukhtasar Tarikh Dimashq, 4/252; Tahdhib al Kamal, 2/344-345.

^[64]  One may refer to Sahih al Bukhari, book on Jihad, chapter on whether a man can be taken prisoner and those who are not taken as prisoners, book on military expeditions, chapter on the expedition of al Raji’, Ri’l, and Dhakwan, ‘Asim ibn Thabit, Khubayb, and his companions; Sirat Ibn Hisham, 3/241-260; al Tabaqat al Kubra; 2/55-56; al Tabari: Al Tarikh, 2/538-541; Dala’il al Nubuwwah, 3/323-325; Ibn Kathir: Al Sirah al Nabawiyyah, 3/123 onwards; Subul al Huda wa al Rashad, 6/42; Fath al Bari, 7/384 onwards, for the details of that event and the poetry mentioned in it; and in most books on biography.

^[65]  One may refer to Wajib al Ummah Nahw Nabi al Rahmah Salla Allahu ‘Alayhi wa Sallam, chapter three, where I have mentioned many examples.

^[66]  Al Tabaqat al Kubra, 4/106; Ibn Abi Shaybah: Al Musannaf, 12/122; Musnad Ahmed, 3/105, 155, 182, 223, 293; Fada’il al Sahabah, pg. 1655; al Nasa’i: Al Sunan al Kubra, 5/92; al Nasa’i: Fada’il al Sahabah, pg. 247; Musnad ‘Abd ibn Humaid, pg. 413, Hadith: 1410, through a sahih chain; Sharh Mushkil al Athar, 2/277; Musnad Abi Ya’la, 3/182; Sahih Ibn Hibban, 16/164-165, 165, he deemed it to be sahih; Dala’il al Nubuwwah, 5/351.

^[67]  Tarikh Dimashq, 10/475-476; Ibn Manzur: Mukhtasar Tarikh Dimashq, 5/267; Siyar A’lam al Nubala’, 1/359.

^[68]  Musnad Ahmed, 4/324-325; Sirah Ibn Hisham, 3/437; Ibn Abi Shaybah: Al Musannaf, 14/442-443; al Tabaqat al Kubra, 2/97; Tarikh al Tabari, 2/631. Most of its chains are sahih.

^[69]  One may refer to the three books for the clarification of the source of each statement.

^[70]  Musnad al Tayalisi, pg. 3, Hadith: 5; Musnad al Humaidi, 1/5-6; Ibn Abi Shaybah: Al Musannaf, 10/205; Musnad Ahmed, 1/113; Sunan al Tirmidhi, book on supplications, chapter 106, Hadith: 3558; ‘Amal al Yawm wa al Laylah, Hadith: 879-888; Sunan Ibn Majah, book on supplications, chapter on supplication for forgiveness and well-being, Hadith: 3849; al Bukhari: Al Adab al Mufrad, pg. 244, Hadith: 725; Musnad Abi Bakr al Marwazi, pg. 92-95; Musnad Abi Ya’la, 1/49, 75-77, 89-88, 112, 113; al Bahr al Zakhkhar, 1/92, 146-148; al Mustadrak, 1/529; Sahih Ibn Hibban, 3/231-230, 233-232; Sharh al Sunnah, 5/178; Majma’ al Zawa’id, 10/173.

^[71]  Sahih Muslim, book on the virtues of the Sahabah, chapter on the virtues of Umm Ayman, Hadith: 551.

^[72]  Al Tabaqat al Kubra, 4/168; Sunan al Darimi, 1/40; Siyar A’lam al Nubala’, 3/214.

^[73]  Musnad al Tayalisi, pg. 43; Sunan al Darimi, 1/72; Musnad Ahmed, 1/452; Sunan Ibn Majah, introduction, chapter on caution regarding the Hadith of the Prophet salla Llahu ‘alayhi wa sallam, Hadith: 23, through a sahih chain; al Mustadrak, 1/111, 3/314, he authenticated it and deemed it to be in accordance with the conditions of al Bukhari and Muslim; al Muhaddith al Fasil, pg. 549-550; al Bahr al Zakhkhar, 5/248-249; al Mu’jam al Kabir, 9/129-133, through several chains; Musnad al Shashi, 2/129-131; al Shifa, 2/599-600; Mulla ‘Ali al Qari: Sharh al Shifa; al Ilma’, pg. 176-177; Jami’ Bayan al ‘Ilm, 1/79; Misbah al Zujajah, 1/7.

^[74]  Sunan Abi Dawood, book on Salah, chapter on prostration at the time of signs, Hadith: 1185; Sunan al Tirmidhi, book on merits, chapter on the virtues of the wives of the Prophet salla Llahu ‘alayhi wa sallam, Hadith: 3891; Sharh al Sunnah, 4/397, they graded it as hasan.

^[75]  Sahih al Bukhari, book on transactions, chapter on the tailor; Sahih Muslim, book on drinks, chapter on the permissibility of eating gravy and the recommendation of eating pumpkin, Hadith: 144-145, chapter on the Prophet’s salla Llahu ‘alayhi wa sallam character, Hadith: 230. There are other versions of this hadith.

^[76]  Musnad Ahmed, 6/210; Sunan Abi Dawood, book on combing the hair, chapter on dyeing hair for women, Hadith: 4164; Sunan al Nasa’i, book on adornment, chapter on the dislike of the smell of henna, 8/142; al Sunan al Kubra, 5/419; al Bayhaqi: Al Sunan al Kubra, 5/61-62, 7/311-312; al Bayhaqi: Al Adab, pg. 380; Mukhtasar Sunan Abi Dawood, 6/86. Regarding Karimah, al Hafiz states in al Taqrib that she is acceptable. Abu Dawood and al Mundhiri remained silent regarding this narration.

^[77]  Musnad al Tayalisi, pg. 144, Hadith: 1072; Ibn Abi Shaybah: Al Musannaf, 8/385-386; Musnad Ahmed, 3/434, 4/19, 5/35; Musnad Ibn al Ja’d, pg. 392-393; Sunan Abi Dawood, book on clothing, chapter on opening buttons, Hadith: 4082; al Tirmidhi: Al Shama’il al Muhammadiyyah, pg. 156-157, Hadith: 58; Sunan Ibn Majah, book of clothing, chapter on opening buttons, Hadith: 3578, Sharh al Sunnah, 12/15; al Mu’jam al Kabir, 19/21-22; Sahih Ibn Hibban, 12/266-267; Akhlaq al Nabii, Pg. 109, all through a sahih chain.

^[78]  Sahih al Bukhari, book on wudu’, chapter on washing the feet in sandals and not wiping over the sandals, etc.; Sahih Muslim, book on Haj, chapter on Ihram from where the mount departs, Hadith: 25.

^[79]  One may refer to Rahmat al Nabi al Karim bi al Kuffar and Wajib al Ummah Nahw Nabi al Rahmah.

^[80]  Sahih al Bukhari, book on covenants, chapter on covenants in Jihad, reconciliation with the people of war, and writing of covenants.

^[81]  Surah al A’raf: 156–158.

^[82]  Surah al An’am: 50, Surah Yunus: 15, Surah al Ahqaf: 9.

^[83]  Surah al A’raf: 203.

^[84]  Surah al An’am: 56.

^[85]  Surah al Shura: 52-53.

^[86]  Surah al An’am: 153.

^[87]  Surah al Baqarah: 257.

^[88]  Surah Al ‘Imran: 31.

^[89]  Sahih al Bukhari, book on Salah, chapter on Salah on roofs, pulpits, and wood, book of Jumu’ah (Friday Salah), chapter on the sermon from the pulpit; Sahih Muslim, book on mosques, chapter on the permissibility of one or two steps in Salah, Hadith: 44-45. The wording is from al Bukhari.

^[90]  Sahih al Bukhari, book on Adhan, chapter on the Adhan and Iqamah for travellers when they are in a group; Sahih Muslim, book of mosques, chapter on who is most entitled to lead the Salah, Hadith: 292-293. The wording is from al Bukhari, and it is part of a longer hadith.

^[91]  Sahih Muslim, book on Haj, chapter on the desirability of throwing pebbles at Jamarat al ‘Aqabah on Yawm al Nahr while riding, Hadith: 310.

^[92]  Mu’jam Maqayis al Lughah, 1/361-362; Mujmal al Lughah, 1/153; al Sihah, pg. 1189-1190; Lisan al ‘Arab, pg. 827 onwards; Abu ‘Ubaid: Gharib al Hadith, 4/172-173; Kitab al Gharibayn, 1/246; Tafsir Abi al Sa’ud, 1/223-224; Ruh al Ma’ani, 1/337; Ruh al Bayan, 1/190.

^[93]  Sahih al Bukhari, book on adherence to the Sunnah, chapter on the Prophet’s salla Llahu ‘alayhi wa sallam saying: “You will definitely follow the ways of those who came before you’, etc.; Sahih Muslim, book on knowledge, chapter on following the Jews and Christians, Hadith: 6.

^[94]  Al Mustadrak, 4/455, who authenticated it and al Dhahabi approved it; Kashf al Astar, 4/98, through thiqah narrators; Mukhtasar Zawa’id al Bazzar, 2/177-179; Majma’ al Zawa’id, 7/261.

^[95]  Surah Taha: 90.

^[96]  Surah Al ‘Imran: 31-32.

^[97]  One may refer to Fada’il al Sahabah al Kiram wa Manaqib al Ashab Kama Waradat fi Ay al Kitab.

^[98]  Kindly refer to what I wrote about the comparison between the Sahabah and the followers of other prophets in: Makanat al Nabi al Karim Bayn al Ambiya’; Shawq al Jamadat Wa Istijabatuha Lah; Mahabbat al Nabi Wa Ta’tuhu Bayn al Insan wa al Jamad, refer to chapter four of this book.

^[99]  Musannaf ‘Abdur Razzaq, 1/388; Musnad al Tayalisi, pg. 286, Hadith: 2154; Ibn Abi Shaybah: al Musannaf, 2/417; Al Tabaqat al Kubra, 1/480; Musnad Ahmed, 3/20, 92; Musnad ‘Abd ibn Humaid, pg. 278, Hadith: 880; Sunan al Darami, 1/320; Sunan Abi Dawood, book on Salah, chapter on Salah in sandals, Hadith: 650; Musnad Abi Ya’la, 2/409; Sahih Ibn Khuzaimah, 2/107, he deemed it to be sahih; Sahih Ibn Hibban, 5/560, he deemed it to be sahih; al Mawrid, Hadith: 360; al Hakim: al Mustadrak, 1/260, who authenticated it and al Dhahabi approved it; al Sunan al Kubra, 2/402, 403, 431; Ibn Abi Hatim: al ‘Ilal, 1/121; Nasb al Rayah, 1/208; al Talkhis al Habir, 1/278.

^[100]  Sahih al Bukhari, book of Haj, chapter on kissing the Black Stone.

^[101]  Fath al Bari, 3/475-476.

^[102]  Sahih al Bukhari: book on Haj, chapter on Ramal in Haj and ‘Umrah; Sahih Muslim, book on Haj, chapter on the desirability of kissing the Black Stone during Tawaf, Hadith: 248-250. The wording is from al Bukhari. There are other wordings for it also.

^[103]  Malik: al Muwatta’, 1/145-146; Musannaf ‘Abdur Razzaq, 2/517-518; Musnad Ahmed, 2/65-66, 94, 148; al Ma’rifah wa al Tarikh, 1/372; Sunan al Nasa’i, book on shortening the Salah, chapter one, 3/117; Sunan Ibn Majah, book on establishing the Salah, chapter on shortening the Salah while traveling, Hadith: 1066; Sahih Ibn Khuzaimah, 2/72, he deemed it to be sahih; Sahih Ibn Hibban, 4/301, 6/444, he deemed it to be sahih; al Mawrid, pg. 56, Hadith: 101; al Mustadrak, 1/258, he authenticated it; al Bayhaqi: al Sunan al Kubra, 3/136; al Taqassi, pg. 150, Hadith: 474; al Tamhid, 11/161, 164.

Malik and Ahmed narrated it through interrupted chain, but it is supported by the first narration.

^[104]  Sunan an-Nasa’i, book on Salah, chapter on how was Salah made obligatory, 1/226.

^[105]  A musalsal narration is that narration wherein every narrator mentions a common repeated trait when narrating that hadith.

^[106]  One may refer to Muhammad ‘Abdul Baqi al Ansari: al Manahil al Silsilah fi al Ahadith al Musalsalah, who compiled 212 musalsal narrations.

^[107]  Sahih Muslim, book on virtues, chapter on the virtue of looking at the Prophet salla Llahu ‘alayhi wa sallam and longing to do so, Hadith: 142.

^[108]  Sahih Muslim, book on Jannat, chapter on one who would love to see the prophet at the expense of his family and wealth, Hadith: 12.

^[109]  Sahih Muslim, book on purification, chapter on the desirability of lengthening the shine on the forehead and limbs during wudu’, Hadith: 39.

^[110]  One may refer to Sharh al Baji ‘Ala al Muwatta’, 1/69-70; al Nawawi: Sharh Sahih Muslim, 3/138.