The first person in the Prophet’s Ummah who
opened the ecstasy gate of spiritual sovereign ty
and who stepped (firstly) on to this elevated spot is
‘Alī (وجھھ االله كرم). That is why different chain s o f
spirituality turn to him

Shāh WalīAllāh   writes:
“Now in Ummah anyone who is blessed with
spirit ual leadership by Allāh’s Messen ger () is
in debted either to ‘Alī al-Murtadā (AlahisSalam) .No one can
reach the status of wilāyah without this (in debtedness).”3 

Sh āh Ismā‘īl Dihlawīh as clarified this po int:
“‘Alī al-Murtadā (AlahisSalam) has also an edge over
Abū Bakr as-Siddīq ((رضئ اللہ تعالی عنہ)) an d ‘Umar Fārūq ((رضئ اللہ تعالی عنہ)) an d
this edge lies because of the greater number of his
followers an d all the highest spiritual an d saintly
activity, from h is days to the end of the world, has
to be mediated thro ugh him, an d he has a say in the kingdom of the kings an d the leadership of the
leaders an d this is not hidden from those who are
familiar with the world of sovereignty… Most
spiritual chain s are directly derived from ‘Alī Murtadā (AlahisSalam). So, on the Day of Judgement, ‘Alī’s
army including followers of high stat us an d great
reputation, will outnumber an d outshine others to
be a source of won der for all the spectators.”

Shaykh Ahmad Sarhandī ((رحمتہ اللہ علیہ)) believes that
Imām Mahdī (AlahisSalam) will be with ‘Alī al-Murtadā (AlahisSalam) in the
caravan of sovereignty or spiritual leadership.

Hadīth No. 1

“ Shu‘bah relates it from Salmah bin Kuhayl: I heard it
from Abū Tufayl that Abū Sarīhah ((رضئ اللہ تعالی عنہ)) — or Zay d bin
Arqam ((رضئ اللہ تعالی عنہ)) (Shu‘bah has doubts about the narrator) —
relates that the Prophet (صلى الله عليه وسلم) said: One who has me as his
master has ‘Alī as his master.
“ Sh u‘bah has related the tradition from Maymūm Abū ‘Abdullāh, who related it on the authority of Zayd bin
Arqam ((رضئ اللہ تعالی عنہ)) an d h e has related it from the Holy Prophet
(صلى الله عليه وسلم).”

1-T irmidhī has decl ared it fair, sound and weak (hasan sahīh
gharīb) in al-Jāmi‘us-sahīh, b. of manāqib (merits) 6:79
(#3713), and Shu‘ bh, in the manner of Maymūn Abū ‘ Abdull ah, has also rel at ed it on the authority ofZayd bin
Arqam (). Ahmad bin Hambal narrat ed it in Fadā’il-us sahābah (2:569 # 959); Mahāmilī, Amālī (p.85); Tabarānī,
al-Mu‘jam-ul-kabīr (5:195, 204 # 5071, 5096); Ibn Abī ‘ Āsim, as-Sunnah (pp. 603, 604 # 1361, 1363, 1364, 1367,
1370); Nawawī, Tahdhīb-ul-asmā’ wal-lughāt (p.318); Ibn
‘ Asākir, Tārī kh Dimashq al-kabīr (45:163, 164); Ibn Athīr,
Asad-ul-ghābah fī ma‘rifat-is-sahābah (6:132); Ibn Kathīr,
al-Bidāyah wan-nihāyah (5:463); and ‘ Asqal ānī in Ta‘jīlul-manfa‘ah (p. 464 # 1222).
It has been rel at ed from ‘ Abdull āh bin ‘ Abbās (رضئ اللہ تعالی عنہ))
 in the following books:
i. Hākim, al-Mustadrak (3:134 # 4652).
ii. T abarānī, al-Mu‘jam-ul-kabīr (12:78 # 12593). iii. Khatīb Baghdādī, Tārī kh Baghdad (12:343).
iv. Haythamī, Majma‘-uz-zawā’id (9:108).
v. Ibn ‘ Asākir, Tārī kh Dimashq al-kabīr (45:77, 144).
vi. Ibn Kathīr, al-Bidāyah wan-nihāyah (5:451).
T his tradition has been rel at ed on the authority of Jābir
bin ‘ Abdull āh (عنھما االله رضي) in the following books:
i. Ibn Abī ‘ Āsim, as-Sunnah (p. 602 # 1355).
ii. Ibn Abī Shaybah, al-Musannaf (12:59 # 12121).
T his tradition has been reproduced from Abū Ayyūb alAnsārī ():
i. Ibn Abī ‘ Āsim, as-Sunnah (p. 602 # 1354).
ii. T abarānī, al-Mu‘jam-ul-kabīr (4:173 # 4052).
iii. T abarānī, al-Mu‘jam-ul-awsat (1:299 # 348).
T his tradition has been rel at ed by Sa‘ d () in the
following books:
i. Ibn Abī ‘Āsim, as-Sunnah (pp.602,605#1358,1375).
ii. Diyā’ Maqdisī, al-Ahādīth-ul-mukhtārah (3:139 #
937).
iii. Ibn ‘ Asākir, Tārī kh Dimashq al-kabīr (20:114).
T he following narrat ed it through Buraydah (رضئ اللہ تعالی عنہ):
i. ‘ Abd-ur-Razzāq, al-Musannaf (11:225 # 20388).
ii. T abarānī, al-Mu‘jam-us-saghīr (1:71).
iii. Ibn ‘ Asākir, Tārī kh Dimashq al-kabīr (45:143).
T his tradition has been reproduced from Ibn Buraydah
(عنھما االله رضي) in the following books:
i. Ibn Abī ‘ Āsim, as-Sunnah (p. 601 # 1353).
ii. Ibn ‘ Asākir, Tārī kh Dimashq al-kabīr (45:146).
iii. Ibn Kathīr, al-Bidāyah wan-nihāyah (5:457).
iv. Hindī, Kanz-ul-‘ummāl (11:602 # 32904).
T he following transmitt ed it through Hubshā bin
Junādah ():
i. Ibn Abī ‘ Āsim, as-Sunnah (p. 602 # 1359).
ii. Hindī, Kanz-ul-‘ummāl (11:608 # 32946).
T his tradition has been rel at ed from Mālik bin
Huwayrith in the following books:
i. T abarānī, al-Mu‘jam-ul-kabīr (19:252 # 646).
ii. Ibn ‘ Asākir, Tārī kh Dimashq al-kabīr (45:177).
iii. Haythamī, Majma‘-uz-zawā’id (9:106).
T abarānī rel at ed it from Hudhyfah bin Usayd al-Ghifārī ((رضئ اللہ تعالی عنہ)) in al-Mu‘jam-ul-kabīr (3:179 # 3049).
Ibn ‘ Asākir has narrat ed it through Hasan bin Hasan in
Tārī kh Dimashq al-kabīr (15:60, 61).
Ibn ‘ Asākir rel at ed it from Abū Hurayrah, ‘ Umar bin
al-Khatt āb, Anas bin Mālik and ‘ Abdullāh bin ‘Umar ((رضئ اللہ تعالی عنہ)) in

 

 

The Prophet of Allah sallallahu alaihe wasallam possessed seven suits of armour. The names of these are, (a) Dhaatul Fadl. Because of its size it was well-known by this name, as is mentioned in the books of hadith. This armour was pawned to a Jew named Abus Shahm, (b) Dhaatul Hawaashi, (c) Dhaatul Wishaah, (d) Fiddah, (e) Saghdiyyah, (f) Tabraa, (g) Kharnag. Two ahaadith are mentioned in this chapter.
(103) Hadith 1
Hazrat Zubair bin Al-Awwaam radiyallahu anhu relates that the Prophet of Allah sallallahu alaihe wasallam wore two suits of armour on his auspicious body in the Battle of Uhud (Dhaatul Fadl and Fiddah). The Prophet of Allah sallallahu alaihe wasallam intended climbing a hill but (since it was huge and due to the heavy weight of the two armours and the difficulties he confronted causing his auspicious face to bleed, as a result) he could not do so. He therefore requested Talhah radiyallahu anhu to sit and, with his aid, climbed the hill. Zubair radiyallahu anhu said, “I heard the Prophet of Allah sallallahu alaihe wasallam say, “It has become wajib (Jannah or the intercession of the Prophet of Allah sallallahu alaihe wasallam) for Talhah.”

Commentary
The situation of the war in the Battle of Uhud was very serious. Some people began to fear that the Prophet of Allah sallallahu alaihe wasallam had passed away. The reason for the Prophet of Allah sallallahu alaihe wasallam climbing this hill was that the Sahabah radiyallahu anhum could see him (being alive) and be reassured. Some of the learned say he climbed the hill to survey the enemy.
Hazrat Talhah radiyallahu anhu very bravely accompanied and protected the Prophet of Allah sallallahu alaihe wasallam on this day. Whenever the Sahabah radiyallahu anhum discussed the Battle of Uhud, they would say that, that day belonged to Hazrat Talhah radiyallahu anhu. Hazrat Talhah radiyallahu anhu shielded the Prophet of Allah sallallahu alaihe wasallam with his body. He received more than eighty wounds on his body and yet he did not leave the side of the Prophet of Allah sallallahu alaihe wasallam, even though his hand became paralysed.
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(104) Hadith 2
Hazrat Saa’ib bin Yazeed radiyallahu anhu says, “In the Battle of Uhud the Prophet of Allah sallallahu alaihe wasallam wore two suits of armour. He wore one over the other.”

Commentary
It was not against tawakkul (having complete trust in Allah) for the Prophet of Allah sallallahu alaihe wasallam to wear two armours. Firstly, according to the sufis, ‘Kamaali Suluk’ (The perfection of seeking) is to return to bidaayah (the beginning), that is, in general dealings to behave like the common people, and the following of the Shari’ah must become a habit. Secondly, the Prophet of Allah sallallahu alaihe wasallam did these things to teach the ummah. Thirdly, Allah Ta’ala says in the Qur’aan, “Oh you who believe (when fighting the non-believers) protect yourselves (against their blows, etc., and also by wearing armour etc.). Then (to fight them) come out singly or collectively (as the necessity arises).” (4; 71) Therefore in preparing arms for protection, one will be following the injunctions of the Qur’aan. And who else can obey the commands of Allah Ta’ala more than the Prophet of Allah sallallahu alaihe wasallam? By this, the use of all forms of protection is intended.

Mortgaging

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Volume 3, Book 45, Number 685:

Narrated Anas:

No doubt, the Prophet mortgaged his armor for barley grams. Once I took barley bread with some dissolved fat on it to the Prophet and I heard him saying, “The household of Muhammad did not possess except a Sa (of food grain, barley, etc.) for both the morning and the evening meals although they were nine houses.”

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Volume 3, Book 45, Number 686:

Narrated ‘Aisha:

The Prophet bought some foodstuff on credit for a limited period and mortgaged his armor for it.

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Volume 3, Book 45, Number 687:

Narrated Jabir bin ‘Abdullah:

Allah’s Apostle said, “Who would kill Ka’b bin Al-Ashraf as he has harmed Allah and His Apostle ?” Muhammad bin Maslama (got up and) said, “I will kill him.” So, Muhammad bin Maslama went to Ka’b and said, “I want a loan of one or two Wasqs of food grains.” Ka’b said, “Mortgage your women to me.” Muhammad bin Maslama said, “How can we mortgage our women, and you are the most handsome among the Arabs?” He said, “Then mortgage your sons to me.” Muhammad said, “How can we mortgage our sons, as the people will abuse them for being mortgaged for one or two Wasqs of food grains? It is shameful for us. But we will mortgage our arms to you.” So, Muhammad bin Maslama promised him that he would come to him next time. They (Muhammad bin Maslama and his companions came to him as promised and murdered him. Then they went to the Prophet and told him about it.

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Volume 3, Book 45, Number 688:

Narrated Abu Huraira:

The Prophet said, “One can ride the mortgaged animal because of what one spends on it, and one can drink the milk of a milch animal as long as it is mortgaged. “

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Volume 3, Book 45, Number 689:

Narrated Abu Huraira:

Allah’s Apostle said, “The mortgaged animal can be used for riding as long as it is fed and the milk of the milch animal can be drunk according to what one spend on it. The one who rides the animal or drinks its milk should provide the expenditures.”

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Volume 3, Book 45, Number 690:

Narrated ‘Aisha:

Allah’s Apostle bought some foodstuff from a Jew and mortgaged his armor to him.

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Volume 3, Book 45, Number 691:

Narrated Ibn Abu Mulaika:

I wrote a letter to Ibn ‘Abbas and he wrote to me that the Prophet had given the verdict that the defendant had to take an oath.

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Volume 3, Book 45, Number 692:

Narrated Abu Wail:

Abdullah (bin Mas’ud) said, “Whoever took a false oath in order to grab somebody’s property will meet Allah while Allah will be angry with him.” Allah revealed the following verse to confirm that:–“Verily! Those who purchase a small gain at the cost of Allah’s covenant And their oaths…a painful torment.” (3.77)

Al-Ash’ath bin Qais came to us and asked as to what Abu Abdur-Rehman (i.e. Ibn Mas’ud) was telling you.” We related the story to him. On that he said, “He has told the truth. This verse was revealed about me. I had some dispute with another man regarding a well and we took the case before Allah’s Apostle. Allah’s Apostle said (to me), “Produce two witnesses (to support your claim); otherwise the defendant has the right to take an oath (to refute your claim).’ I said, ‘The defendant would not mind to take a false oath.” Allah’s Apostle then said, ‘Whoever took a false oath in order to grab someone else’s property will meet Allah, Allah will be angry with him.’ Allah then revealed what Confirmed it.” Al-Ash’ath then recited the following Verse:–“Verily! Those who purchase a small gain at the cost of Allah’s covenant, And their oaths . . . (to) . . . they shall have a painful torment!’ (3.77) (See Hadith No. 546)

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