Section Three Continued

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Their Confirmation of Each Other When Narrating

Among the manifestations of their preservation of the Sunnah of their Prophet salla Llahu ‘alayhi wa sallam and their adherence to it after his death is their confirmation of each other. This occurs when one of them narrates something in front of others then asks them about it, or he narrates an action of the Prophet salla Llahu ‘alayhi wa sallam and asks for their confirmation of it… and so on. This is also very common. An example of this is:

Malik ibn Aws relates:

 

بينما أنا جالس في أهلي حين متع النهار إذا رسول عمر بن الخطاب يأتيني فقال أجب أمير المؤمنين فانطلقت معه حتى أدخل على عمر فإذا هو جالس على رمال سرير ليس بينه وبينه فراش متكئ على وسادة من أدم فسلمت عليه ثم جلست فبينما أنا جالس عنده أتاه حاجبه يرفأ فقال هل لك في عثمان وعبد الرحمن بن عوف والزبير وسعد بن أبي وقاص يستأذنون قال نعم فأذن لهم فدخلوا فسلموا وجلسوا ثم جلس يرفأ يسيرا ثم قال هل لك في علي وعباس قال نعم فأذن لهم فدخلا فسلما فجلسا فقال عباس يا أمير المؤمنين اقض بيني وبين هذا وهما يختصمان فيما أفاء الله على رسوله من مال بني النضير فقال الرهط عثمان وأصحابه يا أمير المؤمنين اقض بينهما وأرح أحدهما من الآخر فقال عمر تئدكم أنشدكم بالله الذي بإذنه تقوم السماء والأرض هل تعلمون أن رسول الله صلى الله عليه وسلم قال لا نورث ما تركنا صدقة يريد رسول الله صلى الله عليه وسلم نفسه قال الرهط قد قال ذلك وفي رواية قالوا نعم فأقبل عمر على علي وعباس فقال أنشدكما بالله أتعلمان أن رسول الله قد قال ذلك قالا قد قال ذلك وعند مسلم قالا نعم…

While I was sitting with my family around midday, a messenger from ‘Umar ibn al Khattab came to me and said, “Answer Amir al Mu’minin.”

I went with him until I entered ‘Umar’s presence. I found him sitting on the woven straps of a bed, with no mattress between him and it, reclining on a leather cushion.

I greeted him, then sat down. While I was sitting with him, his doorkeeper Yarfa’ came and said, “Do you permit ‘Uthman, ‘Abdur Rahman ibn ‘Awf, al Zubair, and Sa’d ibn Abi Waqqas? They are asking permission to enter.”

He said, “Yes.”

He granted them permission. They entered, greeted him, and sat down. Yarfa’ sat for a short while, then said, “Do you give permission to ‘Ali and ‘Abbas?”

He said, “Yes.”

He granted them permission. They entered, greeted him, and sat down.

‘Abbas said, “O Amir al Mu’minin, judge between me and this man.”

They were disputing over what Allah had bestowed upon His Prophet from the spoils of the Banu al Nadir. The group—’Uthman and his companions—said, “O Amir al Mu’minin, judge between them and relieve each of them of the other.”

‘Umar said, “Hold on!^[1] I beseech you by Allah, by Whose permission the heavens and the earth stand, do you know that the Prophet salla Llahu ‘alayhi wa sallam said, ‘We do not leave inheritance; what we leave is charity’? The Prophet salla Llahu ‘alayhi wa sallam was referring to himself.”

The group said, “He did say that.”

(According to another narration, they said, “Yes.”)

Then ‘Umar turned to ‘Ali and ‘Abbas and said, “I beseech you by Allah, do you know that the Prophet salla Llahu ‘alayhi wa sallam said that?”

They said, “He did say that.”

According to Muslim’s version, they said, “Yes…”^[2]

 

In this hadith, the Sahabah—’Uthman, ‘Ali, al ‘Abbas, al Zubair, Sa’d, and ‘Abdur Rahman radiya Llahu ‘anhum—confirmed ‘Umar’s radiya Llahu ‘anhu question about whether they had heard this hadith. Likewise, it includes him asking them to take an oath and beseeching them that they heard it, knowing that this hadith is mutawatir (consecutively transmitted), narrated by many others besides them.^[3]

Note: May Allah curse whoever claims that Abu Bakr and ‘Umar radiya Llahu ‘anhuma denied the Prophet’s family their rights. This is the testimony of ‘Ali and al ‘Abbas radiya Llahu ‘anhuma, along with the rest of their brothers from the Muhajirin radiya Llahu ‘anhum, that they heard the Prophet salla Llahu ‘alayhi wa sallam say this. I have elaborated on the praise of the Sahabah radiya Llahu ‘anhum for the Ahlul Bayt (the Prophet’s salla Llahu ‘alayhi wa sallam household) in another book. See section seven of chapter four of this book, where I mentioned the praise of the Imams of the Ahlul Bayt for the Sahabah radiya Llahu ‘anhum.

Abu Anas (Malik ibn Abi ‘Amir)^[4] narrates that ‘Uthman radiya Llahu ‘anhu performed wudu’ on the benches^[5] and then said:

 

“Shall I not show you the wudu’ of the Prophet salla Llahu ‘alayhi wa sallam?”

He then performed wudu’, (washing) each part three times while some of the Sahabah were with him.

(Ahmed, al Daraqutni, and al Bayhaqi added:) Then he said, “Is this not how you saw the Prophet salla Llahu ‘alayhi wa sallam perform wudu’?”

They replied, “Yes.”^[6]

 

Muhammad ibn ‘Amr ibn ‘Ata’ states:

 

سمعت أبا حميد الساعدي في عشرة من أصحاب رسول الله الله منهم أبو قتادة قال أبو حميد أنا أعلمكم بصلاة رسول الله صلى الله عليه وسلم قالوا فلم فوالله ما كنت بأكثرنا له تبعا ولا أقدمنا له صحبة قال بلى قالوا فاعرض قال كان رسول الله إذا قام إلى الصلاة يرفع يديه حتى يحاذي بهما منكبيه ثم يكبر حتى يقر كل عظم في موضعه معتدلا ثم يقرأ ثم يكبر فيرفع يديه حتى يحاذي بهما منكبيه ثم يركع ويضع راحتيه على ركبتيه ثم يعتدل فلا يصب رأسه ولا يقنع ثم يرفع رأسه فيقول سمع الله لمن حمده ثم يرفع يديه حتى يحاذي بهما منكبيه معتدلا ثم يقول الله أكبر ثم يهوي إلى الأرض فيجافي يديه عن جنبيه ثم يرفع رأسه ويثني رجله اليسرى فيقعد عليها ويفتح أصابع رجليه إذا سجد ويسجد ثم يقول الله أكبر ويرفع رأسه ويثني رجله اليسرى فيقعد عليها حتى يرجع كل عظم إلى موضعه ثم يصنع في الأخرى مثل ذلك ثم إذا قام من الركعتين كبر ورفع يديه حتى يحاذي بهما منكبيه كما كبر عند افتتاح الصلاة ثم يصنع ذلك في بقية صلاته حتى إذا كانت السجدة التي فيها التسليم أخر رجله اليسرى وقعد متوركا على شقه الأيسر قالوا صدقت هكذا كان يصلي

I heard Abu Humaid al Sa’idi, in the company of ten Sahabah radiya Llahu ‘anhum including Abu Qatadah, say, “I know the Salah of the Prophet salla Llahu ‘alayhi wa sallam better than any of you.”

They asked, “Why? By Allah, you were neither the one who followed him the most, nor the earliest in companionship.”

He replied, “Yes.”

They said, “Present it to us.”

He said, “When the Prophet salla Llahu ‘alayhi wa sallam stood for Salah, he would raise his hands until they were level with his shoulders. Then he would say the takbir until each bone (limb) settled in its proper place. Then he would recite (from the Qur’an). Then he would say Allahu Akbar and raise his hands until they were level with his shoulders. Then he would bow and place his palms on his knees. He would remain still, neither lowering his head nor raising it.^[7] Then he would raise his head and say, ‘Sami’a Allah liman hamidah’ ​​(Allah hears those who praise Him). Then he would raise his hands until they are level with his shoulders, standing upright. Then he would say Allahu Akbar and descend to the ground (to prostrate), keeping his hands away from his sides. Then he would raise his head and fold his left leg, sitting on it. He would spread his toes when prostrating. He would prostrate and then say Allahu Akbar. Then he would raise his head and fold his left leg, sitting on it until each bone returns to its place. Then he would do the same in the second rak’ah. Then when he would rise after two rak’at,^[8] he would say Allahu Akbar and raise his hands until they were level with his shoulders, just as he said Allahu Akbar at the beginning of the Salah. He would do this for the rest of his Salah, until he reached the sajdah after which he would terminate the Salah by saying the salam, he would bring his left leg out and sit leaning towards his left side.”

They said, “You have spoken the truth. This is how he would perform Salah.”^[9]

 

Their statement to him, “You have spoken the truth,” after he described the Salah to them, even though they had initially objected to it, was out of their concern that he might have memorised something they had not. It should be noted that among them, besides Abu Qatadah, were Abu Sa’id, Sahl ibn Sa’d, Abu Hurairah, and Muhammad ibn Maslamah radiya Llahu ‘anhum.

When ‘Uthman ibn Affan radiya Llahu ‘anhu was besieged, he looked out at the people and said:

 

I beseech you by Allah—and I only beseech the Companions of the Prophet salla Llahu ‘alayhi wa sallam—do you not know that the Prophet salla Llahu ‘alayhi wa sallam said, “Whoever digs the well of Rumah…”

 

The narration of al Nasa’i and al Tirmidhi has the following addition:

 

“When the Prophet salla Llahu ‘alayhi wa sallam arrived in Madinah, there was no sweet water except for the well of Rumah, so he said, ‘Whoever buys the well of Rumah and places his bucket in it with the buckets of the Muslims will have something better than it in Jannat’? Therefore, I bought it with my own money and placed my bucket in it with the buckets of the Muslims.”

They said, “By Allah, yes.”^[10]

 

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

 

لما نزلت هذه الآية إِذَا جَاءَ نَصْرُ اللَّهِ وَالْفَتْحُ  قال قرأها رسول الله صلى الله عليه وسلم حتى ختمها وقال الناس حيز وأنا وأصحابي حيز وقال لا هجرة بعد الفتح ولكن جهاد ونية

فقال مروان كذبت وعنده رافع بن خديج وزيد بن ثابت وهما قاعدان معه على السرير فقال أبو سعيد الخدري رضي الله تعالى عنه لو شاء هذان لحدثاك فرفع عليه مروان الدرة ليضربه فلما رأيا ذلك قالا صدق

“When the verse, ‘When the victory of Allah has come and the conquest,’ was revealed, the Prophet salla Llahu ‘alayhi wa sallam recited it until he completed it and said, ‘The people are in one place, and I and my Sahabah are in another.’ He also said, ‘There is no Hijrah (emigration) after the Conquest (of Makkah), but there is Jihad and intention.’”

Marwan said, “You are lying.”

Rafi’ ibn Khadij and Zaid ibn Thabit were with him, sitting on a bed. Abu Sa’id al Khudri radiya Llahu ‘anhu said, “If these two wished, they can narrate it to you.”

Marwan then raised his whip to strike him. When they saw that, they said, “He spoke the truth.”^[11]

 

Abu Hurairah radiya Llahu ‘anhu narrates:

 

أن عمر مر بحسان رضي الله تعالى عنهما وهو ينشد الشعر في المسجد فلحظ إليه فقال قد كنت أنشد وفيه من هو خير منك (يريد رسول الله صلى الله عليه وسلم) ثم التفت إلى أبي هريرة فقال أنشدك الله أسمعت رسول الله يقول أجب عني اللهم أيده بروح القدس قال اللهم نعم

‘Umar passed by Hassan radiya Llahu ‘anhuma while he was reciting poetry in the Masjid and stared at him.

Hassan said, “I used to recite poetry when there was someone better than you present (meaning the Prophet salla Llahu ‘alayhi wa sallam).”

Then he turned to Abu Hurairah and said, “I beseech you by Allah, did you hear the Prophet salla Llahu ‘alayhi wa sallam say, ‘Answer on my behalf. O Allah, assist him with Jibril?’”

He replied, “By Allah, yes.”^[12]

 

‘Asim ibn Sufyan rahimahu Llah narrates:

 

أنهم غزوا غزوة السلاسل ففاتهم الغزو فرابطوا ثم رجعوا إلى معاوية وعنده أبو أيوب وعقبة بن عامر فقال عاصم يا أبا أيوب فاتنا الغزو العام وقد أخبرنا أنه من صلى في المساجد الأربعة غفر له ذنبه فقال يا ابن أخي أدلك على أيسر من ذلك إني سمعت رسول الله صلى الله عليه وسلم يقول من توضأ كما أمر وصلى كما أمر غفر له ما قدم من عمل أكذلك يا عقبة قال نعم

They went on the campaign of al Salasil, but they did not fight. Therefore, they remained guarding the boundaries. Thereafter, they returned to Muawiyah; Abu Ayub and ‘Uqbah ibn ‘Amir were with him.

‘Asim said, “O Abu Ayub, we missed the fighting this year, but we were informed that whoever performs Salah in the four Masjids will have his sins forgiven.”

He replied, “O my nephew, I will guide you to something easier than that. I heard the Prophet salla Llahu ‘alayhi wa sallam saying, ‘Whoever performs wudu’ as commanded and performs Salah as commanded will have his past sins forgiven.’ Is that not so, O ‘Uqbah?”

‘Uqbah replied, “Yes.”^[13]

 

This hadith has also been narrated by a number of Sahabah radiya Llahu ‘anhum.

Sa’id ibn Jubayr rahimahu Llah states:

 

سألت ابن عمر عن نبيذ الجر فقال حرم رسول الله صلى الله عليه وسلم نبيذ الجر فأتيت ابن عباس فقلت ألا تسمع ما يقول ابن عمر قال وما يقول قلت قال حرم رسول الله صلى الله عليه وسلم نبيذ الجر فقال صدق ابن عمر حرم رسول الله صلى الله عليه وسلم نبيذ الجر…

I asked Ibn ‘Umar about nabidh^[14] made in earthen pots. He said, “The Prophet salla Llahu ‘alayhi wa sallam forbade nabidh made in earthen pots.”

Then I went to Ibn ‘Abbas and said, “Did you hear what Ibn ‘Umar is saying?”

He asked, “What is he saying?”

I said, “He said that the Prophet salla Llahu ‘alayhi wa sallam forbade nabidh made in earthen pots.”

Ibn ‘Abbas said, “Ibn ‘Umar spoke the truth. The Prophet salla Llahu ‘alayhi wa sallam forbade nabidh made in earthen pots…”^[15]

 

Rejecting Those Who Said or Did Anything Contrary to What They Heard from the Prophet salla Llahu ‘alayhi wa sallam

Among the manifestations of their preservation of the Sunnah of their Prophet salla Llahu ‘alayhi wa sallam and their adherence to it after his demise was their rejection of those who said anything contrary to what they possessed and their denunciation of those who said anything contrary to what they heard from the Prophet salla Llahu ‘alayhi wa sallam, or to what they knew of the Sunnah. This was illustrated by statements such as, “So-and-so lied,” or “You lied,” or “Whoever says otherwise has lied,” or “Whoever says such-and-such has lied,” and so on.

In the dialect of the people of the Hijaz, the word Kadhiba means ‘committed a mistake’.

Jabir ibn Samurah radiya Llahu ‘anhu states:

 

أن رسول الله صلى الله عليه وسلم كان يخطب قائما ثم يجلس ثم يقوم فيخطب قائما فمن نبأك أنه كان يخطب جالسا فقد كذب فقد والله صليت معه أكثر من ألفي صلاة

The Prophet salla Llahu ‘alayhi wa sallam would deliver the sermon standing, then sit, then stand again and deliver the sermon standing. Whoever tells you that he delivered the sermon sitting has lied, for by Allah, I performed more than two thousand Salah with him.^[16]

 

Sa’id ibn Jubayr rahimahu Llah states:

 

قلت لابن عباس إن نوفا البكالي يزعم أن موسى عليه السلام صاحب بني إسرائيل ليس هو موسى صاحب الخضر عليه السلام فقال كذب عدو الله سمعت أبي بن كعب يقول سمعت رسول الله صلى الله عليه وسلم يقول قام موسى عليه السلام خطيبا في بني إسرائيل فسئل أي الناس أعلم فقال أنا فعتب الله عليه إذ لم يرد العلم إليه فأوحى الله إليه إن عبدا من عبادي بمجمع البحرين هو أعلم منك قال موسى أي رب كيف لي به فقيل له احمل حوتا في مكتل فحيث تفقد الحوت فهو ثم ….. الحديث بطوله في قصة موسى والخضر عليهما السلام بنحو ما حكاه القرآن الكريم

I said to Ibn ‘Abbas, “Nawf al Bikali claims that Musa ‘alayh al Salam from the Bani Isra’il, is not the same Musa who met Khadir ‘alayh al Salam.”

He replied, “The enemy of Allah has lied. I heard Ubayy ibn Ka’b say that he heard the Prophet salla Llahu ‘alayhi wa sallam say, ‘Musa ‘alayh al Salam stood up to address the Bani Isra’il and was asked, ‘Who is the most knowledgeable of people?’

He replied, ‘I am.’

Allah rebuked him for not attributing knowledge to Him. Then Allah revealed to him, ‘One of My servants at the confluence of the two seas is more knowledgeable than you.’

Musa asked, ‘O Lord, how can I reach him?’

He was told, ‘Carry a fish in a basket, and wherever you lose the fish, he will be there…’”

The hadith continues in its entirety, relating the story of Musa and Khadir ‘alayh al Salam as related in the Qur’an.^[17]

 

Concerning the statement, ‘The enemy of Allah lied,’ Ibn al Tin rahimahu Llah states:

 

لم يرد ابن عباس إخراج نوف من ولاية الله ولكن قلوب العلماء تنفر إذا سمعت غير الحق فيطلقون أمثال هذا الكلام لقصد الزجر والتحذير منه وحقيقته غير مراده

Ibn ‘Abbas did not intend to exclude Nawf from Allah’s protection, but the hearts of the scholars recoil when they hear anything contrary to the truth. They utter such words to rebuke and warn against it, though their actual meaning is not intended.

 

Al Hafiz rahimahu Llah said:

 

أما تكذيبه فيستفاد منه أن العالم إذا كان عنده علم بشيء فسمع غيره يذكر فيه شيئا بغير علم أن يكذبه

As for his refutation, it is understood from this that if a scholar possesses knowledge of something and hears someone else mention something about it without knowledge, he should refute him.^[18]

 

‘Umar ibn al Khattab radiya Llahu ‘anhu narrates:

 

I heard Hisham ibn Hakim reciting Surah al Furqan during the lifetime of the Prophet salla Llahu ‘alayhi wa sallam. I listened carefully to his recitation, and I noticed that he was reciting it in many different modes, modes that the Prophet salla Llahu ‘alayhi wa sallam had not taught me. I almost confronted him during the Salah, but I remained patient until he finished. Then I grabbed him by his cloak and said, “Who taught you this Surah that I heard you reciting?”

He replied, “The Prophet salla Llahu ‘alayhi wa sallam taught it to me.”

I said, “You are lying, for the Prophet salla Llahu ‘alayhi wa sallam taught it to me different to how you recited it.”

The hadith continues at length, concerning the revelation of the Qur’an in seven modes of recitation, and that a Muslim should recite whichever is easy from him.^[19]

 

‘Abdullah ibn ‘Umar radiya Llahu ‘anhuma narrates:

 

أن عمر بن الخطاب رضي الله تعالى عنه بينا هو يخطب الناس يوم الجمعة دخل رجل من أصحاب رسول الله صلى الله عليه وسلم فناداه عمر أية ساعة هذه فقال إني شغلت اليوم فلم أنقلب إلى أهلي حتى سمعت النداء فلم أزد على أن توضأت قال عمر والوضوء أيضا وقد علمت أن رسول الله صلى الله عليه وسلم كان يأمر بالغسل

وفي حديث أبي هريرة عن عمر رضي الله تعالى عنهما وفي آخره قال ألم تسمعوا رسول الله صلى الله عليه وسلم يقول إذا جاء أحدكم إلى الجمعة فليغتسل

‘Umar ibn al Khattab radiya Llahu ‘anhu was delivering the Friday sermon when a man from among the Sahabah entered. ‘Umar called out to him, “What time is it?”

He replied, “I was occupied today and did not return home until I heard the Adhan, so I only performed wudu’.”

‘Umar retorted, “Wudu’ too! And you know that the Prophet salla Llahu ‘alayhi wa sallam instructed to bath!”

According to the hadith narrated by Abu Hurairah from ‘Umar radiya Llahu ‘anhuma, at the end of it, he said, “Did you not hear the Prophet salla Llahu ‘alayhi wa sallam say, ‘When one of you comes to Salat al Jumu’ah, he should perform ghusl (take a bath)’?”^[20]

 

The man who entered was one of the early Muhajirin radiya Llahu ‘anhum, as is clear in the narration of al Bukhari from Abu Hurairah. His name is also mentioned, as it is in Muslim.

There are many texts on this topic. All praise and gratitude belong to Allah.

 

Anger and Resentment Did Not Prevent Them from Mentioning Hadith

Among the manifestations of their preservation of the Sunnah of their Prophet salla Llahu ‘alayhi wa sallam and their adherence to it after his demise was that even if one of them was angry with another, his anger did not prevent him from mentioning Hadith.

‘Abdur Rahman ibn Abi Layla rahimahu Llah states:

 

جاء أبو موسى الأشعري إلى الحسن بن علي رضي الله تعالى عنهم يعوده فقال له علي أعائدا جئت أم شامتا قال لا بل عائدا قال فقال له علي إن كنت جئت عائدا فإني سمعت رسول الله صلى الله عليه وسلم يقول إذا عاد الرجل أخاه المسلم مشى في خرافة الجنة حتى يجلس فإذا جلس غمرته الرحمة فإن كان غدوة صلى عليه سبعون ألف ملك حتى يمسي وإن كان مساء صلى عليه سبعون ألف ملك حتى يصبح

Abu Musa al Ash’ari came to visit al Hasan ibn ‘Ali radiya Llahu ‘anhum when he was ill. ‘Ali asked him, “Did you come to visit or to rejoice?”

He replied, “No, I came to visit.”

‘Ali said to him, “If you came to visit, then I heard the Prophet salla Llahu ‘alayhi wa sallam say, ‘When a man visits his Muslim brother, he walks in the gardens of Jannat until he sits down. When he sits down, mercy envelops him. If it is morning, seventy thousand angels pray for him until evening, and if it is evening, seventy thousand angels pray for him until morning.’”^[21]

 

However, the narrations of Ahmed, Abu Ya’la, and Ibn Hibban state that the visitor was ‘Amr ibn Hurayth radiya Llahu ‘anhu.

Some narrated it as a mawquf narration, while others sufficed on narrating it as a marfu’ narration. There is no room for Ijtihad (independent reasoning) regarding such a hadith, because determining the number of angels and their actions is not within the realm of human understanding, but rather is received through revelation.

 

Seeking Witnesses by Some of Them to What They Narrated, When in Doubt

Among the manifestations of their preservation and adherence to the Sunnah of their Prophet salla Llahu ‘alayhi wa sallam after his demise is that they sought witnesses to what they narrated. This was due to doubt about the authenticity of the narration, fear of error, a desire for verification, or similar reasons.

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

 

We were in a gathering with Ubayy ibn Ka’b when Abu Musa al Ash’ari came in, infuriated, and stood before us. He said, “I beseech you by Allah! Did any of you hear the Prophet salla Llahu ‘alayhi wa sallam say, ‘Seeking permission to enter is thrice; if permission is granted, enter, otherwise return’?”

Ubayy asked, “What is the matter?”

He replied, “I sought permission to enter by ‘Umar ibn al Khattab thrice yesterday, but he did not grant it, so I returned. Then, I came to him today, entered, and informed him that I had come yesterday, greeted him thrice, and then left.”

‘Umar said, “We heard you, and we were occupied. Why did you not seek permission until it was granted?”

He replied, “I sought permission as I heard the Prophet salla Llahu ‘alayhi wa sallam say.”

‘Umar said, “By Allah, I will beat your back and stomach unless you bring someone to testify to this.”

Ubayy ibn Ka’b said, “By Allah, only the youngest among us will stand with you. Get up, O Abu Sa’id.”

I got up and went to ‘Umar and said, “I heard the Prophet salla Llahu ‘alayhi wa sallam say this.”^[22]

According to some versions of this narration, he said, “I did not accuse you, but I feared that people would attribute things to the Prophet salla Llahu ‘alayhi wa sallam.”

In another version, he said, “I did not accuse you, but I do not want people to be daring regarding the Hadith of the Prophet salla Llahu ‘alayhi wa sallam.”

Yet, in another version, he said, “Glory be to Allah! I was only verifying.”

 

With these additions, it becomes clear that the intention was to verify, not to accuse Abu Musa radiya Llahu ‘anhu, who held a high position with ‘Umar radiya Llahu ‘anhu.

There are several other incidents regarding this.

 

Demonstrating the Action of the Prophet salla Llahu ‘alayhi wa sallam to Those Who Were Present

Among the ways they preserved the Sunnah of their Prophet salla Llahu ‘alayhi wa sallam and adhered to it after his demise was that some of them would demonstrate to those present how the Prophet salla Llahu ‘alayhi wa sallam would perform acts such as wudu’, Salah, etc.

‘Abdullah ibn ‘Abbas radiya Llahu ‘anhuma states:

 

دخل عليّ علي رضي الله تعالى عنه بيتي فدعا بوضوء فجئناه بقعب يأخذ المد أو قريبه حتى وضع بين يديه وقد بال فقال يا ابن عباس ألا أتوضأ لك وضوء رسول الله صلى الله عليه وسلم قلت بلى فداك أبي وأمي …

‘Ali radiya Llahu ‘anhu entered my house and asked for water for wudu’. We brought him a bowl that held a mudd (a specific measure of water) or close to it, and placed it before him. He had passed urine, so he said, “O Ibn ‘Abbas, shall I not perform wudu’ for you as the Prophet salla Llahu ‘alayhi wa sallam did?”

I replied, “Yes, may my father and mother be sacrificed for you…”^[23]

 

‘Abd Khayr rahimahu Llah narrated a similar hadith from ‘Ali radiya Llahu ‘anhu, which includes washing the feet thrice. At the end of it, he said:

 

من أحب أن ينظر إلى وضوء رسول الله صلى الله عليه وسلم فهذا وضوؤه

Whoever wishes to see the wudu’ of the Prophet salla Llahu ‘alayhi wa sallam, then this is his wudu’.^[24]

 

Abu Qilabah rahimahu Llah states:

 

جاءنا مالك بن الحويرث رضي الله تعالى عنه في مسجدنا هذا فقال إني لأصلي بكم وما أريد الصلاة أصلي كيف رأيت النبي يصلي قال أيوب فقلت لأبي قلابة كيف كان يصلي قال مثل صلاة شيخنا هذا قال وكان شيخنا يجلس إذا رفع رأسه من السجود قبل أن ينهض في الركعة الأولى

Malik ibn al Huwayrith radiya Llahu ‘anhu came to us in this Masjid of ours and said, “I am going to lead you in Salah, but I do not intend to perform Salah. I will perform as I saw the Prophet salla Llahu ‘alayhi wa sallam perform.”

Ayub said: I asked Abu Qilabah, “How did he perform?”

He said, “Like the Salah of our sheikh here.”

He said, “Our sheikh would sit when he raised his head from sajdah before rising in the first rak’ah.”^[25]

 

The ‘sheikh’ refers to Abu Burayd ‘Amr ibn Salamah al Jarmi radiya Llahu ‘anhu, who settled in Basrah. This is clarified in two narrations by al Bukhari, found in the book on Adhan.

The sitting before rising for the second and fourth rak’ah refers to jalsat al istirahah (the sitting of rest), which is considered a sunnah of Salah by the Shafi’i scholars. It is a brief sitting, after which one leans on the ground and rises, as is clear from the other narration.

The demonstration of the Prophet’s salla Llahu ‘alayhi wa sallam Salah has been reported from several Sahabah, including Abu Hurairah, Sa’d ibn Abi Waqqas, Abu Humaid, and others radiya Llahu ‘anhum.

Abu Malik al Ash’ari radiya Llahu ‘anhu said:

 

ألا أحدثكم بصلاة رسول الله صلى الله عليه وسلم قال فأقام الرجال وصف خلفهم الصبيان وصف النساء خلف الصبيان

“Shall I not show you the Salah of the Prophet salla Llahu ‘alayhi wa sallam?”

He made the men stand up, the boys stood behind them, and the women stood behind the boys.^[26]

 

Not Adding to What the Prophet salla Llahu ‘alayhi wa sallam Said

Among the manifestations of their preservation and adherence to the Sunnah of their Prophet salla Llahu ‘alayhi wa sallam after his demise was their preservation of what the Prophet salla Llahu ‘alayhi wa sallam said. Some of them would mention what the Prophet salla Llahu ‘alayhi wa sallam said without adding anything, transmitting what he heard verbatim.

Zaid ibn Arqam radiya Llahu ‘anhu said:

 

لا أقول لكم إلا كما كان رسول الله صلى الله عليه وسلم يقول كان يقول اللهم إني أعوذ بك من العجز والكسل والجبن والبخل والهرم وعذاب القبر اللهم آت نفسي تقواها وزكها أنت خير من زكاها أنت وليها ومولاها اللهم إني أعوذ بك من علم لا ينفع ومن قلب لا يخشع ومن نفس لا تشبع ومن دعوة لا يستجاب لها

I will not tell you except what the Prophet salla Llahu ‘alayhi wa sallam would say. He would say, “O Allah, I seek refuge in You from helplessness, laziness, cowardice, miserliness, senility, and the punishment of the grave. O Allah, grant my soul its piety and purify it, for You are the best of those who purify it. You are its Guardian and Master. O Allah, I seek refuge in You from knowledge that does not benefit, from a heart that is not humble, from a soul that is never satisfied, and from a supplication that is not answered.”^[27]

 

In the next chapter, Allah willing, we will discuss whether the narration is verbatim or by meaning, and that there is no difference of opinion regarding the preference for narrating verbatim for those who can do so.

 

Reminding One Another of What They Do Not Remember

One of the ways they preserved the Sunnah of their Prophet salla Llahu ‘alayhi wa sallam and adhered to it after his demise was by reminding one another of what they heard from the Prophet salla Llahu ‘alayhi wa sallam, especially when there was a need to do so.

‘Abdullah ibn ‘Abbas radiya Llahu ‘anhuma narrates:

 

مر علي بن أبي طالب رضي الله تعالى عنه بمجنونة بني فلان قد زنت أمر عمر برجمها فردها علي وقال لعمر يا أمير المؤمنين أترجم هذه قال نعم قال أوما تذكر أن رسول الله صلى الله عليه وسلم قال رفع القلم عن ثلاثة عن المجنون المغلوب على عقله وعن النائم حتى يستيقظ وعن الصبي حتى يحتلم قال صدقت فخلى عنها

‘Ali ibn Abi Talib radiya Llahu ‘anhu passed by an insane woman from the tribe of so-and-so who had committed adultery. ‘Umar had ordered her to be stoned, but ‘Ali rejected that and said to ‘Umar, “O Amir al Mu’minin, will you stone this woman?”

He replied, “Yes.”

‘Ali said, “Do you not remember that the Prophet salla Llahu ‘alayhi wa sallam said, ‘The pen is lifted from three: the insane person who has lost his mind, the sleeping person until he awakens, and the child until he reaches puberty’?”

‘Umar remarked, “You have spoken the truth.”

He then let her go.^[28]

 

Al Imam al Khattabi rahimahu Llah, while explaining why ‘Umar radiya Llahu ‘anhu intended to stone her, states:

 

لم يأمر عمر رضي الله تعالى عنه برجم مجنونة مطبق عليها في الجنون ولا يجوز أن يخفى هذا عليه ولا على أحد ممن بحضرته ولكن هذه امرأة كانت تجن مرة وتفيق أخرى فرأى عمر رضي الله تعالى عنه أن لا يسقط عنها الحد لما يصيبها من الجنون إذ كان الزنى منها في حال الإفاقة ورأى علي رضي الله تعالى عنه أن الجنون شبهة يدرأ بها الحد عمن يبتلى به والحدود تدرأ بالشبهات فلعلها قد أصابت ما أصابت وهي في بقية من بلائها فوافق اجتهاد عمر رضي الله تعالى عنه اجتهاده في ذلك فدرأ عنها الحد والله أعلم بالصواب

‘Umar radiya Llahu ‘anhu did not order her to be stoned while she was afflicted with a state of insanity, as this cannot possibly be hidden from him or anyone present. However, this woman would sometimes be in a state of insanity and sometimes sane. ‘Umar radiya Llahu ‘anhu decided not to exempt her from the punishment due to her insanity, since the adultery occurred while she was sane. ‘Ali radiya Llahu ‘anhu considered insanity a doubt that prevents the punishment from being applied to those afflicted with it, as punishments are waived in cases of doubt. Perhaps she committed the act while some effects of her affliction remained. ‘Umar’s radiya Llahu ‘anhu Ijtihad aligned with that of ‘Ali’s, so he exempted her from the punishment. And Allah subhanahu wa ta ‘ala knows best what is correct.^[29]

 

I say: This is clear from some of the wordings of the hadith, where it states:

 

قال علي رضي الله تعالى عنه هذه مبتلاة بني فلان فلعله أتاها وهو بها فقال عمر لا أدري قال وأنا لا أدري فلم يرجمها

‘Ali radiya Llahu ‘anhu said, “This woman is an afflicted woman of so-and-so tribe. Perhaps he committed the act while she was in that state (of insanity).”

‘Umar replied, “I do not know.”

‘Ali said, “And I also do not know.”

Thus, he did not stone her.

 

This means that when the act occurred, she might have been experiencing a bout of insanity; thus, she should not be stoned. Since the truth of the matter was unknown, it became a matter of doubt; as a result, the prescribed punishment was averted.

 

Their Preservation of Whatever the Prophet salla Llahu ‘alayhi wa sallam Left Them Upon

Among the manifestations of their preservation and adherence to the Sunnah of their Prophet salla Llahu ‘alayhi wa sallam after his demise was their preservation of what the Prophet salla Llahu ‘alayhi wa sallam left them upon. They would remain on the covenant the Prophet salla Llahu ‘alayhi wa sallam left them upon, even if some of them faced some hardship in preserving it. They did not want to change anything the Prophet salla Llahu ‘alayhi wa sallam left them upon. This was very common.

In the hadith of Malik ibn Aws—mentioned earlier—there is the statement of ‘Umar radiya Llahu ‘anhu regarding not changing anything that the Prophet salla Llahu ‘alayhi wa sallam did. Abu Bakr radiya Llahu ‘anhu is the best example of this. Refer to it if you wish to see. I will mention three examples to further clarify the meaning, Allah willing.

 

First Example

‘Abdullah ibn ‘Amr radiya Llahu ‘anhuma relates:

 

My father married me to a woman of noble lineage. He would check on his daughter-in-law, asking her about her husband. She would say, “What a wonderful man! 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 three days every month, and complete the Qur’an every month.”

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

He said, “Fast 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 Prophet salla Llahu ‘alayhi wa sallam, because I have now grown old and weak.

Thus, ‘Abdullah would recite one 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 stop fasting 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.^[30]

 

According to the narration of Muslim, he said:

 

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

 

The wording of Ahmed is:

 

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 disliked going against to something else.^[31]

 

Al Imam al Nawawi rahimahu Llah states:

 

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; it was difficult for him to do due to his weakness. At the same time, 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.”^[32]

 

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 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.^[33]

 

Second Example

Abu Muslim al Khawlani states:

 

The beloved and trustworthy one narrated to me—he is beloved to me, and he is trustworthy in my eyes—’Awf ibn Malik al Ashja’i radiya Llahu ‘anhu saying: We were with the Prophet salla Llahu ‘alayhi wa sallam, nine, eight, or seven of us, when he said, “Will you not pledge allegiance to the Messenger of Allah?”

We had recently pledged allegiance, so we said, “We have already pledged allegiance to you, O Messenger of Allah!”

Then he said, “Will you not pledge allegiance to the Messenger of Allah?”

We replied, “We have already pledged allegiance to you, O Messenger of Allah!”

Then he said again, “Will you not pledge allegiance to the Messenger of Allah?”

So, we extended our hands and said, “We have already pledged allegiance to you, O Messenger of Allah. On what should we pledge allegiance to you?”

He replied, “That you worship Allah and do not associate any partners with Him, perform the five daily Salah, that you will obey (and he whispered something), and that you will not ask anything from people.”

I saw some of those men drop their whip, yet they would not ask anyone to hand it to them.^[34]

 

Third Example

No’man ibn Salim narrates from ‘Amr ibn Aws, who said:

 

حدثني عنبسة بن أبي سفيان في مرضه الذي مات فيه بحديث يتسار إليه أي يسر به قال سمعت أم حبيبة رضي الله تعالى عنها تقول سمعت رسول الله صلى الله عليه وسلم يقول من صلى اثنتي عشرة ركعة في يوم وليلة بني له بهن بيت في الجنة قالت أم حبيبة فما تركتهن منذ سمعتهن من رسول الله وقال عنبسة فما تركتهن منذ سمعتهن من أم حبيبة وقال عمرو بن أوس ما تركتهن منذ سمعتهن من عنبسة وقال النعمان بن سالم ما تركتهن منذ سمعتهن من عمرو بن أوس

‘Anbasah ibn Abi Sufyan narrated—during the illness in which he passed away—a hadith which is delightful (i.e., which pleases one). He said that he heard Umm Habibah radiya Llahu ‘anha saying that she heard the Messenger of Allah salla Llahu ‘alayhi wa sallam say, “Whoever performs twelve rak’at in one day and night, a house will be built for him in Jannat.”

Umm Habibah said, “I have never omitted them since I heard it from the Prophet salla Llahu ‘alayhi wa sallam.”

‘Anbasah said, “I have never omitted them since I heard it from Umm Habibah.”

‘Amr ibn Aws said, “I have not omitted them since I heard it from ‘Anbasah.”

No’man ibn Salim said, “I have not omitted them since I heard it from ‘Amr ibn Aws.”^[35]

 

Among these is the Prophet’s salla Llahu ‘alayhi wa sallam advice to Abu Hurairah and Abu al Darda’ radiya Llahu ‘anhuma to fast three days every month, to perform Salat al Duha (the forenoon prayer), to perform Salat al Witr before sleeping, and that they should not abandon these practices as long as they lived. The hadith of Abu Hurairah is narrated by al Bukhari and Muslim, and the hadith of Abu al Darda’ is narrated by Muslim.^[36]

Likewise, the Prophet’s salla Llahu ‘alayhi wa sallam advice to ‘Ali and Fatimah radiya Llahu ‘anhuma regarding what to read at night. When ‘Ali radiya Llahu ‘anhu was asked whether he read it on the night of (the Battle of) Siffin—the night of al Harir, he replied in the affirmative.^[37]

This commitment to the condition on which the Prophet salla Llahu ‘alayhi wa sallam left them is frequently seen among the Sahabah radiya Llahu ‘anhum, whether they adhered to it in his presence, he urged and commanded them to do so, they pledged to him to do so, or they practiced it during his lifetime.

 

Seniors Narrating from Their Juniors

Among the manifestations of their preservation of and adherence to the Sunnah of their Prophet salla Llahu ‘alayhi wa sallam is that the seniors did not hesitate to listen to those younger than them, or ask those younger in age, or those who embraced Islam later. There are many texts on this matter, some of which will be mentioned in the next chapter, just as the narrations of some of them from others passed in the previous chapter.

‘Umar ibn al Khattab radiya Llahu ‘anhu asked Abu Waqid al Laythi radiya Llahu ‘anhu:

 

ما كان رسول الله صلى الله عليه وسلم يقرأ به في الأضحى والفطر فقال كان يقرأ فيهما بـق وَالْقُرْآنِ الْمَجِيدِ واقْتَرَبَتِ السَّاعَةُ وَانْشَقَّ الْقَمَرُ 

“What did the Prophet salla Llahu ‘alayhi wa sallam recite in ‘Id al Adha and ‘Id al Fitr Salah?”

He replied, “He would recite Surah Qaf and Surah al Qamar.”^[38]

 

‘Amir ibn Sa’d ibn Abi Waqqas radiya Llahu ‘anhuma narrates that he heard his father asking Usamah ibn Zaid radiya Llahu ‘anhuma:

 

ماذا سمعت من رسول الله صلى الله عليه وسلم في الطاعون فقال أسامة قال رسول الله صلى الله عليه وسلم الطاعون رجز أو عذاب أرسل على بني إسرائيل أو على من قبلكم فإذا سمعتم به بأرض فلا تقدموا عليه وإذا وقع بأرض وأنتم بها فلا تخرجوا فرارا منه

“What did you hear from the Prophet salla Llahu ‘alayhi wa sallam concerning a plague?”

Usamah replied, “The Prophet salla Llahu ‘alayhi wa sallam said, ‘The plague is a punishment—or torment—sent upon the Bani Isra’il, or upon those before you. When you hear of it in a land, do not go to it. And if it occurs in a land where you are, do not flee from it.’”^[39]

 

Hudhayfah ibn al Yaman radiya Llahu ‘anhuma states that they were with ‘Umar radiya Llahu ‘anhu and he asked:

 

“Who amongst you remembers the hadith of the Prophet salla Llahu ‘alayhi wa sallam regarding tribulations?”

I replied, “I remember it exactly as he said it.”

He said, “Tell me. You are bold. What did he say?”

I said, “I heard the Prophet salla Llahu ‘alayhi wa sallam say, ‘A man’s tribulations in his family, his wealth, his self, his children, and his neighbour are expiated by fasting, Salah, charity, enjoining good, and forbidding evil.’”

‘Umar said, “That is not what I mean. I mean the tribulation that surges like the waves of the sea.”

I asked, “What do you have to do with it, O Amir al Mu’minin? There is a closed door between you and it.”

He asked, “Will the door be broken or opened?”

I replied, “No, rather it will be broken.”

He remarked, “That is more likely never be closed again.”

He (the narrator from Hudhayfah) says, “We asked Hudhayfah, ‘Did ‘Umar know who the door was?’”

He replied, “Yes, as surely as he knows that there is night before tomorrow. I narrated a hadith to him that was not a lie.”

We were afraid to ask Hudhayfah who the door was, so we told Masruq, “Ask him.”

So, he asked Hudhayfah, who replied, “‘Umar.”^[40]

 

Similarly, Abu Bakr asked his daughter, Aisha radiya Llahu ‘anhuma, and ‘Umar asked his daughter, Hafsah radiya Llahu ‘anhuma.

 

Reviving Forgotten Practices That Were Observed During the Lifetime of the Prophet salla Llahu ‘alayhi wa sallam

Among the manifestations of their preservation of the Sunnah of their Prophet and their adherence to it after his demise was that if anyone of them was asked about something they would observe during the time of the Prophet salla Llahu ‘alayhi wa sallam, and then abandoned it—due to their preoccupation with other matters—they would explain it and would not agree with those who disapproved of it when they saw someone practicing it.

Marthad ibn ‘Abdullah al Yazani rahimahu Llah states:

 

أتيت عقبة بن عامر الجهني رضي الله تعالى عنه فقلت ألا أعجبك من أبي تميم يركع ركعتين قبل صلاة المغرب فقال عقبة إنا كنا نفعله على عهد رسول الله صلى الله عليه وسلم قلت فما يمنعك الآن قال الشغل

I came to ‘Uqbah ibn ‘Amir al Juhani radiya Llahu ‘anhu and said, “Are you not surprised by Abu Tamim? He performs two rak’at before Salat al Maghrib.”

‘Uqbah replied, “We would perform it during the time of the Prophet salla Llahu ‘alayhi wa sallam.”

I asked, “What prevents you now?”

He replied, “Being occupied.”^[41]

 

I say: Abu Tamim refers to ‘Abdullah ibn Malik al Jayshani, a prominent Mukhadram Tabi’i who embraced Islam during the lifetime of the Prophet salla Llahu ‘alayhi wa sallam. He learned the Qur’an from Muaz ibn Jabal radiya Llahu ‘anhu. He came during the time of ‘Umar radiya Llahu ‘anhu, participated in the conquest of Egypt, and settled there. This was stated by al Hafiz rahimahu Llah.

What prevented the Sahabah radiya Llahu ‘anhum from performing these two rak’at was being occupied, especially since the Prophet salla Llahu ‘alayhi wa sallam—as in the hadith of ‘Abdullah al Muzani radiya Llahu ‘anhu—said:

 

صلوا قبل صلاة المغرب قال في الثالثة لمن شاء كراهية أن يتخذها الناس سنة

“Perform Salah before Salat al Maghrib.” At the third time, he said, “For whoever wishes,” out of fear that people would make it a Sunnah.^[42]

 

This indicates to its lower status compared to other Sunnah Salahs.

The statement ‘out of fear that people would make it a Sunnah’ means a Shar’i law and necessary practice; i.e. it is recommended.^[43]

This hadith also refutes those who claim that no one after the Sahabah practiced upon it, because Abu Tamim was a Tabi’i and not a Sahabi. Allah subhanahu wa ta ‘ala knows best.

 

Journeys to Remote Regions to Hear Hadith or Ensure its Precision

Among the manifestations of their preservation of the Sunnah of their Prophet salla Llahu ‘alayhi wa sallam and their adherence to it after his demise was the journeys undertaken by some of them to remote regions, in order to hear a hadith they did not know, or had not heard from the Prophet salla Llahu ‘alayhi wa sallam, or had heard but had doubts about, so they wanted to verify its transmission. Through this action, they opened the door to journeys in pursuit of knowledge for those who came after them in this Ummah.

This is a broad topic. Al Khatib al Baghdadi rahimahu Llah authored a book specifically regarding this entitled al Rihlah fi Talab al Hadith (The Journey in Pursuit of Hadith).^[44] I will suffice on mentioning some texts.

Jabir ibn ‘Abdullah radiya Llahu ‘anhuma narrates:

 

بلغني حديث (عن رجل من أصحاب النبي) سمعه من رسول الله صلى الله عليه وسلم فاشتريت بعيرا ثم شددت عليه رحلي فسرت إليه شهرا حتى قدمت عليه الشام فإذا عبد الله بن أنيس فقلت للبواب قل له جابر على الباب فقال ابن عبد الله قلت نعم فخرج يطأ ثوبه فاعتنقني واعتنقته فقلت حديثا بلغني عنك أنك سمعته من رسول الله صلى الله عليه وسلم في القصاص فخشيت أن تموت أو أموت قبل أن أسمعه قال سمعت رسول الله يقول يحشر الناس يوم القيامة-أو قال العباد -عراة غرلا بهما قال قلنا وما بهما قال ليس معهم شيء ثم يناديهم بصوت يسمعه من قرب أنا الملك أنا الديان ولا ينبغي لأحد من أهل النار أن يدخل النار وله عند أحد من أهل الجنة حق حتى أقصه منه ولا ينبغي لأحد من أهل الجنة أن يدخل الجنة ولأحد من أهل النار عنده حق حتى أقصه منه حتى اللطمة قال قلنا كيف وإنما نأتي الله عز وجل عراة غرلا بهما قال بالحسنات والسيئات

I heard about a hadith (from one of the Sahabah of the Prophet salla Llahu ‘alayhi wa sallam), who had heard it from the Prophet salla Llahu ‘alayhi wa sallam. Therefore, I bought a camel, saddled it, and travelled for a month until I reached him in Greater Syria. There I found ‘Abdullah ibn Unays.

I said to the doorman, “Tell him that Jabir is at the door.”

He asked, “Ibn Abdullah?”

I replied, “Yes.”

He came out, trailing his garment, and embraced me, and I embraced him. I said, “I heard a hadith from you that you heard it from the Prophet salla Llahu ‘alayhi wa sallam concerning Qisas (retribution), and I feared that you or I might pass away before I heard it.”

He said, “I heard the Prophet salla Llahu ‘alayhi wa sallam say, “The people—or he said: the servants— will be gathered on the Day of Qiyamah naked, uncircumcised, and empty-handed.”

We asked, “What do you mean empty-handed?”

The Prophet salla Llahu ‘alayhi wa sallam replied, “They will have nothing with them. Then Allah will call out to them in a voice that will be heard by those nearby: ‘I am the King; I am the Judge. No one from among the people of Jahannam will enter Jahannam while someone from among the people of Jannat has a right against him until I settle it for him. No one from among the people of Jannat will enter Jannat while someone from among the people of Jahannam has a right against him until I settle it for him, even if it is a slap.’”

We asked, “How can that be possible when we will come to Allah subhanahu wa ta ‘ala naked, uncircumcised, and with nothing?”

The Prophet salla Llahu ‘alayhi wa sallam replied, “Through good deeds and evil deeds.”^[45]

 

‘Abdullah ibn Buraydah narrates:

 

أن رجلا من أصحاب النبي صلى الله عليه وسلم رحل إلى فضالة بن عبيد-وهو بمصر- فقدم عليه يمد لناقة له فقال مرحبا قال أما إني لم أتك زائرا ولكن سمعت أنا وأنت حديثا من رسول الله صلى الله عليه وسلم رجوت أن يكون عندك منه علم قال ما هو قال كذا وكذا

A man from among the Sahabah of the Prophet salla Llahu ‘alayhi wa sallam travelled to Fudalah ibn ‘Ubaid—while he was in Egypt—. He came to him pulling the camel, and he said, “Welcome.”

He (the visitor) said, “I did not come to visit you, but you and I heard a hadith from the Prophet salla Llahu ‘alayhi wa sallam, and I hoped you might have some knowledge of it.”

Fudalah asked, “Which one is it?”

He said, “Such and such.”^[46]

 

(Incident of Abu Ayub):

 

 وخرج أبو أيوب رضي الله تعالى عنه إلى عقبة بن عامر وهو مصر-يسأله عن حديث سمعه من رسول الله صلى الله عليه وسلم لم يبق أحد ممن سمعه من رسول الله صلى الله عليه وسلم غيره وغير عقبة فلما قدم أتى منزل مسلمة بن مخلد الأنصاري-وهو أمير مصر- فأخبر به فعجل فخرج إليه فعانقه ثم قال ما جاء بك يا أبا أيوب فقال حديث سمعته من رسول الله صلى الله عليه وسلم لم يبق أحد سمعه من رسول الله صلى الله عليه وسلم غيري وغير عقبة فابعث من يدلني على منزله قال فبعث معه من يدله على منزل عقبة فأخبر عقبة به فعجل فخرج إليه فعانقه وقال ما جاء بك يا أبا أيوب فقال حديث سمعته من رسول الله صلى الله عليه وسلم لم يبق أحد سمعه غيري وغيرك في ستر المؤمن قال عقبة نعم سمعت رسول الله صلى الله عليه وسلم يقول من ستر مؤمنا في الدنيا على خزية ستره الله يوم القيامة فقال له أبو أيوب صدقت ثم انصرف أبو أيوب إلى راحلته فركبها راجعا إلى المدينة فما أدركته جائزة مسلمة بن مخلد إلا بعريش مصر

Abu Ayub radiya Llahu ‘anhu went to ‘Uqbah ibn ‘Amir, who was in Egypt, to ask him about a hadith he had heard from the Prophet salla Llahu ‘alayhi wa sallam. No one else who had heard it from the Prophet salla Llahu ‘alayhi wa sallam remained except him and ‘Uqbah.

When he arrived, he went to the house of Maslamah ibn Mukhallad al Ansari—who was the governor of Egypt—, who was informed of his arrival. Maslamah hurried out to him, embraced him, and asked, “What brings you here, Abu Ayub?”

He replied, “I heard a hadith from the Prophet salla Llahu ‘alayhi wa sallam. No one else heard it from the Prophet salla Llahu ‘alayhi wa sallam except myself and ‘Uqbah. Send someone to guide me to his house.”

So, he sent someone with him to guide him to ‘Uqbah’s house. ‘Uqbah was informed of this, so he hastened and went out to meet him. He embraced him and asked, “What brought you here, Abu Ayub?”

He said: “I heard a hadith from the Prophet salla Llahu ‘alayhi wa sallam, and no one else heard it except you and I, regarding concealing faults of a believer.”

‘Uqbah said, “Yes, I heard the Prophet salla Llahu ‘alayhi wa sallam say, “Whoever conceals a disgraceful faults of a believer in this world, Allah will conceal his faults on the Day of Qiyamah.”

Abu Ayub said to him, “You have spoken the truth.”

Then Abu Ayub went to his mount, mounted it, and set off back to Madinah. He did not receive the reward from Maslamah ibn Mukhallad until he reached al ‘Arish in Egypt.^[47]

 

This is Abu Ayub radiya Llahu ‘anhu, who despite his precedence in companionship with the Prophet salla Llahu ‘alayhi wa sallam and abundance of hadith he heard from him, he travelled great distances to another Sahabi, a contemporary of his, for the sake of a single hadith. Had he simply heard it from him, he could have easily done so. In fact, if he sufficed on hearing it from some of his companions, he could have easily done so. However, their preservation of the Sunnah of their Prophet salla Llahu ‘alayhi wa sallam and their meticulousness in verifying the accuracy and precision of narrations made them regard such difficulties as insignificant, travel thousands of miles, leave behind their families, homelands, and loved ones, and readily endure hardships. May Allah be pleased with them and please them.

Kathir ibn Qais states:

 

كنت جالسا مع أبي الدرداء في مسجد دمشق فأتاه رجل فقال يا أبا الدرداء إني أتيتك من مدينة الرسول في حديث بلغني أنك تحدثه عن رسول الله صلى الله عليه وسلم فقال أبو الدرداء أما جئت لحاجة أما جئت لتجارة أما جئت إلا لهذا الحديث قال نعم قال فإني سمعت رسول الله صلى الله عليه وسلم يقول من سلك طريقا يطلب فيه علما سلك الله به طريقا من طرق الجنة والملائكة تضع أجنحتها رضا لطالب العلم وإن العالم يستغفر له من في السموات ومن في الأرض والحيتان في الماء وفضل العالم على العابد كفضل القمر ليلة البدر على سائر الكواكب إن العلماء ورثة الأنبياء إن الأنبياء لم يورثوا دينارا ولا درهما وأورثوا العلم فمن أخذه أخذ بحظ وافر

I was sitting with Abu al Darda’ in the Masjid of Damascus when a man came to him and said, “O Abu al Darda’, I have come to you from the city of the Prophet salla Llahu ‘alayhi wa sallam regarding a hadith that I heard you narrate from the Prophet salla Llahu ‘alayhi wa sallam.”

Abu al Darda’ asked, “Did you not come for any need? Did you not come for trade? Did you come only for this hadith?”

He replied, “Yes.”

Abu al Darda’ said, “I heard the Prophet salla Llahu ‘alayhi wa sallam say, “Whoever travels a path seeking knowledge, Allah will make easy for him a path to Jannat. The angels spread their wings for the seeker of knowledge. Those in the heavens and the earth, even the fish in the sea, seek forgiveness for a scholar. The superiority of a scholar over a worshipper is like the superiority of the moon, on the night of the full moon, over all other stars. The scholars are the heirs of the prophets. The prophets do not leave behind Dinars or Dirhams as inheritance, but rather they leave behind knowledge. Whoever acquires it has acquired a great share.”^[48]

 

Thus, they set for us the finest example in the preservation of the Sunnah of the Prophet salla Llahu ‘alayhi wa sallam, such that some of them would travel thousands of miles to hear or verify a single hadith, sacrificing comfort and ease, and readily enduring hardship and difficulties, even leaving family and homeland.

Ibn al Athir rahimahu Llah said:^[49]

 

حتى لقد كان أحدهم يرحل المراحل ذوات العدد ويقطع الفيافي والمفاوز الخطيرة ويجوب البلاد شرقا وغربا في طلب حديث واحد ليسمعه من راويه

To the point that some of them would travel many stages, cross perilous deserts and dangerous wildernesses, traversing lands to the east and west in pursuit of a single hadith, to hear it from its narrator.”

 

May Allah subhanahu wa ta ‘ala be pleased with them, please them, and reward them on our behalf with the best reward a prophet’s companions could receive from their prophet’s Ummah. May He resurrect us with them under the banner of the Prophet.

 

Correcting Those who Said Anything Contrary to What They Heard from the Prophet salla Llahu ‘alayhi wa sallam

Among the manifestations of their preservation of their Prophet’s salla Llahu ‘alayhi wa sallam Sunnah and their adherence to it after his demise was their refusal to remain silent at those who contradicted what they knew from the Prophet salla Llahu ‘alayhi wa sallam. They would clarify the error and then mention the correct version they had heard or learnt from the Prophet salla Llahu ‘alayhi wa sallam. There are many texts on this matter.

Masruq rahimahu Llah states:

 

قلت لعائشة رضي الله تعالى عنها يا أمتاه هل رأى محمد ربه فقالت لقد قف شعري مما قلت أين أنت من ثلاث من حدثكهن فقد كذب من حدثك أن محمدا رأى ربه فقد كذب ثم قرأت لَا تُدْرِكُهُ الْأَبْصَارُ وَهُوَ يُدْرِكُ الْأَبْصَارَ ۖ وَهُوَ اللَّطِيفُ الْخَبِيرُ وَمَا كَانَ لِبَشَرٍ أَنْ يُكَلِّمَهُ اللَّهُ إِلَّا وَحْيًا أَوْ مِنْ وَرَاءِ حِجَابٍ ومن حدثك أنه يعلم ما في غد فقد كذب ثم قرأت وَمَا تَدْرِي نَفْسٌ مَاذَا تَكْسِبُ غَدًا ومن حدثك أنه كتم فقد كذب ثم قرأت يَا أَيُّهَا الرَّسُولُ بَلِّغْ مَا أُنْزِلَ إِلَيْكَ مِنْ رَبِّكَ   الآية  ولكنه رأى جبريل عليه السلام في صورته مرتين

I asked Aisha radiya Llahu ‘anha, “O Mother, did Muhammad see his Lord?”

She replied, “My hair stood on end at what you said. Where are you regarding these three things? Whoever tells you about them has lied. Whoever tells you that Muhammad saw his Lord has lied.”

Then she recited: “Vision perceives Him not, but He perceives (all) vision; and He is the Subtle, the Aware.”^[50] “And it is not for any human being that Allah should speak to him except by revelation or from behind a partition.”^[51]

Thereafter she said, “Whoever tells you that he knows what will happen tomorrow has lied.”

Then she recited, “And no soul perceives what it will earn tomorrow.”^[52]

Furthermore, she said, “Whoever tells you that he concealed (anything that was revealed to him,) has lied.”

Then she recited, “O Messenger, announce that which has been revealed to you from your Lord.”^[53] Thereafter she said, “However, he saw Jibril ‘alayh al Salam in his true form twice.”^[54]

 

Kaysan al Maqburi rahimahu Llah states:

 

كنا في جنازة فأخذ أبو هريرة رضي الله تعالى عنه بيد مروان فجلسا قبل أن توضع فجاء أبو سعيد رضي الله تعالى عنه فأخذ بيد مروان فقال قم فوالله لقد علم هذا أن النبي صلى الله عليه وسلم نهانا عن ذلك فقال أبو هريرة صدق

We were at a funeral, and Abu Hurairah radiya Llahu ‘anhu took Marwan by the hand and they sat down before the body was lowered. Then Abu Sa’id radiya Llahu ‘anhu came and took Marwan by the hand and said, “Stand up, by Allah, this man knows that the Prophet salla Llahu ‘alayhi wa sallam forbade us from doing that.”

Abu Hurairah said, “He spoke the truth.”^[55]

 

Malik ibn Aws ibn al Hadathan relates:

 

أقبلت أقول من يصطرف الدراهم فقال طلحة بن عبيد الله وهو عند عمر بن الخطاب أرنا ذهبك ثم ائتنا إذا جاء خادمنا نعطك ورقك فقال عمر بن الخطاب-رضي الله تعالى عنه-كلا والله لتعطينه ورقه أو لتردن إليه ذهبه فإن رسول الله صلى الله عليه وسلم قال الورق بالذهب ربا إلا هاء وهاء والبر بالبر ربا إلا هاء وهاء والشعير بالشعير ربا إلا هاء وهاء والتمر بالتمر ربا إلا هاء وهاء

I came along asking, “Who will exchange dirhams?”

Talhah ibn ‘Ubaidullah—while he was with ‘Umar ibn al Khattab—said, “Show us your gold. Then come to us when our servant comes, and we will give you your silver.”

‘Umar ibn al Khattab radiya Llahu ‘anhu said, “Never, by Allah, either you give him his silver, or you return his gold to him, for the Prophet salla Llahu ‘alayhi wa sallam said, “Silver for gold is usury unless it is hand to hand, wheat for wheat is usury unless it is hand to hand, and barley for barley is usury unless it is hand to hand, and dates for dates is usury unless it is hand to hand.”^[56]

 

Abu Nadrah rahimahu Llah narrates:

 

سألت ابن عمر وابن عباس رضي الله تعالى عنهم عن الصرف فلم يريا به بأسا فإني لقاعد عند أبي سعيد الخدري رضي الله تعالى عنه  فسألته عن الصرف فقال ما زاد فهو ربا فأنكرت ذلك لقولهما فقال لا أحدثك إلا ما سمعت من رسول الله صلى الله عليه وسلم جاءه صاحب نخله بصاع من تمر طيب وكان تمر النبي صلى الله عليه وسلم هذا اللون فقال له النبي صلى الله عليه وسلم أنى لك هذا قال انطلقت بصاعين فاشتريت به هذا الصاع فإن سعر هذا في السوق كذا وسعر هذا كذا فقال رسول الله صلى الله عليه وسلم ويلك أربيت إذا أردت ذلك فبع تمرك بسلعة ثم اشتر بسلعتك أي تمر شئت قال أبو سعيد فالتمر بالتمر أحق أن يكون ربا أم الفضة بالفضة قال فأتيت ابن عمر بعد فنهاني ولم آت ابن عباس قال فحدثني أبو الصهباء أنه سأل ابن عباس عنه بمكة فكرهه

I asked Ibn ‘Umar and Ibn ‘Abbas radiya Llahu ‘anhum about currency exchange, and they saw no harm in it. Then I was sitting with Abu Sa’id al Khudri radiya Llahu ‘anhu, and I asked him about currency exchange. He said, “Whatever is in excess is usury.”

I objected to that because of what they had said. He said, “I will only narrate to you what I heard from the Prophet salla Llahu ‘alayhi wa sallam. A date palm owner came to him with one Sa’ of good dates, whereas the dates by the Prophet salla Llahu ‘alayhi wa sallam were of a certain colour.

The Prophet salla Llahu ‘alayhi wa sallam asked him, “How did you acquire this?”

He replied, “I took two Sa’ and bought this Sa’ with them. The price of this in the market is such and such, and the price of that is such and such.”

The Prophet salla Llahu ‘alayhi wa sallam remarked, “Woe to you! You have engaged in usury. If you wish to do that, then sell your dates for some goods. Then buy any dates you wish with your goods.” Then Abu Sa’id said, “Is dates for dates more likely to be usury or silver for silver?”

Abu Nadrah said, “I went to Ibn ‘Umar afterwards, and he forbade me from this. I did not go to Ibn ‘Abbas. Abu al Sahba’ narrated to me that he asked Ibn ‘Abbas about it in Makkah, and he disliked it.”^[57]

 

However, it is narrated from Abu Sa’id al Khudri radiya Llahu ‘anhu that he said:

 

I met Ibn ‘Abbas and asked him, “What do you say about your view regarding currency exchange? Is it something you heard from the Prophet salla Llahu ‘alayhi wa sallam, or did you find it in the Qur’an?”

He replied, “I did not hear it from the Prophet salla Llahu ‘alayhi wa sallam, nor did I find it in the Qur’an but Usamah ibn Zaid told me that the Prophet salla Llahu ‘alayhi wa sallam said, “There is no usury except in deferred payment.”^[58]

 

Their Fear of Concealing Knowledge

Among the manifestations of their preservation of the Sunnah of their Prophet salla Llahu ‘alayhi wa sallam and their adherence to it after his demise was their dissemination of it among the people, whether in the Masjid or elsewhere, in public lessons, in Hadith gatherings, in sermons, at times of new occurrences, or when they saw an obligation to reveal what they possessed. This all stemmed from their fear of concealing knowledge. Therefore, this fear compelled them to reveal what they knew, even when they felt the need to conceal it, even at the time of death.

‘Uthman ibn ‘Affan radiya Llahu ‘anhu said:

 

والله لأحدثنكم حديثا لولا آية في كتاب الله ما حدثتكم إني سمعت رسول الله صلى الله عليه وسلم يقول لا يتوضأ رجل مسلم فيحسن الوضوء فيصلي صلاة إلا غفر الله له ما بينه وبين الصلاة التي تليها

By Allah, I am narrating a hadith to you; were it not for a verse in the Qur’an, I would not have narrated it to you. I heard the Prophet salla Llahu ‘alayhi wa sallam say, “No Muslim person performs wudu’ and perfects it, then performs Salah, except that Allah forgives him for sins committed between that Salah and the next.”^[59]

 

He also said on the pulpit:

 

أيها الناس إني كتمتكم حديثا سمعته من رسول الله صلى الله عليه وسلم كراهية تفرقكم عني ثم بدا لي أن أحدثكموه ليختار امرؤ لنفسه ما بدا له سمعت رسول الله صلى الله عليه وسلم يقول رباط يوم في سبيل الله خير من ألف يوم فيما سواه من المنازل

O people, I concealed a hadith from you which I heard from the Prophet salla Llahu ‘alayhi wa sallam for fear of you dispersing from me. Then it occurred to me that I should narrate it to you, so that each person may choose for himself what he deems appropriate. I heard the Prophet salla Llahu ‘alayhi wa sallam say, “A single day spent guarding the frontier in the path of Allah is better than a thousand days in any other place.”^[60]

 

Abu Hurairah radiya Llahu ‘anhu said:

 

People say that Abu Hurairah narrates too much. Were it not for two verses in the Qur’an, I would not have narrated a single hadith.

He then recited: Indeed, those who conceal what We sent down of clear proofs… up to the verse: … and I am the Accepting of Repentance, the Merciful.

He continues: Our brothers from the Muhajirin were occupied with trading in the markets, and our brothers from the Ansar were occupied with working in their wealth (lands), while Abu Hurairah stayed attached to the Prophet salla Llahu ‘alayhi wa sallam to satisfy his hunger, attending what they did not attend, and memorising what they did not memorise.”^[61]

 

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

 

Whoever conceals knowledge that Allah has taught him, Allah will bridle him with a bridle of fire on the Day of Qiyamah.^[62]

 

Included in this is informing others of it when close to death, for fear of concealing knowledge

Anas ibn Malik radiya Llahu ‘anhu narrates that the Prophet salla Llahu ‘alayhi wa sallam—with Muaz riding behind him on the mount—said:

“O Muaz ibn Jabal!”

Muaz replied, “At your service, O Messenger of Allah.”

The Prophet salla Llahu ‘alayhi wa sallam again said, “O Muaz!”

Muaz replied, “At your service, O Messenger of Allah.”

The Prophet salla Llahu ‘alayhi wa sallam said this thrice. He then said, “There is no one who testifies that there is no deity but Allah and that Muhammad is the Messenger of Allah, sincerely from his heart, except that Allah will forbid him for the Fire of Jahannam.”

Muaz asked, “O Messenger of Allah, should I not inform the people of this so that they may rejoice?”

The Prophet salla Llahu ‘alayhi wa sallam replied, “Then they would rely on it.”

Muaz informed of this at the time of his death, out of the fear of sinning (by withholding it).^[63]

 

Ma’qal ibn Yasar al Muzani radiya Llahu ‘anhu said to ‘Ubaidullah ibn Ziyad—who came to visit him during the illness from which he passed away:

 

إني محدثك حديثا سمعته من رسول الله صلى الله عليه وسلم لو علمت أن لي حياة ما حدثتك إني سمعت رسول الله صلى الله عليه وسلم يقول ما من عبد يسترعيه الله رعية يموت يوم يموت وهو غاش لرعيته إلا حرم الله عليه الجنة

I will narrate a hadith to you that I heard from the Prophet salla Llahu ‘alayhi wa sallam. If I knew I would live longer, I would not have narrated it to you. I heard the Prophet salla Llahu ‘alayhi wa sallam say, “There is no servant whom Allah entrusts with subordinates (people), and he dies on the day he dies while being deceitful towards his subordinates, except that Allah will forbid Jannat for him.”^[64]

 

Al Sunabihi rahimahu Llah states:

 

دخلت على عبادة بن الصامت وهو في الموت فبكيت فقال مهلا لم تبكي فوالله لئن استشهدت لأشهدن لك ولئن شفعت لأشفعن لك ولئن استطعت لأنفعتك ثم قال والله ما من حديث سمعته من رسول الله صلى الله عليه وسلم لكم فيه خير إلا حدثتكموه إلا حديثا واحدا وسوف أحدثكموه اليوم وقد أحيط بنفسي سمعت رسول الله صلى الله عليه وسلم يقول من شهد أن لا إله إلا الله وأن محمدا رسول الله حرم الله عليه النار

I entered by ‘Ubadah ibn al Samit when he was close to death, and I wept. He said, “Stop! Why are you weeping? By Allah, if I am requested to testify, I will certainly testify for you, and if I intercede, I will certainly intercede for you, and if I am able, I will certainly benefit you.”

Then he said, “By Allah, there is no hadith that I heard from the Prophet salla Llahu ‘alayhi wa sallam, which is good for you, except that I have narrated it to you, except for one hadith. I will narrate it to you today, as I am surrounded by death. I heard the Prophet salla Llahu ‘alayhi wa sallam say, ‘Whoever testifies that there is none worthy of worship but Allah and that Muhammad is the Messenger of Allah, Allah will forbid Jahannam for him.”^[65]

 

Each one of these Sahabah radiya Llahu ‘anhum narrated what he wished to convey as his time of death drew near and he felt his departure approaching.

Several ahadith have been mentioned in the previous chapter. One may refer to them.

 

Their Preservation of His Relics and Their Seeking Blessings from Them

Part of preserving his Sunnah is their preservation of his relics and their seeking blessings from them, both during his lifetime and after his demise. This is a very broad topic, and the texts on it are too numerous to enumerate. I mentioned more than ten ahadith in the first section, which are reported in al Sahihayn (Sahih al Bukhari and Sahih Muslim), and their seeking blessings from them after the demise of the Prophet salla Llahu ‘alayhi wa sallam. I will mention three of them:

‘Uthman ibn ‘Abdullah ibn Mawhab rahimahu Llah states:

 

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

According to another version, he said: 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 hairs.^[66]

 

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, where the wording is:

 

‘Uthman rahimahu Llah narrates that 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… then he mentioned a similar narration.^[67]

 

The statement, “of silver,” is a description of the container which 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:

 

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

So, 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.^[68]

 

There are many texts on this matter.

This action of the Sahabah radiya Llahu ‘anhum demonstrates their preservation of his movable and immovable relics, both physical and personal. All of this indicates to the extent of their preservation of his Sunnah. Otherwise, how could they preserve and venerate his relics if they did not preserve everything associated to him, including his Sunnah?

 

NEXT⇒ Section 4

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^[1]  Ta’ida تئد (with a fathah on the first letter, a kasrah on the hamzah, and a fathah on the dal): gentleness, meaning be patient, take your time, and be at ease.

^[2]  Sahih al Bukhari, book on the obligation of the Khums, chapter on the obligation of the Khums, his wording; Sahih Muslim, book on Jihad, chapter on the ruling of Fay’ (booty), Hadith: 49.

^[3]  One may refer to al Azhar al Mutanathirah, pg. 37, Hadith: 98; Qatf al Azhar, pg. 273, Hadith: 100; Laqt al La’ali, pg. 88, Hadith: 26; Nazm al Mutanathir, pg. 138-139.

^[4]  This appears in the Musnad—in both editions—as Anas, which is an error. Sheikh Ahmed Shakir rahimahu Llah did not notice it. One may refer to Sahih Muslim and Tuhfat al Ashraf.

^[5]  It is said that these were shops near the house of ‘Uthman. Some say that it refers to steps, while others say that it refers to a place near the Masjid that he used for sitting to attend to people’s needs, perform ablutions, etc.

^[6]  Sahih Muslim, book on purification, chapter on the virtue of wudu and Salah after it, Hadith: 9; Musnad Ahmed, 1/57, 1/67, 67-68, through Busr ibn Sa’id, also with a similar wording, Ahmed Shakir print, vol. 1, Hadith: 404, 487, 488; Sunan al Daraqutni, 1/85-87; al Bayhaqi: al Sunan al Kubra, 1/78, 79.

^[7]  Meaning, he would not lower his head too low, nor raise it so high that it was above his back, but rather he would straighten his posture in bowing until it was even.

^[8]  Meaning, when he stood up from the first Tashahhud for the third rak’ah in a three or four rak’at Salah.

^[9]  Sahih al Bukhari, book on Adhan, chapter on the sunnah way of sitting during Tashahhud; Sunan Abi Dawood, book on Salah, chapter on the opening of Salah, Hadith: 730, chapter on how to sit during Tashahhud, Hadith: 963; Sunan al Tirmidhi, book on Salah, Hadith: 304-305. It was also narrated by al Nasa’i, Ibn Majah, and others.

^[10]  Sahih al Bukhari, book on bequests, chapter on if one endows a land or a well; Ibn Abi Shaybah: Al Musannaf, 12/39-40; Musnad Ahmed, 1/59, 70, 74-75; Sunan al Tirmidhi, book on merits, chapter on the merits of ‘Uthman, Hadith: 3699; Sunan al Nasa’i, book on Jihad, chapter on the virtue of one who equips a warrior, book on endowments, chapter on the endowment of Masjids, 6/46-47, 233-237, through several chains; al Sunan al Kubra, 4/95-97, through several chains; al Bahr al Zakhkhar, 2/42-47, through several chains; Sahih Ibn Khuzaimah, 4/121, 121-122; Sahih Ibn Hibban, 15/348, 362; al Sunnah, 2/873-877; Sunan al Daraqutni, 4/190-200, through several chains; al Bayhaqi: Al Sunan al Kubra, 6/167, 168; al Diya’: Al Mukhtarah, 1/447-448, 474-477, 483-485, through several chains. It was also narrated by others. One may refer to Fath al Bari, 5/407.

^[11]  Musnad al Tayalisi, 84, 130, 293; Ibn Abi Shaybah: Al Musannaf, 14/498-499; Musnad Ahmed, 3/22, 5/187; Sharh Mushkil al Athar, 7/41-42; Musnad al Shihab, 2/42; al Tabarani: Al Mu’jam al Kabir, 4/341, 5/123; Ma’rifat al Sahabah, 1/113; al Hakim: Al Mustadrak, 2/257, he authenticated it and al Dhahabi approved it; Abu Nuaim: Hilyat al Awliya’, 4/385; al Bayhaqi: Dala’il al Nubuwwah, 5/109-110; Majma’ al Zawa’id, 5/250, 10:17, all through narrators same as those of Sahih al Bukhari.

^[12]  Sahih al Bukhari, book on the beginning of creation, chapter on the mention of the angels; Sahih Muslim, book on the virtues of the Sahabah, chapter on the virtues of Hassan ibn Thabit, Hadith: 151-152. One may also refer to Fath al Bari, 1/548, 6/310.

^[13]  Musnad Ahmed, 5/423; Musnad ‘Abd ibn Humaid, pg. 104, Hadith: 227; Sunan al Darimi, 1/148; Sunan al Nasa’i, book on purification, chapter on the reward of one who performs wudu’ as commanded, 1/90-91; Sunan Ibn Majah, book on Iqamah, chapter on what has been narrated regarding Salah being an expiation, Hadith: 1396; Musnad al Shashi, 3/75; al Mu’jam al Kabir, 4/187, all through a hasan chain; Sahih Ibn Hibban, 3/317-318, he deemed it to be sahih; al Tarikh al Kabir, 7/42.

^[14]  Nabidh refers a drink made by soaking dates, raisins, or similar fruits in water overnight.

^[15]  Sahih Muslim, book on drinks, chapter on the prohibition of nabidh in asphalt coated containers, Hadith: 46.

^[16]  Sahih Muslim, book on Salat al Jumu’ah, chapter on the two sermons before the Salah and the sitting in between them, Hadith: 35.

^[17]  Sahih al Bukhari, book on knowledge, chapter on what is recommended for a scholar when asked who is the most knowledgeable of people, he should refer the knowledge to Allah; Sahih Muslim, book on virtues, chapter on some of the virtues of al Khadir, Hadith: 170-172.

^[18]  Fath al Bari, 1/219.

^[19]  Sahih al Bukhari, book on the virtues of the Qur’an, chapter on the Qur’an was revealed in seven modes of recitation; Sahih Muslim, book on the Salah of travellers, chapter on the Qur’an is in seven modes of recitation, Hadith: 270-271.

^[20]  Sahih al Bukhari, book on Salat al Jumu’ah, chapter on the virtue of performing ghusl on Friday, chapter 5, Abu Nuaim narrated to us; Sahih Muslim, book on Salat al Jumu’ah, in the beginning, Hadith: 3, 4.

^[21]  Musnad Ahmed, 1/81, 91, 97, 118, 120-121; Ibn Abi Shaybah: Al Musannaf, 3/234, 235; Hannad: Al Zuhd, 1/224; Sunan Abi Dawood, book on funerals, chapter on the virtue of visiting the sick while in a state of wudu’, Hadith: 3098-3100, he said that it was narrated from ‘Ali from the Prophet salla Llahu ‘alayhi wa sallam through several sahih chains; Sunan al Tirmidhi, book on funerals, chapter on what has been narrated about visiting the sick, Hadith: 969, he deemed it to be hasan; al Sunan al Kubra, 4/354; Sunan Ibn Majah, book on funerals, chapter on what has been narrated about the reward of one who visits a sick person, Hadith: 1442; Musnad Abi Ya’la, 1/227, 229-228; al Bahr al Zakhkhar, 2/224, 3/28; Sahih Ibn Hibban, 7/224-225, he deemed it to be sahih; al Hakim: Al Mustadrak, 1/341-342, 349, 350, he authenticated it and al Dhahabi approved it; al Sunan al Kubra, 3/380, 381; al Adab, pg. 215; Shu’ab al Iman, 6/531, 532; Sharh al Sunnah, 5/217; Kitab al Marad wa al Kaffarat, pg. 86-87; Ithaf al Khiyarah al Maharah, 3/172; al Matalib al ‘Aliyah, 2/343; Majma’ al Zawa’id, 3/30. It has other chains as well.

^[22]  Sahih al Bukhari, book on seeking permission, chapter on greeting and seeking permission thrice; Sahih Muslim, book on etiquettes, chapter on seeking permission, Hadith: 33-37, his wording. In some versions, Ubayy ibn Ka’b radiya Llahu ‘anhu also witnessed this. There are several other versions of this hadith.

^[23]  Musnad Ahmed, 1/82-83; Sunan Abi Dawood, book on purification, chapter on the description of the Prophet’s salla Llahu ‘alayhi wa sallam wudu’, Hadith: 117; al Tahawi: Sharh Ma’ani al Athar, 1/32, 34-35; Sahih Ibn Khuzaimah, 1/79, he deemed it to be sahih; Sahih Ibn Hibban, 3/362, he deemed it to be sahih; al Bazzar: Al Bahr al Zakhkhar, 2/110-111; Musnad Abi Ya’la, 1/448-449; al Bayhaqi: Al Sunan al Kubra, 1/53-54, 74, al Ahadith al Mukhtarah, 2/230-229, he attributed it to Ishaq ibn Rahawayh.

^[24]  Musnad al Tayalisi, Hadith: 149; Ibn Abi Shaybah: Al Musannaf, 1/8, 20, 38; Musnad Ahmed, 1/113, 122, 123, 125, 135, 139, 141, 154; Sunan al Darimi, 1/144; Sunan Abi Dawood, book on purification, chapter on the description of the Prophet’s salla Llahu ‘alayhi wa sallam wudu’, Hadith: 111-113; Sunan al Tirmidhi, book on purification, chapter on how the Prophet salla Llahu ‘alayhi wa sallam performed wudu’, Hadith: 48, 49, he deemed it to be sahih; Sunan al Nasa’i, book on purification, chapter on which hands to use for rinsing the nose, chapter on washing the face, chapter on the number of times the face is washed, chapter on washing the hands, 1/67, 68, 68-69, 69; Sharh Ma’ani al Athar, 1/29, 35; Sahih Ibn Khuzaimah, 1/76, he deemed it to be sahih; Sahih Ibn Hibban, 3/337, 360-361, he deemed it to be sahih; al Bazzar: Al Bahr al Zakhkhar, 3/39; Musnad Abi Ya’la, 1/246, 386, 407, 408; Ibn al Jarud: Al Muntaqa, pg. 33-34; Sunan al Daraqutni, 1/89, 90, 91, 105, he deemed it to be sahih; Sharh al Sunnah, 1/432-433; al Bayhaqi: Al Sunan al Kubra, 1/47, 48-49, 50, 50-51, 58, 59, 68, 74.

^[25]  Sahih al Bukhari, book on Adhan, chapter on one who leads the people in Salah intending only to teach them the Salah and Sunnah of the Prophet salla Llahu ‘alayhi wa sallam.

^[26]  Musnad Ahmed, 5/341-344; Sunan Abi Dawood, book on Salah, chapter on the position of children in the row, Hadith: 677; al Harith: Bughyat al Bahith, 1/270, Hadith: 151; al Tahawi: Sharh Ma’ani al Athar, 1/269; al Tabarani: Al Mu’jam al Kabir, 3/319; al Mu’jam al Awsat, 4/291-292; al Sunan al Kubra, 3/97; Nasb al Rayah, 2/36, he attributed it to Ibn Abi Shaybah and mentioned its chain therein; Mizan al I’tidal, 2/283-285. Ahmed, al Bukhari, and al Tirmidhi deemed it to be hasan while many others considered it to be sahih. Therefore, the hadith is hasan, and it has several corroborations.

^[27]  Sahih Muslim, book on remembrance and supplication, chapter on seeking refuge from the evil of one’s actions, Hadith: 73.

^[28]  Musnad al Tayalisi, Hadith: 90, briefly and in detail; Musnad Ahmed, 1/116, 118, 140, 154-155, 158; Musnad ‘Ali ibn al Ja’d, pg. 120, Hadith: 741; Sahih al Bukhari, book on penal punishments, chapter on the insane man and woman are not to be stoned, book on divorce, chapter on divorce in cases of impediment and coercion, he mentioned it in his explanatory remarks; Sunan Abi Dawood, book on penal punishments, chapter on the insane person who steals or commits a crime punishable by penal punishment, Hadith: 4399-4003; Sunan al Tirmidhi, book on penal punishments, chapter on what has been narrated concerning one who is not subject to a penal punishment, Hadith: 1423, he deemed it to be hasan; al Nasa’i: Al Sunan al Kubra, book on stoning to death, 4/323-324 (through several chains); Sunan Ibn Majah, book on divorce, chapter on the divorce of the mentally challenged, the minor, and the sleeping, Hadith: 2042; Sahih Ibn Khuzaimah, 2/102, 4/348, he deemed it to be sahih; Sahih Ibn Hibban, 2/356, he deemed it to be sahih;  al Hakim: Al Mustadrak, 1/258, 2/59, 4/389, he authenticated it and al Dhahabi approved it; Sunan al Daraqutni, 3/138-139; Musnad Abi Ya’la, 1/440-441; al Bayhaqi: Al Sunan al Kubra, 3/83, 6/57, 7/359, 8/264, 264-265, 265; al Diya’: Al Mukhtarah, 2/228, 229, he deemed it to be sahih; Nasb al Rayah, 4/161-165; Fath al Bari, 9/393, 12/121.

^[29]  Ma’alim al Sunan, 6/230.

^[30]  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.

^[31]  Musnad Ahmed, 2/158; Sahih Ibn Khuzaimah, 3/293-294.

^[32]  Al Nawawi: Sharh Sahih Muslim, 8/43.

^[33]  Fath al Bari, 4/220.

^[34]  Sahih Muslim, book on Zakat, chapter on the reprehensibility of asking from people, Hadith: 108.

^[35]  Sahih Muslim, book on the Salah of travellers, chapter on the virtue of the regular Sunnah Salah, Hadith: 101-103.

^[36]  Sahih al Bukhari, book on Tahajjud, chapter on Salat al Duha while being a resident; Sahih Muslim, book on the Salah for travellers, chapter on the recommendation of Salat al Duha, Hadith: 85-86.

^[37]  Sahih al Bukhari, book on Khums, chapter on evidence that Khums is for the necessities of the Prophet salla Llahu ‘alayhi wa sallam, book on supplications, chapter on takbir and tasbih before sleeping and at other times; Sahih Muslim, book on remembrance and supplication, chapter on tasbih at the beginning of the day and before sleeping, Hadith: 80; Fath al Bari, 11/122.

^[38]  Sahih Muslim, book on Salat al ‘Id, chapter on what should be recited in Salat al ‘Id, Hadith: 14-15.

^[39]  Sahih al Bukhari, book on the prophets, chapter 54, Abu al Yaman narrated to us; Sahih Muslim, book on peace, chapter on plague, superstition, fortune-telling, etc., Hadith: 92, 95, 97.

^[40]  Sahih al Bukhari, book on the times of Salah, chapter on Salah is an expiation; Sahih Muslim, book on iman, chapter on Islam began as something strange and will return to being something strange, and that it will retreat between the two Masjids, Hadith: 231, book on tribulations, chapter on the tribulations that will surge like the waves of the sea, Hadith: 26-27.

^[41]  Sahih al Bukhari, book on Tahajjud, chapter on Salah before Salat al Maghrib.

^[42]  Sahih al Bukhari, book on Tahajjud, chapter on Salah before Salat al Maghrib.

^[43]  Fath al Bari, 3/60.

^[44]  It is published, and the best edition is that of our esteemed scholar, Professor Dr. Sheikh Nur al Din ‘Itr. He has researched it in a scholarly manner and added many texts to it as well.

^[45]  Musnad Ahmed, 3/495, the wording is his; al Bukhari: al Adab al Mufrad, pg. 326, Hadith: 973; al Khatib al Baghdadi: al Jami’ li Akhlaq al Rawi, 2/225-226; Sharaf Ashab al Hadith, pg. 109-115, through thiqah narrators; al Hakim: al Mustadrak, 4/437-438, 4/574-575, he authenticated it and al Dhahabi approved it; Majma’ al Zawa’id, 1/345-346, 351, he deemed it to be hasan; Fath al Bari, 1/174-175. Al Bukhari also narrated the account of the journey in his Sahih, in the explanatory remarks; al Tabarani: al Awsat, al Khatib: al Rihlah, pg. 115-118, but he mentioned Egypt (instead of Greater Syria).

^[46]  Musnad Ahmed, 6/22; Sunan al Darimi, 1/115, with some addition at the end; al Khatib: al Rihlah, pg. 124-125, through a sahih chain.

^[47]  Musnad al Humaidi, 1/189-190, Musnad Ahmed, 4/153, 159; Ma’rifat ‘Ulum al Hadith, pg. 87; al Rihlah, 118-123; Jami’ Bayan al ‘Ilm, pg. 93-94; Miftah al Jannat, pg. 39, who attributed it to al Bayhaqi; Sunan Abi Dawood, book on etiquettes, chapter on concealing the faults of a Muslim, Hadith: 4891; al Adab al Mufrad, pg. 257-258; Musnad Ahmed, 4/147, 158; al Nasa’i: al Sunan al Kubra, 4/307, 308; Tuhfat al Ashraf, 7/306-307, 315, where he attributed it to al Nasa’i: al Kubra; al Bayhaqi: al Sunan al Kubra, pg. 3318; al Asma’ al Mubhamah, pg. 63; al Mu’jam al Kabir, pg. 17, Hadith: 795, 864, 883, 884, 962; al Jami’ As-Saghir, 2/109; Majma’ al Zawa’id, 1/134, who said regarding one of Ahmed’s chains: “Its narrators are thiqah.” Therefore, the hadith is hasan. Allah knows best.

^[48]  Musnad Ahmed, 5/196; Sunan al Darami, 1/83; Sunan Abi Dawood, book on knowledge, chapter on encouragement to seek knowledge, Hadith: 3641, 3642; Sunan al Tirmidhi, book on knowledge, chapter on the superiority of knowledge over worship, Hadith: 2684; Sunan Ibn Majah, introduction, chapter on the superiority of scholars and the encouragement to seek knowledge, Hadith: 223; Sahih Ibn Hibban, 1/151-152, he deemed it to be sahih; al Sunan al Kubra, 1/81; Jami’ Bayan al ‘Ilm, 1/33 34-37; al Rihlah, pg. 77-82; Sharh al Sunnah, 1/275-276; Mishkat al Masabih, 1/74. One may refer to Sharh al Sunnah; Ithaf al Khiyarah al Maharah, 1/265-266; Fath al Bari, 1/160, where he said that it has witness narrations that strengthen it. Al Hakim authenticated it. Hamzah Kinani deemed it to be hasan. Al Bukhari included a portion of it in his Sahih in his explanatory remarks.

^[49]  Jami’ al Usul, 1/39-40.

^[50]  Surah al An’am: 103.

^[51]  Surah al Shura: 51.

^[52]  Surah Luqman: 34.

^[53]  Surah al Ma’idah: 67.

^[54]  Sahih al Bukhari, book on Tafsir, Surah al Najm, at the beginning. One may refer to Makanat al Sahihayn, for I have mentioned the differences of opinion regarding this issue of the seeing Allah, and I have explained her opinion and those among the majority who disagreed with her.

^[55]  Sahih al Bukhari, book on funerals, chapter on ‘when to sit down after standing for the funeral.

^[56]  Sahih al Bukhari, book on sales, chapter on selling barley for barley, etc.; Sahih Muslim, book on musaqat, chapter on the exchange and selling of gold for silver cash, Hadith: 79.

^[57]  Sahih Muslim, book on musaqat, chapter on selling food in equal amounts, Hadith: 99-100.

^[58]  Sahih al Bukhari, book on sales, chapter on selling gold coins for silver coins on credit; Sahih Muslim, book on musaqat, chapter on selling food in equal amounts, Hadith: 101-104.

^[59]  Sahih Muslim, book on purification, chapter on the virtue of wudu’ and Salah after it, Hadith: 5, 6. The intended verse—as ‘Urwah mentioned—is: Indeed, those who conceal what We sent down of clear proofs and guidance…

^[60]  Musnad al Tayalisi, pg. 15, Hadith: 87; Ibn Abi Shaybah: Al Musannaf, 5/327; Musnad ‘Abd Ibn Humaid, Hadith: 5; Musnad Ahmed, 1/61, 62, 64-65, 65, 66, 75; Sunan al Darimi, 2/13; Ibn Abi ‘Asim: Al Jihad, 2/685, 686; Sunan al Tirmidhi, book on Jihad, chapter on the virtue of guarding the frontier, Hadith: 1667, he deemed it to be sahih; Sunan al Nasa’i, book on Jihad, chapter on the virtue of guarding the frontier, 6/39-40; Sunan Ibn Majah, book on Jihad, chapter on the virtue of guarding the frontier in the path of Allah, Hadith: 2766; al Bahr al Zakhkhar, 2/63; Sahih Ibn Hibban, 10/469-470, he deemed it to be sahih; al Hakim: Al Mustadrak, 2/68, 143, he authenticated it; al Bayhaqi: Al Sunan al Kubra, 9/39, 161. One may also refer to Tuhfat al Ashraf, 7/269 and Tahdhib al Kamal, 33/421, both stated that al Tirmidhi deemed this hadith to be hasan. This is likely due to different prints.

^[61]  Sahih al Bukhari, book on knowledge, chapter on preserving knowledge; Sahih Muslim, book on the virtues of the Sahabah, chapter on the virtues of Abu Hurairah al Dawsi, Hadith: 159-160.

^[62]  Musnad al Tayalisi, Hadith: 2534; Ibn Abi Shaybah: Al Musannaf, 559; Musnad Ahmed, 2/263, 305, 374, 353, 190, 499, 508; Sunan Abi Dawood, book on knowledge, chapter on the dislike of withholding knowledge, Hadith: 3658; Sunan al Tirmidhi: book on knowledge, chapter on what has been narrated regarding concealing knowledge, Hadith: 2651; Sunan Ibn Majah, introduction, chapter on one who was asked about knowledge and concealed it, Hadith: 261, 266; Sahih Ibn Hibban, 1/154; al Hakim: Al Mustadrak, 1/101, 102, from Ibn ‘Amr; al Tabarani: Al Mu’jam al Kabir, 11/5, from Ibn ‘Abbas; al Mu’jam al Awsat, 2/382, 3/335, 4/29, 5/108, 187-186, 7/293, from Ibn ‘Abbas; al Mu’jam al Saghir, 1/112, 198, 275, from Ibn ‘Amr; Musnad Abi Ya’la, 4/458, from Ibn ‘Abbas; Tarikh Baghdad, 5/38-39; Sharh al Sunnah, pg. 1, Hadith: 140; Majma’ al Zawa’id, 1/163. This is narrated from a large number of Sahabah. One may refer to Majma’ al Zawa’id, 1/163; al Maqasid al Hasanah, pg. 425; Nazm al Mutanathir, pg. 27-28, Hadith: 7; and my referencing of this hadith in Mas’alat al Ihtijaj bi al Shafi’i, pg. 30-33.

^[63]  Sahih al Bukhari, book on knowledge, chapter on one who singles out some people for knowledge to the exclusion of others, lest they do not understand; Sahih Muslim, book on iman, chapter on evidence that whoever dies believing in the oneness of Allah will definitely enter Jannat, Hadith: 48. Muslim narrated it from Anas—from Muaz radiya Llahu ‘anhuma without the last sentence.

^[64]  Sahih al Bukhari, book on rulings, chapter on one who is entrusted with subordinates and does not wish well for them; Sahih Muslim, book on iman, chapter on the deceitful ruler who mistreats his subordinates deserves Jahannam, Hadith: 227-229, book on leadership, chapter on the virtue of the just Imam and the punishment of the unjust one, Hadith: 21, 22.

^[65]  Sahih Muslim, book on iman, chapter on the evidence that whoever dies believing in the oneness of Allah will certainly enter Jannat, Hadith: 47.

^[66]  Sahih al Bukhari, book on clothing, chapter on what is mentioned regarding white hair.

^[67]  Al Humaidi: Al Jam’ Bayn al Sahihayn, 4/233; Fath al Bari, 10/353.

^[68]  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.