This Sahaabi in the beginning due to the special attention given to him by Sayyidina Rasulullah Sallallahu 'Alayhi Wasallam felt he was the best among the community. We find from the first lengthy hadith already mentioned, that it was his noble habit to give preference to the best. But, at times, to make one's heart happy and in politeness he gave preference to that which was not the best. He even showed special love to the non-believers and the munafiqeen (hyprocrites). In the hadith, the order in which the question were asked, is because in the time of Sayyidina Rasulullah Sallallahu 'Alayhi Wasallam the Sahaabah Radiyallahu 'Anhum regarded Abubakr Radiyallahu 'Anhu as the best amongst the people. It is also narrated in the ahaadith that in the time of Rasulullah Sallallahu 'Alayhi Wasallam we regarded Abubakr as the best, and after him 'Umar. Sayyidina Ibn 'Umar Radiyallahu 'Anhu relates that in the time of Rasulullah Sallallahu'Alayhi Wasallam we did not regard anyone equal to Abubakr, after him was 'Umar, and after him 'Uthrnaan. After that the other Sahaabah were not given preference. This means that the superiority of these three Sahaabah in this order was manifest. In the time of Rasulullah Sallallahu 'Alayhi Wasallam we the Sahaabah accepted this. Muhammad, the son of 'Ali (Radiyallahu'Anhu), once asked his father 'Ali Radiyallahu 'Anhu who was the best person after Rasulullah Sallallahu 'Alayhi Wasallam?.He replied: 'Abubakr Radiyallahu 'Anhu' I asked after him who? He replied: "Umar'. There are many other ahaadith wherein during the time of Sayyidina Rasulullah Sallallahu 'Alayhi Wasallam this order is mentioned. Therefore 'Amr Radiyallahu 'Anhu asked the question in this order. He competed with the one who was regarded as the best then the second, then the third best. If I am not better than the first then surely I might be better then the second or third.

This is not an exaggeration, or something to do with faith. The perspiration of Sayyidina Rasulullah Sallallahu.'Alayhi Wasallam was collected and used as a fragrance. The one with whom Sayyidina Rasulullah Sallallahu 'Alayhi Wasallam shook hands, a fragrance emitted from that hand for a whole day. It is a proven fact that by committing excess evil the body gives off a disgraceful smell. Sayyidina Rasulullah Sallallahu 'Alayhi Wasallam not uttering even the word 'Oof' on anything is due to his high and noble character and humbleness. He did not regard Sayyidina Anas Radiyallahu 'Anhu fulfilling or not fulfilling a duty to be something from Sayyidina Anas Radyallahu 'Anhu's own side, but something that is from Allah, and was always contented with it. In another hadith this has also been stated that Sayyidina Rasulullah Sallallahu 'Alayhi Wasallam used to say.' 'Only that shall happen that Allah wills. If it is destined to happen it shall happen'. This is the uttermost pleasure from a beloved's deed. In the technical terms of the sufis the essence of 'Rida bil Qadaa' (contentment and acceptance of divine decree) has a different certificate. There is a famous saying of Raabi'ah Basriyyah, the translation of which is, 'O Allah, if you cut me into pieces, as a result, my love for You will surely increase' . The acts of all the accomplished sufis are taken from the many noble acts of Sayyidina Rasulullah Sallallahu 'Alayhi Wasallam. The personality of Sayyidina Rasulullah Sallallahu 'Alayhi Wasallam was perfect and most complete in all aspects. After him the state of 'All inclusive perfection' did not remain. Therefore among the sufis, a certain habit of Sayyidina Rasulullah Sallallahu 'Alayhi Wasallam was evident and at another place another habit was evident. Here it is worth noting that this state of Sayyidina Rasulullah Sallallahu 'Alayhi Wasallam was regarding his own person. Sayyiditina 'Aayeshah Radiyallahu 'Anha says.'Rasulullah Sallallahu 'Alayhi Wasallam never took revenge on his own behalf (or for any wrong done to him), but if a command of Allah was transgressed (i.e. haraam deed was committed) then he surely punished the evil doer'. A similar incident is also mentioned in hadith number three in the chapter on the speech of Sayyidina Rasulullah Sallallahu 'Alayhi Wasallam.
 

A PLEASANT INCIDENT: There is a surprising story regarding the last portion of the hadith under discussion, from which we find the complete love of the Sahaabah Radiyallahu 'Anhum for Sayyidina Rasulullah Sallallahu Alayhi Wasallam. That is, Sayyidina Anas Radiyallahu 'Anhu once began saying with complete love and happiness, that I shook the mubaarak hands of Sayyidina Rasulullah Sallallahu 'Alayhi Wasallam with these hands of mine. I did not feel any silken cloth or pure silk softer than the hands of Sayyidina Rasulullah Sallallahu 'Alayhi Wasallam. The student before whom this hadith was mentioned, showed his desire, that I also wish to shake hands with those hands that shook the hands of Rasulullah Sallallahu 'Alayhi Wasallam. Thereafter, this chain continued in such a manner that today after more 1,350 years it is still continually practised. It is well known as the hadith of musafahah (hand shaking) as the hand shaking is continued. Shah Waliyullah Dehlavi has also mentioned this in his book 'Musalsalaat', through whom it had reached my respected ustaadh Maulana Khalil Ahmad Saahib (May Allah fill his resting place with nur).

Some people are by nature indecent and habituated to telling obscene jokes, some, in order to keep a gathering happy, indulge in indecent conversations. For this reason Sayyiditina 'Aayeshah Radiyallahu'Anha refused both. There is no harm if one goes into the bazaar to fulfil one's needs, but to go there and shout about is against dignity. One should in a quiet manner, complete ones needs and return. This also does not mean that by not shouting in the bazaar, he made a noise at other places. The object is that it is generally found that people make noise in the bazaars (while dealing etc.). If one is calm in the bazaars, it is apparent that at other places too one will be calm. The whole history of Sayyidina Rasulullah Sallallahu'Alayhi Wasallam is filled with incidents where he did not avenge a bad deed with a bad one. What types of torments and suffering did he not suffer at the hands of the nonbelievers? What did he not confront in the Battle of Uhud? When the Sahaabah Radiyallahu 'Anhum could not bear these happenings, they requested' Sayyidina Rasulullah Sallallahu 'Alayhi Wasallam to curse these non-believers. Instead Sayyidina Rasulullah Sallallahu 'Alayhi Wasallam made this du'aa: 'O Allah, grant my nation hidayah, for they know not'. Zayd bin Sa'nah Radiyallahu'Anhu who was a Jew, once began saying: 'There was not a sign of prophethood in Rasulullah Sallallahu 'Alayhi Wasallam which I had not found in him, except for two signs, which I did not have the opportunity to test. The first is that his hilm (gentleness) will overcome his anger. The second is, the more one acts foolishly towards him the more he will tolerate it. I looked for a chance to test these two signs, and kept on coming and going to his gatherings. One day Rasulullah Sallallahu 'Alayhi Wasallam came out of his house. 'Ali was with him. just then a badawi type of person came and said:'O Rasulullah, my community have accepted Islaam, and I had told them that, if they became Muslims, they shall receive abundant sustenance. And now such a time has come where drought has befallen us. I fear that they will leave Islaam. If the idea is suitable, it is suggested that you assist them. Sayyidina Rasulullah Sallallahu 'Alayhi Wasallam looked towards a person who may have been 'Ali. He replied, 'Ya Rasulullah, there is nothing available'. Sayyidina Zayd Radiyallahu 'Anhu who was of the Jewish faith at that time, was witnessing this incident, he said. 'O Muhammad, if you can do this, a certain amount of dates of a certain person's palm grove be given to me at a fixed time, then I shall pay now in advance and collect the dates at the appointed time. Rasulullah Sallallahu 'Alayhi Wasallam replied this was possible, but if you do not stipulate the palm grove I can make an agreement. I accepted it, and paid eighty mith-qaal of gold (according to well known sayings one mithaqaal equals 100 grains or four and half maa-shaas approx. four and half grams). Sayyidina Rasulullah Sallahu 'Alayhi Wasallam gave the gold to this badawi and said to him, do not forget to be just, and fulfil their needs with this. Zayd Radiyallahu 'Anhu further says, when two or three days were left for the time to collect the dates, Rasulullah was sitting near a well while returning from a funeral with the Sahaabah, among whom were Abubakr, 'Umar, and 'Uthmaan. I came and caught the hem of the kurtah and sheet of Sayyidina Rasulullah Sallallahu 'Alayhi Wasallam and cynically said: 'O Muhammad, you do not want to pay my debt. I swear by Allah, that I know all the children of 'Abdul Muttalib very well. You are very poor payers'. 'Umar looked at me in anger and said: 'O enemy of Allah! what are you mumbling? I swear by Allah, that if I did not fear (the presence of Rasulullah) I would have severed your head'. Rasulullah was looking at me very calmly, and said smilingly to 'Umar: ''Umar, This person and I are in need of something more. He should have told me to take care in fulfilling his rights and should have advised in a better manner when putting forward his claim. Go take him and fulfill his rights, and for having scolded him give him in lieu twenty saa' (approximately two mann approx 66,5 kg) dates extra in excess of his right'. Umar took me and fulfilled my rights and gave me the twenty extra saa'. I asked: 'For what are these twenty extra saa'? ''Umar replied: 'This is the command of Rasulullah'. Zayd Radiyallahu 'Anhu said:''Umar do you know me? 'Umar replied: No' I said: I am Zayd bin Sa'nah. He asked: 'The Allaamah (great learned) of the Jews? 'I replied: 'I am that very person'. He said: 'Being a man of such calibre, why did you behave before Rasulullah in such a manner?' . I replied: 'Two signs from the signs of prophethood were left, which I was not able to test. The first is the hilm (gentleness) of Rasulullah Sallallahu 'Alayhi Wasallam suspersedes his anger. The second is that, the more one acts foolishly towards him, the more he will tolerate it. Now I have tested these two also, therefore I make you witness to my acceptance of Islam.

I give half of my wealth in charity (sadqah) to the ummah of Muhammad Sallallahu 'Alayhi Wasallam''. Therefore he returned to the noble presence of Rasulullah Sallallahu 'Alayhi Wasallam and accepted Islaam. Later he took part in many battles and was martyred in the Battle of Tabuk (May Allah be pleased with him). -Jam'u; Fawaa-id and Jam'ul Wasaa-il.

‘হুদুদ’ হলো শরীয়তের নির্ধারিত শাস্তি এবং তা’যীর হলো শাসন করা। প্রহার করা দ্বারা ইচ্ছাকৃতভাবে রাগান্বিত হয়ে মারা উদ্দেশ্য। অনিচ্ছাকৃতভাবে আঘাত লেগে যাওয়াকে প্রহার বলে না। বিশেষভাবে খাদিম ও নারীর কথা এজন্য উল্লেখ করেছেন যে, সাধারণত মানুষ এদেরকে অল্পতে মেরে থাকে। কিন্তু রাসূলুল্লাহ (সাঃ) কখনো এদেরকেও মারধর করেননি। যদিও শাসনের উদ্দেশ্যে হালকা মারধর বৈধ আছে।

Hudhud is included in the Path of Allah and also jihaad. By hitting, it is meant to hit in anger, this in general usage is called hitting. This is not against one hitting un-intentionally and playfully, as has been mentioned in some ahaadith.

রাসূলুল্লাহ (সাঃ) কে যখন আল্লাহ তা’আলার পক্ষ থেকে, দুটি বৈধ বিষয়ের যে কোন একটি গ্রহণের সুযোগ দেয়া হতো, তখন তিনি যে বিষয়টি উম্মতের জন্য সহজতর তা গ্রহণ করতেন।

It is written in the books of history that in the Battle of Uhud when 'Utbah threw a stone at Sayyidina Rasulullah Sallallahu 'Alayhi Wasallam and his mubaarak teeth became shaheed, and his blessed face became full of blood. A few among those present said. 'Make du'aa for the curse of that wicked person'. Instead Sayyidina Rasulullah Sallallahu 'Alayhi Wasallam made this du'aa: 'O Allah, grant my people hidayah, for they do not know'. Once a badawi came and pulled the sheet of Sayyidina Rasulullah Sallallahu 'Alayhi Wasallam so hard that it made a mark an his mubaarak neck, the badawi then said: 'Load grain on these camels of mine. You do not give from your or your father's wealth (He meant as if the wealth in the baytul maal (treasury) belongs to us and not to you). Sayyidina Rasulullah Sallallahu 'Alayhi Wasallam said. 'Till you do not compensate for pulling the sheet, I shall not make grain available to you'. He said: 'I swear by Allah, that I will not compensate you'. Sayyidina Rasulullah Sallallahu 'Alayhi Wasallam was smiling and had grain loaded onto his camels. We are among those who used his mubaarak name and claim to follow him. If anything is said or done against our dignity, or if one uses a harsh word then we feel it against our dignity. The meaning of the last sentence in this hadith is that when Sayyidina Rasulullah Sallallahu 'Alayhi Wasallam was given a choice by Allah between two things, especially that which was in the interests of the ummah, he always chose the easy and simple thing for the ummah. In the same manner in worldly matters where a choice between two things were given, he chose the simple one as long as it did not have a shar'ee shortcoming in it. In many ahaadith under different subjects, that to put oneself into unnecessary difficulties was not liked by Sayyidina Rasulullah Sallallahu 'Alayhi Wasallam.

এ লোকটির নাম ছিল উয়াইনা। সে মুনাফিক ছিল। রাসূলুল্লাহ (সাঃ) এর ইন্তেকালের পর সে মুরতাদ হয়ে যায় এবং প্রকাশ্য কাফির হয়ে যায়। আবু বকর (রাঃ) এর দরবারে তাকে গ্রেফতার করে আনা হয়। ফলে মদিনার অলি-গলিতে বালকরা তিরস্কার করে বলল, এও মুরতাদ হয়ে গেল! তখন সে বলল, আমি কখন মুসলিম ছিলাম? আল্লাহ তা’আলার অনুগ্রহে পরে সে খাঁটি মনে ইসলাম গ্রহণ করে এবং উমার (রাঃ) এর খিলাফতকালে বিভিন্ন জিহাদে অংশ গ্রহণ করে।

Most of the 'ulama have written that this person's name was 'Uyaynah. It is said that till then he had not sincerely accepted Islaam, but hypocritically and outwardly. Upto that time Sayyidina Rasulullah Sallallahu 'Alayhi Wasallam treated the hyprocrites in the same manner as he had treated the Muslims. Therefore he treated him in the same manner. After the death of Sayyidina Rasulullah Sallallahu 'Alayhi Wasallam when some people began turning away from Islaam (irtidaad), he also became a murtad, and openly declared the kufr that was in his heart. When he was brought before Sayyidina Abubakr Radiyallahu 'Anhu, the children of Madinah began jeering him that this person has also become a murtad (turned apostate). He replied: 'Since when have I been a Muslim that it may be said that I have become a murtad. He later became a Muslim, and took part in jihaad in the time of Sayyidina 'Umar Radiyallahu 'Anhu.
 

It is for this reason that Sayyidina Rasulullah Sallallahu 'Alayhi Wasallam pointed out this fact before he entered. Since this was intended to rectify (islaah) and to save others from harm, therefore this saying of Sayyidina Rasulullah Sallallahu 'Alayhi Wasallam cannot be termed according to the shari'ah as ghibah (backbiting). To mention a bad deed of a person with the intention that others may not fall into it, or be tricked into it, is not classed as those prohibited in ghibah. Some of the 'ulama have stated that this person was an open faasiq. It is permissible to make ghibah of the one who openly indulges in fisq and fujur. When he arrived in the presence of Sayyidina Rasulullah Sallallahu 'Alayhi Wasallam, to make him feel at ease and captivate his heart, Sayyidina Rasulullah Sallallahu 'Alayhi Wasallam spoke softly to him, as was his noble habit. It was also the noble habit of sayyidina Rasulullah Sallallahu 'Alayhi Wasallam to speak softly to everyone. It is for this reason that Sayyidina Rasulullah Sallallahu 'Alayhi Wasallam made this clear to Sayyiditina 'Aayeshah Radiyallahu 'Anha and others, so they may not feel that by the courtesy shown by Sayyidina Rasulullah Sallallahu 'Alayhi Wasallam to this person, that this person is honest and a well wisher, and due to this one may be deceived and fall into some, calamity, or a secret may be said before him. It is the habit of hyprocrites to discuss the secrets of others so that they obtain special status and one's inner secrets. In the last sentence of the hadith the words 'worst person' could have two meanings. This may be referring to the person that presented himself. In order to keep away from his rudness, he was treated in this manner, or this may be referring to the noble personage of Sayyidina Rasulullah Sallallahu 'Alayhi Wasallam that, 'When did you find me to be a rude person, that you were waiting for such a thing. He is an indecent person, and due to his indecency people will refrain from coming to him, and if I also speak like this, people must also stop coming to me'. As a result of which only he shall be a loser, but how could Sayyidina Rasulullah Sallallahu 'Alayhi Wasallam tolerate him being a loser.

This hadith is a portion of hadith number seven in the previous chapter. The complete hadith of Sayyidina Imaam Husayn Radiyallahu 'Anhu is mentioned in the Jam'ul Fawaa-id and the Shifa of Qaadi 'Iyaad. lmaam Tirmidhi has mentioned this hadith in portions according to the relevant chapters.

রাসূলুল্লাহ (সাঃ) এর কাছে কেউ কিছু প্রার্থনা করলে তিনি কারো প্রার্থনা সরাসরি প্রত্যাখ্যান করতেন না। উপস্থিত থাকলে সাথে সাথে দিয়ে দিতেন, নতুবা পরবর্তী সময়ের জন্য ওয়াদা করতেন বা তাঁর জন্য দুআ করতেন, যেন আল্লাহ তা’আলা অন্যভাবে তাঁর প্রয়োজন পূরণ করেন।

If he was in possession of the required article at that moment, he gave it, otherwise he would promise to give it at another time, or he would make du'aa for the person, that Allah fulfil the person's need by some other means.

Here the wind is described with speed, that the wind did not blow as fast, as did the generosity of Sayyidina Rasulullah Sallallahu 'Alayhi Wasallam, or it is his widespread benefits, the benefits of rain are not so widespread, as that of Sayyidina Rasulullah Sallallahu 'Alayhi Wasallam. The example of rain is just to illustrate, otherwise what connection has the rain with the generosity of Sayyidina Rasulullah Sallallahu'Alayhi Wasallam, as the rain only benefits in the growing of material things. The shower of Sayyidina Rasulullah Sallallahu 'Alayhi Wasallam benefits materially, spiritually, worldly and religiously. Rain gives life to the earth, and he gave life to the hearts. It is narrated in Tirmidhi that once there came for Sayyidina Rasulullah Sallallahu 'Alayhi Wasallam ninety thousand Dirhams, the equivalent of which is more than twenty thousand Rupees. Sayyidina Rasulullah Sallallahu 'Alayhi Wasallam had the amount spread onto a sack, and had it distributed there and then. After it was distributed a person came to ask, the incident of which is mentioned in the commentary of hadith number thirteen in this chapter. Sayyidina Rasulullah Sallallahu'Alayhi Wasallam said to him, I have nothing left by me. You may loan from someone on my behalf, when I have something I shall pay that debt. This was the noble habit of Sayyidina Rasulullah Sallallahu 'Alayhi Wasallam What can one ask regarding this in the month of Ramadaan. It was a time when from the Lord of all the heavens, the best words were revealed at the best time, to the best of the creation by the malaa-ikah (angels). Sayyidina Rasulullah Salallahu 'Alayhi Wasallam was blessed with the highest and complete rank; and the highest rank is to have the qualities of Allah the Almighty. If one wishes to see a sample of the great mercies and blessings of Allah that descends in this month, read the book of this humble servant, titled 'Virtues of Ramadaan'.

ব্যক্তিগত প্রয়োজনে রাসূলুল্লাহ (সাঃ) কোন কিছু আগামী দিনের জন্য জমা করে রাখতেন না। সবই দান করে দিতেন। এটাই ছিল আল্লাহ তা’আলার উপর তাঁর পরিপূর্ণ তাওয়াক্কুলের নিদর্শন। তাঁর ওপর যাদের ভরণ-পোষণের দায়িত্ব ছিল, (যেমন বিবিগণ) তাদের এক বছরের খরচ তিনি একত্রে দিয়ে দিতেন। তাঁরা প্রয়োজনে খরচ করতেন এবং আল্লাহর রাস্তায় দান করতেন। ফলে কখনো এমন হতো যে, ঘরে রান্না করার মতো কিছুই থাকত না।

Whatever he possessed, he fed it to the people till nothing was left. He did not keep anything, thinking that he would need it the next day. This is an example of the complete reliance of Sayyidina Rasulullah Sallallahu 'Alayhi Wasallam on Allah Ta'aala, that what the Lord had given today, He will give it tomorrow too. All this is regarding himself. The wives were given their expenses so that they might spend it in the manner they wished. If they wished they could have kept it or distribute it, but they too, being the wives of Sayyidina Rasulullah Sallallahu 'Alayhi Wasallam had this spirit. Once two bags of Dirhams were presented to Sayyiditina 'Aayeshah Radiyallahu 'Anha as a gift, the total of which amounted to more than one hundred thousand Dirhams. She ordered a tray, filled it and distributed it till there was nothing left. At the time she was fasting and had only one roti and olive oil, with which she made iftaar. The slave girl said. 'If we had purchased meat for one Dirham today, we could have broken our fasts with it'. She replied: 'What is the use of complaining now; if you had reminded me at that time I would have purchased it for you'. In the Hikaayatus Sahaabah, a few such incidents of these truthful followers have been compiled. If the meaning of the hadith is, that he did not leave anything for himself nor for his family till the next day, then too it will not be out of place.

This hadith has been explained in hadith number six and seven, in the chapter of the fruits of Sayyidina Rasulullah Sallallahu 'Alayhi Wasallam.

এ হাদীসের শিক্ষা হলো, হাদিয়া গ্রহণ করা এবং হাদিয়ার প্রতিদান প্রদান করা নবী (সাঃ) এর সুন্নাত।

It is a sign of complete etiquette, that the feeling of a person is taken into consideration in returning a present. There is no benefit for one in not recompensating a gift. Many a time due to intense love one goes through hardships to give presents. In recompensating a present one is also made happy. It does not result in a loss, but is of benefit. Therefore in some ahaadith instead of 'Wa yuthibu minha' (and he recompensated it), 'Wa yuthibu khayram minha' (and he recompensated some- thing better than it) is mentioned. From other ahaadith too this noble habit of Sayyidina Rasulullah Sallallahu 'Alayhi Wasallam is evident, that he gave more in return for a present received.