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Seeratul Mustafaa (318)
The number of the As-haabus Suffah continued to increase and decrease from time to time (due to the Sahaabah coming to Madinah Munawwarah and leaving). Aarif Suharwardi (rahimahullah) writes in Awaarif that the number of the As-haabus Suffah once reached four hundred.
Some of these illustrious souls are listed below:
1. Hazrat Abu Ubaidah, Aamir ibnul Jarraah (radhiyallahu ‘anhu)
2. Hazrat Ammaar bin Yaasir, Abul Yaqzaan (radhiyallahu ‘anhu)
3. Hazrat Abdullah bin Mas’ood (radhiyallahu ‘anhu)
Iyaadh bin Ghanam (radhiyallahu ‘anhu) reports that he heard Rasulullah (sallallahu ‘alaihi wasallam) saying, “The best, most beloved and highest ranking people of my ummah – as I was informed by the Mala’-ul-A’laa (close angels) – are those people who outwardly smile on account of pondering over the infinite mercy of Allah Ta‘ala, but their hearts weep out of fear for Allah Ta‘ala’s severe punishment. Morning and evening, they remember Allah in His pure houses (i.e. the masaajid).
Hazrat Abdur Rahmaan bin Abi Bakr (radhiyallahu ‘anhuma) relates, “The As-haabus Suffah were extremely poor and destitute. Rasulullah (sallallahu ‘alaihi wasallam) would distribute them amongst the Sahaabah (radhiyallahu ‘anhum) saying, “He who has food for two people should take a third person with him from among them, and he who has food for three people should take a fourth person with him from among them,” and so forth.
Imaam Mujaahid (rahimahullah) mentions that Hazrat Abu Hurairah (radhiyallahu ‘anhu) would say:
I swear by that Being besides whom there is no other deity that quite often, overwhelmed with hunger, I would lay my chest and stomach onto the ground (so that the moisture and coolness of the ground may alleviate the heat of my hunger to some extent). Occasionally, I would fasten a stone to my stomach merely to keep my back straight.
Following the change of the qiblah direction, when the direction of qiblah from Musjid-e-Nabawi was changed to Baytullah, the walls of the former qiblah and the area immediately adjacent to it was left intact for the accommodation of the poor and destitute who had no home or place to live. This place was famously known as Suffah.
A Suffah is actually a ledge or a covered veranda. The weak Muslims and grateful destitute were not only patient over their poverty, but they were more content and grateful than the affluent and powerful rulers. When these poor Sahaabah (radhiyallahu ‘anhum) would come to listen to the words of Allah Ta‘ala and His Rasul (sallallahu ‘alaihi wasallam), then they would stay at this place.
As long as Rasulullah (sallallahu ‘alaihi wasallam) lived in Makkah Mukarramah (prior to the hijrah), he performed salaah in the direction of Bayt-ul-Muqaddas, but in such a manner that he would face the Ka’bah Shareef as well.
When Rasulullah (sallallahu ‘alaihi wasallam) migrated to Madinah Munawwarah, he was unable to maintain this practise of facing both qiblahs simultaneously (as Makkah Mukarramah is to the south of Madinah Munawwarah, while Bayt-ul-Muqaddas is to the north of Madinah Munawwarah). It is for this reason that with the divine command of Allah Ta‘ala, he performed his salaah while facing Bayt-ul-Muqaddas for about sixteen to seventeen months.
The Islam of Hazrat Sirmah bin Abi Anas (radhiyallahu ‘anhu)
Written by user2Hazrat Sirmah bin Abi Anas Ansaari Najjaari (radhiyallahu ‘anhu) was attracted to tauheed from the very beginning, and he abhorred and shunned kufr and shirk.
Once, he even intended to embrace Christianity, but then changed his mind (most probably on account of the shirk beliefs of the Christians).
He was a great aabid (a devoted worshipper) and zaahid (one who is disinterested in the dunya). He lived the simple life of an ascetic. He never wore fine clothing, rather he was always dressed in rough, course clothing.
1. After Rasulullah (sallallahu ‘alaihi wasallam) left Quba and arrived in Madinah Munawwarah, Hazrat Kulthoom bin Hadam (radhiyallahu ‘anhu) passed away. He was the Sahaabi in whose house Rasulullah (sallallahu ‘alaihi wasallam) resided during his stay in Quba.
2. Even before Rasulullah (sallallahu ‘alaihi wasallam) could complete the construction of Musjid-un-Nabawi, Hazrat As’ad bin Zuraarah (radhiyallahu ‘anhu), the head of Banu Najjaar clan, passed away. The Banu Najjaar appeared before Rasulullah (sallallahu ‘alaihi wasallam) and requested, “O Rasulullah (sallallahu ‘alaihi wasallam)! Appoint someone as his successor to be the head over us.” Rasulullah (sallallahu ‘alaihi wasallam) replied, “You are my maternal family, and I am part of your family, hence I will be your head to oversee you.”
Rasulullah (sallallahu ‘alaihi wasallam) accepting to be the head and oversee their affairs (i.e. the affairs of the Banu Najjaar tribe) is enumerated as one of the great merits and virtues of this tribe. The people of this tribe considered this to be a great source of pride for them, that Rasulullah (sallallahu ‘alaihi wasallam) mentioned that he would be their head.
On account of the jealousy and defiance of the Jews (in Madinah Munawwarah), and in order to contain their civil strife and rebellion, Rasulullah (sallallahu ‘alaihi wasallam) decided to draw up a written treaty with them.
The idea behind this treaty was to at least ensure that their opposition and defiance does not intensify any further, so that the Muslims may be safe from their mischief and corruption.
The Qur’aan Majeed is replete with verses mentioning the evils and mischief of the Jews. Therefore, in order to prevent their mischief and corruption from worsening, intensifying and spreading, Rasulullah (sallallahu ‘alaihi wasallam) formed a treaty with the local Jews of Madinah Munawwarah.
The majority of the population of Madinah Munawwarah was made up of the Aws and Khazraj tribes. However, over an extended period of time, a significant number of Jews also settled in Madinah Munawwarah.
The Jews had a number of madrasahs and educational institutes in Khaybar and Madinah. They also had a few fortresses in Khaybar. They were referred to as the Ahl-e-Kitaab (people of the scripture). Compared to the disbelievers (polytheists), they enjoyed educational superiority and distinction in the land of Hijaaz.
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Hazrat Abdullah bin Zaid (radhiyallahu ‘anhu) mentions, “The next morning (after seeing the dream in which the angel taught me the words of the azaan), I presented myself before Rasulullah (sallallahu ‘alaihi wasallam) and related the dream to him. On hearing the dream, Rasulullah (sallallahu ‘alaihi wasallam) said:
إن هذه لرؤيا حق إن شاء اللّٰه تعالى
“Surely this dream is a true dream, Insha Allah Ta‘ala.”
The assembly of Rasulullah (sallallahu ‘alaihi wasallam) with the Sahaabah (radhiyallahu ‘anhum) had terminated without them arriving at any decision in regard to which method should be adopted to inform the people of the time to gather in the musjid for the congregational salaah.
Nevertheless, Hazrat Abdullah bin Zaid bin Abdi Rabbihi (radhiyallahu ‘anhu) was greatly affected by this concern of Rasulullah (sallallahu ‘alaihi wasallam).
From the very beginning of the prophethood of Rasulullah (sallallahu ‘alaihi wasallam), two daily salaah were fardh – the fajr salaah and the asr salaah. Thereafter, on the Night of Mi’raaj, the remaining salaahs of the five daily salaah were made fardh.
All the salaahs, with the exception of maghrib, consisted of just two rakaats. After the hijrah, the two rakaats remained as they were for those traveling, while a further two rakaats were added in the zuhr, asr and esha salaahs for those not travelling.
The Bond of Brotherhood Between the Muhaajireen and Ansaar – Part Three
Written by user2It is reported that whenever a beggar came to Hazrat Aa’ishah (radhiyallahu ‘anha) and made dua for her, as is the habit of beggars (when begging from someone), then she would also make dua for the beggar, and thereafter, she would give him some charity. Someone asked her, “O Umm-ul-Mu’mineen! Why is it that you give the beggar charity, and you also make dua for him just as he made dua for you?”
She replied, “If I do not make dua for him, and I only give him charity, then his kindness over me will be superior to my kindness over him, as dua is far superior to charity. That is why I repay his dua with my dua, so that my charity remains pure and will not be in exchange of anything.”