Section Two – Their Dedication to the Prophetic Sunnah During the Life of the Prophet salla Llahu ‘alayhi wa sallam

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Section Two

Their Dedication to the Prophetic Sunnah During the Life of the Prophet salla Llahu ‘alayhi wa sallam

 

Introduction

Allah subhanahu wa ta ‘ala honoured His Prophet salla Llahu ‘alayhi wa sallam with the Sahabah radiya Llahu ‘anhum, whom He selected to be his supporters, in-laws, relatives, and flag-bearers.

Allah subhanahu wa ta ‘ala commanded these Sahabah radiya Llahu ‘anhum to obey His Prophet salla Llahu ‘alayhi wa sallam, follow him, accept his judgement, comply with his commands, submit to his rulings, give him precedence, love, revere, and honour him, preserve his Shari’ah, implement his Sunnah, and emulate him. This is because Allah subhanahu wa ta ‘ala made him the best example and role model to be followed. He also made obedience to him obedience to Allah subhanahu wa ta ‘ala, and pledging allegiance to him a pledge to Allah subhanahu wa ta ‘ala. He made approaching him like approaching the Book of Allah subhanahu wa ta ‘ala. Similarly, Allah subhanahu wa ta ‘ala made responding to Him a source of life for the one who responds, and made following Him surrounded by two loves, and a means for Allah’s subhanahu wa ta ‘ala love for the follower and the forgiveness of his sins: Say, (O Muhammad), “If you should love Allah, then follow me, (so) Allah will love you and forgive you your sins.”

He also forbade them from disobeying, defying, and opposing him, and warned those who commit these acts with eternal entry into Jahannam. He made turning away from his judgement a sign of hypocrisy and opposing him a characteristic of the disbelievers. He removed the attribute of iman from those who do not submit to his judgement and ruling.

Allah subhanahu wa ta ‘ala made one of the requirements of iman that anyone who is with him should not move away without seeking His permission. Then what about one who wants to go to embrace another creed, ideology, or school of thought…? There are numerous verses of the Qur’an regarding this.^[1]

Finally, Allah subhanahu wa ta ‘ala made the Sunnah of His Prophet salla Llahu ‘alayhi wa sallam to clarify, detail, explain, restrict, and specify the concise, absolute, and general verses of the Qur’an.^[2]

Likewise, the Prophet salla Llahu ‘alayhi wa sallam urged them to listen to his Hadith, understand it, memorise it, and transmit it. He also permitted some of them to write down what they heard from him. I have mentioned these ahadith in another book. Here, I will suffice on five of them.

Anas radiya Llahu ‘anhu narrates:

 

جاء ثلاثة رهط إلى أزواج النبي صلى الله عليه وسلم يسألون عن عبادة النبي صلى الله عليه وسلم فلما أخبروا بها كأنهم تقالوها فقالوا وأين نحن من النبي صلى الله عليه وسلم وقد غفر الله له ما تقدم من ذنبه وما تأخر… الحديث بطوله وفيه فجاء رسول الله صلى الله عليه وسلم فقال أنتم الذين قلتم كذا وكذا أما والله إني لأخشاكم لله وأتقاكم له فمن رغب عن سنتي فليس مني

Three men came to the wives of the Prophet salla Llahu ‘alayhi wa sallam, asking about the Prophet’s salla Llahu ‘alayhi wa sallam worship. When they were informed of it, they seemed to consider it little, and they said, “Where are we in comparison to the Prophet salla Llahu ‘alayhi wa sallam? Allah has forgiven him his past and future sins?” The lengthy hadith continues….

Then the Prophet salla Llahu ‘alayhi wa sallam came and said, “Are you the ones who said such and such? By Allah, I fear Allah the most and I am the most pious among you… Thus, whoever turns away from my Sunnah is not of me.”^[3]

 

Al ‘Irbad ibn Sariyah radiya Llahu ‘anhu narrates:

 

صلى بنا رسول الله صلى الله عليه وسلم الصبح ذات يوم ثم أقبل علينا فوعظنا موعظة بليغة ذرفت منها العيون ووجلت منها القلوب فقال قائل يا رسول الله كأن هذه موعظة مودع فماذا تعهد إلينا فقال أوصيكم بتقوى الله والسمع والطاعة وإن كان عبدا حبشيا فإنه من يعش منكم بعدي فسيرى اختلافا كثيرا فعليكم بسنتي وسنة الخلفاء الراشدين المهديين فتمسكوا بها وعضوا عليها بالنواجذ وإياكم ومحدثات الأمور فإن كل محدثة بدعة وكل بدعة ضلالة

The Messenger of Allah salla Llahu ‘alayhi wa sallam led us in Salat al Fajr one day. He then turned to us and delivered an eloquent sermon that brought tears to our eyes and made our hearts tremble. Someone said, “O Messenger of Allah, it is as if this is a farewell sermon. What do you enjoin upon us?”

The Prophet salla Llahu ‘alayhi wa sallam replied, “I advise you to fear Allah and to listen and obey, even if he were an Abyssinian slave, for whoever among you lives after me will see much disagreement. So, hold on to my Sunnah and the Sunnah of the Rightly Guided Khalifas after me. Cling to it firmly and hold fast to it. Beware of newly invented matters, for every newly invented matter is an innovation and every innovation is misguidance.”^[4]

 

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

 

من أطاعني فقد أطاع الله ومن عصاني فقد عصى الله

Whoever obeys me has obeyed Allah, and whoever disobeys me has disobeyed Allah.^[5]

 

Jabir ibn ‘Abdullah radiya Llahu ‘anhuma states:

 

جاءت ملائكة إلى النبي صلى الله عليه وسلم وهو نائم فقال بعضهم إنه نائم وقال بعضهم إن العين نائمة والقلب يقظان فقالوا إن لصاحبكم هذا مثلا فقالوا مثله كمثل رجل بنى دارا وجعل فيها مأدبة وبعث داعيا فمن أجاب الداعي دخل الدار وأكل من المأدبة ومن لم يجب الداعي لم يدخل الدار ولم يأكل من المأدبة فقالوا أولوها له يفقهها فقالوا فالدار الجنة والداعي محمد صلى الله عليه وسلم فمن أطاع محمدا فقد أطاع الله ومن عصى محمدا فقد عصى الله ومحمد فرق بين الناس

Some angels came to the Prophet salla Llahu ‘alayhi wa sallam while he was asleep. Some of them said, “He is sleeping.”

Others said, “His eyes are asleep, but his heart is awake.”

They said, “Indeed, there is an example for this companion.”

The others explained, “His example is like that of a man who built a house, prepared a feast in it, and sent out an inviter. Whoever answered the inviter, entered the house and ate from the feast, and whoever did not answer the inviter, did not enter the house and did not eat from the feast.”

They said, “Interpret it for him so that he may understand it.”

The others replied, “The house is Jannat, and the inviter is Muhammad salla Llahu ‘alayhi wa sallam. Whoever obeys Muhammad has obeyed Allah, and whoever disobeys Muhammad has disobeyed Allah. Muhammad is the difference between people.”^[6]

 

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

 

كل أمتي يدخلون الجنة إلا من أبى قالوا يا رسول الله ومن يأبى قال من أطاعني دخل الجنة ومن عصاني فقد أبى

Everyone from my Ummah will enter Jannat except those who refuse.

They (the Sahabah) asked, “O Messenger of Allah, who are those who refuse?”

The Prophet salla Llahu ‘alayhi wa sallam replied, “Whoever obeys me will enter Jannat, and whoever disobeys me has refused.”^[7]

 

Furthermore, there are the attributes of beauty and perfection with which the Prophet salla Llahu ‘alayhi wa sallam was endowed, the unique qualities with which Allah subhanahu wa ta ‘ala honoured him, and the honours that Allah subhanahu wa ta ‘ala bestowed upon him, such that no one among the creation could come close or be compared to him. His characteristics exceeded 350 qualities, none of which were possessed by any of the prophets.^[8]

Among the things that Allah subhanahu wa ta ‘ala has distinguished the Prophet salla Llahu ‘alayhi wa sallam with is revelation. He warns through it, as the verse of the Qur’an states:

 

قُلْ إِنَّمَا أُنْذِرُكُمْ بِالْوَحْيِ

Say, “I only warn you by revelation.”

 

He does not speak except by it:

 

وَمَا يَنْطِقُ عَنِ الْهَوَىٰ إِنْ هُوَ إِلَّا وَحْيٌ يُوحَىٰ

Nor does he speak from (his own) inclination. It is not but a revelation revealed.

 

He does not follow anything except revelation:

 

إِنْ أَتَّبِعُ إِلَّا مَا يُوحَىٰ إِلَيَّ

I only follow what is revealed to me.

 

إِنَّمَا أَتَّبِعُ مَا يُوحَىٰ إِلَيَّ مِنْ رَبِّي

I only follow what is revealed to me.

 

The Prophet salla Llahu ‘alayhi wa sallam explained that He was distinguished with this.

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

 

ما من الأنبياء نبي إلا أعطي من الآيات ما مثله آمن عليه البشر وإنما كان الذي أتيته وحيا أوحاه الله إلي فأرجو أن أكون أكثرهم تابعا يوم القيامة

There is no prophet among the prophets who was not given miracles by which people believed in him. However, what I have been given is a revelation that Allah revealed to me. Therefore, I hope that I will have the most followers on the Day of Qiyamah.^[9]

 

Allah subhanahu wa ta ‘ala has declared that following the Prophet salla Llahu ‘alayhi wa sallam is the sign of His love, as He states:

 

قُلْ إِنْ كُنْتُمْ تُحِبُّونَ اللَّهَ فَاتَّبِعُونِي يُحْبِبْكُمُ اللَّهُ وَيَغْفِرْ لَكُمْ ذُنُوبَكُمْ

Say, (O Muhammad), “If you should love Allah, then follow me, (so) Allah will love you and forgive you your sins.”

 

The meaning of following and the difference between that and obedience have been discussed in the first chapter.

Furthermore, from Allah’s subhanahu wa ta ‘ala love and mercy for this Ummah is that He did not leave them to wander aimlessly in the wilderness of this world and get lost in the depths of searching and seeking for a role model to emulate, a perfect example to follow, and a complete leader to follow. Allah subhanahu wa ta ‘ala relieved this Ummah of all that and guided it to the one who perfected and beautified it, making him the reference, foundation, example, and model for it.

Allah created His Prophet salla Llahu ‘alayhi wa sallam for this Ummah, nurtured him under His watchful eye, refined his being, attributes, character, and states, and completed him in his being and attributes. He favoured him above all His creation, and clarified his status and position by Him, after elevating his rank. He made him worthy of being emulated and a role model to be followed. Then, He sent him to this Ummah as a leader to be followed and the best example to be emulated, and called upon it to follow him, to emulate his character, and to follow him in all his conditions, words, and actions… so that they can be with him and attain the love of Allah subhanahu wa ta ‘ala and forgiveness of their sins.

Thus, Allah subhanahu wa ta ‘ala states:

 

لَقَدْ كَانَ لَكُمْ فِي رَسُولِ اللَّهِ أُسْوَةٌ حَسَنَةٌ لِمَنْ كَانَ يَرْجُو اللَّهَ وَالْيَوْمَ الْآخِرَ وَذَكَرَ اللَّهَ كَثِيرًا

There has certainly been for you in the Messenger of Allah an excellent pattern for anyone whose hope is in Allah and the Last Day and (who) remembers Allah often.^[10]

 

Thereafter, Allah subhanahu wa ta ‘ala and His Prophet salla Llahu ‘alayhi wa sallam explained that whoever obeys the Prophet of Allah has obeyed Allah subhanahu wa ta ‘ala. Allah subhanahu wa ta ‘ala declares:

 

مَنْ يُطِعِ الرَّسُولَ فَقَدْ أَطَاعَ اللَّهَ

He who obeys the Messenger has obeyed Allah.^[11]

 

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

 

من أطاعني فقد أطاع الله ومن عصاني فقد عصى الله

Whoever obeys me has obeyed Allah, and whoever disobeys me has disobeyed Allah.^[12]

 

Allah subhanahu wa ta ‘ala expressed obedience to His Prophet salla Llahu ‘alayhi wa sallam using the present tense (yuti’), which implies the present and future, whilst He expressed obedience to Him using the past tense (ata’a), which indicates to its occurrence and certainty. Therefore, whoever obeys the Prophet of Allah presently is, in reality, obeying the One Who sent him, that is Allah subhanahu wa ta ‘ala, before obeying His Prophet. Whoever disobeys him is, in reality, disobeying the One Who sent him, before disobeying His Prophet.

All of this, and much more, prompted them to adhere to his Sunnah, adopt it, be keen towards it, recognise what emanated from him, preserve it, verify it, and transmit it. They considered everything that emanated from him to be din, which they could not deviate from, be lax about, or be distant from.

They were eager to obey him, so they devoted themselves to following him, adhering to his commands and prohibitions, and committing themselves to obeying his commands, prohibitions, and guidance in all matters; from worship to Jihad, from morals to transactions, from rulings to penal punishments, etc.

They preserved his sayings and actions, his sleep and alertness, his movements and stillness, his standing and sitting, his striving, his worship and conduct, his expeditions and campaigns, his humour and admonitions, his sermons, his eating and drinking, his walking and silence, his playing with his family, his training of his horse, his covenants and agreements, his letters to Muslims and polytheists, his observations, his breaths, and his attributes. This is in addition to the rulings they preserved from him, the acts of worship they asked him about, what is permissible and forbidden, and the judgements they referred to him.^[13]

Therefore, they became extremely eager to hear from him, to stay close to him, to hear and preserve his Sunnah, or to hear it from a Sahabi from him. They were extremely cautious about what they did not know; whoever was too shy to ask him directly would ask someone else to ask him. If any issue of knowledge was presented to one of them and he did not know the answer, he would travel to him to learn the ruling. Delegations would come to him to learn the Sunnah and din. They would discuss it among themselves when he left them. They would bring their children to his gatherings. They reached such a stage that, in preserving it, some of them wrote it down, others memorised it, they practically applied its teachings, and they exerted great enthusiasm in preserving and disseminating it. Women joined the men in this. In fact, some women even surpassed the men. Were it not for the Ummahat al Mu’minin radiya Llahu ‘anhunna, we would not have known much about the Prophet’s salla Llahu ‘alayhi wa sallam domestic and family life.

Furthermore, Allah subhanahu wa ta ‘ala bestowed honours upon the Sahabah and distinguished them with characteristics that were not found among the followers of other prophets. Thus, they were the best generation humanity has ever known, former or latter. Some of their distinguishing characteristics were mentioned in the first two chapters.

Distinguished characteristics such as Allah’s subhanahu wa ta ‘ala love for them, Allah being pleased with them, Allah testifying to their iman, conviction, and perfect character, Allah decreeing eternal life for them in Jannat, and Allah declaring that they were worthy of the word of piety.

Therefore, Allah subhanahu wa ta ‘ala made them role models for those who came after them, after the Prophet salla Llahu ‘alayhi wa sallam, and instructed to follow in their footsteps and emulate them, and warned against deviating from their ways and following any path other than theirs, saying:

 

وَمَنْ يُشَاقِقِ الرَّسُولَ مِنْ بَعْدِ مَا تَبَيَّنَ لَهُ الْهُدَىٰ وَيَتَّبِعْ غَيْرَ سَبِيلِ الْمُؤْمِنِينَ نُوَلِّهِ مَا تَوَلَّىٰ وَنُصْلِهِ جَهَنَّمَ ۖ وَسَاءَتْ مَصِيرًا

And whoever opposes the Messenger after guidance has become clear to him and follows other than the way of the believers – We will give him what he has taken and drive him into Hell, and evil it is as a destination.^[14]

 

How keen were they for the Sunnah of the Prophet salla Llahu ‘alayhi wa sallam, how did they adopt it, adhere to it, and defend it? How did they transmit it to those who came after them? What was their methodology in this regard, that they became the best examples of following and emulation, being dedicated to the Sunnah of the Prophet salla Llahu ‘alayhi wa sallam, verifying it, defending it, applying it during his lifetime, and preserving it after his death?

This is what we will discuss in this chapter, Allah willing, i.e., their dedication to the Prophetic Sunnah during the lifetime of the Prophet Muhammad salla Llahu ‘alayhi wa sallam.

This dedication from them towards the Prophetic Sunnah during the time of the Prophet salla Llahu ‘alayhi wa sallam was manifested in several ways, such as:

 

The Attachment of Some Sahabah to Hear and Memorise Hadith from the Prophet salla Llahu ‘alayhi wa sallam

Such was the dedication of some Sahabah radiya Llahu ‘anhum to hear Hadith from the Prophet salla Llahu ‘alayhi wa sallam that they stayed close to him in order to hear it.

An example of this is the foremost narrator in Islam, Abu Hurairah radiya Llahu ‘anhu, who said:

 

إنه لم يكن يشغلني عن رسول الله صلى الله عليه وسلم غرس الودي ولا صفق بالأسواق إني كنت أطلب من رسول الله صلى الله عليه وسلم كلمة يعلمنيها وأكلة يطعمنيها

Planting trees and trading in the markets did not distract me from the Prophet salla Llahu ‘alayhi wa sallam. I would seek from the Prophet salla Llahu ‘alayhi wa sallam a statement to teach me or a morsel of food to feed me.

 

فقال له عبد الله بن عمر رضي الله تعالى عنهما أنت يا أبا هريرة كنت ألزمنا لرسول الله صلى الله عليه وسلم وأعلمنا بحديثه

‘Abdullah ibn ‘Umar radiya Llahu ‘anhuma said to him, “O Abu Hurairah, you were the one most attached to the Messenger of Allah salla Llahu ‘alayhi wa sallam and the most knowledgeable of his Hadith.”^[15]

 

With this, Abu Hurairah radiya Llahu ‘anhu refutes those who say, “Abu Hurairah narrated too many ahadith. Why did the Muhajirin and Ansar radiya Llahu ‘anhum not narrate from the Prophet salla Llahu ‘alayhi wa sallam as many ahadith as he did?” Abu Hurairah radiya Llahu ‘anhu said:

 

إن الناس يقولون أكثر أبو هريرة ولولا آيتان في كتاب الله ما حدثت حديثا ثم يتلو إِنَّ الَّذِينَ يَكْتُمُونَ مَا أَنْزَلْنَا مِنَ الْبَيِّنَاتِ  إلى قوله  التَّوَّابُ الرَّحِيمُ

إن إخواننا من المهاجرين كان يشغلهم الصفق بالأسواق وإن إخواننا من الأنصار كان يشغلهم العمل في أموالهم وإن أبا هريرة كان يلزم رسول الله صلى الله عليه وسلم بشبع بطنه ويحضر ما لا يحضرون ويحفظ ما لا يحفظون

وفي رواية وكنت ألزم رسول الله صلى الله عليه وسلم على ملء بطني فأشهد إذا غابوا وأحفظ إذا نسوا ولقد قال رسول الله صلى الله عليه وسلم يوما أيكم يبسط ثوبه فيأخذ من حديثي هذا ثم يجمعه إلى صدره فإنه لم ينس شيئا سمعه

فبسطت بردة عليّ حتى فرغ من حديثه ثم جمعتها إلى صدري فما نسيت بعد ذلك اليوم شيئا حدثني به

وفي رواية للبخاري قلت يا رسول الله إني أسمع منك حديثا كثيرا أنساه قال أبسط رداءك فبسطته قال فغرف بيديه ثم قال ضمه فضممته فما نسيت شيئا بعده

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. Then he recited, “Indeed, those who conceal what We sent down of clear proofs…” up to the verse “…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 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.”

According to another narration, he said: I would be attached to the Prophet salla Llahu ‘alayhi wa sallam to fill my stomach. I would be present when they were absent, and I would memorise when they would forget. One day, the Prophet salla Llahu ‘alayhi wa sallam said, “Which of you will spread out his garment and acquire this Hadith from me, then hold it to his chest? Then he will not forget anything he heard.”

So, I spread out the cloak that was over me, until he finished his Hadith, then hold it to my chest. After that, I did not forget anything he narrated to me.^[16]

The narration of al Bukhari^[17] states: I said, “O Messenger of Allah, I hear many ahadith from you, but I forget them.”

The Prophet salla Llahu ‘alayhi wa sallam said, “Spread out your garment.”

I spread it out. He then scooped up some with his hands and said, “Embrace it.”

Then I embraced it, and I never forgot anything after that.

 

These two ahadith demonstrate a clear virtue of Abu Hurairah radiya Llahu ‘anhu and a clear miracle, one of the signs of prophethood, because forgetfulness is inherent in human beings. Abu Hurairah radiya Llahu ‘anhu acknowledged that he used to be very forgetful, but this was overcome by the blessing of the Prophet salla Llahu ‘alayhi wa sallam.^[18] Factors contributing to the strength of his memory will be discussed in the next chapter, Allah willing.

 

The Determination of Some Sahabah to Hear Hadith Directly from the Prophet salla Llahu ‘alayhi wa sallam

A large number of Sahabah radiya Llahu ‘anhum are examples of this. They were eager to know the states of the Prophet salla Llahu ‘alayhi wa sallam so they could emulate him, and learn his Sunnah to apply it, whether they heard it directly from him or through other means.

Abu Hurairah radiya Llahu ‘anhu narrates:

 

قيل يا رسول الله من أسعد الناس بشفاعتك يوم القيامة قال رسول الله صلى الله عليه وسلم لقد ظننت يا أبا هريرة أن لا يسألني عن هذا الحديث أحد أول منك لما رأيت من حرصك على الحديث أسعد الناس بشفاعتي يوم القيامة من قال لا إله إلا الله خالصا من قلبه أو نفسه

Someone asked, “O Messenger of Allah, who will be the most fortunate of people to receive your intercession on the Day of Qiyamah?”

The Prophet salla Llahu ‘alayhi wa sallam replied, “O Abu Hurairah, I expected that no one would ask me about this hadith before you, because of your eagerness for Hadith. The most fortunate of people to receive my intercession on the Day of Qiyamah will be the one who says la ilaha illa Allah sincerely from his heart or soul.”^[19]

 

The hadith about Ibn ‘Abbas radiya Llahu ‘anhuma being sent to the house of his aunt, Maimunah radiya Llahu ‘anha, to learn about the Prophet’s salla Llahu ‘alayhi wa sallam conditions in his house will be mentioned in due course.

 

Busy People Alternating to Be in the Presence of the Prophet salla Llahu ‘alayhi wa sallam

Due to their intense eagerness to hear the revelation, they took turns going to the Prophet salla Llahu ‘alayhi wa sallam, while others were occupied with their work. Whoever went to the Prophet salla Llahu ‘alayhi wa sallam would return to those who remained and inform them of what they heard from the Prophet salla Llahu ‘alayhi wa sallam.

‘Abdullah ibn ‘Abbas radiya Llahu ‘anhuma narrates from ‘Umar ibn al Khattab radiya Llahu ‘anhu:

 

كنت أنا وجار لي من الأنصار في بني أمية بن زيد وهي من عوالي المدينة وكنا نتناوب النزول على رسول الله صلى الله عليه وسلم ينزل يوما وأنزل يوما فإذا نزلت جئته بخبر ذلك اليوم من الوحي وغيره وإذا نزل فعل مثل ذلك

An Ansari neighbour and I lived in the Banu Umayyah ibn Zaid district, part of the ‘awali section of Madinah. We would take turns going to the Prophet salla Llahu ‘alayhi wa sallam. He would go one day, and I would go the next. When I went, I would bring him news of that day, of revelations, etc., and when he went, he would do the same.”^[20]

 

The hadith of al Bara’ radiya Llahu ‘anhu will be mentioned shortly.

 

Sending Others to the Homes of the Ummahat al Mu’minin to Learn About His Conditions and Ways

Due to their intense eagerness to hear Hadith, they would send others to the homes of the Prophet’s salla Llahu ‘alayhi wa sallam wives—to see what he did—if the person sent was a mahram^[21], or to ask his wives radiya Llahu ‘anhunna regarding his actions, conditions, and sayings. Several ahadith will be mentioned concerning questioning of his conditions in the section on the role of women in narration, Allah willing.

As for visiting the Ummahat al Mu’minin radiya Llahu ‘anhum and enquiring about the personal conditions of the Prophet salla Llahu ‘alayhi wa sallam, this was very common. An example is the incident of al ‘Abbas ibn ‘Abdul Muttalib sending his son ‘Abdullah ibn ‘Abbas radiya Llahu ‘anhuma to the house of his aunt, Umm al Mu’minin Maimunah radiya Llahu ‘anha. ‘Abdullah ibn ‘Abbas recounted how the Prophet salla Llahu ‘alayhi wa sallam performed Salah at night and what actions he practiced that night. This hadith is reported by al Bukhari and Muslim. Al Imam al Bukhari rahimahu Llah mentioned it in nineteen places in his al Sahih.^[22]

 

Verifying What They Did Not Know until Reverting to the Prophet salla Llahu ‘alayhi wa sallam

Due to their intense eagerness for the Prophetic Sunnah, they verified what they did not know or when they had doubts. This is of several types:

A. They would revert to the Prophet salla Llahu ‘alayhi wa sallam regarding what he said, which they did not know or could not comprehend, to understand the ruling on it. This was the case with Aisha radiya Llahu ‘anha; she would not hear anything she did not understand without reverting to him until she understood it. She narrates that the Prophet salla Llahu ‘alayhi wa sallam said:

 

ليس أحد يحاسب يوم القيامة إلا هلك فقلت يا رسول الله جعلني الله فداك أليس يقول الله عز وجل فَأَمَّا مَنْ أُوتِيَ كِتَابَهُ بِيَمِينِهِ فَسَوْفَ يُحَاسَبُ حِسَابًا يَسِيرًا  فقال رسول الله صلى الله عليه وسلم إنما ذلك العرض يُعرضون ومن نوقش الحساب هلك

“No one will be brought to account on the Day of Qiyamah except that he will perish.”

I asked, “O Messenger of Allah, may Allah sacrifice me for you! Does not Allah subhanahu wa ta ‘ala say, ‘Then as for he who is given his record in his right hand, He will be judged with an easy account’?”

The Prophet salla Llahu ‘alayhi wa sallam explained, “That is only the presentation, they will be presented; whoever is scrutinised in reckoning will perish.”^[23]

 

B. If any of them encountered a problem, or someone gave them a ruling on a certain matter, and they had doubts, they would revert to the Prophet salla Llahu ‘alayhi wa sallam to acquire the correct ruling and hear it directly from him. An example of this is:

Abu Sa’id radiya Llahu ‘anhu narrates:

 

انطلق نفر من أصحاب النبي صلى الله عليه وسلم في سفرة سافروها حتى نزلوا على حي من أحياء العرب فاستضافوهم فأبوا أن يضيفوهم فلدغ سيد ذلك الحي فسعوا له بكل شيء لا ينفعه شيء فقال بعضهم لو أتيتم هؤلاء الرهط الذين نزلوا لعله أن يكون عند بعضهم شيء فأتوهم فقالوا يا أيها الرهط إن سيدنا لدغ وسعينا له بكل شيء لا ينفعه فهل عند أحد منكم من شيء فقال بعضهم نعم والله إني لأرقي ولكن والله لقد استضفناكم فلم تضيفونا فما أنا براق لكم حتى تجعلوا لنا جعلا فصالحوهم على قطيع من الغنم فانطلق يتفل عليه ويقرأ الحمد لله رب العالمين فكأنما نشط من عقال فانطلق يمشي وما به قلبة قال فأوفوهم جعلهم الذي صالحوهم عليه فقال بعضهم أقسموا فقال الذي رقى لا تفعلوا حتى نأتي النبي صلى الله عليه وسلم فنذكر له الذي كان فننظر ما يأمرنا فقدموا على رسول الله صلى الله عليه وسلم فذكروا له فقال وما يدريك أنها رقية ثم قال قد أصبتم اقسموا واضربوا لي معكم سهما فضحك النبي صلى الله عليه وسلم

A group of Sahabah set out on a journey. They stopped at one of the Arab neighbourhoods. They asked for hospitality, but the people refused to host them. Then the chief of that neighbourhood was stung by a scorpion. They tried everything to cure him, but nothing helped. Some of them said, “Why do you not go to those people who have stopped here? Perhaps one of them might have something.”

So, they went to them and said, “O people, our chief has been stung. We tried everything for him, but nothing has worked. Does anyone have anything to help?”

One of them replied, “Yes, by Allah, I can perform ruqyah^[24] for him. But by Allah, we requested hospitality, and you did not host us. I will not perform ruqyah for you until you give us a recompense.”

They agreed on a flock of sheep. Then, he began to lightly spit on him and recite Surah al Fatihah. He (their leader) was [cured] as though he had been untied from a rope. He got up and began walking as if nothing had been wrong with him at all. They gave them the payment that they agreed upon. Some of them said, “Divide it up.”

But the one who performed the ruqyah said, “Do not do so until we go to the Prophet salla Llahu ‘alayhi wa sallam and mention to him what had transpired, and see what he commands us.”

Then they came to the Prophet salla Llahu ‘alayhi wa sallam and mentioned that to him. He said, “How did you know that it was a ruqyah?”

Thereafter, he said, “You were correct. Divide it up, and assign a share for me with you.”

Then the Prophet salla Llahu ‘alayhi wa sallam laughed.^[25]

 

Similar is the hadith of Abu Qatadah radiya Llahu ‘anhu when he hunted a zebra and his companions differed regarding eating it, because they were in the state of Ihram while he was not. Later, when they came to the Prophet salla Llahu ‘alayhi wa sallam and asked him, he said, “It is permissible, so eat it.”^[26]

Al Bukhari narrated it in twelve places.

C. When they heard something from the Prophet salla Llahu ‘alayhi wa sallam and then heard something contrary to that from someone else, they refuted those from whom they heard the latter, then took them to the Prophet salla Llahu ‘alayhi wa sallam so that they might hear the correct version of it. An example of this:

‘Umar ibn al Khattab radiya Llahu ‘anhu narrates:

 

سمعت هشام بن حكيم يقرأ سورة الفرقان في حياة رسول الله صلى الله عليه وسلم فاستمعت لقراءته فإذا هو يقرأ على حروف كثيرة لم يقرئنيها رسول الله صلى الله عليه وسلم فكدت أساوره في الصلاة فتصبرت حتى سلم فلببته بردائه فقلت من أقرأك هذه السورة التي سمعتك تقرأ قال أقرأنيها رسول الله صلى الله عليه وسلم فقلت كذبت فإن رسول الله صلى الله عليه وسلم قد أقرأنيها على غير ما قرأت فانطلقت به أقوده إلى رسول الله صلى الله عليه وسلم فقلت إني سمعت هذا يقرأ بسورة الفرقان على حرف لم تقرئنيها فقال أرسله اقرأ يا هشام فقرأ عليه القراءة التي سمعته يقرأ فقال رسول الله صلى الله عليه وسلم كذلك أنزلت ثم قال اقرأ يا عمر فقرأت القراءة التي أقرأنيها فقال رسول الله صلى الله عليه وسلم كذلك أنزلت إن هذا القرآن أنزل على سبعة أحرف فاقرؤوا ما تيسر منه

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 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. I then 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.”

I took him by the hand, pulled him to the Prophet salla Llahu ‘alayhi wa sallam, and said, “I heard this man reciting Surah al Furqan in a mode that you did not teach me.”

The Prophet salla Llahu ‘alayhi wa sallam said, “Leave him. Recite, O Hisham.”

He recited to him the way I heard him recite. The Prophet salla Llahu ‘alayhi wa sallam said, “It was revealed in this way.”

Then he said, “Recite, O ‘Umar.”

So, I recited the way he had taught me. The Prophet salla Llahu ‘alayhi wa sallam said, “It was revealed in this way. This Qur’an was revealed in seven different modes, so recite whichever is easy for you.”^[27]

 

‘Abdullah ibn Mas’ud radiya Llahu ‘anhu states:

 

سمعت رجلا قرأ آية سمعت من النبي صلى الله عليه وسلم خلافها فأخذت بيده فأتيت به رسول الله صلى الله عليه وسلم فقال كلاكما محسن…

I heard a man recite a verse that I heard the Prophet salla Llahu ‘alayhi wa sallam reciting differently. Therefore, I took him by the hand and brought him to the Prophet salla Llahu ‘alayhi wa sallam. The Prophet salla Llahu ‘alayhi wa sallam said, “Both of you are correct.”^[28]

 

Meaning that both are correct in reciting in a different mode from the other, as explained in the following narration:

Ubayy ibn Ka’b radiya Llahu ‘anhu narrates:

 

كنت في المسجد فدخل رجل يصلي فقرأ قراءة أنكرتها عليه ثم دخل آخر فقرأ قراءة سوى قراءة صاحبه فلما قضينا الصلاة دخلنا جميعا على رسول الله صلى الله عليه وسلم فقلت إن هذا قرأ قراءة أنكرتها عليه ودخل آخر فقرأ سوى قراءة صاحبه فأمرهما رسول الله صلى الله عليه وسلم فقرآ فحسّن النبي صلى الله عليه وسلم شأنهما فسقط في نفسي من التكذيب ولا إذ كنت في الجاهلية فلما رأى رسول الله صلى الله عليه وسلم ما قد غشيني ضرب في صدري ففضت عرقا وكأنما أنظر إلى الله عز وجل فرقا فقال لي يا أبي أرسل إلي أن اقرأ القرآن على حرف فرددت إليه أن هون على أمتي …

I was in the Masjid when a man entered to perform Salah. He recited in a way that I disapproved of. Then another man entered and recited differently from his companion. When we finished performing Salah, all of us went to the Prophet salla Llahu ‘alayhi wa sallam. I said, “This man recited in a way that I disapproved of, and another man entered and recited differently from his companion.”

The Prophet salla Llahu ‘alayhi wa sallam ordered both of them to recited and they recited. the Prophet salla Llahu ‘alayhi wa sallam approved their recitation. A doubt of denial entered in my heart, such that even in the pre-Islamic era I did not experience. When the Prophet salla Llahu ‘alayhi wa sallam realised what has overcome me, he struck my chest, and I began perspiring in awe, as if I were looking at Allah subhanahu wa ta ‘ala. He then said to me, “O Ubayy, it was revealed to me to recite the Qur’an in one mode. I replied, ‘Make it easy for my Ummah.’”^[29]

 

D. When they heard something from the Prophet salla Llahu ‘alayhi wa sallam which they could not fully comprehend, or when the Prophet salla Llahu ‘alayhi wa sallam told them something and they feared that people might exploit it and abandon practice, relying solely on what they had heard, they would take the narrator to the Prophet salla Llahu ‘alayhi wa sallam to verify the accuracy of the transmission and to express their viewpoint.

Abu Hurairah radiya Llahu ‘anhu states:

 

كنا جلوسا حول رسول الله معنا أبو بكر وعمر في نفر فقام رسول الله صلى الله عليه وسلم من بين أظهرنا فأبطأ علينا وخشينا أن يقتطع دوننا وفزعنا فقمنا فكنت أول من فزع… الحديث بطوله فدخلت على رسول الله صلى الله عليه وسلم…. وفيه فقال يا أبا هريرة وأعطاني نعليه قال اذهب بنعلي هاتين فمن لقيت من وراء هذا الحائط يشهد أن لا إله إلا الله مستيقنا بها قلبه فبشره بالجنة فكان أول من لقيت عمر فقال ما هذان النعلان يا أبا هريرة فقلت هاتان نعلا رسول الله صلى الله عليه وسلم بعثني بهما من لقيت يشهد أن لا إله إلا الله مستيقنا بها قلبه بشرته بالجنة فضرب عمر بيده بين ثديي فخررت لإستي فقال ارجع يا أبا هريرة فرجعت إلى رسول الله صلى الله عليه وسلم فأجهشت بكاء وركبني عمر فإذا هو على أثري فقال لي رسول الله صلى الله عليه وسلم مالك يا أبا هريرة قلت لقيت عمر فأخبرته بالذي بعثتني به فضرب بين ثديي خررت لإستي قال ارجع فقال له رسول الله صلى الله عليه وسلم يا عمر ما حملك على ما فعلت قال يا رسول الله بأبي أنت وأمي أبعثت أبا هريرة بنعليك من لقي يشهد أن لا إله إلا الله مستيقنا بها قلبه بشره بالجنة قال نعم قال فلا تفعل فإني أخشى أن يتكل الناس عليها فخلهم يعملون قال رسول الله صلى الله عليه وسلم فخلهم

We were sitting around the Prophet salla Llahu ‘alayhi wa sallam with Abu Bakr, ‘Umar, and a group of others. The Prophet salla Llahu ‘alayhi wa sallam got up from among us and went away for a while. We feared that he would be snatched from us. We were startled, so we got up, and I was the first to be startled. I went to the Prophet salla Llahu ‘alayhi wa sallam… (the hadith continues at length wherein he states that) the Prophet salla Llahu ‘alayhi wa sallam said, “O Abu Hurairah.” He gave me his sandals and said, “Take these sandals of mine, and whoever you meet beyond this wall who testifies in la ilaha illa Allah, with conviction in his heart, give him glad tidings of Jannat.”

The first person I met was ‘Umar, who said, “What are these sandals, O Abu Hurairah?”

I replied, “These are the sandals of the Messenger of Allah salla Llahu ‘alayhi wa sallam. He sent me with them and said that whoever I meet who testifies in la ilaha illa Allah, with conviction in his heart, I should give him glad tidings of Jannat.”

‘Umar struck me in my chest, and I fell on my backside. He said, “Go back, O Abu Hurairah.”

So, I went back to the Prophet salla Llahu ‘alayhi wa sallam and burst into tears. ‘Umar caught up with me and was right behind me. The Prophet salla Llahu ‘alayhi wa sallam said to me, “What is the matter with you, O Abu Hurairah?”

I replied, “I met ‘Umar and told him what you sent me with, and he struck me in my chest, which caused me to fall on my backside, and he told me to go back.”

The Prophet salla Llahu ‘alayhi wa sallam asked him, “O ‘Umar, what made you do what you did?”

He replied, “O Messenger of Allah salla Llahu ‘alayhi wa sallam, may my father and mother be sacrificed for you, did you send Abu Hurairah with your sandals and tell him that whoever he meets that testifies in la ilaha illa Allah, with conviction in his heart, to give him glad tidings of Jannat?”

The Prophet salla Llahu ‘alayhi wa sallam said, “Yes.”

He said, “Do not do that, for I fear that people will rely on it, so leave them to practice.”

The Prophet salla Llahu ‘alayhi wa sallam said, “Leave them.”^[30]

 

There are several points in this hadith, the following of which are of interest to me:

• Abu Hurairah radiya Llahu ‘anhu conveyed to ‘Umar radiya Llahu ‘anhu what the Prophet salla Llahu ‘alayhi wa sallam wanted, as if he was the one giving the glad tidings. Thus, the message was conveyed.
• ‘Umar’s radiya Llahu ‘anhu stance towards Abu Hurairah was due to his fear of an error or misunderstanding in the transmission, and his reluctance to disseminate it, lest people rely on it.
• However, it cannot be said that ‘Umar radiya Llahu ‘anhu opposed what the Prophet salla Llahu ‘alayhi wa sallam intended to propagate, because Abu Hurairah radiya Llahu ‘anhu had already propagated it to ‘Umar radiya Llahu ‘anhu.
• ‘Umar radiya Llahu ‘anhu confirmed with the Prophet salla Llahu ‘alayhi wa sallam the accuracy of what Abu Hurairah radiya Llahu ‘anhu had transmitted, and the Prophet salla Llahu ‘alayhi wa sallam affirmed its authenticity.
• Perhaps this incident occurred before the incident involving Muaz radiya Llahu ‘anhu, wherein the Prophet salla Llahu ‘alayhi wa sallam forbade him from conveying this knowledge to the people. Muaz radiya Llahu ‘anhu informed them of it at the time of his death, fearing concealment of knowledge. The narration is as follows:

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

يا معاذ بن جبل قال لبيك يا رسول الله وسعديك قال يا معاذ قال لبيك يا رسول الله وسعديك ثلاثا قال ما من أحد يشهد أن لا إله إلا الله وأن محمدا رسول الله صدقا من قلبه إلا حرمه الله على النار قال يا رسول الله أفلا أخبر به الناس فيستبشروا قال إذا يتكلوا وأخبر بها معاذ عند موته تأثما

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 three times, and 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.”

And Muaz informed them of this at the time of his death, out of fear of sin (by withholding it).^[31]

The statement, “And Muaz informed them of it at the time of his death out of fear of sin,” means: out of fear of sinning by concealing knowledge. Muaz radiya Llahu ‘anhu informing them of it at the time of his death was because he knew that the prohibition against spreading good news was not due to it being unlawful, but rather it was a matter of discouragement. Otherwise, he would not have informed them at all.^[32] Allah knows best.

E. When they heard something from a Sahabi that they found strange because it was something that was not heard of before, they would revert to the Prophet salla Llahu ‘alayhi wa sallam and ask him about what they found strange, till they knew the ruling on that matter.

Aisha radiya Llahu ‘anha narrates:

 

أن رسول الله صلى الله عليه وسلم بعث رجلا على سرية وكان يقرأ لأصحابه في صلاتهم فيختم بـ! ” # $  فلما رجعوا ذكر ذلك لرسول الله فقال سلوه لأي شيء يصنع ذلك فسألوه فقال لأنها صفة الرحمن فأنا أحب أن أقرأ بها فقال رسول الله صلى الله عليه وسلم أخبروه أن الله يحبه

The Prophet salla Llahu ‘alayhi wa sallam sent a man on a military expedition. He would lead his companions in Salah and always conclude with Surah al Ikhlas. When they returned, they mentioned this to the Prophet salla Llahu ‘alayhi wa sallam, who said, “Ask him why he does that.”

So, they asked him. He explained, “Because it is a description of the Most Compassionate. Therefore, I love to recite it.”

The Prophet salla Llahu ‘alayhi wa sallam said, “Inform him that Allah loves him.”^[33]

 

Anas ibn Malik radiya Llahu ‘anhu states:

 

أتاني معاذ بن جبل فقلت من أين جئت يا معاذ قال جئت من عند النبي صلى الله عليه وسلم فقلت ما قال لك قال من شهد أن لا إله إلا الله مخلصا دخل الجنة فقلت فأذهب فأسأل النبي صلى الله عليه وسلم قال اذهب فأتيت النبي صلى الله عليه وسلم فقلت يا نبي الله حدثني معاذ بن جبل أنك قلت من شهد أن لا إله إلا الله مخلصا دخل الجنة قال صدق معاذ صدق معاذ صدق معاذ

Muaz ibn Jabal came to me. I asked him, “Where have you come from, Muaz?

He replied, “I came from the Prophet salla Llahu ‘alayhi wa sallam.”

I enquired, “What did he say to you?”

He replied, “Whoever testifies that there is no deity but Allah sincerely will enter Jannat.”

I asked, “Should I go and ask the Prophet?”

He said, “Go.”

So, I went to the Prophet and said, “O Messenger of Allah, Muaz ibn Jabal told me that you said that whoever testifies that there is no deity but Allah sincerely will enter Jannat.”

The Prophet salla Llahu ‘alayhi wa sallam replied, “Muaz spoke the truth, Muaz spoke the truth, Muaz spoke the truth.^[34]

 

There are other narrations similar to this. Were it not for the fear of being too lengthy, I would have mentioned many other examples, but what I have mentioned is sufficient. Allah subhanahu wa ta ‘ala is the One Who grants ability and assistance.

 

A Sahabi Repeating to the Prophet salla Llahu ‘alayhi wa sallam What He Heard from Him to Ensure the Accuracy of the Wording

Out of their eagerness for the Prophetic Sunnah and its transmission with the exact wording they heard from the Prophet salla Llahu ‘alayhi wa sallam, they would repeat to him what they heard from him to ensure the accuracy of the wording, lest they fall into something contrary to what they liked.

Al Bara’ ibn ‘Azib radiya Llahu ‘anhuma narrates that the Prophet salla Llahu ‘alayhi wa sallam said to him:

 

إذا أتيت مضجعك فتوضأ وضوءك للصلاة ثم اضطجع على شقك الأيمن ثم قل اللهم أسلمت وجهي إليك وفوضت أمري إليك وألجأت ظهري إليك رغبة ورهبة إليك لا ملجأ ولا منجا منك إلا إليك اللهم آمنت بكتابك الذي أنزلت ونبيك الذي أرسلت فإن مت من ليلتك فأنت على الفطرة واجعلها آخر ما تتكلم به

قال فرددتها على النبي صلى الله عليه وسلم لأستذكرهن فلما بلغت اللهم آمنت بكتابك الذي أنزلت قلت ورسولك قال لا ونبيك الذي أرسلت

When you retire to bed, perform wudu’ as you would for Salah, then lie on your right side and say, “O Allah, I have submitted myself to You, entrusted my affairs to You, and relied upon You, out of desire and fear for You. There is no refuge or escape from You except to You. O Allah, I have believed in Your Book which You revealed and in Your Prophet whom You sent.” If you pass away that night, you will pass away on fitrah (the pure religion). Make this the last thing you say.

Al Bara’ states: I repeated it to the Prophet salla Llahu ‘alayhi wa sallam to remember it. When I reached, “O Allah, I believe in Your Book which You revealed,” I said, “And Your Messenger.”

The Prophet salla Llahu ‘alayhi wa sallam said, “No, and Your Prophet whom You sent.”^[35]

 

Delegating Questions to Some of Them

Out of their eagerness for the Prophetic Sunnah and to know rulings from the Prophet salla Llahu ‘alayhi wa sallam, they would delegate others to ask the Prophet salla Llahu ‘alayhi wa sallam if they could not face the Prophet salla Llahu ‘alayhi wa sallam due to shyness, embarrassment, etc.

‘Ali ibn Abi Talib radiya Llahu ‘anhu states:

 

كنت رجلا مذاء فاستحييت أن أسأل رسول الله صلى الله عليه وسلم لمكان ابنته مني فأمرت المقداد بن الأسود فسأله فقال يغسل ذكره ويتوضأ

I was a man who frequently discharged madhi (pre-seminal fluid). I was too shy to ask the Prophet salla Llahu ‘alayhi wa sallam because of his daughter’s position with me. So, I instructed al Miqdad ibn al Aswad to ask him, and he said, “He should wash his private part and perform wudu’.”^[36]

 

Zainab, the wife of ‘Abdullah ibn Mas’ud radiya Llahu ‘anhuma, narrates:

 

قال رسول الله صلى الله عليه وسلم تصدقن يا معشر النساء ولو من حليكن قالت فرجعت إلى عبد الله فقلت إنك رجل خفيف ذات اليد وإن رسول الله صلى الله عليه وسلم قد أمرنا بالصدقة فأته فاسأله فإن كان ذلك يجزي عني وإلا صرفتها إلى غيركم قالت فقال لي عبد الله بل ائتيه أنت قالت فانطلقت فإذا امرأة من الأنصار بباب رسول الله صلى الله عليه وسلم حاجتي حاجتها قالت وكان رسول الله صلى الله عليه وسلم قد ألقيت عليه المهابة قالت فخرج علينا بلال فقلنا له أنت سل رسول الله صلى الله عليه وسلم فأخبره أن امرأتين بالباب تسألانك أتجزئ الصدقة عنهما على أزواجهما وعلى أيتام في حجورهما ولا تخبره من نحن قالت فدخل بلال على رسول الله صلى الله عليه وسلم فسأله فقال له رسول الله صلى الله عليه وسلم من هما فقال امرأة من الأنصار وزينب فقال رسول الله صلى الله عليه وسلم أي الزنايب قال امرأة عبد الله فقال له رسول الله صلى الله عليه وسلم لهما أجران أجر القرابة وأجر الصدقة

The Prophet salla Llahu ‘alayhi wa sallam instructed, “Give charity, O women, even from your jewellery.”

So, I returned to ‘Abdullah and submitted, “You are a man of limited possessions, and the Prophet salla Llahu ‘alayhi wa sallam has commanded us to give charity. Go to him and ask him. If it suffices for me (to give to you), then so be it; otherwise, I will give it to someone else.”

‘Abdullah said to me, “Rather you go and ask him.”

So, I went and there was a woman from the Ansar at the door of the Prophet salla Llahu ‘alayhi wa sallam with the same need as mine. The Prophet salla Llahu ‘alayhi wa sallam was very awe inspiring. So, Bilal came out to us. We said to him, “Go and ask the Prophet salla Llahu ‘alayhi wa sallam; tell him that two women are at the door asking if it is permissible for them to give charity to their husbands and the orphans in their care. Do not tell him who we are.”

Bilal went in to the Prophet salla Llahu ‘alayhi wa sallam and asked him. The Prophet salla Llahu ‘alayhi wa sallam asked him, “Who are they?”

He replied, “A woman from the Ansar and Zainab.”

The Prophet salla Llahu ‘alayhi wa sallam asked, “Which Zainab?”

He replied, “The wife of ‘Abdullah.”

The Prophet salla Llahu ‘alayhi wa sallam said to him, “They will attain two rewards: the reward for kinship and the reward for charity.”^[37]

 

Sahl ibn Sa’d radiya Llahu ‘anhuma narrates that ‘Uwaymir al ‘Ajlani came to ‘Asim ibn ‘Adi al Ansari and said to him:

 

يا عاصم أرأيت رجلا وجد مع امرأته رجلا أيقتله فتقتلونه أم كيف يفعل سل لي يا عاصم عن ذلك رسول الله صلى الله عليه وسلم فسأل عاصم رسول الله صلى الله عليه وسلم عن ذلك فكره رسول الله صلى الله عليه وسلم المسائل وعابها حتى كبر على عاصم ما سمع من رسول الله صلى الله عليه وسلم

“O ‘Asim, what do you say about a man who finds another man with his wife? Should he kill him and then you will kill him, or what should he do? Ask the Prophet salla Llahu ‘alayhi wa sallam about this for me, O ‘Asim.”

‘Asim asked the Prophet salla Llahu ‘alayhi wa sallam about this; the Prophet salla Llahu ‘alayhi wa sallam disliked [such] questions and criticised them, to the point that ‘Asim was greatly distressed by what he heard from the Prophet salla Llahu ‘alayhi wa sallam.^[38]

 

The lengthy hadith is mentioned in the story of mutual imprecation (li’an). There are many ahadith on this topic.

 

Hearing From a Sahabi Who Heard the Hadith From the Prophet salla Llahu ‘alayhi wa sallam

Due to their intense eagerness for the Prophetic Sunnah, if they missed a hadith that they did not hear directly from the Prophet salla Llahu ‘alayhi wa sallam, they would hear it from another Sahabi who heard it from the Prophet salla Llahu ‘alayhi wa sallam. This was very common. Examples of this will be mentioned in Chapter Four. However, they were in two situations:

1. They would not mention that they heard it from someone else, due to their trust in one another, their integrity, and their honesty… after Allah subhanahu wa ta ‘ala and His Prophet salla Llahu ‘alayhi wa sallam had declared them to be trustworthy,^[39] and that they do not lie to each other.

The hadith of ‘Umar ibn al Khattab radiya Llahu ‘anhu, regarding his taking turns with the Ansari radiya Llahu ‘anhuma, has already been mentioned. It is the hadith of ‘Abdullah ibn ‘Abbas from ‘Umar radiya Llahu ‘anhu:

 

كنت أنا وجار لي من الأنصار في بني أمية بن زيد وهي من عوالي المدينة وكنا نتناوب النزول على رسول الله

An Ansari neighbour and I lived in the Banu Umayyah ibn Zaid district, part of the ‘awali section of Madinah. We would take turns going to the Prophet salla Llahu ‘alayhi wa sallam.

 

Al Bara’ ibn ‘Azib radiya Llahu ‘anhuma states:

 

ما كل الحديث سمعنا من رسول الله صلى الله عليه وسلم كان يحدثنا أصحابنا وكنا مشتغلين في رعاية الإبل

We did not hear every hadith directly from the Prophet salla Llahu ‘alayhi wa sallam. Our companions would narrate them to us, as we would be busy tending to camels.^[40]

 

Anas radiya Llahu ‘anhu states:

 

والله ما كل ما تحدثكم عن رسول الله صلى الله عليه وسلم سمعناه منه ولكن لم يكن يكذب بعضنا بعضا

By Allah, we did not hear everything we narrate to you directly from the Prophet salla Llahu ‘alayhi wa sallam. However, we never accused one another of lying.^[41]

 

2. They explicitly state who they heard the hadith from. This occurs in two ways:

• They may state it directly without being asked by anyone. This is very common. Anyone who examines Tuhfat al Ashraf will find many examples of it.

For example: The narration of ‘Abdullah ibn ‘Umar from his sister Hafsah, his narration from his father ‘Umar, his narration from Abu Sa’id, the narration of al Bara’ ibn ‘Azib from Abu Ayub, the narration of Jabir ibn Samurah from him, the narration of Jundub ibn ‘Abdullah from Hudhayfah ibn al Yaman, the narration of Ibn ‘Abbas from Usamah ibn Zaid, his narration from Muaz, the narration of Anas ibn Malik from Zaid ibn Thabit, and the narration of twenty-eight of them from Abu Hurairah radiya Llahu ‘anhum, etc.

• Explicitly stating from whom he heard it after being questioned about it. This is less common than the previous point. An example of this is the hadith: “Whoever reaches dawn in a state of major impurity should not fast.” Abu Hurairah radiya Llahu ‘anhu—after initially narrating it from the Prophet salla Llahu ‘alayhi wa sallam—clarified, “I did not hear it from the Prophet salla Llahu ‘alayhi wa sallam; I only heard it from al Fadl.” Thus, Abu Hurairah radiya Llahu ‘anhu retracted what he used to say about it, as recorded by al Sheikhayn.

Another example is the hadith:

 

لا ربا إلا في النسيئة

There is no usury except in deferred payment.

 

When ‘Abdullah ibn ‘Abbas radiya Llahu ‘anhuma narrated it, Abu Sa’id al Khudri radiya Llahu ‘anhu asked him:

 

هل سمعته من النبي صلى الله عليه وسلم قال أنتم أعلم برسول الله مني ولكن أخبرني أسامة بن زيد

“Did you hear it from the Prophet?”

He replied, “You know the Prophet salla Llahu ‘alayhi wa sallam better than I do, but Usamah ibn Zaid informed me.”^[42]

 

This is also recorded in al Sahihayn^[43] among many other ahadith. They knew each other’s worth, did not lie to one another, and were unanimous in deriving rulings from the Qur’an and Sunnah.

 

Traveling to the Prophet salla Llahu ‘alayhi wa sallam to Hear Directly from Him and Learn the Ruling

Out of their eagerness for the Prophetic Sunnah, when they were far from him, they would not be content—sometimes—with learning a ruling from the Sahabah radiya Llahu ‘anhum. Rather, some of them would travel to him to hear directly from him, verify the accuracy of the transmission, and confirm the validity of the ruling, even if the distance was great, such as Makkah.

‘Uqbah ibn al Harith radiya Llahu ‘anhu reports:

 

أنه تزوج ابنة لأبي إهاب بن عزيز فأتته امرأة فقالت إني قد أرضعت عقبة والتي تزوج بها فقال لها عقبة ما أعلم أنك أرضعتيني ولا أخبرتيني فركب إلى رسول الله صلى الله عليه وسلم بالمدينة فسأله فقال رسول الله صلى الله عليه وسلم كيف وقد قيل ففارقها عقبة ونكحت زوجا غيره

He married the daughter of Abu Ihab ibn ‘Aziz. A woman came to him and said that she breastfed ‘Uqbah and the one whom he married. ‘Uqbah said to her, “I do not know that you breastfed me nor did you tell me.”

So, he rode to the Prophet salla Llahu ‘alayhi wa sallam in Madinah and asked him. The Messenger of Allah salla Llahu ‘alayhi wa sallam said, “How can it (i.e. the marriage) be [valid] when that has been said?”

Then ‘Uqbah divorced her, and she married another man.^[44]

 

Similarly, there is the case of Dimam ibn Tha’labah radiya Llahu ‘anhu, who, after the messenger of the Prophet salla Llahu ‘alayhi wa sallam had come to him, informed him, and made him aware, came to verify the matter himself until he heard it from the Prophet salla Llahu ‘alayhi wa sallam, as mentioned in al Sahihayn.^[45] This will be mentioned in due course, Allah willing.

Abu Hurairah and Zaid ibn Khalid radiya Llahu ‘anhuma narrate:

 

كنا عند النبي صلى الله عليه وسلم فقام رجل فقال أنشدك الله إلا ما قضيت بيننا بكتاب الله فقام خصمه وكان أفقه منه فقال اقض بيننا بكتاب الله وائذن لي قال قل قال إن ابني هذا كان عسيفا على هذا فزنى بامرأته فافتديت منه بمائة شاة وخادم (وعند مسلم ووليدة) ثم سألت رجالا من أهل العلم فأخبروني أن على ابني جلد مائة وتغريب عام وعلى امرأته الرجم فقال النبي والذي نفسي بيده لأقضين بينكما بكتاب الله جل ذكره المائة شاة والخادم رد عليك وعلى ابنك جلد مائة وتغريب عام واغد يا أنيس على امرأة هذا فإن اعترفت فارجمها فغدا عليها فاعترفت فرجمها

We were with the Prophet salla Llahu ‘alayhi wa sallam. A man stood up and said, “I beseech you by Allah to judge between us according to the Book of Allah.”

His opponent, who was more knowledgeable than him, stood up and said, “Judge between us according to the Book of Allah, and give me permission to speak.”

The Prophet salla Llahu ‘alayhi wa sallam said, “Speak.”

He said, “My son was a servant for this man and committed adultery with his wife. I ransomed him with one-hundred sheep and a servant. (A slavegirl, according to Muslim’s version.) Then I asked some scholars and they informed me that my son should receive one-hundred lashes and be exiled for a year, and his wife should be stoned.”

The Prophet said, “By Him in Whose Control is my soul, I will judge between you according to the Book of Allah subhanahu wa ta ‘ala. The one-hundred sheep and the servant must be returned to you, and your son should receive one-hundred lashes and be exiled for a year. O Unays, go back to this man’s wife, and if she confesses, stone her.”

So, he went to her and she confessed. Then she was stoned.^[46]

 

Delegations and Their Impact on Preserving and Disseminating the Sunnah

The Arab tribes—especially those far from Madinah—were waiting to see what would transpire between the Prophet salla Llahu ‘alayhi wa sallam and the people of Makkah. After the Prophet salla Llahu ‘alayhi wa sallam conquered Makkah and sent messengers to those tribes and their leaders, delegations from those tribes began coming to him. That year was known as the Year of Delegations.

Likewise, young men from them also came to him, not to represent their people and tribes, but out of love for knowledge, to meet the Prophet salla Llahu ‘alayhi wa sallam and to seek his blessings.

‘Amr ibn Salamah al Jarmi radiya Llahu ‘anhu states:

 

كنا بماء ممر الناس وكان يمر بنا الركبان فنسألهم ما للناس ما للناس ما هذا الرجل فيقولون يزعم أن الله أرسله أوحى الله إليه أو أوحى الله بكذا فكنت أحفظ ذاك الكلام فكأنما يقر في صدري وكانت العرب تلوم بإسلامهم الفتح فيقولون اتركوه وقومه فإنه إن ظهر عليهم فهو نبي صادق فلما كانت وقعة أهل الفتح بادر كل قوم بإسلامهم وبدر أبي قومي بإسلامهم

We resided at a water source where people would pass by. Riders would pass by us, and we would ask them, “What’s going on with people? What’s going on with people? Who is this man?”

They would say, “He claims that Allah sent him, that Allah revealed something to him, or Allah revealed such and such.”

I would memorise those words, and it is as if they were firmly fixed in my heart.

The Arabs were anticipating, for their conversion to Islam, the Conquest of Makkah, saying, “Leave him and his people alone, for if he prevails over them, he is a truthful prophet.”

When the Conquest of Makkah took place, every tribe hastened to embrace Islam, and my father preceded my tribe in doing so.^[47]

 

I will suffice on some types of delegations, i.e., the delegations of leaders, others, youth, and Jinn.

The story of Dimam is but one of those many delegations, but it includes an explicit statement—as in Sahih Muslim—“Your messenger came to us,” and “Indeed, your messenger…”

This will be mentioned later in the section about their eagerness for the Bedouins to come and ask questions.

Ibn ‘Abbas radiya Llahu ‘anhuma states:

 

إن وفد عبد القيس لما أتوا النبي صلى الله عليه وسلم قال من القوم أو من الوفد قالوا ربيعة قال مرحبا بالقوم أو بالوفد غير خزايا ولا ندامى فقالوا يا رسول الله إنا لا نستطيع أن نأتيك إلا في الشهر الحرام وبيننا وبينك هذا الحي من كفار مضر فمرنا بأمر فصل نخبر به من وراءنا وندخل به الجنة … الحديث بطوله وفي آخره قال احفظوهن وأخبروا بهن من وراءكم

When the delegation of ‘Abdul Qais came to the Prophet salla Llahu ‘alayhi wa sallam, he asked, “Who are these people—or he said: delegation?”

They replied, “We are from Rabi’ah.”

He said, “Welcome to you, O people—or he said: delegation—who are not disgraced or regretful.”

They said, “O Messenger of Allah, we cannot come to you except during the sacred months, and between you and us are these tribes of the disbelievers of Mudar. So, instruct us with a decisive matter that we can inform those behind us, so that we may enter Jannat.”

(The hadith continues at length. At the end he said) “Memorise these words and inform those behind you.”^[48]

 

Talq ibn ‘Ali radiya Llahu ‘anhu narrates:

 

خرجنا وفدا إلى النبي صلى الله عليه وسلم فبايعناه وصلينا معه وأخبرناه أن بأرضنا بيعة لنا فاستوهبناه من فضل طهوره فدعا بماء فتوضأ وتمضمض ثم صبه في إدارة وأمرنا فقال اخرجوا فإذا أتيتم أرضكم فاكسروا بيعتكم وانضحوا مكانها بهذا الماء واتخذوها مسجدا قلنا إن البلد بعيد والحر شديد والماء ينشف فقال مدوه من الماء فإنه لا يزيده إلا طيبا فخرجنا حتى قدمنا بلدنا فكسرنا بيعتنا ثم نضحنا مكانها واتخذناها مسجدا فنادينا فيه بالأذان قال والراهب رجل من طيء فلما سمع الأذان قال دعوة حق ثم استقبل تلعة من تلاعنا فلم نره بعد

We went as a delegation to the Prophet salla Llahu ‘alayhi wa sallam, pledged allegiance to him, performed Salah with him, and informed him that we had a church in our land. We asked him for some of the leftover water he used for wudu’.

He called for water, performed wudu’, rinsed his mouth, then poured it into a vessel, and instructed us, “Go. When you reach your land, destroy your church, sprinkle this water in its place, and make it a Masjid.”

We said, “The town is far, the heat is intense, and the water might dry up.”

He said, “Add more water, for it will only increase its purity.”

We travelled until we reached our town. We destroyed our church, sprinkled the water in its place, made it a Masjid, and called the Adhan in it.

The monk was a man from the Tayyi’. When he heard the Adhan, he said, “A true call.”

Then he went towards one of our hills, and we did not see him thereafter.^[49]

 

Malik ibn al Huwayrith radiya Llahu ‘anhu states:

 

أتينا إلى النبي صلى الله عليه وسلم ونحن شببة متقاربون فأقمنا عنده عشرين يوما وليلة وكان رسول الله صلى الله عليه وسلم رحيما رقيقا فلما ظن أنا قد اشتهينا أهلنا أو قد اشتقنا سألنا عمن تركنا بعدنا فأخبرناه قال ارجعوا إلى أهليكم فأقيموا فيهم وعلموهم ومروهم وذكر أشياء أحفظها أو لا أحفظها وصلوا كما رأيتموني أصلي فإذا حضرت الصلاة فليؤذن لكم أحدكم وليؤمكم أكبركم

We came to the Prophet. We were a group of young men of similar age. We stayed with him for twenty days and nights. The Prophet salla Llahu ‘alayhi wa sallam was merciful and compassionate. When he thought that we longed for our families—or missed them, he asked us about those we had left behind. We told him. He then said, “Return to your families, stay with them, teach them, and instruct them. (He mentioned things that I may or may not remember.) Perform Salah as you have seen me perform. When the time for Salah approaches, one of you should call out the Adhan and the eldest among you should lead the Salah.”^[50]

 

Delegations Were Not Limited to Humans. A Delegation of Jinn also came to the Prophet salla Llahu ‘alayhi wa sallam.

Abu Hurairah radiya Llahu ‘anhu narrates:

 

أنه كان يحمل مع النبي صلى الله عليه وسلم إدارة لوضوئه وحاجته فبينما هو يتبعه بها فقال من هذا فقال أنا أبو هريرة فقال ابغني أحجارا أستنفض بها ولا تأتني بعظم ولا بروثة فأتيته بأحجار أحملها في طرف ثوبي حتى وضعتها إلى جنبه ثم انصرفت حتى إذا فرغ مشيت معه فقلت ما بال العظم والروثة قال هما من طعام الجن وإنه أتاني وفد نصيبين ونعم الجن فسألوني الزاد فدعوت الله لهم أن لا يمروا بعظم ولا روثة إلا وجدوا عليها طعاما

He would carry a water jug ​​for the Prophet’s salla Llahu ‘alayhi wa sallam wudu’ and other needs. While he was following him with it, the Prophet asked, “Who is this?”

He replied, “I am Abu Hurairah.”

The Prophet salla Llahu ‘alayhi wa sallam said, “Bring me some stones to cleanse myself with, but do not bring me bones or dung.”

I brought him some stones, carrying them in the corner of my garment, and placed them beside him, before leaving. When he finished, I walked with him and asked, “What is wrong with bones and dung?”

He replied, “They are food for the Jinn. A delegation from Nasibin came to me—and what wonderful Jinn they were—and asked me for provisions. So, I supplicated to Allah for them that they would not pass by a bone or dung without finding food on it.^[51]

 

‘Abdullah ibn Mas’ud radiya Llahu ‘anhu—whilst discussing the Night of the Jinn—states:

 

يا رسول الله فقدناك فطلبناك فلم نجدك فبتنا بشر ليلة بات بها قوم فقال أتاني داعي الجن فذهبت معه فقرأت عليهم القرآن قال فانطلق بنا فأرانا آثارهم وآثار نيرانهم وسألوه الزاد فقال لكم كل عظم ذكر اسم الله عليه يقع في أيديكم أوفر ما يكون لحما وكل بعرة علف لدوابكم فقال رسول الله فلا تستنجوا بهما فإنهما طعام إخوانكم

We said, “O Messenger of Allah, we missed you and searched for you, but we could not find you. We spent the worst night a person could ever spend.”

The Prophet salla Llahu ‘alayhi wa sallam said, “A caller from the Jinn came to me, so I went with him and recited the Qur’an to them.”

Then the Prophet salla Llahu ‘alayhi wa sallam took us and showed us their traces and the traces of their fires. They asked him for provisions. He said, “For you is every bone over which the name of Allah has been mentioned that falls into your hands. It will be full of meat, and every piece of dung will be fodder for your animals.”

The Prophet salla Llahu ‘alayhi wa sallam instructed us, “Do not use them for Istinja’ (cleansing yourselves after relieving yourselves), for it is the food of your brothers.”^[52]

 

Bringing Children to the Prophet’s Gatherings

Out of their eagerness to gain benefit from the Prophet salla Llahu ‘alayhi wa sallam, they would bring their children to the Prophet’s salla Llahu ‘alayhi wa sallam gatherings, even if they were four years old, older or younger.

Many ahadith have been narrated from the Sahabah who heard these ahadith while they were young. The narrations of Anas ibn Malik, Ibn ‘Abbas, Ibn al Zubair, al Bara’, Ibn ‘Umar radiya Llahu ‘anhum, and many others are well-known, who met the Prophet salla Llahu ‘alayhi wa sallam before reaching puberty.

In fact, the Prophet salla Llahu ‘alayhi wa sallam passed away before some of them reached puberty. Like Ibn al Zubair, al Hasan, al Hussain, ‘Umar ibn Abi Salamah, Ibn ‘Abbas, Mahmud ibn al Rabi’, ‘Abdullah ibn Jafar, al Miswar ibn Makhramah, Sahl ibn Abi Hathmah, Abu al Tufayl al Kinani, al Sa’ib ibn Yazid, al No’man ibn Bashir, Qurrah ibn Iyas, ‘Abdullah ibn Hanzalah, Maslamah ibn Mukhallad, Qutham ibn al ‘Abbas, and others radiya Llahu ‘anhum. All of them were Sahabah who narrated ahadith from the Prophet salla Llahu ‘alayhi wa sallam.^[53]

Sometimes children would attend Salah with the Prophet salla Llahu ‘alayhi wa sallam.

One night, when the Prophet salla Llahu ‘alayhi wa sallam delayed Salat al ‘Isha’ and did not come out, ‘Umar ibn al Khattab radiya Llahu ‘anhu said, “The women and children fell asleep…” till the end of a lengthy hadith, narrated by Aisha radiya Llahu ‘anha.^[54]

They would go out to the Musalla^[55] with the Prophet salla Llahu ‘alayhi wa sallam for the Salat al ‘Id and similar occasions. Al Imam al Bukhari rahimahu Llah established a chapter in his al Sahih^[56] on this, based on the hadith of Ibn ‘Abbas radiya Llahu ‘anhuma. They would also perform Salat al Janazah with the Prophet salla Llahu ‘alayhi wa sallam. Al Imam al Bukhari rahimahu Llah established a chapter in his al Sahih^[57] on this, based on the hadith of Ibn ‘Abbas radiya Llahu ‘anhuma.

They would teach the Qur’an to their children during the lifetime of the Prophet salla Llahu ‘alayhi wa sallam. Al Imam al Bukhari rahimahu Llah established a chapter in his al Sahih^[58] on this.

Children would be brought to the Prophet salla Llahu ‘alayhi wa sallam, he would bless them and supplicate for them, as mentioned in the hadith of al Bukhari and Muslim.^[59]

This is a very broad topic, because most of the Sahabah radiya Llahu ‘anhum would bring their children to the Prophet salla Llahu ‘alayhi wa sallam after their birth. When they grew up, they would attend Salah with him along with their families, and they would then do so independently.

This demonstrates the determination of the senior Sahabah radiya Llahu ‘anhum for their children to grow up in a sound and righteous manner, and they achieved what they desired. Therefore, many of the younger Sahabah—although there were none among them who were small (insignificant)— narrated a larger number of ahadith to us.

Qurrah ibn Iyas radiya Llahu ‘anhu narrates:

 

كان نبي الله صلى الله عليه وسلم إذا جلس يجلس إليه نفر من أصحابه وفيهم رجل له ابن صغير يأتيه من خلف ظهره فيقعده بين يديه فهلك فامتنع الرجل أن يحضر الحلقة لذكر ابنه فحزن عليه ففقده النبي صلى الله عليه وسلم فقال ما لي لا أرى فلانا قالوا يا رسول الله بنيه الذي رأيته هلك فلقيه النبي صلى الله عليه وسلم فسأله عن بنيه فأخبره أنه هلك فعزاه عليه ثم قال يا فلان أيما كان أحب إليك أن تمتع به عمرك أو لا تأتي غدا إلى باب من أبواب الجنة إلا وجدته قد سبقك إليه يفتحه لك قال يا نبي الله بل يسبقني إلى باب الجنة فيفتحها لي لهو أحب إلي قال فذاك لك

When the Prophet salla Llahu ‘alayhi wa sallam would sit, a group of his Sahabah would sit with him. Among them was a man who had a young son. He would come from behind the Prophet salla Llahu ‘alayhi wa sallam, who would seat him in front of him. The son passed away. Subsequently, the man stopped attending the gatherings, as he would remember his son and grieve. The Prophet salla Llahu ‘alayhi wa sallam noticed his absence and asked, “Why is it that I do not see so-and-so?”

They replied, “O Messenger of Allah, the son you would see has passed away.”

Then the Prophet salla Llahu ‘alayhi wa sallam met him and asked about his son. The man told him that his son had passed away. The Prophet salla Llahu ‘alayhi wa sallam consoled him and said, “O so-and-so, what would you prefer: to enjoy him for the rest of your life, or tomorrow you come to one of the doors of Jannat and find him already having preceded you to open it for you?”

He replied, “O Prophet of Allah, I would prefer him to precede me to the door of Jannat and open it for me.”

The Prophet salla Llahu ‘alayhi wa sallam said, “Then that is what you will get.”^[60]

 

Therefore, it was his Sunnah in Salah to form the men’s rows behind him, then the boys, and then the women. There are many ahadith regarding this. Among them are what Anas ibn Malik radiya Llahu ‘anhu reported:

 

صليت أنا ويتيم في بيتنا خلف النبي صلى الله عليه وسلم وأمي أم سليم خلفنا

An orphan and I performed Salah in our house behind the Prophet salla Llahu ‘alayhi wa sallam, and my mother, Umm Sulaim, was behind us.^[61]

 

Similar narrations have been repeatedly reported by others as well.

It should be noted that both Anas and the orphan radiya Llahu ‘anhuma were below the age of puberty at that time.

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

 

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

Shall I not inform you about the Salah of the Messenger of Allah? He made the men stand up, formed the boys’ row behind them, and the women’s row behind the boys.^[62]

 

They Would Review Hadith When They Gathered

Due to their intense eagerness to follow the Sunnah of their Prophet salla Llahu ‘alayhi wa sallam and their haste in implementing the commands of Allah subhanahu wa ta ‘ala, whenever they would meet each other, after leaving the Prophet’s salla Llahu ‘alayhi wa sallam gathering, they would review the ahadith of the Prophet salla Llahu ‘alayhi wa sallam until they memorised them and learned their meanings so they could apply them. In fact, when they met, their constant practice was to review Hadith until the Sunnah became firmly embedded in their hearts. In fact, one of them would even revise a hadith alone until it was embedded in his heart.

The hadith of al Bara’ ibn ‘Azib radiya Llahu ‘anhuma has already been mentioned, wherein he states, “Our companions would narrate to us…” Similar is the hadith of Anas radiya Llahu ‘anhu.

 

Their Reviewing Was of Three Types:

1. Reviewing individually

Abu Hurairah radiya Llahu ‘anhu said:

 

إني لأجزي الليل ثلاثة أجزاء فثلث أنام وثلث أقوم وثلث أتذكر أحاديث رسول الله صلى الله عليه وسلم

I divide the night into three parts: I spend one-third sleeping, one-third performing Salah, and one-third revising the ahadith of the Prophet salla Llahu ‘alayhi wa sallam.^[63]

 

2. The reviewing would be between two or more people:

For example, the hadith of Abu ‘Ubaidah radiya Llahu ‘anhu and the reviewing of the hadith, “This matter began as prophethood and mercy, then it will be Caliphate and mercy…” which he and Muaz ibn Jabal radiya Llahu ‘anhuma were reviewing, as well as him and Bashir ibn Sa’d, the father of No’man ibn Bashir radiya Llahu ‘anhum.^[64]

 

3. Or the reviewing would be among many of them on a large scale:

Anas ibn Malik radiya Llahu ‘anhu said:

 

كنا نكون عند النبي صلى الله عليه وسلم وربما نكون نحوا من ستين إنسانا فيحدثنا رسول الله صلى الله عليه وسلم ثم يقوم فنتراجعه بيننا هذا وهذا وهذا فنقوم وكأنما قد زرع في قلوبنا

We would be with the Prophet salla Llahu ‘alayhi wa sallam—sometimes there would be about sixty of us. The Prophet salla Llahu ‘alayhi wa sallam would narrate to us, then get up and leave. We would revise it amongst ourselves, this one, that one, and that one. We would then get up and leave as if it had been planted in our hearts.^[65]

 

This narration is supported by the hadith of Muawiyah radiya Llahu ‘anhu, narrated and authenticated by al Hakim,^[66] and the hadith of ‘Abdullah ibn ‘Amr radiya Llahu ‘anhuma, narrated by al Tayalisi, al Darimi, Ibn Majah, al Baghawi, al Khatib, and others.^[67]

 

Their following of the Prophet’s salla Llahu ‘alayhi wa sallam Actions

Due to their eagerness to follow the Sunnah of the Prophet salla Llahu ‘alayhi wa sallam, they did what he did and wore what he wore. This was very common. Some examples will be mentioned in the next chapter, Allah willing. I will suffice by mentioning two examples.

‘Abdullah ibn ‘Umar radiya Llahu ‘anhuma narrates:

 

أن رسول الله صلى الله عليه وسلم اصطنع خاتما من ذهب فكان يجعل فصه في باطن كفه إذا لبسه فصنع الناس ثم إنه جلس على المنبر فنزعه فقال إني كنت ألبس هذا الخاتم وأجعل فصه من داخل فرمى به ثم قال والله لا ألبسه أبدا فنبذ الناس خواتيمهم

The Prophet salla Llahu ‘alayhi wa sallam had a gold ring made. When he wore it, he would place its stone on the inside of his palm. The people also made similar rings. Then one day, he sat on the pulpit and took it off, saying, “I used to wear this ring with its stone on the inside,” and he threw it away. Thereafter, he said, “By Allah, I will never wear it again.” So, the people also threw their rings away.^[68]

 

Thereafter, he had a silver ring made, and engraved on it was, “Muhammad, the Messenger of Allah,” and said:

 

لا ينقش أحد على نقش خاتمي هذا

No one should engrave anything like the engraving on this ring of mine.^[69]

 

This is mentioned in the hadith of Ibn ‘Umar radiya Llahu ‘anhuma, narrated in Sahih Muslim, and the hadith of Anas radiya Llahu ‘anhu, narrated by al Bukhari and Muslim.

Wearing a gold ring was permissible initially, but the Prophet salla Llahu ‘alayhi wa sallam prohibited it later.

Muawiyah ibn Qurrah ibn Iyas narrates from his father radiya Llahu ‘anhuma 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 Prophet salla Llahu ‘alayhi wa sallam with a group from Muzaynah, and we pledged allegiance to him whilst his shirt was unbuttoned. I pledged allegiance to him, then I put my hand through the collar of his shirt, and I 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 with their buttons open, whether in winter or summer. They never buttoned their shirts.^[70]

 

There are numerous texts on this topic.

 

Reliance on the Narration of a Single Narrator if They Trusted Him

Due to the Sahabah’s radiya Llahu ‘anhum eagerness for the Prophetic Sunnah, their reliance on it, and its status as the primary source—alongside the Qur’an—and because of the trust they had in one another and the absence of lies among them, they relied on solitary narrations, transmitting them from the Prophet salla Llahu ‘alayhi wa sallam and implementing them. I have discussed this issue in another book.^[71]

I will suffice on three important examples, as they represent worship, transactions, and penal punishments.

‘Abdullah ibn ‘Umar radiya Llahu ‘anhuma narrates:

 

بينما الناس بقباء في صلاة الصبح إذ جاءهم آت فقال إن رسول الله صلى الله عليه وسلم قد أنزل عليه الليلة قرآن وقد أمر أن يستقبل الكعبة فاستقبلوها وكانت وجوههم إلى الشام فاستداروا إلى الكعبة

While the people were in Quba’ performing Salat al Fajr, someone came to them and said, “The Prophet salla Llahu ‘alayhi wa sallam received revelation of the Qur’an last night, and he has been instructed to face the Ka’bah. So, face towards it.” They were facing towards Greater Syria. They then turned towards the Ka’bah.^[72]

 

Al Bara’ ibn ‘Azib radiya Llahu ‘anhuma states:

 

كان رسول الله صلى نحو بيت المقدس ستة عشرأو سبعة عشر شهرا وكان رسول الله صلى الله عليه وسلم يحب أن يوجه إلى الكعبة فأنزل الله تعالى  قَدْ نَرَى تَقَلُّبَ وَجْهِكَ فِي السَّمَاء فتوجه نحو الكعبة وقال السفهاء من الناس وهم اليهود مَا وَلَيهُمْ عَنْ قِبْلَيْهِمُ الَّتِي كَانُوْا عَلَيْهَا قُل لِله الْمَشْرِقُ وَالْمَغْرِبُ يَهْدِيْ مَنْ يَشَاءُ إِلَى صِرَاطٍ مُسْتَقِيْمٍ فصلى مع النبي صلى الله عليه وسلم رجل ثم خرج بعدما صلى فمر على قوم من الأنصار في صلاة العصر نحو بيت المقدس فقال هو يشهد أنه صلى مع

رسول الله صلى الله عليه وسلم وأنه توجه نحو الكعبة فتحرف القوم حتى توجهوا نحو الكعبة

The Prophet salla Llahu ‘alayhi wa sallam performed Salah facing al Bayt al Maqdis for sixteen—or seventeen—months. The Prophet salla Llahu ‘alayhi wa sallam loved to face the Ka’bah. Thus, Allah revealed, “We have certainly seen the turning of your face, (O Muhammad), toward the heaven.” Then he turned towards the Ka’bah. The foolish among the people—the Jews—said, “What has turned them away from their Qiblah, which they used to face?” Say, “To Allah belongs the East and the West. He guides whom He wills to a straight path.”

A man performed Salah with the Prophet salla Llahu ‘alayhi wa sallam, then went out after the Salah. He passed by some of the Ansar who were performing Salat al ‘Asr facing al Bayt al Maqdis. He testified that he performed Salah with the Prophet salla Llahu ‘alayhi wa sallam and that he faced the Ka’bah. Then, the people turned and faced the Ka’bah.^[73]

 

Anas radiya Llahu ‘anhu states:

 

كنت أسقي أبا عبيدة بن الجراح وأبا طلحة وأبي بن كعب شرابا من فضيح وتمر فأتاهم آت فقال إن الخمر قد حرمت فقال أبو طلحة يا أنس قم إلى هذه الجرة فاكسرها فقمت إلى مهراس لنا فضربتها بأسفله حتى تكسرت

I was serving Abu ‘Ubaidah ibn al Jarrah, Abu Talhah, and Ubayy ibn Ka’b a drink of fadikh^[74] and dates. Then someone came to them and said, “Wine has been forbidden.”

Abu Talhah said, “O Anas, go to this jar and break it.”

So, I got our pestle and struck it (the jar) at the bottom until it broke.^[75]

 

Abu Hurairah and Zaid ibn Khalid radiya Llahu ‘anhuma narrate:

 

كنا عند النبي صلى الله عليه وسلم فقام رجل فقال أنشدك الله إلا ما قضيت بيننا بكتاب الله فقام خصمه وكان أفقه منه فقال اقض بيننا بكتاب الله وائذن لي قال قل قال إن ابني هذا كان عسيفا على هذا فزنى بامرأته فافتديت منه بمائة شاة وخادم (وعند مسلم ووليدة) ثم سألت رجالا من أهل العلم فأخبروني أن على ابني جلد مائة وتغريب عام وعلى امرأته الرجم فقال النبي والذي نفسي بيده لأقضين بينكما بكتاب الله جل ذكره المائة شاة والخادم رد عليك وعلى ابنك جلد مائة وتغريب عام واغد يا أنيس على امرأة هذا فإن اعترفت فارجمها فغدا عليها فاعترفت فرجمها

We were with the Prophet salla Llahu ‘alayhi wa sallam. A man stood up and said, “I beseech you by Allah to judge between us according to the Book of Allah.”

His opponent, who was more knowledgeable than him, stood up and said, “Judge between us according to the Book of Allah, and give me permission to speak.”

The Prophet salla Llahu ‘alayhi wa sallam said, “Speak.”

He said, “My son was a servant for this man and fornicated with his wife. I ransomed him with one hundred sheep and a servant. (According to Muslim’s version: a slave girl). Then I asked some scholars, and they informed me that my son should receive one hundred lashes and be exiled for a year, and his wife should be stoned.”

The Prophet said, “By Him in Whose Control is my soul, I will judge between you according to the Book of Allah subhanahu wa ta ‘ala. The one hundred sheep and the servant must be returned to you, and your son should receive one hundred lashes and be exiled for a year. O Unays, go to this man’s wife; if she confesses, stone her.”

The next day, he went to her and she confessed. She was subsequently stoned.^[76]

 

When we examine these four ahadith, we see that they are common in one aspect, i.e., the Sahabah’s radiya Llahu ‘anhum implementation of a report brought to them by a solitary narrator, to inform them of new occurrences. These matters are of great importance. Salah is the best act of worship, yet despite this, they turned away from their Qiblah when someone came and informed them of its change. Wine was among the most treasured drinks among them, yet when the one who informed them of its prohibition came, they broke the wine jars and poured its contents in the streets until the alleys flowed with wine. The implementation of the penal punishment on an adulteress involves taking a life, yet despite this, they carried out the command of the Prophet salla Llahu ‘alayhi wa sallam.

All of this demonstrates their eagerness for the Prophetic Sunnah and their obedience to the commands of the Prophet salla Llahu ‘alayhi wa sallam when the informant was among the truthful and trustworthy ones, knowing that all the Sahabah radiya Llahu ‘anhum were trustworthy and truthful.

 

Worldly Affairs Did Not Prevent Them from Acquiring the Sunnah

Part of the Sahabah’s radiya Llahu ‘anhum eagerness for the Prophetic Sunnah was that buying and selling did not prevent them from learning and acquiring it. There are many texts on this matter. I will mention one for clarity.

Al Bara’ ibn ‘Azib radiya Llahu ‘anhuma states:

 

ابتاع أبو بكر من عازب رضي الله تعالى عنهم رحلا فحملته معه قال فسأله عازب عن مسير رسول الله صلى الله عليه وسلم قال أخذ علينا بالرصد فخرجنا ليلا فأحثثنا ليلتنا ويومنا حتى قام قائم الظهيرة ثم رفعت لنا صخرة فأتيناها ولها شيء من ظل قال ففرشت لرسول الله صلى الله عليه وسلم فروة معي ثم اضطجع عليها النبي صلى الله عليه وسلم فانطلقت أنفض ما حوله فإذا أنا براع قد أقبل في غنيمة يريد من الصخرة مثل الذي أردنا فسألته لمن أنت يا غلام فقال أنا لفلان فقلت له هل في غنمك من لبن قال نعم فقلت له هل أنت حالب قال نعم فأخذ شاة من غنمه فقلت له انفض الضرع قال فحلب كثبة من لبن ومعي إدارة من ماء عليها خرقة قد روأتها لرسول الله صلى الله عليه وسلم فصببت على اللبن حتى برد أسفله ثم أتيت به النبي صلى الله عليه وسلم فقلت اشرب يا رسول الله فشرب رسول الله صلى الله عليه وسلم حتى رضيت ثم ارتحلنا والطلب في إثرنا قال البراء فدخلت مع أبي بكر على أهله فإذا عائشة ابنته مضطجعة قد أصابتها حمى فرأيت أباها يقبل خدها وقال كيف أنت يا بنية

Abu Bakr bought a saddle from ‘Azib radiya Llahu ‘anhum and I carried it for him. ‘Azib asked him about the Prophet’s salla Llahu ‘alayhi wa sallam journey (of Hijrah). He replied, “We were under surveillance, so we set out at night, and pressed through the night and the day until the midday heat intensified. Then a rock appeared before us, so we went to it as it offered some shade. I spread out a fur-garment I had with me for the Prophet salla Llahu ‘alayhi wa sallam, and the Prophet salla Llahu ‘alayhi wa sallam laid down on it. I went to dust away what was around him. Then I saw a shepherd approaching with his flock, wanting the same (shade) from the rock as we wanted.

I asked him, “Who do you belong to, young man?”

He replied, “I belong to so-and-so.”

I asked him, “Do any of your sheep have milk?”

He replied, “Yes.”

I asked him, “Will you milk it?”

He said, “Yes.”

He then took one of his sheep, and I said to him, “Clean the udders.”

He then milked a considerable amount of milk. I had a container of water covered with a cloth that I had moistened for the Prophet salla Llahu ‘alayhi wa sallam. I poured it over the milk until it cooled down at the bottom. Then I brought it to the Prophet and said, “Drink, O Messenger of Allah.”

The Prophet salla Llahu ‘alayhi wa sallam drank until I was satiated. Then we departed, with the pursuers still on our heels.

Al Bara’ said, “I went with Abu Bakr to his family, and there was Aisha, his daughter, lying down, suffering from fever. I saw her father kissing her cheek and saying, “How are you, my daughter?”^[77]

 

This hadith contains many points:

Trade did not prevent ‘Azib radiya Llahu ‘anhu from asking Abu Bakr radiya Llahu ‘anhu about their journey on the day of the Hijrah and what transpired, nor did it prevent Abu Bakr from precisely describing what transpired during that blessed journey.

The hadith is reported concisely by al Bukhari here, while it is more detailed elsewhere. Likewise, it is reported in detail by Muslim. It includes the story of Suraqah, their arrival in Madinah, and the dispute among the people of Madinah over who should host the Prophet salla Llahu ‘alayhi wa sallam.

This incident occurred upon their arrival in Madinah. Both al Bara’ and Aisha radiya Llahu ‘anhuma were young children who had not yet reached puberty. Aisha like her father, ‘Amir ibn Fuhayrah, Bilal, and other Muhajirin radiya Llahu ‘anhum had contracted a fever when they first arrived in Madinah.

 

Women’s Eagerness to Follow the Sunnah and Their Influence on Narration

Just as men were eager to hear, learn, master, memorise, preserve, and disseminate Hadith, women were also eager to learn rulings and the Prophetic Sunnah, along with preserving and transmitting Hadith. Likewise, they were also keen to hear Hadith directly from the Prophet salla Llahu ‘alayhi wa sallam, whether they were among the Ummahat al Mu’minin or others radiya Llahu ‘anhum. A number of Sahabiyyat (female Companions) radiya Llahu ‘anhum were prolific narrators of Hadith, just as there were men.

Among the Sahabiyyat radiya Llahu ‘anhum, those whose narrations are recorded in the six Hadith collections—as mentioned in Tuhfat al Ashraf—are 117 women, including those whose identities are ambiguous. The total number of ahadith they narrated in these six books alone is 2 677, as mentioned in Tuhfat al Ashraf by al Hafiz al Mizzi rahimahu Llah. This is more than one-seventh of the total ahadith in the books, demonstrating the extent of women’s dedication to the Prophetic Sunnah and their eagerness to transmit it.

Aisha radiya Llahu ‘anha narrated 2 081 ahadith, Umm Salamah 158 ahadith, Nusaybah bint Ka’b 52 ahadith, Asma’ bint Abi Bakr 42 ahadith, and Maimunah 31 ahadith radiya Llahu ‘anhunna in the six Hadith collections in particular, as mentioned in Tuhfat al Ashraf. What would be the number of ahadith they narrated in other books besides these?

If we look at Musnad Ahmed, we find 3 624 ahadith, including repetitions, narrated through 111 women. What if we look at other collections?

More discussions will follow in due course along with some examples in ‘factors that contributed to the spread of the Prophetic Sunnah’, Allah willing.

The narrations of these Sahabiyyat radiya Llahu ‘anhum were either heard directly from the Prophet salla Llahu ‘alayhi wa sallam in his gatherings and sermons, or they asked him and he answered them, or they heard from others—men or women—who heard from the Prophet salla Llahu ‘alayhi wa sallam.

The Prophet salla Llahu ‘alayhi wa sallam would hold a special gathering for women, meeting with them, advising them, and reminding them, just as he did with the men.

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

 

قالت النساء للنبي غلبنا عليك الرجال فاجعل لنا يوما من نفسك فوعدهن يوما لقيهن فيه فوعظهن وأمرهن…

The women said to the Prophet salla Llahu ‘alayhi wa sallam, “The men have taken precedence over us with you, so appoint a day for us with yourself.”

The Prophet salla Llahu ‘alayhi wa sallam promised them a day on which he would meet with them, advise them, and instruct them…^[78]

 

Sometimes, the Prophet salla Llahu ‘alayhi wa sallam would also advise them after Salat al ‘Id, after leading the men and women in Salah together and delivering his sermon to them.

‘Abdullah ibn ‘Abbas radiya Llahu ‘anhuma states:

 

شهدت صلاة الفطر مع نبي الله صلى الله عليه وسلم وأبي بكر وعمر وعثمان رضي الله تعالى عنهم فكلهم يصليها قبل الخطبة ثم يخطب قال فنزل نبي الله صلى الله عليه وسلم كأني أنظر إليه حين يجلس الرجال بيده ثم أقبل يشقهم حتى جاء النساء ومعه بلال فقال يَأَيُّهَا النَّبِيُّ إِذَا جَاءَكَ الْمُؤْمِنَاتُ يُبَايِعْنَكَ عَلَى أَن لَّا يُشْرِكْنَ بِاللَّهِ شَيْئًا فتلا هذه الآية حتى فرغ منها ثم قال حين فرغ منها أأنتن على ذلك فقالت امرأة واحدة لم يجبه غيرها منهن نعم يا نبي الله لا يدرى حينئذ من هي فقال فتصدقن…

I witnessed the ‘Id al Fitr Salah with the Prophet salla Llahu ‘alayhi wa sallam, Abu Bakr, ‘Umar, and ‘Uthman radiya Llahu ‘anhum. They all performed Salah before the sermon. Thereafter, the Prophet salla Llahu ‘alayhi wa sallam would deliver the sermon. The Prophet of Allah salla Llahu ‘alayhi wa sallam descended (from the pulpit), and I can almost see him as he seated the men with his hand, then proceeded, making his way through them, until he reached the women. Bilal was with him. Then he recited the verse, “O Prophet, when the believing women come to you pledging to you that they will not associate anything with Allah…”^[79] After reciting this verse, he asked, “Do you agree on that?”

Only one woman replied—no one else answered him, “Yes, O Prophet of Allah.” At that time, it was not known who she was.

The Prophet salla Llahu ‘alayhi wa sallam said, “Then give charity…”^[80]

 

Another narration by al Bukhari and Muslim states:

 

ثم خطب فرأى أنه لم يسمع النساء فأتاهن فذكرهن ووعظهن وأمرهن بالصدقة…

Then he delivered a sermon, and seeing that the women could not hear him, he went to them, reminded them, advised them, and instructed them to give charity.

 

Jabir ibn ‘Abdullah radiya Llahu ‘anhuma narrates:

 

إن النبي صلى الله عليه وسلم قام يوم الفطر فصلى فبدأ بالصلاة قبل الخطبة ثم خطب الناس فلما فرغ نبي الله صلى الله عليه وسلم نزل وأتى النساء فذكرهن وفي رواية ثم مضى حتى أتى النساء فوعظهن وذكرهن ….

The Prophet salla Llahu ‘alayhi wa sallam stood up on the day of ‘Id al Fitr and performed Salah. He began with the Salah before the sermon. Then he addressed the people. When the Prophet salla Llahu ‘alayhi wa sallam finished, he descended and went to the women and reminded them.

According to another narration: Then he went to the women and advised them and reminded them…^[81]

 

Sometimes, they would come to his house and ask him about matters, the rulings of which they wished to know.

Zainab, the wife of ‘Abdullah ibn Mas’ud radiya Llahu ‘anhuma, narrates:

 

The Prophet salla Llahu ‘alayhi wa sallam instructed, “Give charity, O women, even from your jewellery.”

So, I returned to ‘Abdullah and said, “You are a man of limited possessions, and the Prophet salla Llahu ‘alayhi wa sallam has commanded us to give charity. Go to him and ask him. If it suffices for me (to give to you), then so be it; otherwise, I will give it to someone else.”

‘Abdullah said to me, “Rather, you go and ask him.”

So, I went and there was a woman from the Ansar at the door of the Prophet salla Llahu ‘alayhi wa sallam with the same need as mine. The Prophet salla Llahu ‘alayhi wa sallam was very awe inspiring. Then Bilal came out to us. We said to him, “Go and ask the Prophet salla Llahu ‘alayhi wa sallam. Tell him that two women are at the door asking if it is permissible for them to give charity to their husbands and the orphans in their care? Do not tell him who we are.”

Bilal went in to the Prophet salla Llahu ‘alayhi wa sallam and asked him.

The Prophet salla Llahu ‘alayhi wa sallam asked him, “Who are they?”

He replied, “A woman from the Ansar and Zainab.”

The Prophet salla Llahu ‘alayhi wa sallam asked, “Which Zainab?”

He replied, “The wife of ‘Abdullah.”

Then the Prophet salla Llahu ‘alayhi wa sallam said to him, “They will attain two rewards: the reward for kinship and the reward for charity.”^[82]

 

This narration has already been mentioned previously.

There are many texts regarding this topic; some of them will be mentioned in the following paragraph.

 

Modesty Did Not Prevent Them from Asking the Prophet salla Llahu ‘alayhi wa sallam

Out of the Sahabah’s radiya Llahu ‘anhum eagerness for the Prophetic Sunnah and learning the rulings of the Shari’ah—during the lifetime of the Prophet salla Llahu ‘alayhi wa sallam—modesty did not prevent the eminent women radiya Llahu ‘anhum from asking the Prophet salla Llahu ‘alayhi wa sallam about what they needed to know, even if the question was specific to women, such that one would be shy to mention it in front of men.

Aisha radiya Llahu ‘anha narrates that a woman asked the Prophet salla Llahu ‘alayhi wa sallam:

 

هل تغتسل المرأة إذا احتلمت وأبصرت الماء فقال نعم فقالت لها عائشة تربت يداك وألّت قالت فقال رسول الله صلى الله عليه وسلم دعيها وهل يكون الشبه إلا من قبل ذلك إذا علا ماؤها ماء الرجل أشبه الولد أخواله وإذا علا ماء الرجل ماءها أشبه الولد أعمامه

“Does a woman have to take a bath if she experiences a wet dream and sees fluid?”

The Prophet salla Llahu ‘alayhi wa sallam replied, “Yes.”

Aisha radiya Llahu ‘anha then said to her, “May your hands be covered in dust and destroyed.”

The Prophet salla Llahu ‘alayhi wa sallam said, “Leave her. Does resemblance come about from anything except through that? If her fluid is dominant over the man’s, the child will resemble his maternal uncles, and if the man’s fluid is dominant over hers, the child will resemble his paternal uncles.”^[83]

 

Muslim narrated a similar hadith from Anas, Umm Sulaim, and Aisha radiya Llahu ‘anhum.^[84]

Umm al Mu’minin Umm Salamah radiya Llahu ‘anha states:

 

جاءت أم سليم إلى رسول الله صلى الله عليه وسلم فقالت يا رسول الله إن الله لا يستحيي من الحق فهل على المرأة من غسل إذا احتلمت قال النبي إذا رأت الماء فغطت أم سلمة تعني وجهها وقالت يا رسول الله وتحتلم المرأة قال نعم تربت يمينك فبم يشبهها ولدها

Umm Sulaim came to the Prophet salla Llahu ‘alayhi wa sallam and asked, “O Messenger of Allah, Allah does not shy away from the truth. Is it obligatory for a woman to take a bath if she experiences a wet dream?

The Prophet salla Llahu ‘alayhi wa sallam replied, “(Yes) If she sees the fluid.”

Umm Salamah covered her face and said, “O Messenger of Allah, does a woman experience wet dreams?”

The Prophet salla Llahu ‘alayhi wa sallam replied, “Yes, may your right hand be blessed. How else would her child resemble her?”^[85]

 

Aisha radiya Llahu ‘anha narrates:

 

أن أسماء بنت شكل الأنصارية سألت النبي صلى الله عليه وسلم عن غسل المحيض فقال تأخذ إحداكن ماءها وسدرتها فتطهر فتحسن الطهور ثم تصب على رأسها فتدلكه دلكا شديدا حتى تبلغ شؤون رأسها ثم تصب عليها الماء ثم تأخذ فرصة ممسكة فتطهر بها فقالت أسماء وكيف أتطهر بها فقال سبحان الله تطهرين بها فقالت عائشة (كأنها تخفي ذلك) تتبعين أثر الدم وفي رواية عند مسلم قالت كيف أتطهر بها قال تطهري بها سبحان الله واستتر قال قالت عائشة واجتذبتها إلي وعرفت ما أراد النبي فقلت تتبعي بها أثر الدم وسألته عن غسل الجنابة فقال تأخذ ماء فتطهر فتحسن الطهور أو تبلغ الطهور ثم تصب على رأسها فتدلكه حتى تبلغ شؤون رأسها ثم تفيض عليها الماء فقالت عائشة نعم النساء نساء الأنصار لم يكن يمنعهن الحياء أن يتفقهن في الدين

Asma’ bint Shakal al Ansariyyah asked the Prophet salla Llahu ‘alayhi wa sallam about bathing after menstruation. The Prophet salla Llahu ‘alayhi wa sallam said, “One of you should take her water and lotus leaves and purify herself. She should perform the purification well, then pour water over her head and rub it vigorously until it reaches the roots of her hair. She should then pour water over herself. Then, she would take a piece of cloth scented with musk and purify herself with it.”

Asma’ asked, “How do I purify myself with it?”

The Prophet salla Llahu ‘alayhi wa sallam said, “Subhan Allah! You purify yourself with it.”

Aisha told her (quietly, as if she were concealing this), “You follow the trace of blood.”

According to the narration of Muslim, she said, “How do I purify myself with it?”

The Prophet salla Llahu ‘alayhi wa sallam replied, “Purify yourself with it, Subhan Allah,” and concealed himself. Aisha said, “I drew her close to me, as I knew what the Prophet meant. Then I told her, ‘Follow the trace of the blood with it.’”

She asked him about bathing after sexual intercourse. He replied, “Take water and purify yourself, and perform the purification well—or perform a complete purification—then pour water over your head and rub it until it reaches the roots of your hair. She should then pour water over herself.”

Aisha radiya Llahu ‘anha said, “How excellent were the women of the Ansar. Modesty did not prevent them from seeking knowledge of din.”^[86]

 

Because the Prophet salla Llahu ‘alayhi wa sallam was overcome by modesty, he did not speak explicitly about matters that were considered indecent to mention. Rather, he would allude to them. Therefore, Aisha radiya Llahu ‘anha drew her closer to herself and explained to her what the Prophet salla Llahu ‘alayhi wa sallam implied, and yet her explanation was also with utmost modesty.

If they asked the Prophet salla Llahu ‘alayhi wa sallam about things that were too modest to mention, then what about things that were much clearer?

 

Their Eagerness for the Bedouin to Come and Ask

From the signs of the eagerness of the Sahabah radiya Llahu ‘anhum to benefit from the Prophet salla Llahu ‘alayhi wa sallam directly—after being prevented from asking questions—is that they would wish for an intelligent and witty man from the desert to come and ask the Prophet salla Llahu ‘alayhi wa sallam so that they might benefit from him.

Talhah radiya Llahu ‘anhu narrates:

 

أن أصحاب رسول الله صلى الله عليه وسلم قالوا لأعرابي جاهل سل رسول الله صلى الله عليه وسلم عمن قضى نحبه من هو وكانوا لا يجترئون هم على مسألته يوقرونه ويهابونه فسأله الأعرابي فأعرض عنه ثم سأله فأعرض عنه ثم إني اطلعت من باب المسجد وعلي ثياب خضر فلما رآني رسول الله صلى الله عليه وسلم قال أين السائل عمن قضى نحبه قال الأعرابي أنا يا رسول الله قال هذا ممن قضى نحبه

The Sahabah radiya Llahu ‘anhum said to an ignorant Bedouin, “Ask the Prophet salla Llahu ‘alayhi wa sallam about the one who fulfilled his pledge.”

They themselves did not dare to ask him, out of respect and awe for him.

The Bedouin asked the Prophet salla Llahu ‘alayhi wa sallam, but the latter ignored him. Then he asked him again, and the latter ignored him again. Then, I appeared from the door of the Masjid, and I was wearing green clothes. When the Prophet salla Llahu ‘alayhi wa sallam saw me, he said, “Where is the one who asked about the one who has fulfilled his pledge?”

The Bedouin replied, “I am here, O Messenger of Allah.”

The Prophet salla Llahu ‘alayhi wa sallam said, “This is one of those who fulfilled their pledge.”^[87]

 

Anas ibn Malik radiya Llahu ‘anhu states:

 

نهينا (في القرآن) أن نسأل رسول الله صلى الله عليه وسلم عن شيء فكان يعجبنا أن يجيء الرجل من أهل البادية العاقل فيسأله ونحن نسمع فجاء رجل من أهل البادية فقال يا محمد أتانا رسولك فزعم لنا أنك تزعم أن الله أرسلك قال صدق قال فمن خلق السماء قال الله قال فمن خلق الأرض قال الله قال فمن نصب هذه الجبال وجعل فيها ما جعل قال الله قال فبالذي خلق السماء وخلق الأرض ونصب هذه الجبال آلله أرسلك قال نعم قال وزعم رسولك أن علينا خمس صلوات في يومنا وليلتنا قال صدق قال فبالذي أرسلك آلله أمرك بهذا قال نعم قال وزعم رسولك أن علينا زكاة في أموالنا قال صدق قال فبالذي أرسلك آلله أمرك بهذا قال نعم قال وزعم رسولك أن علينا صوم شهر رمضان في سنتنا قال صدق قال فبالذي أرسلك آلله أمرك بهذا قال نعم قال وزعم رسولك أن علينا حج البيت من استطاع إليه سبيلا قال صدق قال ثم ولى قال والذي بعثك بالحق لا أزيد عليهن ولا أنقص منهن فقال النبي صلى الله عليه وسلم لئن صدق ليدخلن الجنة

We were forbidden (in the Qur’an) to ask the Prophet salla Llahu ‘alayhi wa sallam about anything. Thus, we would be pleased when an intelligent man from the desert would come and ask him, and we could listen. A man from the desert came and said, “O Muhammad, your messenger came to us and claimed that you claim that Allah sent you?”

The Prophet salla Llahu ‘alayhi wa sallam replied, “He spoke the truth.”

He asked, “Then who created the heavens?”

The Prophet salla Llahu ‘alayhi wa sallam replied, “Allah.”

He asked, “Then who created the earth?”

The Prophet salla Llahu ‘alayhi wa sallam replied, “Allah.”

He asked, “Then who set up these mountains and placed in them whatever they contain?”

The Prophet salla Llahu ‘alayhi wa sallam replied, “Allah.”

He said, “By the One Who created the heavens and the earth and set up these mountains, did Allah send you?”

The Prophet salla Llahu ‘alayhi wa sallam replied, “Yes.”

He said, “Your messenger claimed that we have to perform five prayers in our day and night.”

The Prophet salla Llahu ‘alayhi wa sallam replied, “He spoke the truth.”

He said, “By the One Who sent you, did He command you this?”

The Prophet salla Llahu ‘alayhi wa sallam replied, “Yes.”

He said, “Your messenger claimed that we have to discharge Zakat on our wealth.”

The Prophet salla Llahu ‘alayhi wa sallam replied, “He spoke the truth.”

He asked, “By the One Who sent you, did He command you this?”

The Prophet salla Llahu ‘alayhi wa sallam replied, “Yes.”

He said, “Your messenger claimed that we have to fast during the month of Ramadan every year.”

The Prophet salla Llahu ‘alayhi wa sallam replied, “He spoke the truth.”

He asked, “By the One Who sent you, did He command you this?”

The Prophet salla Llahu ‘alayhi wa sallam replied, “Yes.”

He said, “Your messenger claimed that it is obligatory to perform Hajj if we are able to do so.”

The Prophet salla Llahu ‘alayhi wa sallam replied, “He spoke the truth.”

He then turned away, saying, “By the One Who sent you with the truth, I will neither increase to it nor decrease from it.”

The Prophet remarked, “If he is genuine, he will surely enter Jannat.”^[88]

 

It seems that Anas radiya Llahu ‘anhu was alluding to the verse:

 

يَا أَيُّهَا الَّذِينَ آمَنُوا لَا تَسْأَلُوا عَنْ أَشْيَاءَ إِنْ تُبْدَ لَكُمْ تَسُؤْكُمْ

O you who have believed, do not ask about things which, if they are shown to you, will distress you.^[89]

 

Allah subhanahu wa ta ‘ala knows best.

The Prophet salla Llahu ‘alayhi wa sallam clarified its meaning: Sa’d ibn Abi Waqqas radiya Llahu ‘anhu narrates that the Prophet salla Llahu ‘alayhi wa sallam said:

 

إن أعظم المسلمين جرما من سأل عن شيء لم يحرم فحرم من أجل مسألته

The greatest sinner among the Muslims is he who asks about something that was not forbidden, and it is declared forbidden because of his question.^[90]

 

Another narration from Talhah radiya Llahu ‘anhu will be mentioned in chapter four, Allah willing.

 

Their Preservation of the Prophetic Sunnah During the Lifetime of the Prophet salla Llahu ‘alayhi wa sallam

The Sahabah radiya Llahu ‘anhum were keen to preserve the Prophetic Sunnah during the lifetime of the Prophet salla Llahu ‘alayhi wa sallam and transmitted everything to the people from him.

Al Imam al Hakim rahimahu Llah said:

 

قد روى عنه من الصحابة أربعة آلاف رجل وامرأة وصحبوه نيفا وعشرين سنة بمكة قبل الهجرة ثم بالمدينة بعد الهجرة وحفظوا عنه أقواله وأفعاله ونومه ويقظته وحركاته وسكونه وقيامه وقعوده واجتهاده وعبادته وسيرته وسراياه ومغازيه ومزاحه وزجره وخطبته وأكله وشربه ومشيه وسكوته وملاعبته أهله وتأديبه فرسه وكتبته إلى المسلمين والمشركين وعهوده ومواثيقه وألحاظه وأنفاسه وصفاته هذا سوى ما حفظوه عنه من أحكام الشريعة وما سألوا عن العبادات والحلال والحرام وتحاكموا فيه إليه

Four thousand men and women from among the Sahabah radiya Llahu ‘anhum narrated from him. They accompanied him for over twenty years, in Makkah before the Hijrah then in Madinah after the Hijrah. They preserved his sayings and actions, his sleep and alertness, his movements and stillness, his standing and sitting, his striving, his worship and conduct, his expeditions and campaigns, his humour and admonitions, his sermons, his eating and drinking, his walking and silence, his playing with his family, his training of his horse, his letters to Muslims and polytheists, his covenants and agreements, his observations, his breaths, and his attributes. This is in addition to rulings they preserved from him, and the acts of worship they asked him about, what is permissible and forbidden, and what they referred to him for judgement.^[91]

 

They did not leave anything that emanated from him or was connected to him without mentioning it, even if it was something incidental or inconsequential. This was only because of the love that made them consider everything that emanated from him as part of din, which they were obligated to follow and implement.

This intense eagerness and precise compliance that stemmed from the words of Allah subhanahu wa ta ‘ala in His Book and the words of the Prophet salla Llahu ‘alayhi wa sallam which they heard, regarding the obligation to obey their trustworthy Prophet salla Llahu ‘alayhi wa sallam, to follow his Sunnah and adhere to his commands, and to take him as the perfect role model and the best example led them to preserve the Sunnah of their Prophet salla Llahu ‘alayhi wa sallam in a manner that is unparalleled, in fact, unmatched.

This preservation is manifested in three ways:

 

First: Practical Application

This is obvious and requires no proof, due to its abundance and clarity, as all aspects of worship, transactions, morals, etc., were detailed by the Prophet salla Llahu ‘alayhi wa sallam, and the Sahabah radiya Llahu ‘anhum applied them themselves. How could it not be such, when they heard the Prophet salla Llahu ‘alayhi wa sallam say:

 

صلوا كما رأيتموني أصلي

Perform Salah as you have seen me perform.^[92]

 

And he said:

 

خذوا عني مناسككم

Learn your rituals (of Hajj) from me.^[93]

 

I will mention an example that illustrates how the Sahabah radiya Llahu ‘anhum applied the Sunnah of Prophet salla Llahu ‘alayhi wa sallam, and the extent of their eagerness to obey his commands and actions, even if they did not know the reason or wisdom behind them.

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

 

Whilst the Prophet salla Llahu ‘alayhi wa sallam was leading his Sahabah in Salah, he took off his sandals and placed them to his left. When the people saw this, they also took off their sandals. When the Prophet salla Llahu ‘alayhi wa sallam completed his Salah, he asked, “What made you take off your sandals?”

They replied, “We saw you take off your sandals, so we took off ours.”

The Prophet salla Llahu ‘alayhi wa sallam explained, “Jibril came to me and informed me that there was filth on them.”^[94]

 

There are many other examples, which I have mentioned in another book.

 

Second: Memorisation by Heart

This was the most common method, because illiteracy was prevalent among people at that time. Therefore, they relied on memorisation, which they had inherited since the pre-Islamic era. They would memorise their history, poetry, customs, and traditions by heart; nothing of these was written down except on rare occasions.^[95]

Allah subhanahu wa ta ‘ala mentioned the illiteracy of the Arabs, as did the Prophet salla Llahu ‘alayhi wa sallam. Allah subhanahu wa ta ‘ala states:

 

هُوَ الَّذِي بَعَثَ فِي الْأُمِّيِّينَ رَسُولًا مِنْهُمْ

It is He who has sent among the unlettered (Arabs) a Messenger from themselves.^[96]

 

Describing the Prophet salla Llahu ‘alayhi wa sallam, Allah subhanahu wa ta ‘ala says:

 

الَّذِينَ يَتَّبِعُونَ الرَّسُولَ النَّبِيَّ الْأُمِّيَّ الَّذِي يَجِدُونَهُ مَكْتُوبًا عِنْدَهُمْ فِي التَّوْرَاةِ وَالْإِنْجِيلِ يَأْمُرُهُمْ بِالْمَعْرُوفِ وَيَنْهَاهُمْ عَنِ الْمُنْكَرِ إلى قوله جل وعز فَآمِنُوا بِاللَّهِ وَرَسُولِهِ النَّبِيِّ الْأُمِّيِّ الَّذِي يُؤْمِنُ بِاللَّهِ وَكَلِمَاتِهِ

Those who follow the Messenger, the unlettered prophet, whom they find written (i.e., described) in what they have of the Torah and the Injil, who enjoins upon them what is right and prohibits them from what is wrong … until … So, believe in Allah and His Messenger, the unlettered prophet, who believes in Allah and His words.^[97]

 

An ummi (unlettered individual) is not an ignorant person, as many contemporaries mistakenly believe—following those from abroad. This is a grave error. Rather, an ummi is one who cannot read or write, nothing more.

Therefore, a person may be unlettered yet be among the most eloquent, articulate, and brilliant scholars, as we find. Many poets, orators, and scholars in the pre-Islamic era and the early days of Islam were unlettered. They are just like the blind who cannot read or write.

The Prophet salla Llahu ‘alayhi wa sallam explained the meaning of unlettered. ‘Abdullah ibn ‘Umar radiya Llahu ‘anhuma narrates that the Prophet salla Llahu ‘alayhi wa sallam said:

 

إنا أمة أُمية لا نكتب ولا نحسب الشهر هكذا وهكذا وهكذا وعقد الإبهام في الثالثة والشهر هكذا وهكذا وهكذا يعني تمام الثلاثين

We are an unlettered Ummah; we neither write nor calculate. The month is like this, like this, and like this. (The Prophet salla Llahu ‘alayhi wa sallam made a circle with his thumb on the third time.) [Meaning: 29 days.] And the month is like this, like this, and like this. Meaning complete thirty days.^[98]

 

However, this does not mean that none of them knew how to read and write. Rather, some did, but they were a few compared to others, and the majority is taken into consideration.

They did this with the Qur’an and the Prophetic Sunnah, i.e., they memorised it. However, the Prophet salla Llahu ‘alayhi wa sallam commanded them to write down the Qur’an, in addition to memorising it, and this command was obligatory. As for the Prophetic Sunnah, some of them wrote it down, but the majority did not.

The Prophet salla Llahu ‘alayhi wa sallam encouraged the Sahabah radiya Llahu ‘anhum to preserve the Sunnah, saying salla Llahu ‘alayhi wa sallam:

 

نضر الله امرءا سمع منا حديثا فحفظه ثم بلغه

May Allah brighten the face of the person who heard Hadith from us, memorised it, then conveyed it.

 

There are other narrations too, as the hadith on this subject is mutawatir (consecutively narrated).^[99]

Therefore, they were keen to memorise it—during the lifetime of the Prophet salla Llahu ‘alayhi wa sallam in obedience to his command—and to transmit it correctly from him, in addition to applying it practically.

Furthermore, many of them specialised in different matters or sciences. Some specialised in jurisprudence, some in inheritance, some in what is permissible and forbidden, some in recitation, some in memorisation, etc.

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

 

أرحم أمتي بأمتي أبو بكر وأشدهم في أمر الله عمر وأصدقهم حياء عثمان وأقضاهم علي وأقرؤهم لكتاب الله أبي بن كعب وأفرضهم زيد بن ثابت وأعلمهم بالحلال والحرام معاذ بن جبل ألا وإن لكل أمة أمينا وإن أمين هذه الأمة أبو عبيدة بن الجراح

The most merciful among my Ummah towards my Ummah is Abu Bakr, the most severe of them in the matters of Allah is ‘Umar, the most modest of them is ‘Uthman, the best of them in judgement is ‘Ali, the best reciter of the Qur’an among them is Ubayy ibn Ka’b, the most knowledgeable of them in inheritance is Zaid ibn Thabit, and the most knowledgeable of them in what is lawful and unlawful is Muaz ibn Jabal. Indeed, every nation has a trustworthy person; and the trustworthy person of this Ummah is Abu ‘Ubaidah ibn al Jarrah.^[100]

 

Hence, a number of Sahabah radiya Llahu ‘anhum were known for memorising a great amount from the Prophet salla Llahu ‘alayhi wa sallam. Among those distinguished for memorisation was Abu Hurairah radiya Llahu ‘anhu.

The reason for his exceptional memory will be explained in chapter four, Allah willing. However, I will mention one hadith that demonstrates the extent of his memory. Abu Hurairah radiya Llahu ‘anhu said:

 

حفظت من رسول الله صلى الله عليه وسلم وعاءين فأما أحدهما فبثثته وأما الآخر فلو بثثته قطع هذا البلعوم

I memorised two containers (of Hadith) from the Prophet salla Llahu ‘alayhi wa sallam. I have disseminated one of them. If I were to disseminate the other, this throat would be cut.^[101]

 

Scholars have interpreted that the ahadith which Abu Hurairah radiya Llahu ‘anhu did not disclose contain the names, conditions, and times of evil rulers. He would allude to some of these ahadith without mentioning them explicitly, fearing for his safety. If these ahadith were pertaining to Shar’i rulings, he would not have been allowed to conceal them, due to his own narrations condemning the concealment of knowledge.

It is also possible that he referred to ahadith related to the signs of Qiyamah, the changing conditions, and the battles of the end times. Those unfamiliar with these would reject them, and those unaware of them may object to them.^[102]

 

Third: Writing

The majority of Arabs at the time of the Prophet salla Llahu ‘alayhi wa sallam and before were unlettered; they could neither read nor write, as I mentioned earlier. However, some among them could write. Hence, there were substantial number of scribes of revelation in the presence of the Prophet salla Llahu ‘alayhi wa sallam. The largest number mentioned is by Ibn Hadidah al Ansari rahimahu Llah, who mentioned forty-four men in his book al Misbah al Mudi’ fi Kuttab al Nabi al Ummi wa Rusulihi ila Muluk al Ard min ‘Arabi wa ‘Ajami.^[103] This excludes those who wrote other than the Qur’an, such as letters and epistles.

Al Hafiz al ‘Iraqi rahimahu Llah enumerated them as forty-two men in his Alfiyah. Al Burhan al Halabi rahimahu Llah mentioned their number to be forty-three in his annotations on al Shifa, while al Hafiz Ibn Sayed al Nas rahimahu Llah mentioned thirty-nine. However, none of them mentioned those who were specifically tasked with writing the Qur’an. Some scholars mentioned a much smaller number. Each one mentioned according to their knowledge; and I have mentioned some of what they missed.^[104]

If this is the number of those who wrote down revelation for the Prophet salla Llahu ‘alayhi wa sallam—excluding those who wrote his letters, books, and treaties—then it indicates the existence of other scribes who were present during his time, even if they were a few compared to the large number of unlettered people.

It was well-known that some of the Sahabah radiya Llahu ‘anhum wrote down Hadith during the lifetime of the Prophet salla Llahu ‘alayhi wa sallam, just as it was known that some wrote down the Sunnah in his presence.

Among those who were famous for writing down the Sunnah during the lifetime of the Prophet salla Llahu ‘alayhi wa sallam were: ‘Abdullah ibn ‘Amr, ‘Ali ibn Abi Talib, Jabir, and Sa’d ibn ‘Ubadah radiya Llahu ‘anhum.

I have sufficed on nine ahadith that indicate to the recording of Hadith during the lifetime of the Prophet salla Llahu ‘alayhi wa sallam. Whoever wants more information should refer to Tadwin al Sunnah.

‘Abdullah ibn ‘Amr radiya Llahu ‘anhuma states:

 

كنت أكتب كل شيء أسمعه من رسول الله صلى الله عليه وسلم أريد حفظه فنهتني قريش وقالوا رسول الله بشر يقول في السخط والرضا قال فأمسكت عن الكتابة ثم ذكرت ذلك لرسول الله صلى الله عليه وسلم فقال أكتب وأشار إلى فيه والذي نفسي بيده ما يخرج منه إلا حق

I would write down everything I heard from the Prophet salla Llahu ‘alayhi wa sallam that I wanted to memorise. The Quraysh forbade me, saying, “The Prophet salla Llahu ‘alayhi wa sallam is a human being; he speaks in times of anger and happiness.”

So, I stopped writing. Later, I mentioned this to the Prophet salla Llahu ‘alayhi wa sallam, who instructed, “Write.” He then pointed to his mouth, saying, “By Him in Whose control is my soul, nothing comes out of it except the truth.”^[105]

 

Abu Hurairah radiya Llahu ‘anhu states:

 

ليس أحد من أصحاب رسول الله صلى الله عليه وسلم أكثر حديثا عن النبي صلى الله عليه وسلم مني إلا ما كان من عبد الله بن عمرو فإنه كان يكتب ولا أكتب

None of the Sahabah of the Prophet salla Llahu ‘alayhi wa sallam narrated more ahadith from the Prophet salla Llahu ‘alayhi wa sallam than me, except for ‘Abdullah ibn ‘Amr, for he would write while I did not.”^[106]

 

Abu Juhayfah radiya Llahu ‘anhu narrates:

 

أنه قال لعلي بن أبي طالب رضي الله تعالى عنه هل عندكم شيء من الوحي إلا ما في كتاب الله قال لا والذي فلق الحبة وبرأ النسمة ما أعلمه إلا فهما يعطيه الله رجلا في القرآن وما في هذه الصحيفة قال قلت وما في هذه الصحيفة قال العقل وفكاك الأسير وأن لا يقتل مسلم بكافر

He asked ‘Ali ibn Abi Talib radiya Llahu ‘anhu, “Do you have any revelation besides what is in the Qur’an?”

He replied, “No, by the One Who split the seed and created the soul, I know of nothing except an understanding that Allah grants a man regarding the Qur’an, and what is in this scroll.”

I said, “What is in this scroll?”

He said, “Blood money, the freeing of captives, and that a Muslim should not be killed in lieu of a disbeliever.”^[107]

 

Al Bukhari rahimahu Llah reported this hadith in nine places in his al Sahih.

Abu Hurairah radiya Llahu ‘anhu narrates:

 

لما فتح الله تعالى على رسوله مكة قام في الناس فحمد الله وأثنى عليه ثم قال إن الله حبس عن مكة الفيل وسلط عليها رسوله صلى الله عليه وسلم والمؤمنين فإنها لا تحل لأحد كان قبلي وإنها أحلت لي ساعة من نهار وإنها لن تحل لأحد من بعدي فلا ينفر صيدها ولا يختلى شوكها ….. الحديث بطوله وفي آخره فقام أبو شاه رجل من أهل اليمن فقال اكتبوا لي يا رسول الله فقال رسول الله صلى الله عليه وسلم اكتبوا لأبي شاه

When Allah subhanahu wa ta ‘ala conquered Makkah for His Prophet salla Llahu ‘alayhi wa sallam, he stood before the people, praised and glorified Allah, then said, “Allah prevented the elephant from entering Makkah and gave His Prophet and the believers authority over it. It was not made lawful for anyone before me. It was made lawful for me for a short time during the day, and it will not be lawful for anyone after me. Therefore, its animals should not be hunted and its thorny trees should not be cut…”

The hadith continues at length. At the end it states: Abu Shah, a man from Yemen, stood up and said, “Write this down for me, O Messenger of Allah.”

The Prophet salla Llahu ‘alayhi wa sallam said, “Write it down for Abu Shah.”^[108]

 

This hadith contains the command to write down Hadith. This was in the later period of the Prophetic era, as it was during the Conquest of Makkah, as explicitly stated.

Ibn ‘Abbas radiya Llahu ‘anhuma states:

 

لما اشتد بالنبي صلى الله عليه وسلم وجعه وفي رواية لهما لما حضر رسول الله صلى الله عليه وسلم قال ائتوني بكتاب أكتب لكم كتابا لا تضلوا بعده…… الحديث بطوله وفي آخره فاختلفوا وكثر اللغط قال قوموا عني ولا ينبغي عندي التنازع

When the Prophet’s salla Llahu ‘alayhi wa sallam illness intensified, (according to another narration: When the Prophet salla Llahu ‘alayhi wa sallam was in the throes of death,) he said, “Bring me paper so I may write for you a document after which you will never go astray…”

The hadith continues at length. At the end it states: They began to disagree and there was much commotion. Then, the Prophet salla Llahu ‘alayhi wa sallam said, “Go away from me, for it is not appropriate to argue in my presence.”^[109]

 

This hadith occurred right at the end of the Prophet’s salla Llahu ‘alayhi wa sallam life, as is clear in the other narration which states, “When the Prophet salla Llahu ‘alayhi wa sallam was in the throes of death.” This was on a Thursday, as mentioned in another narration.^[110]

Ibn ‘Abbas radiya Llahu ‘anhuma said:

 

يوم الخميس وما أدراك ما يوم الخميس ثم بكى حتى خضب دمعه الحصباء فقال اشتد برسول الله صلى الله عليه وسلم وجعه يوم الخميس فقال ائتوني بكتاب…

“Thursday, and what do you know of Thursday.” He then wept until his tears soaked the pebbles. Thereafter, he said, “The Prophet’s salla Llahu ‘alayhi wa sallam illness intensified on Thursday, and he said, ‘Bring me paper… (the hadith continues).’”

 

This hadith indicates to the permissibility of writing, as it was narrated at the end of the Prophet’s salla Llahu ‘alayhi wa sallam life. It abrogates any text that prohibits writing, as will be explained in due course, Allah willing.

Aisha radiya Llahu ‘anha narrates:

 

قال لي رسول الله صلى الله عليه وسلم في مرضه ادعي لي أبا بكر وأخاك حتى أكتب كتابا فإني أخاف أن يتمنى متمن ويقول قائل أنا أولى ويأبى الله والمؤمنون إلا أبا بكر

The Prophet salla Llahu ‘alayhi wa sallam said to me—during his illness, “Call Abu Bakr and your brother to me so that I may write a document, for I fear that someone might wish for it (leadership) and say, “I am more deserving.” Allah and the believers will reject everyone except Abu Bakr.”^[111]

 

The indication in this hadith is similar to that of the hadith of Ibn ‘Abbas radiya Llahu ‘anhuma, as both occurred during his final illness.

Abu Bakr ibn Muhammad ibn ‘Amr ibn Hazm narrates from his father, who narrates from his grandfather radiya Llahu ‘anhu:

 

أن رسول الله له كتب إلى أهل اليمن بكتاب فيه الفرائض والسنن والديات وبعث به مع عمرو بن حزم فقرئت على أهل اليمن …

The Prophet salla Llahu ‘alayhi wa sallam wrote a letter to the people of Yemen, which contained the obligatory duties, the Sunnah, and the blood money. He sent it with ‘Amr ibn Hazm. It was recited to the people of Yemen.^[112]

 

‘Abdullah ibn ‘Umar radiya Llahu ‘anhuma states:

 

أن النبي صلى الله عليه وسلم كتب الصدقة فلم تخرج إلى عماله حتى قبض رسول الله صلى الله عليه وسلم فلما قبض أخذها أبو بكر رضي الله تعالى عنه فعمل بها من بعده فلما قبض أبو بكر رضي الله تعالى عنه أخذها عمر رضي الله تعالى عنه فعمل بها من بعدهما ولقد قتل عمر رضي الله تعالى عنه وإنها لمقرونة بسيفه أو وصيته…

The Prophet salla Llahu ‘alayhi wa sallam wrote down the (rulings of) Zakat, but it was not distributed to his tax collectors until he passed away. When he passed away, Abu Bakr radiya Llahu ‘anhu took it and acted upon it after him. When Abu Bakr radiya Llahu ‘anhu passed away, ‘Umar radiya Llahu ‘anhu took it and acted upon it after them. ‘Umar radiya Llahu ‘anhu was killed while it was attached to his sword, or his will.^[113]

 

Al Harith ibn Muslim ibn al Harith al Tamimi narrates from his father radiya Llahu ‘anhu:

 

أن رسول الله صلى الله عليه وسلم كتب له كتابا بالوصاة له إلى من بعده من ولاة الأمور وختم عليه ودفعه إليه

The Prophet salla Llahu ‘alayhi wa sallam wrote him a letter of recommendation to those rulers who were to come after him, sealed it, and gave it to him.^[114]

 

In addition to this, there are his letters to kings and rulers, such as Khosrow, Caesar, Heraclius, Ukaydir, and al Muqawqis, to the commanders of military expeditions, and correspondence with governors and dignitaries, etc.^[115]

Texts on this topic are numerous; praise be to Allah. I have compiled approximately three-hundred ahadith on this subject, which I compiled in a separate treatise entitled, Tadwin al Sunnah Min al ‘Ahd al Nabawi ila Zaman al Tabi’in. I seek the assistance of Allah subhanahu wa ta ‘ala for it to be published soon.

Al Khatib al Baghdadi rahimahu Llah has thoroughly examined the chains for the hadith of ‘Abdullah ibn ‘Amr radiya Llahu ‘anhuma concerning his seeking permission from the Prophet salla Llahu ‘alayhi wa sallam to write in Taqyid al ‘Ilm.^[116] Likewise, the chains for the hadith of Abu Hurairah radiya Llahu ‘anhu. One may refer to these books for further details.

All of this indicates to the fact that the compilation of the Prophetic Sunnah had begun during the lifetime of the Prophet salla Llahu ‘alayhi wa sallam.

 

Narrations that Prohibit Writing Anything Other Than the Qur’an

The most authentic hadith on this matter is that of Abu Sa’id al Khudri radiya Llahu ‘anhu. He narrates that the Prophet salla Llahu ‘alayhi wa sallam said:

 

لا تكتبوا عني ومن كتب عني غير القرآن فليمحه

Do not write anything from me. Whoever wrote anything from me other than the Qur’an should erase it.^[117]

 

Scholars offered several interpretations of this hadith, reconciling it with previous ahadith as follows:

Al Qadi ‘Iyad rahimahu Llah said:

 

كان بين السلف من الصحابة والتابعين اختلاف كثير في كتابة العلم فكرهها كثير منهم وأجازها أكثرهم ثم أجمع المسلمون على جوازها وزال ذلك الخلاف واختلفوا في المراد بهذا الحديث الوارد في النهي فقيل هو في حق من يوثق بحفظه ويخاف اتكاله على الكتابة إذا كتب ويحمل الأحاديث الواردة بالإباحة على من لا يوثق بحفظه كحديث (اكتبوا لأبي شاه) وحديث (صحيفة علي رضي الله تعالى عنه) وحديث (کتاب عمرو بن حزم الذي فيه الفرائض والسنن والديات) وحديث (كتاب الصدقة ونصب الزكاة الذي بعث به أبو بكر رضي الله تعالى عنه أنساً رضي الله تعالى عنه حين وجهه إلى البحرين) وحديث أبي هريرة أن ابن عمرو بن العاص كان يكتب ولا أكتب) وغير ذلك من الأحاديث وقيل إن حديث النهي منسوخ بهذه الأحاديث وكان النهي حين خيف اختلاطه بالقرآن فلما أمن ذلك أذن في الكتابة وقيل إنما نهي عن كتابة الحديث مع القرآن في صحيفة واحدة لئلا يختلط به فيشتبه على القارئ والله تعالى أعلم

There was much disagreement among the predecessors, the Sahabah and the Tabi’in, regarding the writing of knowledge. Many of them disliked it, while most permitted it. Then the Muslims reached a consensus on its permissibility. Thus, that difference of opinion was resolved.

They differed, however, regarding the meaning of this hadith which prohibits writing:

• • Some say that it applies to those whose memory is reliable, and it is feared that they may become reliant on writing if they write. The ahadith that permit it are understood to refer to those whose memory is not reliable, such as the hadith, “Write for Abu Shah,” the hadith of the scroll of ‘Ali radiya Llahu ‘anhu, the hadith of the book of ‘Amr ibn Hazm containing the laws of inheritance, the Sunnah, and blood money, the hadith of the letter of charity and the Zakat thresholds that Abu Bakr radiya Llahu ‘anhu sent to Anas radiya Llahu ‘anhu when he dispatched him to Bahrain, the hadith of Abu Hurairah radiya Llahu ‘anhu wherein he states that Ibn ‘Amr ibn al ‘As would write while he did not, and other ahadith.
  • Some say that the hadith prohibiting writing was abrogated by these ahadith. The prohibition was in place when there was a fear of it being mixed with the Qur’an. When that was no longer the concern, writing was permitted.
  • Some say that the prohibition was only against writing Hadith with the Qur’an on the same page, lest it would get mixed up and cause confusion for the reader. And Allah subhanahu wa ta ‘ala knows best.^[118]

 

Al Hafiz rahimahu Llah states:

 

والجمع بينهما أن النهي خاص بوقت نزول القرآن خشية التباسه بغيره والإذن في غير ذلك أو أن النهي خاص بكتابة غير القرآن مع القرآن في شيء واحد والإذن في تفريقهما أو أن النهي متقدم والإذن ناسخ له عند الأمن من الالتباس وهو أقربها مع أنه لا ينافيها وقيل النهي خاص بمن خشي منه الاتكال على الكتابة دون الحفظ والإذن لمن أمن منه ذلك ومنهم من أعل حديث أبي سعيد وقال الصواب وقفه على أبي سعيد قاله البخاري وغيره

The reconciliation between these two is that the prohibition was specific to the time of the Qur’an’s revelation, for fear of confusion with other texts, while permission was granted at other times.

Or the prohibition was specific to writing non-Qur’anic texts alongside the Qur’an, in one document, while permission was granted to separate them.

Or the prohibition was in the initial stages, and permission abrogated it when there is no fear of confusion. This is the most likely explanation, although it does not contradict the others.

Some say that the prohibition was specific to those who might rely on writing rather than memorisation, while permission was granted to those who are safe from such reliance.

Some scholars have criticised the hadith of Abu Sa’id, stating that the correct version is that it is a mawquf narration of Abu Sa’id. This was stated by al Bukhari and others.^[119]

 

I say: The hadith is sahih. And when reconciliation is possible, one should not resort to criticism.

Ibn al Qayyim rahimahu Llah said:

 

 

وإنما نهى النبي صلى الله عليه وسلم عن كتابة غير القرآن في أول الإسلام لئلا يختلط القرآن بغيره فلما علم القرآن وتميز وأفرد بالضبط والحفظ وأمنت عليه مفسدة الاختلاط أذن في الكتابة

The Prophet salla Llahu ‘alayhi wa sallam prohibited writing non-Qur’anic texts at the beginning of Islam to prevent the Qur’an from being mixed with other texts. When the Qur’an was known, distinguished, precisely preserved and memorised, and it was safe from the harms of mixing, permission was granted for writing.

 

Al Khatib al Baghdadi rahimahu Llah reconciled them in a different manner, saying:

 

إنما هي لئلا يضاهي بكتاب الله تعالى غيره أو يشتغل عن القرآن بسواه ونهى عن كتب العلم في صدر الإسلام وجدته لقلة الفقهاء في ذلك الوقت والمميزين بين الوحي وغيره لأن أكثر الأعراب لم يكونوا فقهوا في الدين ولا جالسوا العلماء العارفين فلم يؤمن أن يلحقوا ما يجدون من الصحف بالقرآن ويعتقدوا أن ما اشتملت عليه كلام الرحمن

ثم قال وأمر الناس بحفظ السنن إذ الإسناد قريب والعهد غير بعيد ونهى عن الاتكال على الكتاب لأن ذلك يؤدي إلى اضطراب الحفظ حتى يكاد يبطل فإذا عدم الكتاب قوي لذلك الحفظ الذي يصحب الإنسان في كل مكان

ثم قال إنما اتسع الناس في كتب العلم وعولوا على تدوينه في الصحف بعد الكراهة لذلك لأن الروايات انتشرت والأسانيد طالت وأسماء الرجال وكناهم وأنسابهم كثرت والعبارات بالألفاظ اختلفت فعجزت القلوب عن حفظ ما ذكرنا وصار علم الحديث في هذا الزمان أثبت من علم الحافظ مع رخصة رسول الله صلى الله عليه وسلم لمن ضعف حفظه في الكتاب وعمل السلف من الصحابة والتابعين ومن بعدهم من الخالفين بذلك

It is only so that nothing is equated with the Book of Allah, or so that one is not distracted from the Qur’an by anything else.

The prohibition of writing books of knowledge in the early days of Islam, I found this to be due to the scarcity of jurists at that time, and those who could distinguish between revelation and other things. This is because most of the Bedouins were not learned in din, nor did they sit with knowledgeable scholars. Thus, there was a fear that they might attach what they found in scrolls with the Qur’an, and believe that what they contained was the speech of Allah subhanahu wa ta ‘ala.

Then he said: People were commanded to memorise the Sunnah, since the chain was short and the era was not distant. They were prohibited from relying on books, because that leads to confusion in memorisation, in fact, it could be destroyed. Thus, when there were no books, then this would strengthen memorisation, which accompanies a person everywhere.

Thereafter he said: People only expanded in writing of knowledge and relied on recording it in manuscripts—after initially disliking it—because narrations spread, chains lengthened, the names, agnomens, and genealogies of narrators became numerous, and texts varied. Therefore, hearts became incapable of memorising what we mentioned. Thus, the science of Hadith in this era became more reliable than the knowledge of one who memorised it. Added to that was the Prophet’s salla Llahu ‘alayhi wa sallam permission for those whose memory was weak to write down what they had memorised and the practice of the predecessors from amongst the Sahabah, Tabi’in, and those who came after them.^[120]

 

Ijma’ (consensus) was reached after the initial disagreement regarding recording of the Sunnah. Allah subhanahu wa ta ‘ala knows best.

Ibn al Qayyim rahimahu Llah pointed out something of utmost importance, saying:

 

قد صح عن النبي صلى الله عليه وسلم النهي عن الكتابة والإذن فيها والإذن متأخر فيكون ناسخا لحديث النهي فإن النبي صلى الله عليه وسلم قال في غزاة الفتح اكتبوا لأبي شاه يعني خطبته التي سأل أبو شاه كتابتها وأذن لعبد الله بن عمرو في الكتابة وحديثه متأخر عن النهي لأنه لم يزل يكتب ومات وعنده كتابته وهي الصحيفة التي كان يسميها الصادقة ولو كان النهي عن الكتابة متأخرا لمحاها عبد الله لأمر النبي بمحو ما كتب عنه غير القرآن فلما لم يمحها وأثبتها دل على أن الإذن في الكتابة متأخر عن النهي عنها وهذا واضح والحمد لله

It has been authentically reported from the Prophet salla Llahu ‘alayhi wa sallam that he prohibited writing, and then permitted it. The permission came later, thus abrogating the hadith of prohibition. This is because the Prophet salla Llahu ‘alayhi wa sallam said during the Conquest of Makkah, “Write for Abu Shah,” referring to his sermon which Abu Shah had asked to be written down. He also permitted ‘Abdullah ibn ‘Amr radiya Llahu ‘anhuma to write. This hadith came after the hadith of prohibition, because he continued to write, and passed away with his writings, which were the scrolls he called al Sadiqah (the truthful one). If the prohibition against writing came later, ‘Abdullah would have erased it, as the Prophet salla Llahu ‘alayhi wa sallam had ordered the erasure of everything written from him other than the Qur’an. Since he did not erase it and retained it, this indicates that permission to write came after the prohibition. This is clear, praise be to Allah.^[121]

 

Then he mentioned some of what was previously mentioned.

Further discussion will come in due course, Allah willing.

 

NEXT⇒ Section 3

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^[1]  Kindly refer to Mahabbat al Nabi Salla Allahu ‘Alayhi wa Sallam Wa Ta’atuhu Bayn al Insan Wa al Jamad and Bid’ah Da’wa al I’timad ‘Ala al Kitab Dun al Sunnah. I have comprehensively mentioned what has been narrated on this matter.

^[2]  One may refer to Mahabbat al Nabi Salla Allahu ‘Alayhi wa Sallam Wa Ta’atuhu Bayn al Insan Wa al Jamad; Shawq al Jamadat Wa Istijabatuha Lahu Salla Allahu ‘Alayhi wa Sallam; Mahabbat al Nabi Salla Allahu ‘Alayhi wa Sallam Wa Ta’atuhu Bayn al Insan Wa al Jamad; Nash’at ‘Ulum al Hadith. I have elaborated at length on the evidence for this from the Qur’an, Sunnah, and practices of the Sahabah.

^[3]  Sahih al Bukhari, book on marriage, chapter on the encouragement to marry, his wording; Sahih Muslim, book on marriage, chapter on the recommendation of marriage for one whose heart desires it, Hadith: 5.

^[4]  Musnad Ahmed, 4/126, 127; Sunan al Darimi, 1/43-44, Hadith: 96; Sunan Abi Dawood, book on the Sunnah, chapter on adhering to the Sunnah, Hadith: 4607; Sunan al Tirmidhi, book on knowledge, chapter on what has been narrated regarding adherence to the Sunnah and avoiding innovations, Hadith: 2676, he deemed it to be sahih; Sunan Ibn Majah, introduction, chapter on following the Sunnah of the Rightly Guided Khalifas, Hadith: 42-44; al Ajurri: Al Shari’ah, 1/171, 172; al Tahawi: Sharh Mushkil al Athar, 3/221-224; al Sunnah, 2/70-72; al Mu’jam al Kabir, 18/245-249, 257, through several chains; Musnad al Shamiyyin, 3/172-173; Sharh al Sunnah, 1/205; Hilyat al Awliya’, 5/220-221, 10/114, 115; Sahih Ibn Hibban, 1/178-179, he deemed it to be sahih; al Hakim: Al Mustadrak, 1/95-97, he authenticated it and al Dhahabi approved it; al Bayhaqi: Al Sunan al Kubra, 10/114; al Madkhal ila al Sunan al Kubra, pg. 115,116; Dala’il al Nubuwwah, 6/541.

^[5]  Sahih al Bukhari, book on commandments, chapter on the verse: Obey Allah and obey the Messenger and those in authority among you, book on Jihad, chapter on fighting from behind the Imam; Sahih Muslim, book on leadership, chapter on the obligation of obeying leaders in matters other than disobedience, Hadith: 32, 33.

^[6]  Sahih al Bukhari, book on adherence to the Sunnah, chapter on following the Sunnah of the Prophet salla Llahu ‘alayhi wa sallam.

^[7]  Sahih al Bukhari, book on adherence to the Sunnah, chapter on following the Sunnah of the Prophet salla Llahu ‘alayhi wa sallam.

^[8]  One may refer to al Khasa’is allati Infarada Biha Salla Allahu ‘Alayhi wa Sallam ‘an Jami’ al Ambiya’; ‘Azim Qadrihi Salla Allahu ‘Alayhi wa Sallam; al Amanah al ‘Uzma, Makanat al Nabi al Karim Bayn al Ambiya’; Fada’il al Nabi al Karim kama Waradat fi al Qur’an al ‘Azim.

^[9]  Sahih al Bukhari, book on the virtues of the Qur’an, chapter on how revelation descended; Sahih Muslim, book on iman, chapter on the obligation of believing in the prophethood of our Prophet Muhammad salla Llahu ‘alayhi wa sallam for all people, Hadith: 239.

^[10]  Surah al Ahzab: 21.

^[11]  Surah al Nisa’: 80.

^[12]  Sahih al Bukhari, book on commandments, chapter on the verse: Obey Allah and obey the Messenger and those in authority among you”, book on Jihad, chapter on fighting from behind the Imam; Sahih Muslim, book on leadership, chapter on the obligation of obeying leaders in matters other than disobedience, Hadith: 32, 33.

^[13]  One may refer to al Madkhal ila Usul al Hadith, pg. 87-88, published within Majmu’ Rasa’il al Kamaliyyah.

^[14]  Surah al Nisa’: 115.

^[15]  Musannaf ‘Abdur Razzaq, 3/450; Musnad al Tayalisi, Hadith: 2581; Musnad Ahmed, 3/2, 387, through a sahih chain; Sunan al Tirmidhi, book on merits, chapter on the merits of Abu Hurairah, Hadith: 3836, he deemed it to be hasan; al Hakim: Al Mustadrak, 3/510-511, he authenticated it and al Dhahabi approved it; Tarikh Dimashq, 67/347; Siyar A’lam al Nubala’, 2/616-617, he said that its narrators are thiqah; al Isabah, 7/439-440, he deemed its chain to be good. The marfu’ version, which will follow, is reported by al Bukhari and Muslim.

^[16]  Sahih al Bukhari, book on knowledge, chapter on memorising knowledge, book on transactions, chapter on what is narrated regarding the verse: And when the prayer has been concluded, disperse within the land; Sahih Muslim, book on the virtues of the Sahabah, chapter on the virtues of Abu Hurairah al Dawsi, Hadith: 159-160.

^[17]  Sahih al Bukhari, book on knowledge, chapter on memorising knowledge.

^[18]  Al Mustadrak, 3/508; Fath al Bari, 1/215.

^[19]  Sahih al Bukhari, book on knowledge, chapter on the eagerness to learn Hadith.

^[20]  Sahih al Bukhari, book on knowledge, chapter on alternating in acquiring knowledge; Sahih Muslim, book on divorce, chapter on Ila’ (a vow of abstinence from marital relations), separation from wives, and giving them the choice, Hadith: 30-35.

^[21]  A relative with whom marriage is prohibited.

^[22]  Sahih al Bukhari, book on knowledge, chapter on night discussion about knowledge, book on Wudu’, chapter on reciting the Qur’an after breaking Wudu’, one may refer to Fath al Bari, 1/212, for the reference numbers; Sahih Muslim, book on the Salah of travellers, chapter on supplication in the night prayer and establishing it, Hadith: pg. 181, 194.

^[23]  Sahih al Bukhari, book on knowledge, chapter on whoever hears something and refers back to it until he understands it, book on Tafsir, Surah al Inshiqaq, chapter on He will be judged with an easy account; Sahih Muslim, book on Jannat and the description of its bliss, chapter on affirming the reckoning, Hadith: 79-80.

^[24]  Ruqyah is to seek healing and protection through recitation.

^[25]  Sahih al Bukhari, book on hiring, chapter on what is given for ruqyah upon the Arab tribes with Surah al Fatihah; Sahih Muslim, book on peace, chapter on the permissibility of taking payment for ruqyah using the Qur’an and supplications, Hadith: 65-66.

^[26]  Sahih al Bukhari, book on the penalty for hunting, chapter on if a person who is not in the state of Ihram hunts and gives the game as a gift to someone in the state of Ihram, he may eat it, one may refer to Fath al Bari, 4/24, for the reference numbers; Sahih Muslim, book on Hajj, chapter on the prohibition of hunting for one who is in the state of Ihram, Hadith: 56-64.

^[27]  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 explanation of the Qur’an being in seven modes of recitation, Hadith: 271-270.

^[28]  Sahih al Bukhari, book on disputes, chapter on what is mentioned regarding individuals and disputes between Muslims and Jews.

^[29]  Sahih Muslim, book on the Salah of travellers, chapter on the explanation of the Qur’an being in seven modes of recitation, Hadith: 273.

^[30]  Sahih Muslim, book of iman, chapter on evidence that whoever dies believing in the Oneness of Allah will definitely enter Jannat, Hadith: 52.

^[31]  Sahih al Bukhari, book on knowledge, chapter on one who singles out a person 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.

^[32]  Fath al Bari, 1/227. One may refer to Sifat al Mu’minin fi Daw’ al Sunnah al Nabawiyyah, where I have clarified the ruling on this matter.

^[33]  Sahih al Bukhari, book on Tawhid, chapter on what was narrated concerning the Prophet’s call to his Ummah to the oneness of Allah; Sahih Muslim, book on the Salah of travellers, chapter on the virtue of reciting Surah al Ikhlas, Hadith: 263.

^[34]  Al Tabarani: Al Mu’jam al Kabir, 20/48; Ibn Khuzaimah: Kitab al Tawhid, 2/791, 792; Musnad Ahmed, 5/229, through a da’if chain. However, the hadith was reported by al Bukhari and Muslim from Muaz radiya Llahu ‘anhu, which was mentioned earlier.

^[35]  Sahih al Bukhari, book on wudu’, chapter on the virtue of sleeping in the state of wudu’; Sahih Muslim, book on supplications, chapter on what to read when going to sleep and lying on the bed, Hadith: 56. One may refer to al Nawawi: Sharh Sahih Muslim, 17/33-34; Fath al Bari, 1/358; ‘Umdat al Qari, 3/188-189; and Irshad al Sari, 1/313 for an explanation of the wording.

^[36]  Sahih al Bukhari, book on knowledge, chapter on one who is shy and instructs others to ask; Sahih Muslim, book on menstruation, chapter on pre-seminal fluid, Hadith: 17-19.

^[37]  Sahih al Bukhari, book on Zakat, chapter on Zakat to the husband and orphans under guardianship; Sahih Muslim, book on Zakat, chapter on the virtue of spending and giving charity to relatives, the husband, children, and parents, Hadith: 45, 46.

^[38]  Sahih al Bukhari, book on divorce, chapter on li’an and on one who divorces after li’an; Sahih Muslim, book on li’an, Hadith: 31. Kindly refer to Fath al Bari, 13/266-268, where he mentions a number of ahadith and transmissions from the Sahabah radiya Llahu ‘anhum regarding the prohibition of asking such questions, specifying what is meant by the prohibited questions, which is either a question that did not occur or one that was asked in an obstinate manner.

^[39]  The explanation of the integrity of the Sahabah radiya Llahu ‘anhum and its evidence will come in Chapter Four, Allah willing.

^[40]  Musnad Ahmed, 4/283, through a sahih chain; al Ma’rifah wa al Tarikh, 2/634, with similar wording; Ma’rifat al Sahabah, 1/385; al Muhaddith al Fasil, pg. 235; al Jami’ li Akhlaq al Rawi, 1/117; al Hakim: Al Mustadrak, 1/95, he authenticated it and al Dhahabi approved it; Majma’ al Zawa’id, 1/154; Kanz al ‘Ummal, 10/288, 296.

^[41]  Ibn Sa’d: Al Tabaqat al Kubra, 7/21; al Tabarani: Al Mu’jam al Kabir, 1/218, through a sahih chain; al Hakim: Al Mustadrak, 3/575, he authenticated it and al Dhahabi approved it; al Kifayah, pg. 548; Majma’ al Zawa’id, 1/154.

^[42]  Sahih al Bukhari, book on fasting, chapter on the fasting person who wakes up in the state of major impurity; Sahih Muslim, book on fasting, chapter on the validity of the fast of one who wakes up in the state of major impurity, Hadith: 35.

^[43]  Sahih al Bukhari, book on sales, chapter on selling gold coins for gold coins on credit, Sahih Muslim, book on sharecropping, chapter on selling food, like for like, Hadith: 99-104.

^[44]  Sahih al Bukhari, book on knowledge, chapter on travelling for a risen issue and teaching it to its people.

^[45]  Sahih al Bukhari, book on knowledge, chapter on reading and presenting to a Muhaddith; Sahih Muslim, book on iman, chapter on asking about the pillars of Islam, Hadith: 10.

^[46]  Sahih al Bukhari, book on penal punishments, chapter on the confession of adultery; Sahih Muslim, book on penal punishments, chapter on one who confesses to adultery, Hadith: 25. One may refer to my commentary on this hadith in Sunan al Shafi’i, 2/171-173.

^[47]  Sahih al Bukhari, book on military expeditions, chapter 53, after the chapter on the Prophet’s stay in Makkah at the time of the Conquest (of Makkah).

^[48]  Sahih al Bukhari, book on iman, chapter on paying the Khums (one-fifth) is part of iman; Sahih Muslim, book on iman, chapter on the command to believe in Allah subhanahu wa ta ‘ala, His Prophet salla Llahu ‘alayhi wa sallam, and the salient features of din, Hadith: 23-25.

^[49]  Musnad Ahmed, 4/23; Sunan al Nasa’i, book on Masjids, chapter on using churches as Masjids, 2/38-39; al Sunan al Kubra, 1/258-259; al Mu’jam al Kabir, 8/398-399, through thiqah narrators; Sahih Ibn Hibban, 3/405-406, he deemed it to be sahih; al Bayhaqi: Dala’il al Nubuwwah, 2/542-543.

^[50]  Sahih al Bukhari, book on Adhan, chapter on Adhan for travellers when they are in a group, chapter on those who said that one Mu’adhin should call out the Adhan while travelling, his wording; Sahih Muslim, book on Masjids, chapter on who is most entitled to lead the Salah, Hadith: 292.

^[51]  Sahih al Bukhari, book on the merits of the Ansar, chapter on the mention of the Jinn.

^[52]  Sahih Muslim, book on Salah, chapter on reciting aloud in Salat al Fajr and reciting to the Jinn, Hadith: 150-151.

^[53]  Al Muhaddith al Fasil, pg. 189-192; al Kifayah, pg. 105-111.

^[54]  Sahih al Bukhari, book on the times of Salah, chapter on the virtues of ‘Isha’; Sahih Muslim, book on Masjids, chapter on the time of ‘Isha’ and delaying it, Hadith: 28.

^[55]  A large open area on the outskirts of a city designated for Salat al ‘Id.

^[56]  Sahih al Bukhari, book on the two ‘Id, chapter on children going out to the Musalla.

^[57]  Sahih al Bukhari, book on funerals, chapter on children performing Salah with the people at funerals.

^[58]  Sahih al Bukhari, book on the virtues of the Qur’an, chapter on teaching the Qur’an to children.

^[59]  Sahih al Bukhari, book on supplications, chapter on supplicating for blessings for children and wiping their heads. (He mentions the ahadith of al Sa’ib ibn Yazid, ‘Abdullah ibn Hisham, Mahmud ibn al Rabi’, ‘Abdullah ibn Tha’labah ibn Su’ayr, and Aisha); Sahih Muslim, book on purification, chapter on the ruling regarding the urine of a breastfeeding infant, Hadith: 101-102, from the hadith of Aisha radiya Llahu ‘anha, although the ahadith of others are also reported by al Bukhari and Muslim.

^[60]  Musnad al Tayalisi, pg. 145, Hadith: 1075; Ibn Abi Shaybah: Al Musannaf, 3/354; Musnad Ahmed, 3/436, 34:5-35; Sunan al Nasa’i, book on funerals, chapter on the command to seek reward and be patient when a calamity befalls, chapter on condolences, 4/22-23, 118; al Sunan al Kubra, 1/613; al Tabarani: Al Mu’jam al Kabir, 19/26, 31; al Hakim: Al Mustadrak, 1/384, he authenticated it and al Dhahabi approved it; Sahih Ibn Hibban, 4/262, in brief and he deemed it to be sahih, al Bayhaqi: Al Adab, pg. 470.

^[61]  Sahih al Bukhari, book on Adhan, chapter on a woman alone can form a row, his wording; Sahih Muslim, book on Masjids, chapter on the permissibility of congregational Nafl Salah (voluntary prayers), Hadith: 266.

^[62]  Musnad Ahmed, 5/341-344, he deemed it to be hasan; Sunan Abi Dawood, book on Salah, chapter on the position of boys in the row, Hadith: 677; al Harith: Bughyat al Bahith, 1/270, Hadith: 151; 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; al Zayla’i: Nasb al Rayah, 2/36, he attributed it to Ibn Abi Shaybah and mentioned its chain; Mizan al I’tidal, 2/283-285. Al Bukhari and al Tirmidhi deemed it to be hasan, whilst many others deemed it to be authentic. Thus, the hadith is hasan and has several corroborations.

^[63]  Sunan al Darimi, 1/17.

^[64]  Musnad al Tayalisi, pg. 31; Ma’rifat al Sahabah, 2/29-31, through several chains; Musnad Abi Ya’la, 2/177-178; al Bazzar: Al Bahr al Zakhkhar, 4/108-109; Kashf al Astar, 2/231-232; al Tabarani: Al Mu’jam al Kabir, 1/119-120, 20/53; al Bayhaqi: Al Sunan al Kubra, 8/159; Majma’ al Zawa’id, 5/189.

^[65]  Musnad Abi Ya’la, 7/131; al Khatib: Al Jami’ li-Akhlaq al Rawi, 1/236; al Faqih wa al Mutafaqqih, 2/127; al Bazzar; al Bayhaqi, all through al Raqqashi; Majma’ al Zawa’id, 1/132, 161; Ithaf al Khiyarah al Maharah, 1/276-277.

^[66]  One may refer to al Mustadrak, 1/94; al Bayhaqi: Al Madkhal ila al Sunan, pg. 287-288.

^[67]  Musnad al Tayalisi, pg. 298, Hadith: 2251; Minhat al Ma’bud, 1/36; Ibn al Mubarak: Al Zuhd, pg. 488, Hadith: 1388; Sunan al Darimi, 1/84; Sunan Ibn Majah, introduction, chapter on the virtue of scholars and the encouragement to seek knowledge, Hadith: 229; Bughyat al Bahith, 1/185, Hadith: 40; al Baghawi: Sharh al Sunnah, 1/274-275; al Faqih wa al Mutafaqqih, 1/10-11, through several chains, and all of them through ‘Abdur Rahman ibn Ziyad ibn An’um, who was a righteous man, but weak in Hadith. One may refer to Misbah al Zujajah, 1/32.

^[68]  Sahih al Bukhari, book on oaths, chapter on one who takes an oath on something without being asked to take an oath; Sahih Muslim, book on clothing, chapter on the prohibition of gold rings for men and the abrogation of its permissibility in the early days of Islam, Hadith: 53.

^[69]  Sahih al Bukhari, book on clothing, chapter on the ring on the little finger; Sahih Muslim, book on clothing, chapter on the prohibition of gold rings for men and the abrogation of its permissibility in the early days of Islam, Hadith: 53, 2090.

^[70]  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 loosening the izar (lower garment), Hadith: 4082; al Tirmidhi: Al Shama’il al Muhammadiyyah, pg. 156-157, Hadith: 58; Sunan Ibn Majah, book on clothing, chapter on loosening the izar, Hadith: 3578; Sharh al Sunnah, 12/15; al Mu’jam al Kabir, 19/21-22; Sahih Ibn Hibban, 12/266-267; Akhlaq al Nabi, pg. 109, all through sahih chains.

^[71]  Kindly refer to Khabar al Wahid Ifadatuhu wa Hujjiyyatuhu.

^[72]  Sahih al Bukhari, book on Salah, chapter on what is narrated about the Qiblah; Sahih Muslim, book on Masjids, chapter on the change of the Qiblah from Bayt al Maqdis to the Ka’bah, Hadith: 13-14.

^[73]  Sahih al Bukhari, book on Salah, chapter on facing the Qiblah wherever one may be, his wording; Sahih Muslim, book on Masjids, chapter on changing the Qiblah from Bayt al Maqdis to the Ka’bah, Hadith: 11-12.

^[74]  Wine made from fresh crushed or soaked dates.

^[75]  Sahih al Bukhari, book on solitary narrations, chapter on what has been narrated regarding accepting the narration of a truthful solitary narrator; Sahih Muslim, book on drinks, chapter on the prohibition of wine, Hadith: 3-9. One may refer to Tahrim al Khamr wa al Muskirat, where I have mentioned various versions of the hadith.

^[76]  Sahih al Bukhari, book on penal punishments, chapter on the confession of adultery; Sahih Muslim, book on penal punishments, chapter on one who confesses to adultery, Hadith: 25. One may refer to my commentary on this hadith in Sunan al Shafi’i, 2/171-173.

^[77]  Sahih al Bukhari, book on the merits of the Ansar, chapter on the Prophet’s salla Llahu ‘alayhi wa sallam emigration and his Sahabah’s emigration to Madinah, his wording; Sahih Muslim, book on asceticism and softening of hearts, chapter on the hadith of emigration, also known as the hadith of the journey, Hadith: 75.

^[78]  Sahih al Bukhari, book on knowledge, chapter on should a separate day be designated for women for learning, his wording; Sahih Muslim, book on kindness and maintaining ties, chapter on the virtue of one who loses a child and he seeks reward in that, Hadith: 152.

^[79]  Surah al Mumtahanah: 12

^[80]  Sahih al Bukhari, book on Salat al ‘Id, chapter on the Imam’s sermon to women on the day of ‘Id; Sahih Muslim, book on Salat al ‘Id, in its introduction, Hadith: 1, 2.

^[81]  Sahih al Bukhari, book on Salat al ‘Id, chapter on the Imam’s sermon to women on the day of ‘Id; Sahih Muslim, book on Salat al ‘Id, in its introduction, Hadith: 3,4.

^[82]  Sahih al Bukhari, book on Zakat, chapter on giving Zakat to the husband and orphans under one’s guardianship; Sahih Muslim, book on Zakat, chapter on the virtue of spending and giving charity to relatives, the husband, and children, Hadith: 45, 46.

^[83]  Sahih Muslim, book on menstruation, chapter on the obligation of a bath for a woman upon discharging semen, Hadith: 33. One may refer to al ‘Ulum wa al Iman, regarding the scholarly eloquence in this and similar ahadith.

^[84]  Sahih Muslim, book on menstruation, chapter on the obligation of a bath for a woman upon discharging semen, Hadith: 29-34. One may also refer to al ‘Ulum wa al Iman.

^[85]  Sahih al Bukhari, book on knowledge, chapter on modesty in knowledge; Sahih Muslim, book on menstruation, chapter on the obligation of a bath for a woman upon discharging semen, Hadith 32.

^[86]  Sahih al Bukhari, book on knowledge, chapter on modesty in seeking knowledge, refer to Taghliq al Ta’liq; Sahih Muslim, book on menstruation, chapter on the recommendation for a woman who baths after menstruation to use a cloth scented with musk on the place of blood, Hadith: 60, 61. Al Bukhari mentioned it in his explanatory remarks.

^[87]  Sunan al Tirmidhi, book on Tafsir, chapter on Surah al Ahzab, book on merits, chapter on the merits of Talhah ibn ‘Ubaidullah, Hadith: 3022, 3023, 3742, he deemed it to be hasan; Ibn Abi ‘Asim: Al Sunnah, 2/929-928; al Bazzar: Al Bahr al Zakhkhar, 3/158; Musnad Abi Ya’la, 2/26-27; Tafsir al Tabari, 22/93; al Diya’: Al Mukhtarah, 3/17-19; al Mu’jam al Kabir, 1/76; al Durr al Manthur. The chain of this narration is hasan as it has other corroborations.

^[88]  Sahih al Bukhari, book on knowledge, chapter on reading and presenting to the Muhaddith; Sahih Muslim, book on iman, chapter on asking about the pillars of Islam, Hadith: 10, his wording.

^[89]  Surah al Ma’idah: 101.

^[90]  Sahih al Bukhari, book on adherence to the Sunnah, chapter on what is disliked about excessive questioning and engaging in matters that do not concern one; Sahih Muslim, book on virtues, chapter on respecting the Prophet salla Llahu ‘alayhi wa sallam and refraining from asking him excessive questions about matters that are not necessary, Hadith: 132-133.

^[91]  Al Madkhal ila Usul al Hadith, pg. 87-88, published within Majmu’ al Rasa’il al Kamaliyyah.

^[92]  Narrated by al Bukhari. Part of the hadith of Malik ibn al Huwayrith which was mentioned earlier.

^[93]  Sahih Muslim, book on Hajj, chapter on the desirability of stoning the Jamarat al ‘Aqabah on the tenth of Dhu al Hijjah while riding, Hadith: 310.

^[94]  Musnad al Tayalisi, Hadith: 2154; Ibn Sa’d: Al Tabaqat al Kubra, 1/480; Ibn Abi Shaybah: Al Musannaf, 2/417; Musnad Ahmed, 3/20, 92; Sunan al Darimi, 1/260; Musnad ‘Abd Ibn Humaid, Hadith: 880; Sunan Abi Dawood, book on Salah, chapter on Salah in sandals, Hadith: 650-651, Musnad Abi Ya’la, 2/409; Sahih Ibn Khuzaimah, 1/384, he deemed it to be sahih; al Hakim: Al Mustadrak, 1/260, he authenticated it; Sahih Ibn Hibban, 3/305-306, he deemed it to be sahih; al Bayhaqi: Al Sunan al Kubra, 2/402, 431; Sharh al Sunnah, 2/92.

^[95]  One may refer to Ummiyyat al Nabi al Karim, where I have mentioned evidence and wisdom behind him being sent as unlettered.

^[96]  Surah al Jumu’ah: 2.

^[97]  Surah al A’raf: 157-158.

^[98]  Sahih al Bukhari, book on fasting, chapter on the Prophet’s saying: We neither write nor calculate; Sahih Muslim, book on fasting, chapter on the obligation of fasting in Ramadan upon sighting the crescent, Hadith: 15, his wording.

^[99]  Kindly refer to al Azhar al Mutanathirah, pg. 5-6; Qatf al Azhar al Mutanathirah, pg. 28, Hadith: 2; Laqt al La’ali al Mutanathirah, pg. 161, Hadith: 48; Nazm al Mutanathir, pg. 24-25; Ithaf Dhawi al Fada’il al Mushtahirah, pg. 52.

^[100]  Musnad al Tayalisi, pg. 281; Ibn Abi ‘Asim: Al Sunnah, Hadith: 1287, 1316-1318, separately; Musnad Ahmed, 3/184, 281; Fada’il al Sahabah, 1/494; Sunan al Tirmidhi, book on merits, chapter on the merits of Muaz ibn Jabal and Zaid ibn Thabit, Hadith: 3790, 3791, he deemed it to be sahih; al Nasa’i: Fada’il al Sahabah, pg. 134-135, 164-165; Sunan Ibn Majah, introduction, Hadith: 154, 155; al Tahawi: Sharh Mushkil al Athar, 2/279; Sharh al Sunnah, 14/131; Masabih al Sunnah, 4/179-180; Hilyat al Awliya’, 3/122; Sahih Ibn Hibban, 16/74, 85, 238, he deemed it to be sahih; al Hakim: Al Mustadrak, 3/281, 422, he authenticated it; al Sunan al Kubra, 6/210; al Hafiz: Fath al Bari, 7/93, he deemed it to be sahih, and others.

^[101]  Sahih al Bukhari, book on knowledge, chapter on memorising knowledge.

^[102]  Fath al Bari, 1/216-217.

^[103]  Al Misbah al Mudi’, 1/29-242.

^[104]  Al ‘Ujalah al Saniyyah, pg. 244-247; al Taratib al Idariyyah, 1/114 onwards; ‘Uyun al Athar, 2/315-316; Jawami’ al Sirah, pg. 26; Talqih al Fuhum, pg. 80; Zad al Ma’ad, 1/117; Tahdhib al Asma’ wa al Lughat, 1/29; Ibn Manzur: Mukhtasar Tarikh Dimashq, 2/331-346. One may refer to Ummiyyat al Nabi al Mustafa al Karim, where I have mentioned some of what they missed as well.

^[105]  Ibn Abi Shaybah: Al Musannaf, 9/49-50; Musnad Ahmed, 2/162, 192, 208; Sunan al Darimi, introduction, chapter on writing knowledge, 1/103; Sunan Abi Dawood, book on knowledge, chapter on writing knowledge, Hadith: 3646; al Hakim: Al Mustadrak, 1/104-106, through various chains, he authenticated it and al Dhahabi approved it; Jami’ Bayan al ‘Ilm, 1/71; Taqyid al ‘Ilm, 80.

^[106]  Sahih al Bukhari, book on knowledge, chapter on writing knowledge.

^[107]  Sahih al Bukhari, book on knowledge, chapter on writing knowledge, kindly refer to the Fath al Bari edition for the hadith numbers, 1/204; Sahih Muslim, book on Hajj, chapter on the virtues of Madinah, Hadith: 467-468. In Muslim’s version, it is not narrated through Abu Juhayfah. Rather, it is narrated—as in another version of al Bukhari—through Ibrahim al Taymi—from his father—from ‘Ali.

^[108]  Sahih al Bukhari, book on knowledge, chapter on writing knowledge, book on lost items, chapter on how to identify lost items of the people of Makkah; Sahih Muslim, book on Hajj, chapter on the sacredness of Makkah, its animals, its grass, and its trees, Hadith: pg. 447-448.

^[109]  Sahih al Bukhari, book on knowledge, chapter on writing knowledge, he mentioned it in many other places as well; Sahih Muslim, book on wills, chapter on refraining from a will, Hadith: 20-22.

^[110]  Sahih al Bukhari, book on Jihad, chapter on should one seek intercession from the people of the covenant, book on Jizyah, chapter on expelling the Jews from the Arabian Peninsula; Sahih Muslim, book on wills, chapter on refraining from a will, Hadith: 21.

^[111]  Sahih al Bukhari, book on rulings, chapter on appointing a successor; Sahih Muslim, book on the virtues of the Sahabah, chapter on the virtues of Abu Bakr al Siddiq, Hadith: 11, his wording. It has been narrated through other chains as well.

^[112]  Sunan al Nasa’i, book on qasamah (mutual oaths), chapter on the hadith of ‘Amr ibn Hazm on blood money, 8/57-59; al Hakim: Al Mustadrak, 1/395-397, Sahih Ibn Hibban, pg. 1808-182; al Bayhaqi: Al Sunan al Kubra, 4/89-90; Abu Dawood: Al Marasil, pg. 213; al Muwatta’, 2/849; al Shafi’i: Al Risalah; ‘Abdur Razzaq: Al Musannaf, Hadith: 6793; Ibn Abi Shaybah: Al Musannaf, 9/159; Sunan al Darimi, 1/320, 321-322; Sahih Ibn Khuzaimah, Hadith: 2269; Sunan al Daraqutni, 1/122, 2/285, 3/209, 210; al Bayhaqi: Al Sunan al Kubra, 1/8788, 8/25, 28, 73, 80-97, separately; al Marasil, pg. 211-212; al Baghawi: Sharh al Sunnah, where he narrated it as a mursal narration, through a sahih chain.

^[113]  Ibn Abi Shaybah: Al Musannaf, 3/121; Musnad Ahmed, 2/14, 15; Sunan Abi Dawood, book on Zakat, chapter on Zakat of grazing animals, Hadith: 1568-1570; Sunan al Tirmidhi, book on Zakat, chapter on what has been narrated regarding Zakat on camels and sheep, Hadith: 621, he deemed it to be hasan; Sunan Ibn Majah, book on Zakat, chapter on Zakat on camels, chapter on Zakat on sheep, Hadith: 1798, 1805; Sahih Ibn Khuzaimah, 4/19:4, he deemed it to be sahih; al Hakim: Al Mustadrak, 1/392-394, he authenticated it and al Dhahabi approved it; Musnad Abi Ya’la, 9/359-362; Sunan al Daraqutni, 2/112, 116-117-116; al Sunan al Kubra, 4/87, 88, 90-91, 105-106; al Shafi’i: Al Umm, 2/4, concisely; al Musnad, 89-90, concisely; Sunan al Darimi, 1/319-320, concisely.

^[114]  Musnad Ahmed, 4/234; al Tarikh al Kabir, 7/253; Sunan Abi Dawood, book on etiquettes, chapter on what to say in the morning, Hadith: 5080; al Ahad wa al Mathani, 2/417, 417-418; al Tabarani: Al Mu’jam al Kabir, 19/434; Sahih Ibn Hibban, 3/235; Majma’ al Zawa’id, 8/99, all through thiqah narrators.

^[115]  Sahih Ibn Hibban, 8/176, where he said: Chapter on the writings of the Prophet salla Llahu ‘alayhi wa sallam.

^[116]  Taqyid al ‘Ilm, pg. 74-85.

^[117]  Sahih Muslim, book on asceticism and softening of hearts, chapter on verifying Hadith and the ruling on writing knowledge, Hadith: 72.

^[118]  Ikmal al Mu’allim, 8/553-554; al Imam al Nawawi quoted it in his Sharh Sahih Muslim, 18/129-130. The quotation is from him because there are some differences. One may refer to al Baghawi: Sharh al Sunnah, 1/293-297.

^[119]  Fath al Bari, 1/208.

^[120]  Taqyid al ‘Ilm, pg. 57-58, 64-65.

^[121]  Tahdhib Sunan Abi Dawood, 5/245.