104- On that day We will fold the heaven, like the folding
of a book. Just as We initiated the first creation, We will
revert it. This is Our promise. We will certainly fulfill it.
21-The Prophets, 104
I would like to bring an interesting point to your attention. In the
verse it is said that God will return it to its former state. Therefore, to
be able to understand the end of the universe, we have to go back to
the first three chapters of our book where the beginning of Creation
is described. The fact that they appear in the same sura is meaningful
(The beginning is explained in the sura The Prophets; verse 30, in the
same sura, verse 104, the end is explained).
30- Do not these disbelievers see that the heavens and the
earth were an integrated mass, which We then split, and
from water We made all living things? Will they not believe
21-The Prophets, 30
47- With power did We construct Heaven. Verily, We are
51-The Dispersing, 47
We deduce from the above two verses;
1- that the universe was separated from a whole, and
2- that the universe formed following this separation is expanding.
The extraordinary miracle in these verses of the Quran was exam-ined in the first three chapters. Now if we may be allowed to go back
to the verse we quoted in this chapter, if the universe is going to
regress to its original state, then:
1- the expanding universe will have to contract, and
2- the expanding universe will return to its primordial unity.
Experts versed in astrophysics will take cognizance of the magnificence of this verse. We know today that the universe is expanding. We
also know that this expansion is the consequence of the acceleration
generated by the Big Bang. We are faced with two alternatives here.
According to one of them, the expanding universe will spread out to
a vast expanse, all the stars will have exhausted their energies, the temperature will fall and thus the end will be reached. Following the
exhaustion of the energy of the stars and the coming to a standstill of
all actions, all celestial bodies will break apart and escape from gravitational force. This is called the “Open Universe Model.” According
to a second alternative, the expanding universe will stop because of
the mutual attraction of all bodies, and the universe will contract to
return to its primordial state.
ONE MIRACLE AFTER ANOTHER
It seems that the Quran’s implication is inclined toward the second
alternative. At a time when people believed that the earth stood on
the horns of an ox or on a fish, the Quran’s description of the event
was incredible. There is no way this fact could have been rendered
from the scientific knowledge base of the day, or have been a product
of fancy or flight of thought. The source of this knowledge is not scientific observation but God’s revelation. The verse under our scrutiny also gives an answer as to which of the two alternatives man should
put faith in. The greatness of the Quran, which stated that the universe was created from the one primordial wholeness, that it expanded, and that it would shrink back -at a time when all scientific evidence was lacking- is understood better today with the advance of science and the discovery of the mystery of the universe.
The collapse of the universe is referred to as the “Closed Universe
Model.” The power to realize this folding up is gravity. As we know, all
matter is in mutual attraction. When something is thrown into the air,
the object thrown cannot help falling back after some time because of
gravity; matter that has scattered in every possible direction in space following the Big Bang will retrace its steps in a given time to be folded
up. We must remember that at the time of the descent of the Quran,
the notion of gravity did not exist and that it was to be known some one
thousand years later, thanks to Newton’s discovery.
Once the expansion of the universe was established, scientists began
to study whether the universe would continue to expand or come to a
close by folding up. To this end, they tried to find out the critical density of matter in the universe and arrived at certain ratios that they called
“Omega.” If the density in the universe is at a certain level, the process
of folding up will begin before the scattering of matter into infinity…
Humans are born, live and die and eventually return to the dust of
which they were made. The same thing holds true for beasts and
plants. It appears that the law that governs all living creatures is also
applicable in the case of the universe. In the verse we examined, this
event is stressed with the word “revert.” Following are the verses in
which this word is used.
27- And He is the One who first creates and then reverts it.
This is very easy for Him. And to Him belongs the most
sublime similitude, in the heavens and the earth. And He is
the Almighty, Wise.
30-The Romans, 27
34- Say: “Can any of your idols initiate creation, then
revert it?” say “It is God who initiates the creation, and
then reverts it. Then, how could you deviate?”
HEAVEN RENT ASUNDER AND THE RED ROSE
37- When the heaven will split asunder, and become rosy
red like the dregs of anointing oil.
The Quran speaks of the color of heaven on the day the solar system
comes to an end. Heaven’s “split asunder” is also mentioned in other
verses of the Quran.
9- When the heaven split asunder.
77-The Emissaries, 9
16- When the heaven will crack and split asunder. That day
it will be flimsy.
I believe that these verses may be understood in two different ways.
If we take heaven for the entire universe, one may think of the decay
at the outer extremities of the universe in continuous expansion. (By
this the decay in the vacuum structure of the universe may have been
meant. However, I am not going to dwell on this long issue.)
According to a second alternative, if we take heaven for the atmosphere of our earth, big earthquakes, activities on the surface of the
earth will likely affect the atmosphere, which will be split asunder and
the protective layer of the atmosphere will be peeled off. As a matter
of fact, the atmosphere depends on the fine balance between the
earth’s gravitational force and the movement of molecules in the
atmosphere. Any alteration in this balance will likely affect the atmosphere. Either of these two alternatives, or both, for that matter, may
have been meant by the verses.
187- They ask you about the Hour and when it will come
to pass. Say, “The knowledge thereof is with my Lord.
Only He reveals its time. Heavy it is, in the heavens and the
earth. It will come to you suddenly.” They ask you as if you
are well-informed of it. Say, “The knowledge thereof is
with God. But most people do not know.”
7-The Purgatory, 187
The Quran says that the process of the end of the world and the universe will begin all of a sudden. According to the theory of relativity, the fastest motion in
the universe belongs to light, the speed of which is not surpassed by
anything. The data we obtain from light-emitting objects and the
reflection of light are the limits of our understanding of the phenomena
taking place in the universe. If information about the time the Hour
will take place is to be transmitted at the speed of light, we can never
be informed of it before some time has elapsed. For instance, if the
sun explodes this very moment and the beginning of the end has
come, we will be aware of it only after the lapse of eight and a half
The same holds true for other phenomena that will likely occur,
causing the destruction of the universe. If the process in question has
started at some point in the universe, we cannot be aware of it for
some time. A series of phenomena will occur before we are conscious
of it, up until the time we are suddenly caught by it.
1– When the inevitable comes to pass.
2- There can be no denying of its befalling.
3- It will lower some, and raise others.
4- When the earth will be shaken up.
56-The Inevitable, 1-4
The end of the universe and of the world is the most serious event
next to its formation. Riches, reputations, situations, families, beauty,
ugliness, joy, distress will be no more; the entire universe will be transformed into a small unit. Superiority will no longer be measured by
riches, possessions and high offices. Now, “superiority” will depend
on the sort of life man has led. From the scenery of the end of the universe and the world described in the Quran, there are lessons to draw
in this life of ours. All these are not for the mere sake of knowing.
What is communicated has as its objective to move people and guide
them to God. We must bear in mind the third verse of the 56th sura:
3- It will lower some, and raise others.
56-The Inevitable, 3
Zaid ibn Arqam, Allah be well please
with him, said, “The first person to
embrace Islam was ‘Ali.” [Tirmidhī,
Nasā’i, Ahmad, Ibn Abi Shaybah and
In another narration, on the authority
of Anas ibn Mālik, Allah be well please
with him, he said, “The Prophet,
salallāhu ‘alayhi wa ālihi wa sallam, rose
(as a Prophet) on Monday and ‘Ali
began praying on Tuesday.”
[Tirmidhī and AlHākim]
‘Aishah, Allah be well
pleased with her, said
the Prophet, salallāhu
‘alayhi wa ālihi wa sallam, went out one morning
wearing a striped cloak of the
black camel’s hair and al-Hasan ibn
‘Ali, Allah be well pleased with him,
came. He wrapped him under it, then
came al-Husain, Allah be well pleased
with him, and he wrapped him under it
together with him. Thereafter, Fatima
came and he took her under it, then
came ‘Ali and he also took him under it and thereafter said, “Allah only desires to
remove uncleanliness from you, O people of the
household, and purify you a thorough
purifying.” (Surah Ahzab: 33) [Muslim,
Ibn Abi Shaybah and Ahmad]
‘Umar ibn abi Salamah said that when
the verse: “Allah only desires to remove
uncleanliness from you, O people of the
household, and purify you a thorough
purifying,” (Surah Ahzab: 33)
was revealed to the
Prophet, salallāhu ‘alayhi
wa ālihi wa sallam, in the
house of Umm
Salamah. He called
Fatimah, Hasan and
Husain, Allah be well
please with them, and
he covered them with the
cloak, while ‘Ali was
standing right behind him, he
covered him with the cloak as well and
thereafter said, “O Allah, these are the
people of my household, so remove
from them uncleanliness and purify
them a thorough purifying.” [Tirmidhī and Al-Hākim: He said this hadith is
authentic on the conditions set by
Ibn Abbās, Allah be well please with
him, said, when this verse was revealed,
“Say: I do not ask of you any reward for it
except love for my near relatives.” (Surah
Shura: 23) They asked, “O Messenger
of Allah, salallāhu ‘alayhi wa ālihi wa
sallam, who are your near
relatives, upon which our
love is compulsory? He
said, “‘Ali, Fatimah and
their sons. [Tabarānī
Sa’d ibn Abi Waqās,
Allah be well please with
him, said that he heard the
Messenger of Allah, salallāhu ‘alayhi wa
ālihi wa sallam, when he left ‘Ali ibn abi
Tālib while going out for one of his
expeditions when ‘Ali remarked to him,
“O Messenger of Allah, do you leave me behind with women and children?”
The Messenger of Allah, salallāhu ‘alayhi
wa ālihi wa sallam, said, “Are you not
please with being unto me like what
Aaron was unto Moses, except that
there would be no prophet after me?”
Sa’d also said, on the day of Khaybar,
he heard him say, “Indeed, I am going
to give the flag to a man who loves
Allah and His Messenger and who is
loved by Allah and His Messenger.” All
of us were eager to see. He said, “Call
‘Ali for me.” He was brought
to the Prophet with sore
eyes. The Prophet rubbed
his eyes with his saliva
and gave him the flag
and Allah conquered
Khaybar for the
Muslims through him.
And when the verse: “So
say: we call our sons and your
sons…” (Surah Aali ‘Imraan:
61) was revealed, the Messenger
of Allah, salallāhu ‘alayhi wa ālihi wa
sallam, called ‘Ali, Fatimah, Hasan and
Husain, and he said, “O Allah these are
my family.” [Muslim and Tirmidhī]
Volume 1, Book 1, Number 1:
Narrated ‘Umar bin Al-Khattab:
I heard Allah’s Apostle saying, “The reward of deeds depends upon the intentions and every person will get the reward according to what he has intended. So whoever emigrated for worldly benefits or for a woman to marry, his emigration was for what he emigrated for.”
Volume 1, Book 1, Number 2:
(the mother of the faithful believers) Al-Harith bin Hisham asked Allah’s Apostle “O Allah’s Apostle! How is the Divine Inspiration revealed to you?” Allah’s Apostle replied, “Sometimes it is (revealed) like the ringing of a bell, this form of Inspiration is the hardest of all and then this state passes ‘ off after I have grasped what is inspired. Sometimes the Angel comes in the form of a man and talks to me and I grasp whatever he says.” ‘Aisha added: Verily I saw the Prophet being inspired Divinely on a very cold day and noticed the Sweat dropping from his forehead (as the Inspiration was over).
Volume 1, Book 1, Number 3:
(the mother of the faithful believers) The commencement of the Divine Inspiration to Allah’s Apostle was in the form of good dreams which came true like bright day light, and then the love of seclusion was bestowed upon him. He used to go in seclusion in the cave of Hira where he used to worship (Allah alone) continuously for many days before 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 like-wise again till suddenly the Truth descended upon him while he was in the cave of Hira. The angel came to him and asked him to read. The Prophet replied, “I do not know how to read.
The Prophet added, “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.” (96.1, 96.2, 96.3) Then Allah’s Apostle returned with the Inspiration and with his heart beating severely. Then he went to Khadija bint Khuwailid and said, “Cover me! Cover me!” They covered him till his fear was over and after that he told her everything that had happened and said, “I fear that something may happen to me.” Khadija replied, “Never! By Allah, Allah 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 calamity-afflicted ones.”
Khadija then accompanied him to her cousin Waraqa bin Naufal bin Asad bin ‘Abdul ‘Uzza, who, during the PreIslamic Period became a Christian and used to write the writing with Hebrew letters. He would write from the Gospel in Hebrew as much as Allah wished him to write. He was an old man and had lost his eyesight. Khadija said to Waraqa, “Listen to the story of your nephew, O my cousin!” Waraqa asked, “O my nephew! What have you seen?” Allah’s Apostle described whatever he had seen. Waraqa said, “This is the same one who keeps the secrets (angel Gabriel) whom Allah had sent to Moses. I wish I were young and could live up to the time when your people would turn you out.” Allah’s Apostle asked, “Will they drive me out?” Waraqa 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.
Narrated Jabir bin ‘Abdullah Al-Ansari while talking about the period of pause in revelation reporting the speech of the Prophet “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 Hira’ sitting on a chair between the sky and the earth. I got afraid of him and came back home and said, ‘Wrap me (in blankets).’ And then Allah revealed the following Holy Verses (of Quran):
‘O you (i.e. Muhammad)! wrapped up in garments!’ Arise and warn (the people against Allah’s Punishment),… up to ‘and desert the idols.’ (74.1-5) After this the revelation started coming strongly, frequently and regularly.”
Volume 1, Book 1, Number 4:
Narrated Said bin Jubair:
Ibn ‘Abbas in the explanation of the Statement of Allah. ‘Move not your tongue concerning (the Quran) to make haste therewith.” (75.16) Said “Allah’s Apostle used to bear the revelation with great trouble and used to move his lips (quickly) with the Inspiration.” Ibn ‘Abbas moved his lips saying, “I am moving my lips in front of you as Allah’s Apostle used to move his.” Said moved his lips saying: “I am moving my lips, as I saw Ibn ‘Abbas moving his.” Ibn ‘Abbas added, “So Allah revealed ‘Move not your tongue concerning (the Qur’an) to make haste therewith. It is for us to collect it and to give you (O Muhammad) the ability to recite it (the Qur’an) (75.16-17) which means that Allah will make him (the Prophet ) remember the portion of the Qur’an which was revealed at that time by heart and recite it. The Statement of Allah: And ‘When we have recited it to you (O Muhammad through Gabriel) then you follow its (Qur’an) recital’ (75.18) means ‘listen to it and be silent.’ Then it is for Us (Allah) to make It clear to you’ (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 Apostle used to listen to Gabriel whenever he came and after his departure he used to recite it as Gabriel had recited it.”
Volume 1, Book 1, Number 5:
Narrated Ibn ‘Abbas:
Allah’s Apostle was the most generous of all the people, and he used to reach the peak in generosity in the month of Ramadan when Gabriel met him. Gabriel used to meet him every night of Ramadan to teach him the Qur’an. Allah’s Apostle was the most generous person, even more generous than the strong uncontrollable wind (in readiness and haste to do charitable deeds).
Volume 1, Book 1, Number 6:
Narrated ‘Abdullah bin ‘Abbas:
Abu Sufyan 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 and Quraish infidels. So Abu Sufyan 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 replied, “I am the nearest relative to him (amongst the group).”
Heraclius said, “Bring him (Abu Sufyan) close to me and make his companions stand behind him.” Abu Sufyan 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 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 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).
(213) Hadith 1
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.
The speech of Sayyidina Rasoolullah sallallahu alaihe wasallam was not of an abridged nature or was it fast, that nothing could be understood. He spoke calmly and clearly, word for word. A person sitting by him remembered what he said.
(214) Hadith 2
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”.
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.
(215) Hadith Number 3
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.
This hadith is the remaining portion of the seventh hadith mentioned in the first chapter. Every sentence of it should be read carefully and one should try to emulate them as much as possible. Every action of Sayyidina Rasoolullah sallallahu alaihe wasallam is complete in humbleness and etiquette. Sayyidina Hind ibn Abi Haalah radiyallahu anhu is a step brother of Sayyiditina Faatimah radiyallahu anha