Category Archives: English

HADEES : BLESSINGS FOR MUHAMMAD

BLESSINGS FOR MUHAMMAD

When men hear the mu�azzin, they should repeat what he says and invoke blessings on Muhammad.  They should �beg from Allah al-WasIla for me, which is a rank in Paradise fitting for only one of Allah�s servants.  If any one who asks that I be given the WasIla, he will be assured of my intercession,� says Muhammad (747).

In a variation on this theme, if a man who hears a caller responds by testifying that he is �satisfied with Allah as my Lord, with Muhammad as Messenger, and with Islam as dIn [religion] his sins would be forgiven� (749).

In seeking blessings for himself, Muhammad does not forget his wives and progeny.  �Apostle of Allah, how should we bless you?� Muhammad is asked.  He replies: �O Allah! bless Muhammad, and his wives and his offspring. . . . He who blesses me once, Allah would bless him ten times� (807. 808).

author : ram swarup

HADEES : ATTACKS ON NON-MUSLIMS

ATTACKS ON NON-MUSLIMS

AzAn became a great indicator.  Where it was heard, it meant that everything was not kufr (infidelity).  �The Messenger of Allah used to attack the enemy when it was dawn.  He would listen to the AzAn; so if he heard an AzAn, he stopped� (745).  This the commentator finds greatly virtuous in Muhammad.  �The greatest contribution made by the Holy Prophet in the sphere of warfare is that he elevated it from – the surface of reckless murder or slaughter to the level of humanized struggle for the uprooting of evil in society.  The Holy Prophet, therefore, did not allow his Companions to take the enemy unawares under the cover of darkness of night� (note 600).

author : ram swarup

HADEES : AZAN

AZAN

We are told how the institution of azAn began.  In the beginning, in Medina, people forgathered in the mosque without knowing when they were to pray.  As a means of calling people to prayer at fixed times, some suggested using a bell, as the Christians did; others a horn, as the Jews did.  Some even suggested that a fire should be lighted.  All these methods were ruled out.  To make the Muslim practice different from that of the Jews, the Christians, and the Fireworshippers, the system of the human voice was introduced.  BilAl, who was very loud-throated, and �Abdullah b. Umm MaktUm, who later became blind, were the first mu�azzin (callers) (735, 737, 741).

AzAn is very effective.  �When Satan hears the call to prayer, he runs away to a distance like that of RauhA,� a distance of 36 miles from Medina (751).

author : ram swarup

HADEES : Prayer (SalAt)

Prayer (SalAt)

The fourth book is the �Book of Prayer� (SalAt).  It is the longest, with 1,398 ahAdIs divided into 203 chapters.  But in all these pages, one looks in vain for any reference to such problems as self-exploration and self-knowledge, problems of enduring concern for the spirituality of the Indian tradition.  There is not even a remote hint of different men endowed with different natures taking different paths toward a divinity differently figured.  As there is one Allah, one Guide, one Book, there is also one Prayer, caught and fixed in a single formula.

From the titles of the 203 chapters this book contains, one can see that they all relate to the externals: azAn (the call to prayer), postures like bowing, prostrating and rising, the number and times of the different prayers, the place of imAm in the system of prayers, the merits of prayers at different times, the prayer for rain, the prayer for protection against windstorms and other calamities, the prayer relating to the dead, and so on.

author : ram swarup

hadees : CONSERVING BODY HEAT

CONSERVING BODY HEAT

If one lost too much body heat during the bath, it could be regained by lying again in the embrace of one�s wife.  According to a hadIs quoted by TirmizI, �Aisha reports: �On many occasions it happened that the apostle of Allah came back to me after the bath of purification with the intention of warming up.  I �wrapped� him up round me even though I myself had not taken bath [and was therefore in a state of impurity]� (vol. I, hadIs 108).

Notwithstanding all these rules and regulations, Muhammad was not bound by them.  He had his Apostle�s privilege, which, in this case, he shared with �AlI.  According to AbU sa�Id, Muhammad told �AlI: �O �AlI!  It is not lawful for anyone except me and thee to go to a mosque in a state of sexual defilement� (TirmizI, vol. II, hadIs 1584).

author : ram swarup

hadees : BATHING TOGETHER

BATHING TOGETHER

Many ahAdIs narrate how the Prophet and his wives used to bathe together after sexual intercourse.  �Aisha reports: �The Messenger of Allah took a bath from the vessel [which contained 15 to 16 pounds of water].  And I and he [the Prophet] took a bath from the same vessel� (625).  She reports the same idea with more details in another hadIs: �I and the Messenger of Allah took a bath from one vessel and our hands alternated into it in the state that we had sexual intercourse� (629).

Two other wives of Muhammad, Umm Salama and MaimUna, also report that they and Muhammad took their baths together (581, 631).

The translator feels that the practice of the Prophet needs defense from the likely attacks of hostile critics.  He tells us that this bath was quite a modest act.  There were no glaring lights; and though the Prophet and his wives on occasion took a bath from the same vessel, it was not a tub-bath where a couple sit together; moreover, they took their bath in pitch darkness, and thus there was no question of their seeing each other�s bodies (note 538).

author : ram swarup

hadees : SINGLE BATH FOR MULTIPLE COITUS

SINGLE BATH FOR MULTIPLE COITUS

Unlike ablution, the bath need not be repeated after each act of intercourse.  Anas reports that �the Messenger of Allah used to have sexual intercourse with his wives with a single bath� (606); or in the colorful language of TirmizI: �with one bath, the Apostle walked over all his women� (vol. I, hadIs 124).  The translator explains: �The holy prophet did not take a bath after every intercourse; he simply performed ablution and took a bath at the end� (note 514).

author : ram swarup