1. Hazrat Aisha (Radiallahu anha) says, "Sayyidina Rasulullah (Sallallahu alaihe wasallam) liked to begin with the right while combing his hair; while performing ablution (wudhu) and when putting on his shoes. (Also in every other deed, he first began with the right then the left).
Commentary
This (beginning from the right) is not confined to the three acts mentioned in this Hadith. Sayyidina Rasulullah (Sallallahu alaihe wasallam) began everything with the right, that is why every other deed' has been added in the translation of the Hadith. The basic rule is, that all those things that reflect dignity and elegance, while putting on these the right is preferred, and when removing them the left is begun with, as when putting on clothes, shoes etc. When one enters the Masjid, one enters with the right foot and leaves with the left foot first, as this is the place of dignity and greatness. Contrary to this, in those things that do not have elegance in them, for instance when entering the toilet.
2. Hazrat Abdullah Mughaffal (Radiallahu anhu) reports, "Sayyidina Rasulullah (Sallallahu alaihe wasallam) prohibited the combing of hair, but allowed it to be does occasionally."
Commentary
Qazi Iyaz says that occasionally means after every three days. In Abu Daud a Hadith has been reported, wherein Sayyidina Rasulullah (Sallallahu alaihe wasallam) prohibited the combing of hair daily. The Ulama have written that it is prohibited at such times when there is no necessity for it, otherwise there is no harm in it. The prohibition is karahate tanzihi. It is specially for the hair that has no dirt in it and does not need grooming. When the hair is dirty, there is no karaaha (i.e. not makruh) in combing the hair daily.
3. Hazrat Humayd bin Abdurrahman (Radiallahu anhu) relates form a Sahabi that Sayyidina Rasulullah (Sallallahu alaihe wasallam) combed his hair occasionally.
4. Hazrat Anas (Radiallahu anhu) reports, "Sayyidina Rasulullah (Sallallahu alaihe wasallam) often rubbed oil in his head and also often combed his beard. He put a cloth over his head, which became like an oil cloth due to the frequent use of oil."
Commentary
The clothing becomes oiled due to the use of oil, and this was against the noble habit of Sayyidina Rasulullah (Sallallahu alaihe wasallam), who liked cleanliness. He put a cloth over his head so that the amaamah (turban) etc. did not become stained.
Saturday, March 22, 2008
The Eating: Before and After
1. Abu Ayyub Ansaari Radiyallahu'Anhu reports: "We were once present in the assembly of Rasulullah Sallallahu 'Alayhi Wasallam. Food was brought to him. 1 did not observe any food that had so much barakah at the beginning and at the end of which there was no barakah left in the food. We therefore asked Rasulullah Sallallahu 'Alayhi Wasallam reason?. He replied: 'In the beginning we all recited 'Bismillah' before we began eating. Then someone in the end joined us, and did not recite ''Bismillah'. The shaytaan ate with him'".
Commentary
According to the majority of the 'ulama, by the word 'Sh'aytaan eating the actual meaning is intended. It is not impossible for the shaytaan to eat and drink. In this hadith only Bismillah is mentioned, therefore the 'ulama say, if one only recites Bismillah before eating, it will suffice, but it is better and recommended that the full 'Bismillahir Rahmanir Rahim' be recited. The 'ulama have also written that it is better to say the bismillah audibly so that others who may have forgotten may also remember it.
2. Aayeshah radiyallahu 'Anha says: "Rasulullah Sallallahli 'Alayi Wasallam said: 'When one eats and has forgotten to recite 'Bismillah', then when one remembers while eating, one should recite 'Bismillahi awwalahu wa aa-khirahu'".
3. Umar bin Abi Salamah Radiyallahu 'Anhu came to Rasululah Sallallahu 'Alayhi Wasallam while food had been served to him. Rasulullah Saliallahu 'Alayhi Wasallam said: "O my Son come near, recite Bismillah, and eat with your right hand from that portion which is in front of you".
Commentary
The 'ulama are unanimous that it is sunnah to recite 'Bismillah'. According to the majority it is sunnah to eat with the right hand, and some say it is waajib. The reason being Sayyidina Rasulullah Sallallahu 'Alayhi Wasallam cursed a person who ate with his left hand, subsequently that persons hand became paralysed. This exemplary incident is mentioned in the kitaabs of hadith,that a person was eating with the left hand. Sayyidina Rasulullah Sallallahu 'Alayhi Wasallam advised him to eat with the right hand. He replied: 'I cannot eat with the right hand'. Sayyidina Rasulullah Saliallahu 'Alayhi Wasallam said: 'You will not be able to eat with it in the future also'. After that, his right hand did not reach his mouth. In another narration it is related that Sayyidina RasulIullah Sallallahu 'Alayhi Wasallam once saw a woman eating with her left hand. 'Sayidina Rasulullah Sallallahu 'Alayhi Wasallam cursed her, the woman died in a plague. It is stated in Ibn Maajah that Sayyidina Rasulullah Sallailahu 'Alayhi Wasallam said: 'The shaytaan eats with the left hand, therefore do not eat with the left hand'. According to some 'ulama, because of this narration, it is waajib to eat with the right hand. The majority of the 'ulama say it is sunnaah. Nevertheless, due to these ahaadith strict importance should be paid to eating with the right hand. Nowadays people do not pay head to this, especially when drinking water (and tea). This disease has spread wildly. Sayyidina Rasulullah Sallallahu 'Alayhi Wasallam has commanded, 'Eat with the right hand and drink with the right hand because the shaytaan eats and drinks with the left hand'. In the same manner according to some 'ulama it is waajib to eat from one's ownside (the food that is before one), but according to the majority it is sunnah.
4. Abu Sa'eed Khudari Radiyallahu 'Anhu says: "After eating Rasulullah Sallallahu 'Alayhi Wasallam read this du'aa:
Alhamdulillaahil-ladhi at-amanaa wa-saqaa-naa wa-ja-a-lanaa muslimeen.
Translation...
Praise be to Allah who fed us, and gave us drink and made us muslims".
Commentary
It is evident that after eating we must thank Allah and as stated in the Qur-aan: '...if you give thanks to Me I will increase for you'. - Surah Ebrahim, 7.
This an opportunity for giving-thanks. The word 'made us Muslims' is included because together with worldly favours, Allah has granted us spiritual favours by making us Muslims. Or because in reality the offering of thanks for eating and drinking and also the praising and thanking of Allah is the result of Islaam. Therefore this too has been included.
5. Abu Umaamah Radiyallahu-'Anhu says: "When the dastarkhaan (table cloth) was being removed in the presence of Rasulullah Sallailahu 'Alayhi Wasallam, Rasulullah Saliallahu 'Alayhi Wasallam recited this du'aa:
Alhamdulillaahi hamdan kathiran tayyiban mubaarakan fihi-ghayra mu-wadda-in wa-laa mus-taghnan 'anhu rabbuna.
Translation...
Praise be to Allah, abundant, excellent, blessed praise! Unceasing, never parting, indispensable (praise), Lord of us".
6. Anas Radiyallahu 'Anhu relates from Rasulullah Sallallahu 'Alayhi Wasallam that, Allah Ta'aala is pleased with that servant who eats one morsel (bite) or drinks one sip and gives thanks to Him.
Commentary
According to the majority of the 'ulama, by the word 'Sh'aytaan eating the actual meaning is intended. It is not impossible for the shaytaan to eat and drink. In this hadith only Bismillah is mentioned, therefore the 'ulama say, if one only recites Bismillah before eating, it will suffice, but it is better and recommended that the full 'Bismillahir Rahmanir Rahim' be recited. The 'ulama have also written that it is better to say the bismillah audibly so that others who may have forgotten may also remember it.
2. Aayeshah radiyallahu 'Anha says: "Rasulullah Sallallahli 'Alayi Wasallam said: 'When one eats and has forgotten to recite 'Bismillah', then when one remembers while eating, one should recite 'Bismillahi awwalahu wa aa-khirahu'".
3. Umar bin Abi Salamah Radiyallahu 'Anhu came to Rasululah Sallallahu 'Alayhi Wasallam while food had been served to him. Rasulullah Saliallahu 'Alayhi Wasallam said: "O my Son come near, recite Bismillah, and eat with your right hand from that portion which is in front of you".
Commentary
The 'ulama are unanimous that it is sunnah to recite 'Bismillah'. According to the majority it is sunnah to eat with the right hand, and some say it is waajib. The reason being Sayyidina Rasulullah Sallallahu 'Alayhi Wasallam cursed a person who ate with his left hand, subsequently that persons hand became paralysed. This exemplary incident is mentioned in the kitaabs of hadith,that a person was eating with the left hand. Sayyidina Rasulullah Sallallahu 'Alayhi Wasallam advised him to eat with the right hand. He replied: 'I cannot eat with the right hand'. Sayyidina Rasulullah Saliallahu 'Alayhi Wasallam said: 'You will not be able to eat with it in the future also'. After that, his right hand did not reach his mouth. In another narration it is related that Sayyidina RasulIullah Sallallahu 'Alayhi Wasallam once saw a woman eating with her left hand. 'Sayidina Rasulullah Sallallahu 'Alayhi Wasallam cursed her, the woman died in a plague. It is stated in Ibn Maajah that Sayyidina Rasulullah Sallailahu 'Alayhi Wasallam said: 'The shaytaan eats with the left hand, therefore do not eat with the left hand'. According to some 'ulama, because of this narration, it is waajib to eat with the right hand. The majority of the 'ulama say it is sunnaah. Nevertheless, due to these ahaadith strict importance should be paid to eating with the right hand. Nowadays people do not pay head to this, especially when drinking water (and tea). This disease has spread wildly. Sayyidina Rasulullah Sallallahu 'Alayhi Wasallam has commanded, 'Eat with the right hand and drink with the right hand because the shaytaan eats and drinks with the left hand'. In the same manner according to some 'ulama it is waajib to eat from one's ownside (the food that is before one), but according to the majority it is sunnah.
4. Abu Sa'eed Khudari Radiyallahu 'Anhu says: "After eating Rasulullah Sallallahu 'Alayhi Wasallam read this du'aa:
Alhamdulillaahil-ladhi at-amanaa wa-saqaa-naa wa-ja-a-lanaa muslimeen.
Translation...
Praise be to Allah who fed us, and gave us drink and made us muslims".
Commentary
It is evident that after eating we must thank Allah and as stated in the Qur-aan: '...if you give thanks to Me I will increase for you'. - Surah Ebrahim, 7.
This an opportunity for giving-thanks. The word 'made us Muslims' is included because together with worldly favours, Allah has granted us spiritual favours by making us Muslims. Or because in reality the offering of thanks for eating and drinking and also the praising and thanking of Allah is the result of Islaam. Therefore this too has been included.
5. Abu Umaamah Radiyallahu-'Anhu says: "When the dastarkhaan (table cloth) was being removed in the presence of Rasulullah Sallailahu 'Alayhi Wasallam, Rasulullah Saliallahu 'Alayhi Wasallam recited this du'aa:
Alhamdulillaahi hamdan kathiran tayyiban mubaarakan fihi-ghayra mu-wadda-in wa-laa mus-taghnan 'anhu rabbuna.
Translation...
Praise be to Allah, abundant, excellent, blessed praise! Unceasing, never parting, indispensable (praise), Lord of us".
6. Anas Radiyallahu 'Anhu relates from Rasulullah Sallallahu 'Alayhi Wasallam that, Allah Ta'aala is pleased with that servant who eats one morsel (bite) or drinks one sip and gives thanks to Him.
Friday, March 21, 2008
The Eating
1. Kaa'b bin Maalik Radiyallahu 'Anhu says: "Rasulullah Sallallabu 'Alayhi Wasallam licked his fingers thrice (after eating)".
Commentary
After eating it is mustahab to lick the fingers before washing the hands. According to some authorities, due to this narration it is mustahab to lick the fingers thrice. Mulla 'Ali Qaari says three times is not meant here, but that three-fingers should be licked, as will be stated in another narration. Therefore, another narration of Sayyidina Kaa'b bin Maalik Radiyallahu 'Anhu is also mentioned in this chapter. Some commentators of the hadith say that it is a separate etiquette to lick the fingers thrice, so that it becomes completely clean, and in another narration where three fingers are mentioned, is also one of the etiquettes.
2. Anas Radiyallahu 'Anhu says: "Rasulullah Sallallahu 'Alayhi Wasallam used to lick his three fingers after having eaten".
Commentary
It was the noble habit of Sayydina Rasulullah Sallallahu 'Alayhi Wasallam to eat with three fingers only. Although we find in a few narrations that he used five fingers also. In most narrations the three fingers; thumb, and middle fingers are mentioned. The benefit of eating with three fingers is that the amount taken (morsel) will be less, and one will not eat more. Imaam Nawawi says: 'We gather from these ahaadith that it is mustahab to eat with three fingers'. For this reason the fourth and fifth fingers should not be used unnecessarily. But if such food is eaten, where it is difficult to use only the three fingers, then there is no harm in using more. Mulla 'Ali Qaari has written that to eat with five fingers is a sign of greediness. Many a time due to the morsel being big, it results in the stomach being unnecessarily strained, it is also the reason for food getting stuck in the throat.
3. Abu Juhayfah Radiyallahu 'Anhu says: "Rasulullah Sallallahu 'Alayhi Wasallain said: 'I do not lean and eat'".
4. Ka'b bin Maalik Radiyallahu 'Anhu says: "It was the noble habit of Rasulullah Sallallahu 'Alayhi Wasallamn to use three fingers whilst eating and-he also licked them".
Commentary
It has been mentioned in some narrations that he first licked the middle finger, then the sha-haadah finger, then the thumb. It was the noble habit of the master to use these three fingers.
Commentary
After eating it is mustahab to lick the fingers before washing the hands. According to some authorities, due to this narration it is mustahab to lick the fingers thrice. Mulla 'Ali Qaari says three times is not meant here, but that three-fingers should be licked, as will be stated in another narration. Therefore, another narration of Sayyidina Kaa'b bin Maalik Radiyallahu 'Anhu is also mentioned in this chapter. Some commentators of the hadith say that it is a separate etiquette to lick the fingers thrice, so that it becomes completely clean, and in another narration where three fingers are mentioned, is also one of the etiquettes.
2. Anas Radiyallahu 'Anhu says: "Rasulullah Sallallahu 'Alayhi Wasallam used to lick his three fingers after having eaten".
Commentary
It was the noble habit of Sayydina Rasulullah Sallallahu 'Alayhi Wasallam to eat with three fingers only. Although we find in a few narrations that he used five fingers also. In most narrations the three fingers; thumb, and middle fingers are mentioned. The benefit of eating with three fingers is that the amount taken (morsel) will be less, and one will not eat more. Imaam Nawawi says: 'We gather from these ahaadith that it is mustahab to eat with three fingers'. For this reason the fourth and fifth fingers should not be used unnecessarily. But if such food is eaten, where it is difficult to use only the three fingers, then there is no harm in using more. Mulla 'Ali Qaari has written that to eat with five fingers is a sign of greediness. Many a time due to the morsel being big, it results in the stomach being unnecessarily strained, it is also the reason for food getting stuck in the throat.
3. Abu Juhayfah Radiyallahu 'Anhu says: "Rasulullah Sallallahu 'Alayhi Wasallain said: 'I do not lean and eat'".
4. Ka'b bin Maalik Radiyallahu 'Anhu says: "It was the noble habit of Rasulullah Sallallahu 'Alayhi Wasallamn to use three fingers whilst eating and-he also licked them".
Commentary
It has been mentioned in some narrations that he first licked the middle finger, then the sha-haadah finger, then the thumb. It was the noble habit of the master to use these three fingers.
The Sleeping Of Rasulullah (S)
1. Baraa Radiyallahu 'Anhu reports: "When Rasulullah Sallallahu 'Alayhi Wasallam retired, he put his right hand under his right cheek, and recited this du'aa: Rabbi qini adhaa-baka yauma tub-a-thu 'ibaadaka.
Translation...
O Allah, save me from Your punishment on the day of qiyaamah".
Commentary
It is stated in the Hisn Haseen that Sayyidina Rasulullah Sallallahu 'Alayhi Wasallam recited this du'aa thrice. This has also been reported by 'Abdullah bin Mas'ud Radiyallahu 'Anhu in a narration. We find that this was the general Practice of Sayyidina Rasulullah Sallallahu 'Alayhi Wasallam, which many Sahaabah Radiyallahu 'Anhum had witnessed. Although Sayyidina Rasulullah Sallallahu 'Alayhi Wasallam was sinless, he recited these types of du'aas (supplications) to express his humbleness and bond-manship. It is proper that a devoted worshipper asks only his creator, or this was done to educate the ummah. It is clear, from this hadith that Sayyidina Rasulullah Sallallahu 'Alayhi Wasallam slept on his right side. This was his noble practice. Therefore it is mustahab to sleep on the right side. A special benefit may be derived from this. The heart is on the left side of the chest, and by sleeping on the right side, the heart remains on the top side. One will not have a deep sleep, but will sleep lightly. If one sleeps on the left side, the heart will be at the bottom, which will result in a deep slumber. Some physicians have for this reason said, that it is good to sleep on the left side, because if one has a deep sleep, the food digest better. This is a fact. But there is a harm too, which has not be taken into consideration. If the heart is at the bottom, the weight of the whole body will be on it and this will affect it. The heart is one of the main organs of the body. Putting a little pressure on it may cause many diseases. Therefore, medically speaking, if it is good to sleep on the left, then too it is detrimental, from which one should at all times take precaution. In this respect, from the medical point of view it is important to sleep on the right side. Besides, sleeping on the right side reminds one of the grave. We have been commanded to remember death regularly. Many worldly and religious benefits are derived by constantly remembering death. One should constantly remember the breaker of all pleasures. The fact is this, how can one forget a thing that every being will experience which is sure to come and it is not known when it shall take place?
2. Hudhayfah Radiyallahu 'Anhu says: "When Rasulullah Sallallahu 'Alayhi Wasallam lay down on a bed, he recited: Allahurmma bi-ith-mika a-mutu wa ahyaa.
Translation...
O Allah! In Thy name do I live and die".
When he awakened he recited this du'aa: Alhamdulillaahil ladhi ahyaanaa ba'da rnaa amaatana wa-ilayhin nushur.
Translation...
'Praise be to Allah Who restored unto us life, having caused us to die and unto Him shall be the Resurrection"'.
Commentary
Sleep is synonymous with death. That is why sleep has been linked to death, and waking with life. For this reason too one should sleep on the right side, as sleeping is an example of death. Because sleep is likened to death, and waking up is becoming alive again. The 'ulama have written, it is a thing that should be pondered upon, that, after dying in this manner on the day of qiyaamah one will be given life again. In reality Allah 'Ta'aala has made this world a little replica of the hereafter. An example of everything has been made in this world so that one may ponder and take heed of things to come. The life in this world is not more than a dream. A person is happy, affluent, possessing all types of luxuries and does not experience any sort of trouble. If this person sees in a dream that he is being taken to jail and flogged, and is experiencing all types of calamities, not realising that it is a dream, he is distressed, and crying too. Suddenly the eyes open and all the tranquillity and happiness returns. The troubles of this dream does not remain nor are its effects felt. In the same manner, this is the state of a pious person. All the difficulties that are experienced in this world, are like a dream. After opening the eyes when all the happiness is experienced, what effect shall the dream have? But imagine the opposite? If one is experiencing luxuries in a dream, then on awakening one finds oneself in jail with all its punishments, what taste shall remain of a sweet dream? If a detainee that is sentenced to hard labour, sees in a dream that he has become king of the worlds, but after awakening finds himself chained in the dark dungeons, of what benefit will this king-manship be to him? The Sahaabah Radiyallahu 'Anhum understood this, they pleasantly endured all hardships, remembering that this life is but like a dream. May the Almighty Allah through His Infinite Mercy also grant us this valuable treasure. His Mercy is widespread.
3. 'Aayeshah Radiyallahu 'Anha narrates: "Every night before Rasulullah Sallallahu 'Alayhi Wasallam slept on his bed, he put together his hands (as in the du'aa) and blew on it and recited (the surahs of) AI-Ikhlaas (Qul huwauahu ahad), AI-Falaq (Qul a'udhu birabbil falaq), and An-Naas (Qui a'udhu birabbin naas) and wiped those parts of the body that he could (wherever the hand could reach). He began with the head, then the face and then the front part of his body. This was done thrice".
Commentary
The ahaadith state that Sayyidina Rasulullah Sallallahu 'Alayhi Wasallam recited different du'aas before he went to bed. He also recited different surahs and aayaat of the Qur-aan. It is reported from Sayyidina Rasulullah Sallallahu 'Alayhi Wasallam that if one recites a portion of the Qur-aan before sleeping, an angel is appointed to protect one till one awakens. From the above hadith it is found that Sayyidina Rasulullah Sallallahu 'Alayhi Wasallam himself recited the three surahs mentioned. Besides these, it has been narrated that he recited the musabbihaat. i.e. those surahs that begin with Sabbaha, Yusabbibu, Subhaana etc. He also regularly recited the Surahs of (Alif Laam) Sajdah and Surah Mulk (Tabaarak). The ahaadith state that he also recited the Aayatul Kursi and the last two aayahs of Suratul Baqarah. A sahabi reports that, Sayidina Rasulullah Sallallahu 'Alayhi Wasallam Advised him to recite Suratul Kaafirun (Qul yaa ayyuhal kaafirun) before retiring to bed. Besides these, other du'aas have been narrated that were read by Sayyidina Rasulullah Sallallahu 'Alayhi Wasallam before sleeping. - Fathul Baari.
4. Ibn 'Abbaas Radiyallahu 'Anhu reports: "Once Rasulullah Sallallahu 'Alayhi Wasallam slept and began snoring. It was, the nature of Rasulullah Sallallahu 'Alayhi Wasallam that he snored, when he slept. Bilaal Radiyallahu 'Anhu gave the call to prepare for salaah. Rasulullah Sallallahu 'Alayhi Wasallam awakened and performed the salaah. He did not perform the wudu". This hadith has a detailed incident.
Commentary
It is a peculiarity of the Ambiyaa that their wudu does not become invalid by sleeping. For this reason Sayyidina Rasulullah Sallallahu 'Alayhi Wasallam did not perform wudu. Sayyidina Rasulullah Sallallahu 'Alayhi Wasallam informed us of the reason. When the Ambiyaa sleep their hearts and minds do not sleep, only their eyes sleep. The dreams of the Ambiyaa are also revelations. They are protected from the influence of the shaytaan. The incident that Imaam Tirmidhi refers to took place at the House of the aunt of Sayyidina ibn 'Abbaas Radiyallahu 'Anhu.
5. Anas bin Maalik Radiyallahu'Anhu says: "When Rasulullah Sallallahu 'Alayhi Wasallam went to bed, he recited this du'aa:
Alhamdulillaahil ladhi at'a-manaa wa-saqaanaa wa-kafaanaa wa-aa-waa-naa-fa-kam mim-mal laa kaafiya lahu wa-laa mu-wiya.
Translation...
'Praise be to Allah Who gave us food and drink, provided us sufficiently, and gave us (a place for) shelter! How many there are who have neither a provider nor a shelterer!'"
6. Abu Qataadah Radiyallahu 'Anhu relates: "If Rasulullah Sallallahu 'Alayhi Wasallam made an early journey-break in the last portion of the night on his travels, he slept on his right side. If he was staying there till before the morning, he lifted his right arm, put his head on it and slept".
Commentary
The reason being that if there was more time he lay flat and slept. His noble habit was to sleep on the right side. But if time was short, he lifted his arm and slept on it for a little while. In such circumstances he did not lie flat and sleep, as this might result in a deep slumber, and the time for the salaah would pass.
Translation...
O Allah, save me from Your punishment on the day of qiyaamah".
Commentary
It is stated in the Hisn Haseen that Sayyidina Rasulullah Sallallahu 'Alayhi Wasallam recited this du'aa thrice. This has also been reported by 'Abdullah bin Mas'ud Radiyallahu 'Anhu in a narration. We find that this was the general Practice of Sayyidina Rasulullah Sallallahu 'Alayhi Wasallam, which many Sahaabah Radiyallahu 'Anhum had witnessed. Although Sayyidina Rasulullah Sallallahu 'Alayhi Wasallam was sinless, he recited these types of du'aas (supplications) to express his humbleness and bond-manship. It is proper that a devoted worshipper asks only his creator, or this was done to educate the ummah. It is clear, from this hadith that Sayyidina Rasulullah Sallallahu 'Alayhi Wasallam slept on his right side. This was his noble practice. Therefore it is mustahab to sleep on the right side. A special benefit may be derived from this. The heart is on the left side of the chest, and by sleeping on the right side, the heart remains on the top side. One will not have a deep sleep, but will sleep lightly. If one sleeps on the left side, the heart will be at the bottom, which will result in a deep slumber. Some physicians have for this reason said, that it is good to sleep on the left side, because if one has a deep sleep, the food digest better. This is a fact. But there is a harm too, which has not be taken into consideration. If the heart is at the bottom, the weight of the whole body will be on it and this will affect it. The heart is one of the main organs of the body. Putting a little pressure on it may cause many diseases. Therefore, medically speaking, if it is good to sleep on the left, then too it is detrimental, from which one should at all times take precaution. In this respect, from the medical point of view it is important to sleep on the right side. Besides, sleeping on the right side reminds one of the grave. We have been commanded to remember death regularly. Many worldly and religious benefits are derived by constantly remembering death. One should constantly remember the breaker of all pleasures. The fact is this, how can one forget a thing that every being will experience which is sure to come and it is not known when it shall take place?
2. Hudhayfah Radiyallahu 'Anhu says: "When Rasulullah Sallallahu 'Alayhi Wasallam lay down on a bed, he recited: Allahurmma bi-ith-mika a-mutu wa ahyaa.
Translation...
O Allah! In Thy name do I live and die".
When he awakened he recited this du'aa: Alhamdulillaahil ladhi ahyaanaa ba'da rnaa amaatana wa-ilayhin nushur.
Translation...
'Praise be to Allah Who restored unto us life, having caused us to die and unto Him shall be the Resurrection"'.
Commentary
Sleep is synonymous with death. That is why sleep has been linked to death, and waking with life. For this reason too one should sleep on the right side, as sleeping is an example of death. Because sleep is likened to death, and waking up is becoming alive again. The 'ulama have written, it is a thing that should be pondered upon, that, after dying in this manner on the day of qiyaamah one will be given life again. In reality Allah 'Ta'aala has made this world a little replica of the hereafter. An example of everything has been made in this world so that one may ponder and take heed of things to come. The life in this world is not more than a dream. A person is happy, affluent, possessing all types of luxuries and does not experience any sort of trouble. If this person sees in a dream that he is being taken to jail and flogged, and is experiencing all types of calamities, not realising that it is a dream, he is distressed, and crying too. Suddenly the eyes open and all the tranquillity and happiness returns. The troubles of this dream does not remain nor are its effects felt. In the same manner, this is the state of a pious person. All the difficulties that are experienced in this world, are like a dream. After opening the eyes when all the happiness is experienced, what effect shall the dream have? But imagine the opposite? If one is experiencing luxuries in a dream, then on awakening one finds oneself in jail with all its punishments, what taste shall remain of a sweet dream? If a detainee that is sentenced to hard labour, sees in a dream that he has become king of the worlds, but after awakening finds himself chained in the dark dungeons, of what benefit will this king-manship be to him? The Sahaabah Radiyallahu 'Anhum understood this, they pleasantly endured all hardships, remembering that this life is but like a dream. May the Almighty Allah through His Infinite Mercy also grant us this valuable treasure. His Mercy is widespread.
3. 'Aayeshah Radiyallahu 'Anha narrates: "Every night before Rasulullah Sallallahu 'Alayhi Wasallam slept on his bed, he put together his hands (as in the du'aa) and blew on it and recited (the surahs of) AI-Ikhlaas (Qul huwauahu ahad), AI-Falaq (Qul a'udhu birabbil falaq), and An-Naas (Qui a'udhu birabbin naas) and wiped those parts of the body that he could (wherever the hand could reach). He began with the head, then the face and then the front part of his body. This was done thrice".
Commentary
The ahaadith state that Sayyidina Rasulullah Sallallahu 'Alayhi Wasallam recited different du'aas before he went to bed. He also recited different surahs and aayaat of the Qur-aan. It is reported from Sayyidina Rasulullah Sallallahu 'Alayhi Wasallam that if one recites a portion of the Qur-aan before sleeping, an angel is appointed to protect one till one awakens. From the above hadith it is found that Sayyidina Rasulullah Sallallahu 'Alayhi Wasallam himself recited the three surahs mentioned. Besides these, it has been narrated that he recited the musabbihaat. i.e. those surahs that begin with Sabbaha, Yusabbibu, Subhaana etc. He also regularly recited the Surahs of (Alif Laam) Sajdah and Surah Mulk (Tabaarak). The ahaadith state that he also recited the Aayatul Kursi and the last two aayahs of Suratul Baqarah. A sahabi reports that, Sayidina Rasulullah Sallallahu 'Alayhi Wasallam Advised him to recite Suratul Kaafirun (Qul yaa ayyuhal kaafirun) before retiring to bed. Besides these, other du'aas have been narrated that were read by Sayyidina Rasulullah Sallallahu 'Alayhi Wasallam before sleeping. - Fathul Baari.
4. Ibn 'Abbaas Radiyallahu 'Anhu reports: "Once Rasulullah Sallallahu 'Alayhi Wasallam slept and began snoring. It was, the nature of Rasulullah Sallallahu 'Alayhi Wasallam that he snored, when he slept. Bilaal Radiyallahu 'Anhu gave the call to prepare for salaah. Rasulullah Sallallahu 'Alayhi Wasallam awakened and performed the salaah. He did not perform the wudu". This hadith has a detailed incident.
Commentary
It is a peculiarity of the Ambiyaa that their wudu does not become invalid by sleeping. For this reason Sayyidina Rasulullah Sallallahu 'Alayhi Wasallam did not perform wudu. Sayyidina Rasulullah Sallallahu 'Alayhi Wasallam informed us of the reason. When the Ambiyaa sleep their hearts and minds do not sleep, only their eyes sleep. The dreams of the Ambiyaa are also revelations. They are protected from the influence of the shaytaan. The incident that Imaam Tirmidhi refers to took place at the House of the aunt of Sayyidina ibn 'Abbaas Radiyallahu 'Anhu.
5. Anas bin Maalik Radiyallahu'Anhu says: "When Rasulullah Sallallahu 'Alayhi Wasallam went to bed, he recited this du'aa:
Alhamdulillaahil ladhi at'a-manaa wa-saqaanaa wa-kafaanaa wa-aa-waa-naa-fa-kam mim-mal laa kaafiya lahu wa-laa mu-wiya.
Translation...
'Praise be to Allah Who gave us food and drink, provided us sufficiently, and gave us (a place for) shelter! How many there are who have neither a provider nor a shelterer!'"
6. Abu Qataadah Radiyallahu 'Anhu relates: "If Rasulullah Sallallahu 'Alayhi Wasallam made an early journey-break in the last portion of the night on his travels, he slept on his right side. If he was staying there till before the morning, he lifted his right arm, put his head on it and slept".
Commentary
The reason being that if there was more time he lay flat and slept. His noble habit was to sleep on the right side. But if time was short, he lifted his arm and slept on it for a little while. In such circumstances he did not lie flat and sleep, as this might result in a deep slumber, and the time for the salaah would pass.
The Laughing
1. Jaabir ibn Samurah radiyallahu anhu says, The calf of the leg of Rasoolullah sallallahu alaihe wasallam was slightly thin. His laugh was only that of a smile. Whenever I visited Rasoolullah sallallahu alaihe wasallam, I thought he used kuhl on his eyes. Whereas he had not at that time used kuhl.
2. Abdullah ibn Haarith radiyallahu anhu relates, The laugh of Sayyidina Rasoolullah sallallahu alaihe wasallam was but a smile.
Commentary
That means he smiled more often. There were fewer occasions where he laughed.
3. Abu Dhar radiyallahu anhu says, Rasoolullah sallallahu alaihe wasallam said, I know that person well who will enter Jannah first and also that person who will be the last one to be taken out of Jahannam. On the Day of Qiyaamah a person will be brought forward to the court of Almighty Allah. It shall be commanded that all the minor sins of that person be put forward to him and the major sign be concealed. When the minor sins are disclosed to that person, he will accept that he had committed them, as there will be no room for refuting them. (He will begin to tremble and say in his heart that these are only the minor sins, what will happen when the major sins are exposed.) During this happening it shall be commanded that for every sin of that person he be given the ajr (thawaab-reward) of a good deed. Upon hearing this person himself will say I still have many sins left to account for, that are not seen here.
Abu Dhar radiyallahu anhu says, Rasoolullah sallallahu alaihe wasallam while narrating the words of that person began laughing until his mubarak teeth began to show. (The reason being that the person himself disclosed the very sins he was frightened of.)
4. Jabir ibn Abdullah radiyallahu anhu says, After I accepted Islam, Rasoolullah sallallahu alaihe wasallam never prohibited me from attending his assemblies. Whenever he saw me he laughed.
In the second narration it is stated that he smiled.
Commentary
The second narration is mentioned because it may be known that by laughing as mentioned in the first hadith, it is meant that Sayyidina Rasoolullah sallallahu alaihe wasallam smiled. This smile is to show happiness, as to meet one cheerfully makes one feel at ease. I have observed that my elders at times met visitors with such happiness and cheerfulness that the visitor may feel that happiness is being felt by our coming.
2. Abdullah ibn Haarith radiyallahu anhu relates, The laugh of Sayyidina Rasoolullah sallallahu alaihe wasallam was but a smile.
Commentary
That means he smiled more often. There were fewer occasions where he laughed.
3. Abu Dhar radiyallahu anhu says, Rasoolullah sallallahu alaihe wasallam said, I know that person well who will enter Jannah first and also that person who will be the last one to be taken out of Jahannam. On the Day of Qiyaamah a person will be brought forward to the court of Almighty Allah. It shall be commanded that all the minor sins of that person be put forward to him and the major sign be concealed. When the minor sins are disclosed to that person, he will accept that he had committed them, as there will be no room for refuting them. (He will begin to tremble and say in his heart that these are only the minor sins, what will happen when the major sins are exposed.) During this happening it shall be commanded that for every sin of that person he be given the ajr (thawaab-reward) of a good deed. Upon hearing this person himself will say I still have many sins left to account for, that are not seen here.
Abu Dhar radiyallahu anhu says, Rasoolullah sallallahu alaihe wasallam while narrating the words of that person began laughing until his mubarak teeth began to show. (The reason being that the person himself disclosed the very sins he was frightened of.)
4. Jabir ibn Abdullah radiyallahu anhu says, After I accepted Islam, Rasoolullah sallallahu alaihe wasallam never prohibited me from attending his assemblies. Whenever he saw me he laughed.
In the second narration it is stated that he smiled.
Commentary
The second narration is mentioned because it may be known that by laughing as mentioned in the first hadith, it is meant that Sayyidina Rasoolullah sallallahu alaihe wasallam smiled. This smile is to show happiness, as to meet one cheerfully makes one feel at ease. I have observed that my elders at times met visitors with such happiness and cheerfulness that the visitor may feel that happiness is being felt by our coming.
The Speech of The Prophet (S)
1. Imaam Hasan radiyallahu anhu says, I asked my (maternal) uncle Hind ibn Abi Haalah, who always described the noble features of Rasoolullah sallallahu alaihe wasallam to describe to me the manner in which Rasoolullah sallallahu alaihe wasallam spoke. He replied that Rasoolullah sallallahu alaihe wasallam was always worried (about the hereafter). And always busy thinking (about the attributes of Allah and the betterment of the Ummah). Because of these things he was never free from thought and never rested (or because of worldly affairs he did not gain rest, but gained rest and contentment from religious well being. It is mentioned in the hadith that the coolness of my eyes is in salaah). He always spoke clearly from beginning to end. (He did not speak in a manner where only half sentences are spoken and the other half remained in the mind of the speaker, as is prevalent among snobbish high-minded and proud people). He spoke concisely, where the words are less and meaning more. (Mulla Ali Qaari has collected forty such ahaadith in his commentary which are very short. Those who wish may refer to it and memorise it). Every word was clearer than the previous one. There was no nonsensical talk, nor was there half-talks’ where the meaning was not complete and could not be grasped. He was not short-tempered, nor did he disgrace anyone. He always greatly appreciated the blessings of Allah even though it might be very minute, he did not criticize it.
He did not criticize food, nor over-praised it (The reason for not criticizing food is clear, that it is a blessing from Allah. The reason for not praising it is because it might be felt that one is gluttonous. Nevertheless, he praised food if it was to make someone happy, and sometimes praised some special things). He was never angered for anything materialistic. (The reason being that he did not pay much attention, and did not care much about materialistic things).
If someone exceeded the limits in religious matters or against the truth, he became so angry that no one could endure it, nor could anybody stop it till he avenged it. If for some reason he made a gesture or pointed at something, he did it with a full hand. (The ulama say the reason being that it is against humbleness to point with one finger only. Some ulama say it was his noble habit to signal oneness of Allah with one finger, therefore he did not signal anyone in that manner). When he was surprised by something he turned his hands, and when he spoke sometimes while talking, he moved his hands, he sometimes hit the palm of his right hand with the inside part of his left thumb. When he became angry with someone, he turned his face away from that person, and did not pay attention to that person or he forgave that person. When he was happy due to humility it seemed as if he had closed his eyes. The laugh of Rasoolullah sallallahu alaihe wasallam was mostly a smile, at that moment his mubarak front teeth glittered like white shining hailstone.
2. Aisha radiyallahu anha relates that the speech of Rasoolullah sallallahu alaihe wasallam was not quick and continuous as that of yours. He spoke clearly, word for word. A person sitting in his company remembered what he said.
3. Anas ibn Maalik radiyallahu anhu says, Rasoolullah sallallahu alaihe wasallam (sometimes) repeated a word (as was necessary) thrice, so that his listeners understood well what he was saying.
Commentary
If what he was explaining was difficult or it was something that had to be given a thought, or if there were many people, he faced all three sides and repeated it to every side, so that those present understood well what he was said. Repeating a thing thrice was maximum. If saying a thing twice only sufficed, he only said it twice.
He did not criticize food, nor over-praised it (The reason for not criticizing food is clear, that it is a blessing from Allah. The reason for not praising it is because it might be felt that one is gluttonous. Nevertheless, he praised food if it was to make someone happy, and sometimes praised some special things). He was never angered for anything materialistic. (The reason being that he did not pay much attention, and did not care much about materialistic things).
If someone exceeded the limits in religious matters or against the truth, he became so angry that no one could endure it, nor could anybody stop it till he avenged it. If for some reason he made a gesture or pointed at something, he did it with a full hand. (The ulama say the reason being that it is against humbleness to point with one finger only. Some ulama say it was his noble habit to signal oneness of Allah with one finger, therefore he did not signal anyone in that manner). When he was surprised by something he turned his hands, and when he spoke sometimes while talking, he moved his hands, he sometimes hit the palm of his right hand with the inside part of his left thumb. When he became angry with someone, he turned his face away from that person, and did not pay attention to that person or he forgave that person. When he was happy due to humility it seemed as if he had closed his eyes. The laugh of Rasoolullah sallallahu alaihe wasallam was mostly a smile, at that moment his mubarak front teeth glittered like white shining hailstone.
2. Aisha radiyallahu anha relates that the speech of Rasoolullah sallallahu alaihe wasallam was not quick and continuous as that of yours. He spoke clearly, word for word. A person sitting in his company remembered what he said.
3. Anas ibn Maalik radiyallahu anhu says, Rasoolullah sallallahu alaihe wasallam (sometimes) repeated a word (as was necessary) thrice, so that his listeners understood well what he was saying.
Commentary
If what he was explaining was difficult or it was something that had to be given a thought, or if there were many people, he faced all three sides and repeated it to every side, so that those present understood well what he was said. Repeating a thing thrice was maximum. If saying a thing twice only sufficed, he only said it twice.
Source/Disclaimer
The Hadiths described in this blog have been cited from:
1. Shamaa-il Tirmidhi by Imam Tirmidhi (R) - English translation by Shaykhul Hadith Maulana Muhammad Zakariyya (R). The commentaries described with some Hadiths are also taken from the source.
2. Beautiful Sunnats of the Beloved Nabi (S) by Moulana Shah Hakeem Muhammad Akhtar Saheb (DB).
The information provided in this blog are NOT in any way the work or research of the blog author.
1. Shamaa-il Tirmidhi by Imam Tirmidhi (R) - English translation by Shaykhul Hadith Maulana Muhammad Zakariyya (R). The commentaries described with some Hadiths are also taken from the source.
2. Beautiful Sunnats of the Beloved Nabi (S) by Moulana Shah Hakeem Muhammad Akhtar Saheb (DB).
The information provided in this blog are NOT in any way the work or research of the blog author.
About
“There is indeed a good model for you in the Messenger of Allah – for the one who has hope in Allah and the Last Day, and remembers Allah profusely.”
– Chapter 33- Surah Al-Ahzab:21.
The salvation of humanity and that of every individual lies in following the blessed Sunnahs of the Prophet Muhammad (S), who has been sent by Allah Subhanu WaTaala as a role model for humanity until Qiyamat. But most of us think that The Sunnah is only restricted to Salaat, Fasting and several other formalities. Instead, there are Sunnahs for all the activities we do 24X7. And following the custom of the Prophet (S) in all aspects of life, will bring blessings of Allah and Barkat to all our days work. By going to sleep according to the practice of the Rasul (S), even our inactive nights can turn into sources of Ibaadat (worship) and thus acquire the Rahmat of Allah. The intention of this blog is to bring up the Sunnahs of everyday life, which are supposed to be followed by all of us, to bring peace and tranquility in our lives.
Obedience to the Prophet (S)
For the guidance of all mankind until doomsday, The Almighty Allah has given us The Holy Quran. He has chosen Islam as the lifestyle for mankind, and as a living example of the Islamic life, He has sent the Last Prophet Muhammad (S). We as Muslims believe in this and yet many of us have a wrong conception that following the orders of The Holy Quran is compulsory and following the ways of Muhammad (S) is optional is Islam and a totally separate thing. Well, this conception can only be the result of lack of knowledge about The Holy Quran. Because The Quran itself orders mankind to follow the Last Prophet (S).
In the character of Muhammad (S), Allah Subhanu Wata’ala has poured down all the properties of a perfect human being, a role model which should be followed by every person If he wants peace in this life and the next. In The Holy Quran, Allah says:
“There is indeed a good model for you in the Messenger of Allah – for the one who has hope in Allah and the Last Day, and remembers Allah profusely.”
– Chapter 33- Surah Al-Ahzab:21.
According to the most accepted explanation (tafsir), Maariful Quran, this verse was initially revealed in context of the battle of Ahzab, to remind the hypocrites that they should have followed the example of the Holy Prophet (S) who stood firm in the battle, but by the unique style of The Holy Quran, the direction is given in generic terms to lay down a universal rule that Muslims should follow the ways of their Prophet (S) in all aspects of life.
Elsewhere in The Quran, The Almighty Allah describes the personality of Muhammad (S) as one who always wants only the good for mankind, and wants to save us from all sufferings:
“Surely, there has come to you a Messenger from amongst you, hard on whom is your suffering, for the good of you he craves and for believers he is kind, merciful.”
– Chapter 9 – Surah At-Tauba: 128.
So it is clear that Prophet Muhammad (S) is the role model for mankind.
Now, the following verses explain more clearly, that it is in fact not an option, but an order from Allah to follow Muhammad (S), to do what He tells us, to keep way from what He forbids. Allah Ta’ala says in The Quran :
“Say (O Prophet): “if you do love Allah, follow me; Allah shall love you and forgive you your sins. And Allah is Most-Forgiving, Very-Merciful.”
Say:”Obey Allah and the Messenger.” Then, should they turn back, Allah does not love the disbelievers.”
- Chapter 3 – Surah Al-Imran: 31, 32.
In the explanation of the above verses, it is stated in Tafsir Maariful Quran : “...In other words, if a person living in the world of today claims that he loves his Creator and Master, then, he must test it on the touch-stone of his obedience to the Messenger, that is, match it against the frequency and quality of where and how he has been following him. Once this is done, the genuine and the fake of it will be exposed right there. How much true a person turns out to be in his claim will be visible from how much he makes it a point to follow the noble Prophet (S), using the guidance brought by him as the guiding force in his life. The same test will show that the weaker a person is in his claim, so equally weak he shall be in his obedience to the Prophet (S).”
In another verse of The Holy Quran, The Almighty Creator states:
“Whoever obeys the Messenger obeys Allah and whoever turns away, then, We did not send you to stand guard over them.”
–Chapter 4 – Surah An-Nisaa: 80.
The meaning of the above verse is as clear as it gets, that following the Prophet (S) and obeying his commands is actually the same as obeying the commands of Allah. Again, turning to Maariful Quran for the explanation: “Here, the obedience to the Prophet (S) has been equated with the obedience to Allah. From this it follows that whoever disobeys the Prophet (S), invariably disobeys the command of Allah. Since, obedience to Allah is obligatory, even rationally – so, obedience to the Prophet (S) also turns out to be equally obligatory. “
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