The Hadeeth of Heraclius

Assalamu alaikum,

Today's post is the final hadeeth from the Book of Revelation - Jazakumullahu khairan to Abu Talha for providing the notes. As the hadeeth is about Heraclius I would also like to direct readers to my post from last year about the Real Holy Grail - http://bukhariblog.blogspot.com/2006/06/real-holy-grail.html

Also, always bear in mind that these notes are a summary and I can't do justice to the Shaykh's work and insight on this blog. Please refer to the original lessons for a greater understanding and of course for the barakah of listening to the hadeeth being recited by the Shaykh with a full chain of narration to the Holy Prophet (saw).
----

Hadeeth No. 7

أَنّ هِرَقْلَ أَرْسَلَ إِلَيْهِ في رَكْبٍ مِنْ قُرَيْشٍ, كَانُوا تُجّارًا بالشّأْمِ, فِي المُدّةِ الّتِي كَانَ رَسُولُ اللهِ صلى الله عليه وسلم مَادّ فِيهَا أَبَا سُفْيَانَ وَكُفّارَ قُرَيْشٍ, فَأَتَوْهُ وَهُمْ بِإِيلِيَاءَ, فَدَعَاهُمْ وَحَوْلَهُ عُظَمَاءُ الرّومِ, ثُمّ دَعَاهُمْ فَدَعَا بِالتّرْجُمَانِ, فَقَالَ: أَيّكُمْ أَقْرَبُ نَسَبًا بِهذَا الرّجُلِ الّذِي يَزْعُمُ أَنّهُ نَبِيّ فَقَالَ أَبُو سُفْيانَ: فَقُلْتُ أَنَا أَقْرَبُهُمْ, فَقَالَ: أَدْنُوهُ مِنّي, وَقَرّبُوا أَصْحَابَهُ فَاجْعَلُوهُمْ عِنْدَ ظَهْرِهِ, ثُمّ قَالَ لِتَرْجُمَانِهِ: قُلْ لَهُمْ إِنّي سَائِلٌ هذَا عَنْ هذَا الرّجُلِ, فَإِنْ كَذَبَنِي فَكَذّبُوهُ. فَوَاللهِ لَوْلاَ الْحَيَاءُ مِنْ أَنْ يَأْثُرُوا عَلَيّ كَذِبًا لَكَذَبْتُ عَنْهُ. ثُمّ كَانَ أَوّلَ مَا سَأَلَنِي عنْهُ أَنْ قَالَ: كَيْفَ نَسَبُهُ فِيكُمْ قُلْتُ: هُوَ فينَا ذُو نَسَبٍ. قَالَ فَهَلْ قَالَ هذَا الْقَوْلَ مِنْكُمْ أَحَدٌ قَطّ قَبْلَهُ قُلْتُ: لاَ. قَالَ: فَهَلْ كَانَ مِنْ آبَائِهِ مِنْ مَلِكٍ قُلْتُ: لاَ. قَالَ: فَأَشْرَافُ النّاسِ اتّبَعُوهُ أَمْ ضُعَفَاؤُهُمْ فَقُلْتُ: ضُعَفَاؤُهُمْ. قَالَ: أَيَزِيدُونَ أَمْ يَنْقُصُونَ قُلْتُ: بَلْ يَزِيدُونَ.

قَالَ: فَهَلْ يَرْتَدّ أَحَدٌ مِنْهُمْ سَخْطَةً لدِينِهِ بَعْدَ أَنْ يَدْخُلَ فِيهِ قُلْتُ: لاَ. قَالَ: فَهَلْ تَتّهِمُونَهُ بِالْكَذِبِ قَبْلَ أَنْ يَقُولَ مَا قَالَ قُلْتُ: لاَ. قَالَ: فَهَلْ يَغْدِرُ قُلْتُ: لاَ, ونَحْنُ مِنْهُ فِي مُدّةٍ لاَ نَدْرِي مَا هُوَ فَاعِلٌ فِيهَا. قَالَ: ولَمْ يُمْكِنّي كَلِمَةٌ أُدْخِلُ فِيهَا شَيْئًا غَيْرُ هذِهِ الْكَلِمَةِ. قَالَ: فَهَلْ قَاتَلْتُمُوهُ قُلْتُ: نَعَمْ. قَالَ: فَكَيْفَ كَانَ قِتَالُكُمْ إِيّاهُ قُلْتُ: الْحَرْبُ بَيْنَنَا وَبَيْنَهُ سِجَالٌ, يَنَالُ مِنّا وَنَنَالُ مِنْهُ. قَالَ: فَمَاذَا يَأْمُرُكُمْ قُلْتُ: يَقُولُ: اعْبُدُوا اللهَ وَحْدَهُ وَلاَ تُشْرِكُوا بِهِ شَيْئًا, وَاتْرُكُوا مَا كَانَ يَعْبُدُ آبَاؤُكُمْ, وَيَأْمُرنَا بِالصّلاَةِ وَالصّدْقِ وَالْعَفَافِ وَالصّلَةِ. فَقَالَ لِلتّرْجُمَانِ: قُلْ لَهُ: إِنّي سَأَلْتُكَ عَنْ نَسبِهِ فَذَكَرْتَ أَنّهُ فِيكُمْ ذُو نَسَبٍ, وَكَذلِكَ الرّسُلُ تُبْعَثُ فِي نَسَبِ قَوْمِهَا. وَسَأَلْتُكَ هَلْ قَالَ أَحَدٌ مِنْكُمْ هذَا الْقَوْلَ قَبْلَهُ, فَذَكَرْتَ أَنْ لاَ, فَقُلْتُ لَوْ كَانَ أَحَدٌ قَالَ هذَا الْقَوْلَ قَبْلَهُ, لَقُلْتُ رَجُلٌ يَتَأَسّى بِقَوْلٍ قِيلَ قَبْلَهُ. وَسَأَلْتُكَ هَلْ كَانَ مِنْ آبائِهِ مِنْ مَلِكٍ, فَذَكَرْتَ أَنْ لاَ, قُلْتُ: لَوْ كَانَ مِنْ آبَائِهِ مِنْ مَلِكٍ, قُلْتُ رَجُلٌ يَطْلُبُ مُلْكَ أَبِيهِ. وَسَأَلْتُكَ هَلْ كُنْتُمْ تَتّهِمُونَهُ بِالْكَذِبِ قَبْلَ أَنْ يَقُولَ مَا قَالَ, فَذَكَرْتَ أَنْ لاَ, فَقَدْ أَعْرِفُ أَنّهُ لَمْ يَكُنْ لِيَذَرَ الْكَذِبَ عَلَى النّاسِ وَيَكْذِبَ علَى اللهِ. وَسَأَلْتُكَ أَشْرَافُ النّاسِ اتّبَعُوهُ أَمْ ضُعَفَاؤُهُمْ, فَذَكَرْتَ أَنّ ضُعَفَاءَهُمْ اتّبَعُوهُ, وَهُمْ أَتْبَاعُ الرّسُلِ. وَسَأَلْتُكَ أَيَزِيدُونَ أَمْ يَنْقُصُونَ, فَذَكَرْتَ أَنّهُمْ يَزِيدُونَ, وَكَذلِكَ أَمْرُ الإِيمَانِ حَتّى يَتِمّ. وَسَأَلْتُكَ أَيَرْتَدّ أَحَدٌ سَخْطَةً لدِينِهِ بَعْدَ أَنْ يَدْخَلُ فِيهِ, فَذَكَرْتَ أَنْ لاَ, وَكَذَلِكَ الإِيمَانُ حِينَ تُخَالِطُ بَشَاشَتُهُ الْقُلُوبَ. وَسَأَلْتُكَ هَلْ يَغْدِرُ, فَذَكَرْتَ أَنْ لاَ, وَكَذَلِكَ الرّسُلُ لاَ تَغْدِرُ. وَسَأَلْتُكَ بِمَا يَأْمُرُكُمْ, فَذَكَرْتَ أَنّهُ يَأْمُرُكُمْ أَنْ تَعْبُدُوا اللهَ وَحْدَه وَلاَ تُشْرِكُوا بِهِ شَيْئًا, وَيَنْهَاكُمْ عَنْ عِبادَةِ الأَوْثَانِ, وَيَأْمُرُكُمْ بِالصّلاَةِ وَالصِدْقِ وَالعَفَافِ, فَإِنْ كَانَ مَا تَقُولُ حَقّا فَسَيَمْلِكُ مَوْضِعَ قَدَمَيّ هَاتَيْنِ, وَقَدْ كُنْتُ أَعْلَمُ أَنّهُ خَارِجٌ, لَمْ أَكُنْ أَظُنّ أَنّهُ مِنْكُمْ, فَلَوْ أَعْلَمُ أَنّي أَخْلُصُ إِلَيْهِ, لَتَجَشّمْتُ لِقَاءَهُ, وَلَوْ كُنْتُ عِنْدَهُ لَغَسَلْتُ عَنْ قَدَمِهِ. ثُمّ دَعَا بِكِتَابِ رَسُولِ اللهِ صلى الله عليه وسلم الّذِي بُعِثَ بِهِ دِحْيَةُ إِلَى عَظيمِ بُصْرَى, فَدَفَعَهُ إِلَى هِرَقْلَ, فَقَرَأَهُ, فَإِذَا فِيهِ: (بِسْمِ اللهِ الرّحْمنِ الرّحيْمِ, مِنْ مُحَمّدٍ عَبْدِ اللهِ وَرَسُولِهِ إِلَى هِرَقْلَ عَظِيمِ الرّومِ: سَلاَمٌ عَلَى مَنِ اتّبَعَ الْهُدَى, أَمّا بَعْدُ, فَإِنّي أَدْعُوكَ بِدِعَايَةِ الإِسْلاَمِ, أَسْلِمْ تَسْلَمْ, يُؤْتِكَ اللهُ أَجْرَكَ مَرّتَيْنِ, فَإِنْ تَوَلّيْتَ فَإِنّ عَلَيْكَ إِثْمَ الأَرِيسّيينَ, وَ: (يَا أَهْلَ الْكِتَابِ تَعَالَوْا إِلَى كَلِمَةٍ سَوَاءٍ بَيْنَنَا وَبَيْنَكُمْ أَنْ لاَ نَعْبُدَ إِلاّ اللهَ وَلاَ نُشْرِكَ بِهِ شَيْئًا وَلاَ يَتّخِذَ بَعْضُنَا بَعْضًا أَرْبابًا مِنْ دُونِ اللهِ فَإِنْ تَوَلّوْا فَقُولُوا اشْهَدُوا بِأَنّا مُسْلِمُونَ)). قَالَ أَبُو سُفْيانَ: فَلَمّا قَالَ مَا قَالَ, وَفَرَغَ مِنْ قِرَاءَةِ الْكِتابِ, كَثُرَ عِنْدَهُ الصّخَبُ وَارْتَفَعَتِ الأَصْواتُ وَأُخْرِجْنَا, فَقُلْتُ لِأَصْحَابِي: لَقَدْ أَمِرَ أَمْرُ ابْنِ أَبِي كَبْشَةَ, إِنّهُ يَخَافُهُ مَلِكُ بَنِي الأَصْفَرِ. فَما زِلْتُ مُوقِنًا أَنّهُ سَيَظْهَرُ حَتّى أَدْخَلَ اللهُ عَلَيّ الإِسْلاَمَ.

وَكَانَ ابْنُ النّاطُورِ, صَاحِبُ إِيلِيَاءَ وِهِرَقْلَ, أُسْقِفَ عَلَى نَصَارَى الشّأْمِ, يُحَدّثُ أَنّ هِرَقْلَ حِينَ قَدِمَ إِيلِيَاءَ, أَصْبَحَ خَبِيثَ النّفْسِ, فَقَالَ له بَعْضُ بَطَارِقَتِهِ: قَدِ اسْتَنْكَرْنَا هَيْئَتَكَ, قَالَ ابْنُ النّاطُورِ: وَكَانَ هِرَقْلُ حَزّاءً يَنْظُرُ في النّجُومِ, فَقَالَ لَهُمْ حِينَ سَأَلُوهُ: إِنّي رَأَيْتُ اللّيْلَةَ حِينَ نَظَرْتُ في النّجُومِ أَنّ مَلِكَ الْخِتَانِ قَدْ ظَهَرَ, فَمَنْ يَخْتَتِنُ مِنْ هذِهِ الأُمّةِ قَالُوا: لَيْسَ يَخْتَتِنُ إِلاّ الْيَهُودُ, فَلاَ يُهِمّنّكَ شَأْنُهُمْ, وَاكْتُبْ إِلَى مَدَايِنِ مُلْكِكَ, فَيَقْتُلُوا مَنْ فِيهِمْ مِنَ الْيَهُودِ. فَبَيْنَمَا هُمْ عَلَى أَمْرِهِمْ, أُتِيَ هِرَقْلُ بِرَجُلٍ أَرْسَلَ بِهِ مَلِكُ غَسّانَ يُخْبِرُ عَنْ خَبَرِ رَسُولِ اللهِ صلى الله عليه وسلم, فَلَمّا اسْتَخْبَرَهُ هِرَقْلُ قَالَ: اذْهَبُوا فَانْظُرُوا أَمُخْتَتِنٌ هُوَ أَمْ لاَ فَنَظَرُوا إِلَيْهِ, فَحَدّثُوهُ أَنّهُ مَخْتَتِنٌ, وَسَأَلَهُ عَنِ الْعَرَبِ, فَقَالَ: هُمْ يَخْتَتِنُونَ, فَقَالَ هِرَقْلُ: هذَا مُلْكُ هذِهِ الأُمّةِ قَدْ ظَهَرَ. ثُمّ كَتَبَ هِرَقْلُ إِلَى صَاحِبٍ لَهُ بُرُومِيَةَ, وَكَانَ نَظِيرَهُ فِي الْعِلْمِ, وَسَارَ هِرَقْلُ إِلَى حِمْصَ, فَلَمْ يَرِمْ حِمْصَ حَتّى أَتَاهُ كِتَابٌ مِنْ صَاحِبِهِ يُوَافِقُ رَأْيَ هِرَقْلَ عَلَى خُرُوجِ النّبِيّ صلى الله عليه وسلم, وَأَنّهُ نَبِيّ, فَأَذِنَ هِرَقْلُ لِعُظَمَاءِ الرّومِ فِي دَسْكَرَةٍ لَهُ بِحِمْصَ, ثُمّ أَمَرَ بِأَبْوَابِهَا فَغُلّقَتْ, ثُمّ اطّلَعَ فَقَالَ: يَا مَعْشَرَ الرّومِ, هَلْ لَكُمْ فِي الْفَلاَحِ وَالرّشْدِ, وَأَنْ يَثْبُتَ مُلْكُكُمْ, فَتُبَايِعُوا هذَا النّبِيّ فَحَاصُوا حَيْصَةَ حُمُرِ الْوَحْشِ إِلَى الأَبْوَابِ, فَوَجَدُوهَا قَدْ غُلّقَتْ, فَلَمّا رَأَى هِرَقْلُ نَفْرَتَهُمْ, وَأَيسَ مِنَ الإِيمانِ, قَالَ: رُدّوهُمْ عَلَيّ, وَقَالَ: إِنّي قُلْتُ مَقَالَتِي آنِفًا أَخْتَبِرُ بِهَا شِدّتَكُمْ عَلَى دِينِكُمْ, فَقَدْ رَأَيْتُ, فَسَجَدُوا لَهُ وَرَضُوا عَنْهُ, فَكَانَ ذلِكَ آخِرَ شَأْنِ هِرَقْلَ. رواه البخاري: ٧

Narrated 'Abdullah bin 'Abbas:

Abu Sufyan (رضى الله عنه) bin Harb informed me that Heraclius had sent a messenger to him while he had been accompanying a caravan from Quraish. They were merchants doing business in Sham (Syria, Palestine, Lebanon and Jordan), at the time when Allah's Apostle had truce with Abu Sufyan (رضى الله عنه) and Quraish infidels. So Abu Sufyan (رضى الله عنه) and his companions went to Heraclius at Ilya (Jerusalem). Heraclius called them in the court and he had all the senior Roman dignitaries around him. He called for his translator who, translating Heraclius's question said to them, "Who amongst you is closely related to that man who claims to be a Prophet?" Abu Sufyan (رضى الله عنه) replied, "I am the nearest relative to him (amongst the group)."

Heraclius said, "Bring him (Abu Sufyan (رضى الله عنه) close to me and make his companions stand behind him." Abu Sufyan (رضى الله عنه) added, Heraclius told his translator to tell my companions that he wanted to put some questions to me regarding that man (The Prophet) and that if I told a lie they (my companions) should contradict me." Abu Sufyan (رضى الله عنه) added, "By Allah! Had I not been afraid of my companions labeling me a liar, I would not have spoken the truth about the Prophet. The first question he asked me about him was:

'What is his family status amongst you?'

I replied, 'He belongs to a good (noble) family amongst us.'

Heraclius further asked, 'Has anybody amongst you ever claimed the same (i.e. to be a Prophet) before him?'

I replied, 'No.'

He said, 'Was anybody amongst his ancestors a king?'

I replied, 'No.'

Heraclius asked, 'Do the nobles or the poor follow him?'

I replied, 'It is the poor who follow him.'

He said, 'Are his followers increasing decreasing (day by day)?'

I replied, 'They are increasing.'

He then asked, 'Does anybody amongst those who embrace his religion become displeased and renounce the religion afterwards?'

I replied, 'No.'

Heraclius said, 'Have you ever accused him of telling lies before his claim (to be a Prophet)?'

I replied, 'No. '

Heraclius said, 'Does he break his promises?'

I replied, 'No. We are at truce with him but we do not know what he will do in it.' I could not find opportunity to say anything against him except that.

Heraclius asked, 'Have you ever had a war with him?'

I replied, 'Yes.'

Then he said, 'What was the outcome of the battles?'

I replied, 'Sometimes he was victorious and sometimes we.'

Heraclius said, 'What does he order you to do?'

I said, 'He tells us to worship Allah and Allah alone and not to worship anything along with Him, and to renounce all that our ancestors had said. He orders us to pray, to speak the truth, to be chaste and to keep good relations with our Kith and kin.'

Heraclius asked the translator to convey to me the following, I asked you about his family and your reply was that he belonged to a very noble family. In fact all the Apostles come from noble families amongst their respective peoples. I questioned you whether anybody else amongst you claimed such a thing, your reply was in the negative. If the answer had been in the affirmative, I would have thought that this man was following the previous man's statement. Then I asked you whether anyone of his ancestors was a king. Your reply was in the negative, and if it had been in the affirmative, I would have thought that this man wanted to take back his ancestral kingdom.

I further asked whether he was ever accused of telling lies before he said what he said, and your reply was in the negative. So I wondered how a person who does not tell a lie about others could ever tell a lie about Allah. I, then asked you whether the rich people followed him or the poor. You replied that it was the poor who followed him. And in fact all the Apostle have been followed by this very class of people. Then I asked you whether his followers were increasing or decreasing. You replied that they were increasing, and in fact this is the way of true faith, till it is complete in all respects. I further asked you whether there was anybody, who, after embracing his religion, became displeased and discarded his religion. Your reply was in the negative, and in fact this is (the sign of) true faith, when its delight enters the hearts and mixes with them completely. I asked you whether he had ever betrayed. You replied in the negative and likewise the Apostles never betray. Then I asked you what he ordered you to do. You replied that he ordered you to worship Allah and Allah alone and not to worship any thing along with Him and forbade you to worship idols and ordered you to pray, to speak the truth and to be chaste. If what you have said is true, he will very soon occupy this place underneath my feet and I knew it (from the scriptures) that he was going to appear but I did not know that he would be from you, and if I could reach him definitely, I would go immediately to meet him and if I were with him, I would certainly wash his feet.' Heraclius then asked for the letter addressed by Allah's Apostle which was delivered by Dihya to the Governor of Busra, who forwarded it to Heraclius to read.

The contents of the letter were as follows: "In the name of Allah the Beneficent, the Merciful (This letter is) from Muhammad the slave of Allah and His Apostle to Heraclius the ruler of Byzantine. Peace be upon him, who follows the right path. Furthermore I invite you to Islam, and if you become a Muslim you will be safe, and Allah will double your reward, and if you reject this invitation of Islam you will be committing a sin by misguiding your Arisiyin (peasants). (And I recite to you Allah's statement:

'O people of the scripture! Come to a word common to you and us that we worship none but Allah and that we associate nothing in worship with Him, and that none of us shall take others as Lords beside Allah. Then, if they turn away, say: Bear witness that we are Muslims (those who have surrendered to Allah).' (3:64).

Abu Sufyan (رضى الله عنه) then added, "When Heraclius had finished his speech and had read the letter, there was a great hue and cry in the Royal Court. So we were turned out of the court. I told my companions that the question of Ibn-Abi-Kabsha) (the Prophet Muhammad) has become so prominent that even the King of Bani Al-Asfar (Byzantine) is afraid of him. Then I started to become sure that he (the Prophet) would be the conqueror in the near future till I embraced Islam (i.e. Allah

guided me to it)."

The sub narrator adds, "Ibn An-Natur was the Governor of llya' (Jerusalem) and Heraclius was the head of the Christians of Sham. Ibn An-Natur narrates that once while Heraclius was visiting ilya' (Jerusalem), he got up in the morning with a sad mood. Some of his priests asked him why he was in that mood? Heraclius was a foreteller and an astrologer. He replied, 'At night when I looked at the stars, I saw that the leader of those who practice circumcision had appeared (become the conqueror). Who are they who practice circumcision?' The people replied, 'Except the Jews nobody practices circumcision, so you should not be afraid of them (Jews).

'Just Issue orders to kill every Jew present in the country.'

While they were discussing it, a messenger sent by the king of Ghassan to convey the news of Allah's Apostle to Heraclius was brought in. Having heard the news, he (Heraclius) ordered the people to go and see whether the messenger of Ghassan was circumcised. The people, after seeing him, told Heraclius that he was circumcised. Heraclius then asked him about the Arabs. The messenger replied, 'Arabs also practice circumcision.'

(After hearing that) Heraclius remarked that sovereignty of the 'Arabs had appeared. Heraclius then wrote a letter to his friend in Rome who was as good as Heraclius in knowledge. Heraclius then left for Homs. (a town in Syrian and stayed there till he received the reply of his letter from his friend who agreed with him in his opinion about the emergence of the Prophet and the fact that he was a Prophet. On that Heraclius invited all the heads of the Byzantines to assemble in his palace at Homs. When they assembled, he ordered that all the doors of his palace be closed. Then he came out and said, 'O Byzantines! If success is your desire and if you seek right guidance and want your empire to remain then give a pledge of allegiance to this Prophet (i.e. embrace Islam).'

(On hearing the views of Heraclius) the people ran towards the gates of the palace like onagers but found the doors closed. Heraclius realized their hatred towards Islam and when he lost the hope of their embracing Islam, he ordered that they should be brought back in audience.

(When they returned) he said, 'What already said was just to test the strength of your conviction and I have seen it.' The people prostrated before him and became pleased with him, and this was the end of Heraclius's story (in connection with his faith).

Background to the hadeeth

This hadeeth deals with the story of Heraclius, who was the emperor of the Byzantium Romans. He was an emperor who dabbled in astronomy and he knew that the time for the emergence of a Prophet was near. This is highlighted towards the end of the Hadeeth (section of ibn An Natur). Whilst he was in Jerusalem the Ghassanian Arabs, who lived in the north of the Arabian Peninsula, sent word to him that the Prophet (صلى الله عليه وسلم) was proclaiming his message. At this stage Heraclius asked his courtiers if any Arabs of the Prophet’s (صلى الله عليه وسلم) tribe were close by - it happened that Abu Sufyan (رضى الله عنه) was in Gaza. At this stage he was still a non Muslim, and Abu Sufyan (رضى الله عنه ) and his companions were trading due to the fact that the treaty of Hudaybiyah was established between the Quraish and the Muslims.

Points to note from the Hadeeth

The Narrative by Abu Sufyan (رضى الله عنه)

The honesty of Abu Sufyan (رضى الله عنه), even though he was a non Muslim at the time is clear from the hadeeth. He told the truth about the Prophet (صلى الله عليه وسلم). Lying was considered a despicable act even by the Disbelievers at the time and considered dishonorable. The passage in the Hadeeth regarding the question of Abu Sufyan (رضى الله عنه) is amazing. he remarks that this was a golden opportunity to deface and dishonor Rasulullah (صلى الله عليه وسلم) but the fear of his companions conveying the fact that he had lied back in Makkah stopped him from doing so.

It is also worth mentioning what Abu Sufyan (رضى الله عنه) said when his daughter Umm Habibah (رضى الله عنها) married Rasulullah (صلى الله عليه وسلم). Abu Sufyan (رضى الله عنه ) remarked that “Indeed she has married a worthy man”

Ibn Kabsha

Towards the end of the narrative by Abu Sufyan (رضى الله عنه)., Abu Kabsha is mentioned.

The possibilities regarding this individual are three:

1. Rasulullah (صلى الله عليه وسلم)) foster father was Kabsha

2. He was one of Rasulullah (صلى الله عليه وسلم) forefathers

3. He was an Arab who shunned idols

The Letter of Rasulullah (صلى الله عليه وسلم)

Shaykh Abu Yusuf Riyadh ul Haq mentioned that there are a number of points to note from the letter that was sent:

1. It is permissible to write even to the disbelievers starting the letter with Bismillah

2. Heraclius feared accepting Islam and he also feared that if he accepted his people would turn against him, but in the letter Rasulullah (صلى الله عليه وسلم) states that “accept Islam and you will be saved”

3. The verse of the Quran mentioned in the letter; This Hadeeth is not evidence as some suggest that one can handle the Quran without wudhu. The evidence for the impermissibly of touching the Quran without wudhu is clearly stated in the Musnad of Imam Ahmad (narrated by Ali رضى الله عنه) and by Haakim in his Mustadarrak (narrated by ibn Umar (رضى الله عنه) and Jafar )

The Final state of Heraclius

This Hadeeth is closely linked to the first Hadeeth in the book. Heraclius knew the truth but was insincere and preferred the dunya. It is also worth mentioning that he sent forces against the Muslims in the battle of Hunyan in the eighth year of Hijrah

Furthermore Rasulullah (صلى الله عليه وسلم) sent him another letter just before the battle of Tabuk, Heraclius replied back saying that he had accepted Islam. However, Rasulullah (صلى الله عليه وسلم) remarked that “He has lied and he remains in his Christianity”

Shaykh Riyadh ul Haq asked the question that:

Why has Imam Bukhari placed the ibn Natur section after the narrative of Abu Sufyan (رضى الله عنه)?

He answered:

That the answer lies in one of the narrators – Imaam Zuhree. The Imam adds the section of ibn Natur after personally meeting him, and the section is added for further clarification to the section by Abu Sufyan (رضى الله عنه). As a result the scholars of Hadeeth have recorded the Hadeeth in the same way.

More Generous than the Fair Winds

۱. كتاب بَدء الوَحي إلى رسول الله صلى الله عليه وسلم

The Book of Revelation

Hadeeth No. 6

. وعَنه رَضِيَ اللهُ عَنْهُ قَالَ: كَانَ رَسُولُ اللهِ صلى الله عليه وسلم أَجْوَدَ النّاسِ, وَكَانَ أَجْوَدَ مَا يَكُونُ فِي رَمَضانَ حِينَ يَلْقَاهُ جِبْرِيلُ عليه السلام, وَكَانَ يَلْقَاهُ فِي كُلّ لَيْلَةٍ مِنْ رَمَضَانَ فَيُدَارِسُهُ الْقُرْآنَ, فَلَرَسُولُ اللهِ صلى الله عليه وسلم أَجْوَدُ بِالْخَيْرِ مِنَ الرّيحِ المُرْسَلَةِ. رواه البخاري:٦

Narrated (Ibn 'Abbâs) رضى الله عنهما: Allah’s Messenger صلى الله عليه وسلم was the most generous of all the people, and he used to reach the peak in generosity in the month of Ramadhan when Jibrael (Gabriel) عليه السلام met him. He (Jibrael (Gabriel)) used to meet him every night of Ramadhan to teach him the Qur’an. Allah’s Messenger صلى الله عليه وسلم was the most generous person, even more generous than the fair winds (sent (by Allah) with glad tidings (rain) in readiness and haste to do charitable deeds). (1:5O.B.)

This Hadeeth demonstrates the generosity of Rasulullah (صلى الله عليه وسلم) especially in the month of Ramadhan. It was during this blessed month that he used to meet Jibra’eel (عليه السلام) every night. The Hadeeth explains beautifully that Rasulullah (صلى الله عليه وسلم) was ‘more generous than the fair winds’.

Listening in Silence

۱. كتاب بَدء الوَحي إلى رسول الله صلى الله عليه وسلم

The Book of Revelation

Hadeeth No. 4

٤. عَنْ جَابِر بْن عَبْدِ اللهِ الأَنْصَارِيّ رَضِيَ اللهُ عَنْهُما: وَهُوَ يُحَدّثُ عَنْ فَتْرَةِ الْوَحْيِ, فَقَالَ في حَدِيثِهِ: (بَيْنَا أَنَا أَمْشِي إِذْ سَمِعْتُ صَوْتًا مِنَ السّمَاءِ, فَرَفَعْتُ رَأْسي, فَإِذَا المَلَكُ الذِي جَاءَنِي بِحِرَاءٍ جَالِسٌ عَلَى كُرْسِيّ بَيْنَ السّمَاءِ وَالأَرْضِ, فَرُعِبْتُ مِنْهُ, فَرَجَعْتُ فَقُلْتُ: زَمّلُونِي زَمّلُونِي, فَأَنْزَلَ اللهُ تَعَالَى: (يَا أَيّهَا المُدّثّرُ. قُمْ فَأَنْذِرْ. وَرَبّكَ فَكَبّرْ. وَثِيابَكَ فَطَهّرْ. وَالرّجْزَ فَاهْجُرْ). فَحَمِيَ الْوَحْيُ وَتتَابَعَ). رواه البخاري: ٤

4. Narrated Jabir bin 'Abdullâh Al Ansâri رضى الله عنهما while talking about the period of pause in revelation, reported the speech of the Prophet صلى الله عليه وسلم : While I was walking, all of a sudden I heard a voice from the sky. I looked up and saw the same angel, who had visited me at the cave of Hirâ, sitting on a chair between the sky and the earth. I got scared of him and came back home and said, 'Wrap me (in blankets).' And then Allâh تعالى revealed the following Holy Verses (of the Qur'ân): 'O you (i.e. Muhammad صلى الله عليه وسلم )! Enveloped (in garments)! Arise and warn'....up to... 'and keep away from Ar Rujz (the idols)!' (V.74:15). After this, the revelation started coming strongly and frequently in succession one after the other. (1:3(B)O.B.)

This Hadeeth describes how Rasulullah (صلى الله عليه وسلم) would see Jibra’eel (عليه السلام). A point of note is that after the initially revelation the Wahy stopped for about three years, however in this period Rasulullah (صلى الله عليه وسلم) would see Jibra’eel (عليه السلام), as is described in this Hadeeth.

Hadeeth No. 5

٥. عَنِ ابْنِ عَبّاسٍ رَضِيَ اللهُ عَنْهُما في قَوْلِهِ تَعَالَى: (لاَ تُحَرّكْ بِهِ لِسَانَكَ لِتَعْجَلَ بِهِ). قَالَ: كَانَ رَسُولُ اللهِ صلى الله عليه وسلم يُعَالِجُ مِنَ التّنْزِيلِ شِدّةً, وَكَانَ مِمّا يُحَرّكُ شَفَتَيْهِ فَقَالَ ابْنُ عَبّاسٍ: فَأَنَا أُحَرّكُهُمَا كَمَا كَانَ رَسُولُ اللهِ صلى الله عليه وسلم يُحَرّكُهُمَا فَأَنْزَلَ اللهُ تَعَالَى: (لاَ تُحَرّكْ بِهِ لِسَانَكَ لِتَعْجَلَ بِهِ. إِنّ عَلَيْنَا جَمْعَهُ وَقُرْآنَهُ). قَالَ: جَمْعَهُ لَكَ في صَدْرِكَ وَتَقْرَأُهُ: (فَإِذَا قَرَأْنَاهُ فَاتّبعْ قُرْآنَهُ). قالَ: فاسْتَمِعْ لَهُ وَأَنْصِتْ: (ثُمّ إِنّ عَلَيْنَا بَيَانَهُ). ثُمّ إِنّ عَلَيْنَا أَنْ تَقْرَأَهُ, فَكَانَ رَسُولُ اللهِ صلى الله عليه وسلم بَعْدَ ذلِكَ إِذَا أَتَاهُ جِبْرِيلُ اسْتَمَعَ, فَإِذَا انْطَلَقَ جِبْرِيلُ قَرَأَهُ النّبِيّ صلى الله عليه وسلم كَمَا قَرَأَهُ. رواه البخاري: ٥

5. Narrated Ibn 'Abbâs رضى الله عنهما in the explanation of the Statement of Allah تعالى : Move not your tongue concerning (the Qur’an, O Muhammad صلى الله عليه وسلم ), to make haste therewith. (V.75:16) said, Allah’s Messenger صلى الله عليه وسلم used to bear the revelation with great stress and hardness, and used to move his lips (quickly with the Inspiration). Ibn 'Abbâs moved his lips saying, I am moving my lips (in front of you) as Allah’s Messenger صلى الله عليه وسلم used to move his. So Allah عزوجل revealed, Move not your tongue concerning (the Qur’an O Muhammad صلى الله عليه وسلم ) to make haste therewith. It is for Us to collect it and to give you (O Muhammad صلى الله عليه وسلم ) the ability to recite it (the Qur’an) (V.75:16,17,) (which means that Allah عزوجل will make him (the Prophet صلى الله عليه وسلم ) remember the portion of the Qur’an which was revealed at that time by heart (and recite it)). The Statements of Allah عزوجل : And when We have recited it to you (O Muhammad صلى الله عليه وسلم through Jibrael (Gabriel)) then follow you its (the Qur’an’s) recital (V.75:18) (means 'listen to it and be silent'). Then it is for Us (Allah) to make it clear to you (V.75:19) (means then it is (for Allah) to make you recite it (and its meaning will be clear by itself through your tongue)). Afterwards, Allah’s Messenger صلى الله عليه وسلم used to listen to Jibrael (Gabriel) whenever he came and after his departure he صلى الله عليه وسلم used to recite it as Jibrael (Gabriel) had recited it. (1: 4O.B.)

In this Hadeeth we learn that in the earliest period of revelation Jibra’eel (عليه السلام) used to come and recite the Qur’an to Rasulullah (صلى الله عليه وسلم) and in his eagerness to preserve the Wahy, Rasulullah (صلى الله عليه وسلم) used to move his lips –in an attempt to memorize the Wahy i.e. the Qur’an. It is in this context that the verses of Surah Qiyamah were revealed

The verses mentioned in this Hadeeth are verses from Surah Qiyamah and the Hadeeth is an explanation to these verses. The Hadeeth explains to us the etiquette of listening to the Qur’an when it is been recited. As Allah (سبحانه وتعالى) mentions in the Qur’an That when the Quran is recited remain silent and listen to it attentively so that Allah may have mercy upon you. And also highlighted to us is the etiquette of gaining knowledge, that one has to been fully attentive, listening with intent and silence to ones teacher.

On Istikhara

Today Shaykh Abu Yusuf Riyadh ul Haq gave an amazing and very important dars on Istikhara from the sunnah. The Shaykh was commenting on the hadeeth below and I have a couple of audio clips from the lesson (Lesson 154). Full talk can be purchased from Al Kawthar Academy when it is released inshaAllah.





CHAPTER 18. What is said about the Nawâfil being prayed as two Rak'ât followed by two Rak'ât and so on.

614. عَنْ جَابِرِ بْنِ عَبْدِ اللهِ رَضِيَ اللهُ عَنْهُمَا قَالَ: كانَ رَسُولُ اللهِ صلى الله عليه وسلم يُعَلّمُنَا الاِسْتِخَارَةَ في الأُمُورِ كلّها كما يُعَلّمُنَا السّورَةَ مِنَ الْقُرْاَنِ, يَقُولُ: (إِذَا هَمّ أَحَدُكُمْ بِالأَمرِ, فَلْيَرْكَعْ رَكْعَتَيْن مِنْ غَيْرِ الْفَرِيضَةِ, ثُمّ لِيَقُلِ: اللّهُمّ إِنّي أَسْتَخِيْرُكَ بِعِلْمِكَ, وَأَسْتَقْدِرُكَ بِقُدْرَتِكَ, وَأَسْأَلُكَ مِنْ فَضْلِكَ الْعَظِيمِ, فَإِنّكَ تَقْدِرُ وَلاَ أَقْدِرُ, وَتَعْلَمُ وَلاَ أَعْلَمُ, وَأَنْتَ عَلاّمُ الْغُيُوبِ. اللّهُمّ إِنْ كُنْتَ تَعْلَمُ أَنّ هذا الأَمْرَ خَيْرٌ لِي, في دِينِي وَمَعَاشِي وَعاقِبَةِ أَمْرِي, أَوْ قَالَ: عاجِلِ أَمْرِي وَاَجِلِهِ, فَاقْدُرْهُ لِي وَيَسّرْهُ لِي, ثُمّ بَارِكْ لِي فِيهِ, وَإِنْ كُنْتَ تَعْلَمُ أَنّ هذَا الأَمْرَ شَرّ لِي, في ديني وَمَعَاشِي وَعاقِبَةِ أَمْرِي, أَوْ قَالَ: في عاجِلِ أَمْرِي وَاَجِلِهِ, فَاصْرِفْهُ عَنّي وَاصْرِفْنِي عَنْهُ, وَاقْدُرْ لِيَ الْخَيْرَ حَيْثُ كانَ, ثُمّ أَرْضِنِي بِهِ. قَالَ: وَيُسَمّي حاجَتَهُ). رواه البخاري: 1166

614. Narrated Jâbir bin 'Abdullâh رضى الله عنهما : The Prophet صلى الله عليه وسلم used to teach us the way of doing Istikhâra in all matters as he taught us the Surah of the Qur'ân (Istikhâra means to ask Allâh to guide one to the right sort of action concerning any job or a deed). He said, If anyone of you decides to do any job he should offer a two Rak'ât Salât (prayer) other than the compulsory ones and say (after the Salât (prayer)): 'Allâhummâ innI astakhIruka bi'ilmika, wa astaqdiruka biqudratika, wa as'aluka min fadlika al'Azim Fainnaka taqdiru walâ aqdiru, wa ta'lamu walâ a'lamu, wa Anta'Allâmulghuyub. Allâhumma, in kunta ta'lamu anna hadhalamra khairun li fi dini wa ma'âshi wa 'âqibati amri' (or 'âjili amri wa'âjilihi) faqdurhuli wa yassirhu lI thumma bârik li fihi, wa in kunta ta'lamu anna hadhalamra sharrun lI fI dIni wa ma'âshi wa'aqibati amri' or 'fI'âjili amri wa ajilihi, fasrifhu 'annI wasrifni 'anhu, waqdur lI alkhaira haithu kâna thumma ardinI bihi. (O Allâh, I consult You as You are AllKnowing, and appeal to You to give me power as You are Omnipotent, and ask You for Your Great Favour, for You have power, but I don't, and You have knowledge, but I don't have, and You know all hidden matters. O Allâh, if You know that this matter is good for me in my religion, my livelihood, and for my life in the Hereafter (or said: For my present, and future life), then do it for me; and if You know that this matter is evil (not good) for me in my religion, my livelihood, and for my life in the Hereafter (or said: For my present and future life), then keep it away from me and take me away from it, and choose what is good for me wherever it is, and please me with it.) The Prophet صلى الله عليه وسلم added that then the person should name (mention) his need (matter etc.). (2:263O.B.)

The First Revelation

۱. كتاب بَدء الوَحي إلى رسول الله صلى الله عليه وسلم

Hadeeth No. 3

ا بُدِيءَ بِهِ رَسُولُ اللهِ صلى الله عليه وسلم مِنَ الْوَحْيِ الرّؤْيَا الصالِحَةُ فِي النّوْمِ, فَكَانَ لاَ يَرَى رُؤْيَا إِلاّ جَاءَتْ مِثْلَ فَلَقِ الصّبْحِ, ثُمّ حُبّبَ إِلَيْهِ الخَلاَءُ, فَكَانَ يَخْلُو بِغَارِ حِرَاءٍ, فَيَتَحَنّثُ فِيهِ وَهُوَ التّعَبّدُ اللّيَالِيَ ذَوَاتِ الْعَدَدِ قَبْلِ أَنْ يَنْزِعَ إِلَى أَهْلِهِ, وَيَتَزَوّدُ لِذلِكَ, ثُمّ يَرْجِعُ إِلَى خَدِيجَةَ فَيَتَزَوّدُ لِمِثْلِهَا, حَتّى جَاءَهُ الْحَقّ وَهُوَ فِي غَارِ حِرَاءٍ, فَجَاءَهُ المَلَكُ فَقَالَ: اقْرَأْ, قَالَ: (مَا أَنَا بِقَارِىءٍ). قَالَ: (فَأَخَذَنِي فَغَطّنِي حَتّى بَلَغَ مِنّي الْجهْدَ, ثُمّ أَرْسَلَنِي فَقَالَ: اقْرَأْ, قُلْتُ: مَا أَنَا بِقَارِىءٍ, فَأَخَذَنِي فَغَطّنِي الثّانِيَة حَتّى بَلَغَ مِنّي الْجهْدَ, ثُمّ أَرْسَلَنِي فَقَالَ: اقْرَأْ, فَقُلْتُ: مَا أَنَا بِقَارِىءٍ, فَأَخَذَنِي فَغَطّنِي الثّالِثَةَ, ثُمّ أَرْسَلَنِي فَقَالَ:(اقْرَأْ بِاسْمِ رَبّكَ الّذِي خَلَقَ. خَلَقَ الإِنْسَانَ مِنْ عَلَقٍ. اقْرَأْ وَرَبّكَ الأَكْرَمُ)). فَرَجَعَ بِهَا رَسُولُ اللهِ صلى الله عليه وسلم يَرْجُفُ فُؤَادُهُ, فَدَخَلَ عَلى خَدِيجَةَ بِنْتِ خُوَيْلِدٍ رَضِيَ اللهُ عَنْها فَقَالَ: (زَمّلُونِي زَمّلُونِي). فَزَمّلُوهُ حَتّى ذَهَبَ عَنْهُ الرّوْعُ, فَقَالَ لِخَدِيجَةَ وَأَخْبَرَهَا الْخَبَرَ: (لَقَدْ خَشِيتُ عَلَى نَفْسِي). فَقَالَتْ خَدِيجَةُ: كَلاّ وَاللهِ مَا يُخْزِيكَ اللهُ أَبَدًا, إِنّكَ لَتَصِلُ الرّحِمَ, وتَحْمِلُ الْكَلّ, وَتَكْسِبُ المَعْدُومَ, وَتَقْرِي الضّيْفَ, وَتُعِينُ عَلَى نَوَائِبِ الْحَقّ

فَانْطَلَقَتْ بِهِ خَدِيجَةُ حَتّى أَتَتْ بِهِ وَرَقَةَ بْنَ نَوْفَلِ ابْنِ أَسَدِ بْنِ عَبْدِ الْعُزّى, ابْنَ عَمّ خَدِيجَةَ, وكَانَ امْرَءًا تَنَصّرَ في الْجاهِلِيّةِ, وَكَانَ يَكْتُبُ الْكِتَابَ الْعِبْرَانِيّ, فَيَكْتُبُ مِنَ اِلإِنْجِيلِ مَا شَاءَ اللهُ أَنْ يَكْتُبَ, وَكَانَ شَيْخًا كَبِيرًا قَدْ عَمِيَ, فَقَالَتْ خَدِيجَةُ: يَا ابْنَ عَمّ, اسْمَعْ مِنِ ابْنِ أَخِيكَ. فَقَالَ لَهُ وَرَقَةُ: يَا ابْنَ أَخِي مَاذَا تَرَى فَأَخْبَرَهُ رَسُولُ اللهِ صلى الله عليه وسلم خَبَرَ مَا رَأَى, فَقَالَ لَهُ وَرَقَةُ: هذَا النّامُوسُ الّذِي نَزّلَ اللهُ عَلَى مُوسَى, يَا لَيْتَنِي فِيهَا جَذَعًا, لَيْتَنِي أَكُونُ حَيّا إِذْ يُخْرِجُكَ قَوْمُكَ, فَقَالَ رَسُولُ اللهِ صلى الله عليه وسلم: (أَوَ مُخْرِجِيّ هُمْ). قَالَ: نَعَمْ, لَمْ يَأْتِ رَجُلٌ قَطّ بِمِثْلِ مَا جِئْتَ بِهِ إِلاّ عُودِيَ, وَإِنْ يُدْرِكْنِي يَوْمُكَ أَنْصُرْكَ نَصْرًا مُؤَزّرًا. ثُمّ لَمْ يَنْشَبْ وَرَقَةُ أَنْ تُوُفّيَ, وَفَتَرَ الْوَحْيُ. رواه البخاري: ٣

3. Narrated 'Aisha رضى الله عنها , the mother of the faithful believers: The commencement of the (Divine) Inspiration to Allâh's Messenger صلى الله عليه وسلم was in the form of righteous good (true) dreams which came true like bright daylight, and then the love of seclusion was bestowed upon him. He used to go in seclusion in the cave of Hirâ where he used to worship (Allâh Alone) continuously for many nights before returning to (or his desire to see) his family. He used to take with him the journey food for the stay and then come back to (his wife) Khadija to take his food likewise again till suddenly the Truth descended upon him while he was in the cave of Hirâ'. The angel came to him and asked him to read. The Prophet صلى الله عليه وسلم replied, I do not know how to read. The Prophet added, Then the angel caught me (forcefully) and pressed me so hard that I could not bear it any more. He then released me and again asked me to read and I replied, 'I do not know how to read'. Thereupon he caught me again and pressed me a second time till I could not bear it any more. He then released me and again asked me to read but again I replied, 'I do not know how to read (or what shall I read)?' Thereupon he caught me for the third time and pressed me, and then released me and said, 'Read in the Name of your Lord, Who has created (all that exists). Has created man from a clot. Read! And your Lord is the Most Generous.' (V. 96:13) Then Allâh's Messenger صلى الله عليه وسلم returned with the Inspiration and with his heart beating severely. Then he went to Khadija bint Khuwailid رضى الله عنها and said, Cover me! Cover me! They covered him till his fear was over and after that he told Khadija رضى الله عنها everything that had happened (and said), I fear that something may happen to me. Khadija رضى الله عنها replied, Never! By Allâh, Allâh will never disgrace you. You keep good relations with your kith and kin, help the poor and the destitute, serve your guests generously and assist the deserving calamityafflicted ones. KhadIja رضى الله عنها then accompanied him to her cousin Waraqa bin Naufal bin Asad bin 'Abdul 'Uzza, who, during the Period of Ignorance became a Christian and used to write the writing with Hebrew letters. He would write from the Gospel in Hebrew as much as Allâh عزوجل wished him to write. He was an old man and had lost his eyesight. Khadija رضى الله عنها said to him, O my cousin! Listen to the story of your nephew, Waraqa asked, O my nephew! What have you seen? Allâh's Messenger صلى الله عليه وسلم described whatever he had seen. Waraqa said, This is the same one (who keeps the secrets i.e. angel Jibrael (Gabriel)) whom Allâh had sent to Musa (Moses). I wish I were young and could live upto the time when your people would turn you out. Allâh's Messenger صلى الله عليه وسلم asked, Will they drive me out? He replied in the affirmative and said, Anyone (man) who came with something similar to what you have brought, was treated with hostility; and if I should remain alive till the day (when you will be turned out) then I would support you strongly. But after a few days Waraqa died and the Divine Inspiration was also paused for a while. (1:3 (A)O.B.)

Before the commencement of revelation Rasulullah (صلى الله عليه وسلم) used to receive righteous dreams. He spent a great deal of time in the Cave of Hira, and this practice is known as Tahannuth (fleeing from sin). The revelation started with the opening verses of Surah Alaq on Monday 17^th of Ramadhan.

The Returning of Rasulullah (صلى الله عليه وسلم) to Khadijah (رضى الله عنها)

The Hadeeth goes on to mention the returning of Rasulullah to Khadijah (رضى الله عنها). He returned in such a state of shock and awe after receiving the revelation and seeing Jibra’eel (as) and being crushed by him. The Prophet (صلى الله عليه وسلم) said to her "Cover me! Cover me!" To console the Prophet (صلى الله عليه وسلم), Khadijah (رضى الله عنها) mentioned five great qualities of the Prophet (صلى الله عليه وسلم):

· Keeps ties with those that wish to break them

· Helps people in need

· Is generous to guests

· Provides for the destitute

· Helps those who are afflicted by calamity

We learn a great lesson from this, a lesson for all as well as husband and wife, that is if someone is in shock, frightened we should comfort them calm them and console them rather than question them further which increases the discomfort of the person who has been frightened. The other important lesson is that it is permissible to praise someone in front of them in certain occasions.

An interesting point here is in the life of Abu Bakr (رضى الله عنه) a situation arose when the mushrikeen of Makkah hounded Abu Bakr (رضى الله عنه) out of Makkah. He was leaving and an individual who was a disbeliever asked where he was going. Abu Bakr (رضى الله عنه) explained how the Mushrikeen had hounded him out of Makkah and he had no option but to leave as life was becoming untenable. The individual replied with the same five qualities that Khadijah (رضى الله عنها) had mentioned to the Prophet (صلى الله عليه وسلم) on his return from the cave after the initial revelation.

The Visit To Waraqa bin Nawfal

The next part of the Hadeeth mentions the visit to Waraqa, many scholars are of the opinion that Waraqa was a Muslim. There is mention in this part of the Hadeeth of Al Namoos which is the carrier of secrets and good and refers to Jibra’eel (عليه السلام).

The final part of the Hadeeth mentions the period of the ceasing of the Wahy and this stopped for about three years, however in this period Rasulullah (صلى الله عليه وسلم) did see Jibra’eel (عليه السلام) but there was no revelation.

Persevere with the Night Prayer

Shaykh Abu Yusuf Riyadh ul Haq will insha'Allah be continuing with the commentary of al Tajrid al Sarih - (The Abridged Saheeh al-Bukhari), with كتابُ التّهَجّد (The Book of Tahajjud (Prayer)) tomorrow 8:15PM GMT. The first hadeeth to be covered in tomorrow's lesson is below.

باب: مَا يُكرَهُ مِن تَرْكِ قِيَامِ اللّيلِ لِمَن كَانَ يَقُومُه
CHAPTER 16. It is disliked for a person to leave offering the night prayer after he has been used to (offering) it. 610. عَنْ عَبْد اللهِ بْن عَمْرِو بْنِ الْعَاصِ رَضِيَ اللهُ عَنْهُمَا قَالَ: قَالَ لِي رَسُولُ اللهِ صلى الله عليه وسلم: (يَا عَبْدَ اللهِ, لاَ تَكُنْ مِثْلَ فُلاَنٍ, كانَ يَقُومُ اللّيْلَ فَتَرَكَ قِيَامَ اللّيْلِ). رواه البخاري: 1152 610. Narrated 'Abdullâh bin 'Amr bin Al'Aas رضى الله عنهما : Allâh's Messenger صلى الله عليه وسلم said to me, O 'Abdullâh! Do not be like so-and-so who used to offer Salât (prayer) at night and then stopped the night prayer. (2:252O.B.)

Lesson 153

Assalamu Alaikum wa Rahmatullahui wa Barakhtu,

There is no lesson this coming Friday so insha'Allah Lesson 153 of al Tajrid al Sarih will be delivered by the Shaykh next week - 18th May 2007 (as announced after the last lesson).

A good time to catch up on missed lessons/read over or type up notes etc!

Jazakumullahu khairan,

Wasalaam.

The Length of the Prophet's (صلى الله عليه وسلم ) Tahajjud Salah

CHAPTER 5. Standing of the Prophet (صلى الله عليه وسلم ) for the Salât (prayer)) at night till his feet used to be swollen

باب: قِيَام النّبِيّ صلى الله عليه وسلم حَتّى تَرِمَ قَدَمَاه

595. عَنْ المُغِيرَة بْن شُعْبَةَ رَضِيَ اللهُ عَنْهُ قَالَ: إِنْ كَانَ النّبِيّ صلى الله عليه وسلم لَيَقُومُ لِيُصَلّيَ حَتّى تَرِمَ قَدَمَاهُ, أَوْ سَاقاهُ. فَيُقَالُ لَهُ, فَيَقُولُ: (أَفَلاَ أَكُونُ عَبْدًا شَكُورًا). رواه البخاري: 1130

595. Narrated AlMughira bin Shu'ba رضى الله عنه : The Prophet صلى الله عليه وسلم used to stand (in the Salât (prayer)) or pray till both his feet or legs swelled. He was asked (why he offered such an unbearable Salât (prayer)) and he said, Should I not be a thankful slave. (2:230O.B.)

We learnt in Lesson 149 (delivered on 13^th April 2007) when the Shaykh commented on the above hadeeth that the Prophet (صلى الله عليه وسل) would stand for around 3 and a half hours in Tahajjud salah. SubhanAllah.

Extreme Worship

باب: مَا يُكرَهُ مِنَ التّشدِيدِ فِي العِبَادَة

Chapter 15 - Hadeeth 609 of Kitab of Tahajjud

. عَنْ أَنَسِ بْنِ مالِكٍ رَضِيَ اللهُ عَنْهُ قَالَ: دَخَلَ النّبِيّ صلى الله عليه وسلم, فَإذَا حَبْلٌ مَمْدُودٌ بَيْنَ السّارِيَتَيْنِ, فَقَالَ: (ما هذَا الْحَبْلُ). قَالُوا: هذَا حَبْلٌ لِزَيْنَبَ, فَإِذَا فَتَرَتْ تَعَلّقَتْ بِهِ. فَقَالَ النّبِيّ صلى الله عليه وسلم: (لا, حُلّوهُ, لِيُصَلّ أَحَدُكُمْ نَشَاطَهُ, فَإِذَا فَتَرَ فَلْيَقْعُدْ). رواه

Narrated Anas bin Mâlik رضى الله عنه : Once the Prophet صلى الله عليه وسلم entered (the mosque) and saw a rope hanging in between its two pillars. He said, What is this rope? The people said, This rope is for Zainab who, when she feels tired, holds it (to keep standing for the Salât (prayer)). The Prophet صلى الله عليه وسلم said, Don't use it. Remove the rope. You should offer Salât (prayer) as long as you feel active, and when you get tired, sit down.

The Shaykh commented on this hadeeth in the last dars, and mentioned how people use this hadeeth to state that there is no need to do more than the minimum that is required of a believer - no need to worship Allah excessively. However, this is only the case when one is so overwhelmed or tired that one cannot continue an act of Ibadah e.g. if one will faint due to weakness whilst trying to fast then the person should not fast. But, exerting oneself even to an extreme is comendable in Islam. Shaykh Abu Yusuf Riyadh ul Haq then mentioned the story of Imam Malik (rh) who was bitten by a scorpion 17 times which was under his cloak whilst teaching hadeeth. Although his face was discolouring and he was wincing he continued narrating the hadeeth and kept patient out of respect of the hadeeth. A similar incident happened with Imam Bukhari (rh) whilst reciting salah. He did not break his salah as he wished to complete the surah he was reciting despite the scorpion biting him. SubhanAllah. These examples show the resolve the the great scholars of the ummah in their worship of Allah

Is there anyone who invokes Me so that I may respond to his invocation?

Shaykh Abu Yusuf Riyadh ul Haq will insha'Allah be continuing with the commentary of al Tajrid al Sarih - (The Abridged Saheeh al-Bukhari), with Hadeeth 606 from كتابُ التّهَجّد (The Book of Tahajjud (Prayer)) on Friday 4th May 2007 at 8:45 PM BST.

The lessons are held at Al Kawthar Academy, Leicester, and there are facilities for brothers and sisters.

Also streamed live on the net - www.AKacademy.eu (click on the Play button at the time of the lesson)

باب: الدُعاءُ والصّلاَةُ مِن اَخِرِ اللّيْل
CHAPTER 12. Offering Salât (prayer) and invoking Allâh in the last hours of the night. 606.عَنْ أَبِي هُرَيْرَةَ رَضِيَ اللهُ عَنْهُ: أَنّ رَسُولَ اللهِ صلى الله عليه وسلم قَالَ: (يَنْزِلُ رَبّنَا تَبَارَكَ وَتَعَالَى كُلّ لَيْلَةٍ إِلَى السّمَاءِ الدّنْيَا حِينَ يَبْقَى ثُلُثُ اللّيْلِ الاَخِرُ, يَقُولُ: مَنْ يَدْعُونِي فَأَسْتَجِيبَ لَهُ, مَنْ يَسْأَلُنِي فَأُعْطِيَهُ, مَنْ يَسْتَغْفِرُنِي فَأَغْفِرَ لَهُ). رواه البخاري: 1145 .

Narrated Abu Huraira رضى الله عنه : Allâh's Messenger صلى الله عليه وسلم said, Our Lord, the Blessed, the Superior, comes down every night to the nearest heaven to us during the last third of the night and He says: (Is there anyone) who invokes Me, (demands anything from Me) so that I may respond to his invocation? (Is there anyone) who asks Me for something so that I may grant him his request? (Is there anyone) who seeks My Forgiveness, so that I may forgive him? (2:246O.B.)