Hadith 4303
اُردوEn
حَدَّثَنَا مَحْمُودُ بْنُ خَالِدٍ الدِّمَشْقِيُّ , حَدَّثَنَا مَرْوَانُ بْنُ مُحَمَّدٍ , حَدَّثَنَا مُحَمَّدُ بْنُ مُهَاجِرٍ , حَدَّثَنِي الْعَبَّاسُ بْنُ سَالِمٍ الدِّمَشْقِيُّ , نُبِّئْتُ عَنْ أَبِي سَلَّامٍ الْحَبَشِيِّ , قَالَ : بَعَثَ إِلَيَّ عُمَرُ بْنُ عَبْدِ الْعَزِيزِ فَأَتَيْتُهُ عَلَى بَرِيدٍ , فَلَمَّا قَدِمْتُ عَلَيْهِ , قَالَ : لَقَدْ شَقَقْنَا عَلَيْكَ يَا أَبَا سَلَّامٍ فِي مَرْكَبِكَ , قَالَ : أَجَلْ وَاللَّهِ يَا أَمِيرَ الْمُؤْمِنِينَ , قَالَ : وَاللَّهِ مَا أَرَدْتُ الْمَشَقَّةَ عَلَيْكَ , وَلَكِنْ حَدِيثٌ بَلَغَنِي أَنَّكَ تُحَدِّثُ بِهِ عَنْ ثَوْبَانَ مَوْلَى رَسُولِ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ فِي الْحَوْضِ , فَأَحْبَبْتُ أَنْ تُشَافِهَنِي بِهِ , قَالَ : فَقُلْتُ : حَدَّثَنِي ثَوْبَانُ مَوْلَى رَسُولِ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ , أَنَّ رَسُولَ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ , قَالَ : " إِنَّ حَوْضِي مَا بَيْنَ عَدَنَ إِلَى أَيْلَةَ , أَشَدُّ بَيَاضًا مِنَ اللَّبَنِ , وَأَحْلَى مِنَ الْعَسَلِ , أَوانيِهُ كَعَدَدِ نُجُومِ السَّمَاءِ , مَنْ شَرِبَ مِنْهُ شَرْبَةً لَمْ يَظْمَأْ بَعْدَهَا أَبَدًا , وَأَوَّلُ مَنْ يَرِدُهُ عَلَيَّ فُقَرَاءُ الْمُهَاجِرِينَ , الدُّنْسُ ثِيَابًا وَالشُّعْثُ رُءُوسًا , الَّذِينَ لَا يَنْكِحُونَ الْمُنَعَّمَاتِ , وَلَا يُفْتَحُ لَهُمُ السُّدَدُ " , قَالَ : فَبَكَى عُمَرُ حَتَّى اخْضَلَّتْ لِحْيَتُهُ , ثُمَّ قَالَ : لَكِنِّي قَدْ نَكَحْتُ الْمُنَعَّمَاتِ , وَفُتِحَتْ لِي السُّدَدُ , لَا جَرَمَ أَنِّي لَا أَغْسِلُ ثَوْبِي الَّذِي عَلَى جَسَدِي حَتَّى يَتَّسِخَ , وَلَا أَدْهُنُ رَأْسِي حَتَّى يَشْعَثَ .
´It was narrated that Abu Sallam Al-Habashi said:` “Umar bin ‘Abdul-‘Aziz sent for me and I came to him upon the riding animal prepared for swift mail delivery. When I came to him, he said: ‘We have caused you some trouble O Abu Sallam.’ He said: ‘Yes, by Allah, O Commander of the Believers!’ He said: ‘By Allah, we did not want to cause you any hardship, but there is a Hadith which I have heard that you narrate from Thawban, the freed slave of the Messenger of Allah (ﷺ), concerning the Cistern, and I wanted to hear it directly from you.’ He said: “I said: ‘Thawban, the freed slave of the Messenger of Allah (ﷺ), told me that the Messenger of Allah (ﷺ) said: “My Cistern is (wider than) the distance between Ailah and ‘Aden. It is whiter than milk and sweeter than honey, and its cups are as many as the stars in the sky. Whoever drinks from it will never feel thirst again. The first ones who come to drink from it will be the poor Muhajirin, with dirty clothes and disheveled hair, who do not marry refined women and for whom no doors are opened.” ‘Umar wept until his beard became wet, then he said: ‘But I have married refined women and doors have been opened for me. Certainly I will not wash the clothes that are on my body until they become dirt, and I will not comb my hair until it becomes disheveled.’”
Related hadith on this topic
Explanation & Benefits
Maulana Ataullah Sajid
Benefits and Issues:
(1)
If a poor and unknown Muslim is righteous, then he has a great status in the sight of Allah.
(2)
If Allah Almighty grants wealth, then adopting simplicity instead of adornment and pride becomes a means of elevation in ranks.
(3)
The meaning of "doors being opened" is that, due to his high status in the world, everyone respects him, and wherever he goes, people open their doors to welcome him.
Whereas the poor man is treated in the opposite manner.
(4)
Having disheveled and untidy hair does not mean that one should neglect proper cleanliness and hygiene.
Rather, it means that one should not be excessively absorbed in adornment and beautification.
(5)
Despite being a caliph, Umar ibn Abd al-Aziz (rahimahullah) was so fond of the knowledge of hadith that whenever he learned that a scholar had memorized a hadith, he did not consider it beneath him to benefit from him.
Muslim rulers should be like this.
(6)
It is the duty of the scholars ('ulama) to respect rulers who love the religion,
and to make every effort to comply with their commands.
(7)
Umar ibn Abd al-Aziz (rahimahullah) did not send the order that they should come immediately, but Abu Salam (rahimahullah) endured hardship in obedience to the leader and tried to reach as soon as possible.
(1)
If a poor and unknown Muslim is righteous, then he has a great status in the sight of Allah.
(2)
If Allah Almighty grants wealth, then adopting simplicity instead of adornment and pride becomes a means of elevation in ranks.
(3)
The meaning of "doors being opened" is that, due to his high status in the world, everyone respects him, and wherever he goes, people open their doors to welcome him.
Whereas the poor man is treated in the opposite manner.
(4)
Having disheveled and untidy hair does not mean that one should neglect proper cleanliness and hygiene.
Rather, it means that one should not be excessively absorbed in adornment and beautification.
(5)
Despite being a caliph, Umar ibn Abd al-Aziz (rahimahullah) was so fond of the knowledge of hadith that whenever he learned that a scholar had memorized a hadith, he did not consider it beneath him to benefit from him.
Muslim rulers should be like this.
(6)
It is the duty of the scholars ('ulama) to respect rulers who love the religion,
and to make every effort to comply with their commands.
(7)
Umar ibn Abd al-Aziz (rahimahullah) did not send the order that they should come immediately, but Abu Salam (rahimahullah) endured hardship in obedience to the leader and tried to reach as soon as possible.
Source: Commentary on Sunan Ibn Mājah by Mawlānā ‘Atā’ullāh Sājid, Page: 4303
Shaykh Dr. Abdur Rahman Freywai
Commentary:
Note:
(There is a discontinuity in the chain of narration,
but due to supporting narrations and corroborating evidence, its marfu‘ (attributed to the Prophet sallallahu alayhi wa sallam) portion is authentic.
For details, see:
al-Sahihah, no. 1082)
Note:
(There is a discontinuity in the chain of narration,
but due to supporting narrations and corroborating evidence, its marfu‘ (attributed to the Prophet sallallahu alayhi wa sallam) portion is authentic.
For details, see:
al-Sahihah, no. 1082)
Source: Sunan al-Tirmidhi – Majlis ‘Ilmi Dar al-Da‘wah, New Delhi Edition, Page: 2444
