The Deputation of Mahrah Volume 1, Parts II.74.97 The narration is connected with the narration of ‘Ali Ibn Muhammad; they said: A deputation of Mahrah under Mahri lbn al-Abyad came and the Apostle of Allah, may Allah bless him, invited them to embrace Islam. They embraced Islam and he (Prophet) made a gift to them. He wrote a document in their favour. This is the epistle of Muhammad, the Apostle of Allah, in favour of Mahri Ibn al-Abyad a representative of those of the Mahrah, who believe in him that they will not be attacked nor will be unsettled. The enforcement of Islamic laws is enjoined on them. He, who believes in … is under the guarantee of Allah and the guarantee of His Apostle. He who changes them will be regarded as a beligerant. The picked up (articles) will be delivered to the owners. The animals will be provided with water. Uncleanliness is an evil and immodesty is a sin. Muhammad lbn Maslamah al-Ansari scribad it. He (Ibn Sad) said referring to ....... that they will not be attacked. Volume 1, Parts II.74.98 He (lbn Sa'd): Hisham Ibn Muhammad informed us: Mamar Ibn ‘Imran al-Mahri informed us on the authority of his father; they said: A member of Mahrah who was known as Zuhayr lbn Qirdim Ibn al-‘Ujayl Ibn Qubath Ibn Qamuma Ibn Naqlan al-Abdi Ibn al-Amiri Ibn Mahri Ibn Haydan IbnAmr lbn al-Haf Ibn Quda’ah and who was from al-Shihr came in a deputation to the Apostle of Allah, may Allah bless him. The Apostle of Allah, may Allah bless him, used to approach close to him and honour him because of his journey from a far off land. When he intended to return, he (Prophet) seated him and helped him in riding and wrote an epistle which is in their possession upto this day.
The Prophet (s.a.), till after six months after his arrival in Madina, stayed at the home of Abu Ayoob Ansari. During this period neither there was any specific place for congregational prayers nor a permanent place of residence for him. He felt is necessary to construct the mosque along with a house for the family. There was a vacant piece of land near the house of Abu Ayoob Ansari where some animals used to be penned. The Prophet (s.a.) liked this land for building the mosque. The land belonged to the people of Bani Najjar from which family Hazrat Abd al Mutallib’s mother came. The Prophet (s.a.) wanted to buy away the land but the owners refused to accept any money for it and said that instead of material value they would prefer to get Reward from Allah. The Prophet (s.a.) didn’t like to take the land without cost because it belonged to two orphans.whose names were Sahl and Sohail and were under the guardianship of Assad ibne Zarara. The Prophet (s.a.) bought the land through Assad, got it leveled and started the construction of the mosque on it.which was ready in the shape of a four walled enclosure in a few days. Then, putting on wooden pillars and thatch, one part of the enclosure was covered to provide shade from the sun. On one side of the mosque, rooms were built for the ladies, which were increased later on as the need arose. In the middle of these rooms the house of Hazrat Ali (a.s.) was constructed. The Mohajirs coming from Makka too started building their quarters on the other periphery of the mosque. They had doors opening towards the mosque and they used to enter the precincts through these doors. The Prophet (s.a.) thought that this arrangement was not proper for the sanctity of the mosque and ordered that the doors opening into the mosque be sealed and the houses to have doors at the back..He wanted them to enter the mosque only through the main door. He permitted only the door of Ali (a.s.)’s house to open towards the mosque. Tirmizi writes:
“The Prophet (s.a.) ordered that
Except the door of Ali’s house all
Other doors to be sealed.”
Ref: Sahih Tirmizi, Vol 2, Page 214
Some persons didn’t like this arrangement. Certain brows frowned, some mouths opened and the gossip mill started working. The Prophet (s.a.) heard about the feelings of the companions. He therefore gathered them and said:
“Neither have I sealed your door nor
Have allowed Ali (a.s.)’s door to
Remain open. It is Allah Who has
Ordered sealing of your doors and
Leaving Ali (a.s.)’s door open.”
Ref: Qasais Nisai, Page 37
Certain relatives of the Prophet (s.a.) too wished that the doors of their homes opened towards the mosque, therefore they complained that showing partiality towards Ali (a.s.) he had allowed him this privilege.and refused them the facility. He said:
“Neither have I sent you out Nor did I allow Ali (a.s.) to
Ali (a.s.)
Stay. It is Allah who has kept You out and Ali (a.s) to stay in. Ref: Mustadrak Hakim, Vol 3, Page 117 Hazrat Omer too considered this a singular privilege for Hazrat and used to say: “Ali ibne Abi Talib enjoyed three such special privileges that if I got even one, it would have meant to me more than owning red haired camels.” When asked what these privileges were, He said: “The first was that he was married to Fatima binte Mohammed (s.a.); secondly, he had the honor of residing inside the mosque with the Prophet (s.a.), and thus the matters that were legitimate for the Prophet (s.a.) became legitimate for him, and Thirdly, He was given the Standard on
The Day of Khaibar!”
Ref: Mustadrak Hakim, Vol 3, Page 125
Ibrahim Hamwaini writes in Faraed al Simtain that atleast thirty companions have talked about the tradition of Fath al Baab (The Sealing of the Doors) and termed it as a singular privilege for Ameer al Momineen (a.s.). In the school of Ahl al Sunnat, while this tradition is certainly quoted, they also mention that the Prophet (s.a.) had said
“Barring the window of
thehouse of Abu Bakar,
No other window was open towards
The mosque.”
When there was no chance of refuting the first narration, they tried to connect the two versions saying that the first event happened in the first year of Hijrat and the second happened during the last days of the Prophet (s.a.) This means that when the Prophet (s.a.) ordered the sealing of the doors all openings were sealed except that of Ali (a.s.)’s house. But when the time for the departure of the Prophet (s.a.) was nigh, he ordered Abu Bakr’s window to remain open towards the mosque and ordered all other windows sealed. This way they thought that a similarity had been established between the two events. But the effectiveness of the similarities of events will be in the event of their weight on the scale of Dirayat. The second narration is weak according to Dirayat because Hazrat Abu Bakr’s house was not on the periphery of the mosque since after migration he first lived with Bani Abd Auf and then he built his house outside Madina in a village, Sakh, about a mile from the mosque. He used to visit the Prophet (s.a.) during his illness from there only. Therefore the historian Tabari has written that on the day of the death of the Prophet, Abu Bakar came to Madina and inquired about his condition.:
“When he was assured that
There was some diminution
In the pain suffered by the Prophet (s.a.),
He (Abu Bakar) went satisfied
to his home in Sakh.”
Ref: Vol 2, Page 420 It is surprising that Abu Bakar used to live in Sakh and wasn’t in Madina at the time of the demise of the Prophet (s.a.), nor did he have any house adjacent to the mosque, then from where and how that ‘window’was installed to remain installed and all other windows were ordered shut!!Remember, these were the last days of the Prophet (s.a.) and in his extreme illness, according to Tirmizi, three days before his death he orders all windows opening towards Masjid e Nabawi sealed and Abu Bakar’s window to remain in it’s place!!! If we analyse this narration, the order was issued on Friday or Saturday and the Prophet (s.a.) demised on Monday. This means that this event happened after the Event of Qirtas, that took place on the Friday before the Prophet (s.a.)’s demise when the COMPANIONS raised hue and cry that he was seriously ill and pen and paper must not be brought to him that he was not in full control of his senses! But the later, ostensible, order about the WINDOW they sheepishly
accept, if ever it was issued, and implemented!
This narrative, being against all norms of Dirayat, is constructively wrong that in one version it talks about khokha (window) and in others as baab (door). The meaning of the narrative becomes different with the use of these two different words and thus the narrative is unreliable. If instead of window, we accept the word door, the two events cannot be coordinated. Because in the earlier event all the doors opening towards the mosque were ordered closed excepting that of the house of Ali (a.s.) that continued to remain open. In the second, ostensible, event, when there was no other door opening towards the mosque, then how could they be sealed and the door of Hazrat Abu iege’s (non existent) house to continue to have the door opening towards the Mosque! The purpose for the concoction of this story seems that when, even Omer recognized the opening of Ali (a.s.)’s door towards the Mosque as a singular privilege, they made a weak attempt to devise a story to establish the same privilege for Hazrat Abu Bakar!!
It is imperative to consider that what was the reason for leaving the door of Ali (a.s.) open towards the mosque and ordering all others sealed. It is apparent that the main purpose must have been to preserve the sanctity of the precincts. The doors of the Comapnions were opening towards the mosque and they used to enter through those doors in all conditions of cleanliness or otherwise. This was ultra vires the sanctity of the place. The Prophet (s.a.) therefore ordered all the doors opening into the mosque to be sealed excepting that of Ali (a.s.)’s house. The reason for this exception was that Ali (a.s) was Tayyeb (Chaste). and Taher (Pure) and was free of all apparent impurities. Therefor no conditions were imposed on his entry to the mosque as was the case of the Prophet (s.a.). Therefore the Prophet (s.a.) said:
“O Ali (a.s.)! None other than
you and me is permitted to enter
his mosque in the state
Of Janub (apparent impurity)” Ref: Mishkaat, Page 564 On account of this purity and chastity,Ali (a.s.)’s door was kept open towards the mosque and all others were ordered sealed. As the homes of Moosa (a.s.) and Haroon (a.s.) were accepted as mosques, the house of the prophet (s.a.) and his Vicegerent (a.s.) too had the same sanctity. Therefore the Prophet (s.a.) said: “Allah ordered Moosa (a.s.) that he build a pure and clean Mosque and none else, other than Moosa a.s) and Haroon (a.s), should reside in that. Allah ordered me to build a pure and clean mosque wherein only me, Ali (a.s.) and his two sons, “” And none else, should reside. Ref: Qasaes, Siyuti, Page 243
When this privilege was reserved only for the Prophet (s.a.), Ali (a.s.) and his Chaste sons (a.s.), no question arises of allowing the door or window of any other person opening into the mosque. If it was the Divine will to give the same status to Abu Bakar, he would have been allowed to keep the door open in the first instance only! When he was not eligible for such a privilege, what was the question of his having a door or window opening in that direction! Another question about the narrative is that the word Khokha doesn’t mean a window. At best it can be translated as a ventilator’. It is written in the Ferozabadi Khamoos (Dictionary),”Kurrat tardi al zau il al bayt- a hole that allows light into a house.” The ventilators cannot be used for entering or leaving a house and they are located on the walls almost at the roof level! When it is impossible ti enter or exit the house through the Khokha, then what privilege auch a contraption would provide to Hazrat Abu Bakr!
In the matters of faith, the belief of Ahl Al-Sunnah Wal-Jama’ah is moderate between excessiveness and negligence and between exaggeration and lack of respect. And among these matters is their faith towards the family of the Messenger of Allâh. Surely they are friendly to every Muslim male and female from among the offspring of Abdul Muttalib and to all the wives of the Prophet. They love them all; they praise them and put them in the position they deserve, with justice and fairness, not with passion and discretion. They acknowledge the virtue of the one for whom Allâh has combined both the honor of “Iman” (the faith) and the honor of the Nasab (being related to the Prophet). And he who belongs to the household from among the companions of the Messenger of Allâh, they surely love him, because of his faith, piety, companionship and relationship with the Prophet.
And he who is not among the companions, they love him, because of his faith, piety and kinship with the Prophet.
And they believe that the honor of the kinship is subsequent to the honor of faith. And he whom Allâh has combined both for him, surely possesses the combination of the two virtues. And he who has not been granted the faith, surely the honor of his kinship with the Prophet cannot benefit him in any way. And Allâh has said: (Verily the most honorable of you with Allâh is that (believer) who has At-Taqwâ [i.e. he is one of the Muttaqûn (the pious.)] ¹. And the Prophet at the end of a long Hadith reported by Muslim in his Sahih (2699) narrated by Abu Hurairah said: And he whose deed has made him slow, it is not his Nasab (kinship) that would make him fast”. And Ibn Rajab (Rahimahullah) in explaining the meaning of this Hadith in his book Jami’e Al-Ulum Wal-Hikam (page: 308) said: “It means that it is the deed that
Al-Hujuraat Ayah: 13. takes a person to the higher ranks of the Hereafter. As Allâh has said: (For all, there will be degrees (or ranks) according to what they did ¹ So he whose deeds made him slow, to the extent that it cannot take him to the higher positions towards Allâh, it is not his relationship with the Prophet that would take him there; for surely, Allâh rewards according to deeds and not according to relationships. As He has said: Then when the Trumpet is blown, there will be no kinship among them that Day, nor will they ask for one another 2.
And Allâh has ordained for one to hasten towards His forgiveness and mercy through good deeds, as He has said: (And march forth in the way (which leads to) forgiveness from your Lord, and for Paradise as wide as are the heavens and the earth prepared for Al-Muttaqûn (the pious). Those who spend (in Allâh’s Cause) in prosperity and in adversity, who repress anger) ³. And
He also said: (Verily, those who live in awe for fear of their Lord; And those who believe in the Ayât (proofs, evidences, verses, lessons, signs, revelations, etc.) of their Lord; And those who join not anyone (in worship) as partners with their Lord; And those who give that (the charity) which they give (and olso do other good deeds) with their hearts full of fear (whether their alms and charities have been accepted or not), because they are sure to return to their Lord (for reckoning). It is these who hasten in the good deeds and they are foremost in them 1.
He then mentioned statements in motivation towards good deeds and (in emphasizing) that nearness to the Prophet and His friendship can only be obtained through the piety and the righteous deed. He ended it with the Hadith of Amr bin AlAas in Sahih Al Bukhari (5990) and Sahih Muslim (215); he said: “And all of this is confirmed by the Hadith recorded in AsSahihain (i.e. Al Bukhari and Muslim),
Surah Al-Mu’minun Ayât: 57-61.
Prophet narrated by Amr bin Al-Aas who heard the saying: “Verily, the so-and-so family of my father cannot be my “Awliya’a” (friends, supporters), my “Waliy” (friend, protector) is Allâh and the righteous believers”. This refers to the fact that his friendship cannot be obtained by relationship even if it is a close one. It can rather be obtained by Iman (the faith) and the righteous deed. So he whose faith and deeds are complete, is the greatest of friends to him irrespective of whether he has a close relationship with him or not. And in this meaning, some poets said:
I swear by Allâh, the value of a human being is according to his religion. Do not give up the piety relying only on the Nasab (kinship) Islam has raised Salman the Persian (not Nasab)
And Shirk (polytheism) has dropped Abu Lahab who is of noble descent
हुजूर सल्लल्लाहु अलैहि वसल्लम ने एक मर्तबा पछनियां लगवाई।जो ख़ूने मुबारक निकला हुजूर सल्लल्लाहु अलैहि वसल्लम ने एक सहाबा से फ्रमाया कि इसे गिरा आओ। वह सहाबी ख़ूने मुबारक को लेकर एक दीवार के पीछे गये और दायें बायें देखकर उस ख़ून मुबारक को पी गये। जब वापस आये तो हुजूर सल्लल्लाहु अलैहि वसल्लम ने फ़रमाया उस ख़ून का क्या कर आये? अर्ज़ किया उसे दीवार के पीछे गायब कर आया हूं। फ़रमायाः लेकिन किस जगह? उन्होंने अर्ज़ किया या रसूलल्लाह! मुझे आपका ख़ूने मुबारक ज़मीन पर गिराना या ज़मीन में दबाना अच्छा मालूम नहीं हुआ। मैं नहीं चाहता कि हुजूर अकदस के ख़ूने मुबारक पर किसी का पांव पड़े। इसलिये मैंने तो उसे पी लिया है। हुजूर ने फ़रमाया जा तूने अपने आपको दोज़ख़ से बचा लिया। (अल – अनवारुल मुहम्मदिया सफा १४० )
: सबक सहाबए किराम के दिलों में हुजूर सल्लल्लाहु अलैहि वसल्लम का बेहद अदब और एहतराम था। इसी अदब और एहतराम के पेशे नज़र वह हुजूर सल्लल्लाहु अलैहि वसल्लम का ख़ून पी गये। हालांकि हुजूर सल्लल्लाहु अलैहि वसल्लम ने पी जाने का इरशाद नहीं फ़रमाया था। मालूम हुआ कि जो काम हुजूर सल्लल्लाहु अलैहि वसल्लम के अदब और एहतराम के पेशे नज़र किया जाये वह अगरचे हुजूर सल्लल्लाहु अलैहि वसल्लम ने न भी फ़रमाया हो तो वह भी अच्छा और दौज़ख़ से बचने वाला होता है। यह भी मालूम हुआ कि हुजूर सल्लल्लाहु अलैहि वसल्लम की ज़ाते बाबरकात बेमिस्ल और बेनज़ीर है। एक हमारा खून भी है कि कपड़े या कि जिस्म को लग जाये तो कपड़ा और जिस्म नापाक हो जाता है। एक वह ख़ून मुबारक भी है कि जिस जिस्म से लग गया वह जहन्नम से आज़ाद हो गया ।
नियमित जीवन व्यतीत करने की शैली जो आप में देखी गयी है वह कहीं किसी में न देखी गयी है और न सुनी गई है। जिससे जाहिर है कि आपके मिजाज में उच्चतम श्रेष्टता और मजबूती और एक रंगी थी। जो बात आरम्भ में आप से प्रकट हुई वह वजा में सम्मिलित हो गई और उसमें परिर्वतन होना किसी भी दशा में असंभव था।
जिस आदमी के मकान पर आप एक बार रूके और ठहरे आजीवन आप ने अपने पदार्पण से उसी मकान को सम्मानित किया। बड़े-बड़े धनी मानी व्यक्ति प्रार्थना करके हार गये परन्तु आप प्रथम गरीब मेज़बान का दिल तोड़ना पसन्द नहीं किया। जीवन के अंतिम भाग में जब आप बहुत कमजोर और जुईफ हो गये थे सफर नहीं करते थे। आपके धनी मालदार मुरीद (धार्मिक चेले) खुद जाकर आप को लाते थे। तो भी आप उनके घर नहीं ठहरते वरन् उस शहर में जहाँ प्रथम बार रुके थे उसी स्थान पर रूकते थे। यहां तक कि किसी शहर या कस्बा में पहली बार जिस रास्ते प्रवेश किये थे उसी रास्ते से तशरीफ ले जाते थे और कभी उस रास्ते को नहीं बदलते थे। यदि कभी अपनी लीनता विलीनता के कारण संयोगवश रास्ता छूट जाता तो आप लौट कर उस रास्ते पर पलट आते थे और कहते थे कि हमारा पुराना रास्ता यही है गोया रास्ते से भी स्नेह हो जाता था।
मौलवी रौनक़ अली साहब वारसी लिखते है कि ग्राम गौरा, जिला- बाराबंकी जब प्रारम्भ में सरकार तशरीफ ले गये थे तो राह में एक बाग़ था जिसके एक वृक्ष के साये में आप थोड़ी देर आराम किये थे
दूसरी बार पन्द्रह-सोलह वर्ष पश्चात् उसी रास्ते से उसी गाँव को जा रहे थे। पालकी में सवार थे क्योंकि उस समय आपका बुढ़ापा था और अत्याधिक कमज़ोर हो गये थे। जब आप बाग़ पर पहुंचे तो पालकी रोकवाकर उतर गये समय के फेर ने उस बाग़ को उजाड़ दिया था। आप उस बाग़ के उसी वृक्ष के स्थान पर गये और थोड़ी देर विश्राम करने के बाद फिर पालकी पर सवार हुए। अपने साथ वालों से कहा जब हम पहली बार इस रास्ते से गुजरे थे तो इस स्थान पर एक छायादार वृक्ष था। यह विशेषता आप में सदैव पाई गई कि आप जिस मकान अथवा स्थान पर प्रथम बार जिस ओर मुंह करके बैठे, उठे और आराम किया हमेशा आप उसो प्रकार व्यवहार करते रहे कभी आचरण में अन्तर नहीं आ पाया।
Aal-e-Qutub Aal-e-Syed Abdullah Shah Ghazi 