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Thabit ibn Qays [radiallaahu `anhu] (Hadith No. 2493)


Volume 4, Book 52, Number 98 :
Narrated by Ibn Aun
Once Musa bin Anas while describing the battle of Yamama, said, “Anas bin Malik (radiallaahu `anhu) went to Thabit bin Qais (radiallaahu `anhu), who had lifted his clothes from his thighs and was applying Hunut to his body. Anas asked, ‘O Uncle! What is holding you back (from the battle)?’ He replied, ‘O my nephew! I am coming just now,’ and went on perfuming himself with Hunut, then he came and sat (in the row). Anas then mentioned that the people fled from the battle-field. On that Thabit (radiallaahu `anhu) said, ‘Clear the way for me to fight the enemy. We would never do so (i.e. flee) in the company of Allah’s Apostle (sallallaahu `alayhi wasallam). How bad the habits you have acquired from your enemies!”

Applying Hunut = putting on perfume. It’s done in order to prepare oneself for the meeting with angels. Only a person eager for martyrdom, also sure of it, would care for such detail when putting on his armor in preparation for battle.

We see this eagerness again when Thabit (radiallaahu `anhu) marches towards the enemy while others were fleeing/backing away. As we get to know from the reports of the Battle of Yamama, Musaylamah’s army wasn’t easy to defeat. It took a lot of strategizing and and toil to corner the enemy. Being brave and enthusiastic in such circumstances isn’t an easy thing to do. When everyone around you is being negative, losing hope, it’s close to impossible to remain firm on your ground. Such was the character of this sahabi.


More on Thabit bin Qays (radiallaahu `anhu):

His full name was Thâbit bin Qays bin Shammas bin Zahîr al-Ansâri. He is also referred to as Abu Muhammad or Abu Abdul Rahmân, meaning the father of Muhammad or the father of Abdul Rahmân. Both his sons were killed in the battle of Harra while defending Madina. Thâbit bin Qays was known as the Speaker of the Ansâr (Khatîb al- Ansâr) as he would eloquently address the Ansâr on behalf of the Messenger, upon him be peace. He was also known as Khatib al-Rasûl, the one who gave the sermon for the Messenger, upon him be peace.

There were several verses of Qurân revealed about him. One of the verses related to divorce was revealed after his wife complained to the Messenger that ‘although she did not complain about his character or religion’, she did not want to remain married to him. The Messenger, upon him be peace, then asked her if she were willing to return the garden that he had given her in dowry. She agreed and the Messenger, upon him be peace, instructed him to ‘accept the garden and pronounce the divorce’.

Another verse was revealed with regard his generosity. When his fruit was ripe he decided he would give anyone that came to him that day some dates as a gift. By the end of the day he had no dates left for himself or his family and Allah revealed the verse, “It is He Who produces gardens, with trellises and without, and dates, and tilth with produce of all kinds, and olives and pomegranates, similar (in kind) and different (in variety): eat of their fruit in their season, but render the dues that are proper on the day that the harvest is gathered. But waste not by excess: for Allah loves not the wasters” (6:141).

There were two verses that were revealed about other people that he feared were about him. The first was where some companions were told ‘O you who believe! Raise not your voices above the voice of the Prophet, nor speak aloud to him in talk, as you may speak aloud to one another, lest your deeds become vain and you perceive not (49:2). He had a loud voice and was fearful that the verse was a direct rebuke to him. He hid away for some days until the Messenger; himself went to see what was wrong with him. Thâbit explained that he has a loud voice and was afraid that he would be one whose ‘deeds become vain’. The Messenger, upon him be peace, comforted him saying ‘you live well and you will die well’.

He also went into hiding after Allah revealed that He ‘loves not any arrogant boaster’ (39:18). On this occasion, the Messenger, upon him be peace, told him ‘you are not one of them, you live a praised life and you will die a martyr and enter the Garden.’ He was killed in the battle of Yamâma during the period of Abu Bakr al-Siddiq.

He was a man of great character and worship. On one occasion, the Messenger, upon him be peace saw a light emanating from a house and said ‘perhaps someone is reading Surat al-Baqara (the second chapter of the Quran)’. The next morning some of the companions went to the house and asked Thâbit what he was doing that night and he confirmed that he was indeed reading Surat al-Baqara.

Taken from Kitaba


The Gift of Perfume (Hadith No. 2254)


Volume 3, Book 47, Number 756:
Narrated ‘Azra bin Thabit Al-Ansari:
When I went to Thumama bin ‘Abdullah, he gave me some perfume and said that Anas (radiallaahu `anhu) would not reject the gifts of perfume. Anas (radiallaahu `anhu) said: The Prophet (sallallaahu `alayhi wasallam) used not to reject the gifts of perfume.

As far as I’m concerned, this Sunnah is so easy to follow! I’m lovin’ it! :D

P.S. Who else is looking forward to Eid – and whatever else comes with it? ;)

Beware of Who You Befriend (Hadith No. 1809)


Volume 3, Book 34, Number 314:

Narrated Abu Musa (radiallaahu `anhu):

Allah’s Apostle (sallallaahu `alayhi wasallam) said, “The example of a good companion (who sits with you) in comparison with a bad one, is I like that of the musk seller and the blacksmith’s bellows (or furnace); from the first you would either buy musk or enjoy its good smell while the bellows would either burn your clothes or your house, or you get a bad nasty smell thereof.”

Be very careful while choosing your friends because they play an important role in making the future you. You will be influenced by them, willingly or unwillingly. So favor the perfume-seller over the blacksmith.

Having bad friends can not only have adverse effects on your life in this world, it can sabotage your eternal bliss in the Hereafter as well. Why would you want to risk that?

وَيَوْمَ يَعَضُّ الظَّالِمُ عَلَىٰ يَدَيْهِ يَقُولُ يَا لَيْتَنِي اتَّخَذْتُ مَعَ الرَّسُولِ سَبِيلًا
يَا وَيْلَتَىٰ لَيْتَنِي لَمْ أَتَّخِذْ فُلَانًا خَلِيلًا
لَّقَدْ أَضَلَّنِي عَنِ الذِّكْرِ بَعْدَ إِذْ جَاءَنِي ۗ وَكَانَ الشَّيْطَانُ لِلْإِنسَانِ خَذُولًا

“And the Day the wrongdoer will bite on his hands [in regret] he will say, “Oh, I wish I had taken with the Messenger a way.
Oh, woe to me! I wish I had not taken that one as a friend.
He led me away from the remembrance after it had come to me. And ever is Satan, to man, a deserter.”
[Al-Furqan: 27-29]

A reminder by Nouman Ali Khan on the same subject here.
Relate post: Righteous Company – Light

Hajj and `Umrah – Similarities (Hadith No. 1540)


Volume 3, Book 27, Number 17:

Narrated Safwan bin Ya’la bin Umaiya from his father who said:

“A man came to the Prophet (sallallaahu `alayhi wasallam) while he was at Ji’rana. The man was wearing a cloak which had traces of Khaluq or Sufra (a kind of perfume). The man asked (the Prophet (sallallaahu `alayhi wasallam)), ‘What do you order me to perform in my ‘Umra?’ So, Allah inspired the Prophet (sallallaahu `alayhi wasallam) divinely and he was screened by a place of cloth. I wished to see the Prophet (sallallaahu `alayhi wasallam) being divinely inspired. ‘Umar (radiallaahu `anhu) said to me, ‘Come! Will you be pleased to look at the Prophet (sallallaahu `alayhi wasallam) while Allah is inspiring him?’ I replied in the affirmative. ‘Umar (radiallaahu `anhu) lifted one corner of the cloth and I looked at the Prophet (sallallaahu `alayhi wasallam) who was snoring. (The sub-narrator thought that he said: The snoring was like that of a camel). When that state was over, the Prophet (sallallaahu `alayhi wasallam) asked, “Where is the questioner who asked about ‘Umra? Put off your cloak and wash away the traces of Khaluq from your body and clean the Sufra (yellow color) and perform in your Umra what you perform in your Hajj (i.e. the Tawaf round the Ka’ba and the Sa’i between Safa and Marwa). “

It happened a number of times in the life of the Prophet (sallallaahu `alayhi wasallam) that he got revelation about a certain matter instantly. This incident is one of those. And it proves that the Prophet (sallallaahu `alayhi wasallam) didn’t know everything, he didn’t know the unseen except whatever Allah revealed to him.

Coming to the statement “perform in your `Umrah what you perform in your Hajj”, it means perform Tawaaf and Sa`ee. It’s a general statement, but the implication is specific. It doesn’t mean that the Prophet (sallallaahu `alayhi wasallam) asked him to start doing the rituals of Hajj for his `Umrah (radiallaahu `anhu). Also, the things forbidden in Ihraam for Hajj are also forbidden in Ihraam for `Umrah, including perfume, intercourse, cutting hair etc.

As far as the condition of the Prophet (sallallaahu `alayhi wasallam) during wahy (Divine Inspiration) described in this Hadith, I can’t find any explanation of the words. So for now, take it as it is, and don’t try to interpret. If I find something, I’ll update the post inshaAllah.

Hajj – Two Stages of Exiting Ihraam (Hadith No. 1509)


Volume 2, Book 26, Number 809:

Narrated ‘Abdur-Rahman bin Al-Qasim:

I heard my father who was the best man of his age, saying, “I heard ‘Aisha (radiallaahu `anhaa) saying, ‘I perfumed Allah’s Apostle (sallallaahu `alayhi wasallam) with my own hands before finishing his Ihram while yet he has not performed Tawaf-al-Ifada.’ She spread her hands (while saying so.)”

It is not permissible for the pilgrim in ihraam, man or woman, to put on perfume after entering ihraam, because the Prophet (peace and blessings of Allaah be upon him) said: “And do not wear any garment that has been touched by saffron or safflower.” And ‘Aa’ishah (may Allaah be pleased with her) said: I put perfume on the Messenger of Allaah (peace and blessings of Allaah be upon him) for his ihraam before he entered ihraam, and when he exited ihraam before he circumambulated the Ka’bah. Agreed upon. And the Prophet (peace and blessings of Allaah be upon him) said concerning a man who died when in ihraam: “Do not put any perfume on him.” Saheeh – agreed upon.

Firstly: the actions of the Day of Sacrifice are three for the pilgrim who is doing Ifraad. They are: stoning Jamrat al-‘Aqabah, shaving the head or cutting the hair, and tawaaf al-ifaadah, plus saa’i if he  did not do it after the tawaaf of arrival. For those who are doing Tamattu’ or Qiraan, they must also slaughter the sacrifice. The one who is doing tamattu’ must also do saa’i after tawaaf al-ifaadah.

Secondly: these actions should be done in the following order: stoning the Jamrah, then offering the sacrifice, then shaving the head or cutting the hair, then tawaaf and saa’i. This is best, following the example of the Prophet (peace and blessings of Allaah be upon him), because he stoned the Jamrah, then offered the sacrifice, then shaved his head, then ‘Aa’ishah put perfume on him, then he went to the Ka’bah (to do tawaaf al-ifaadah). He was asked about the order in which these actions were to be done, by those who had done some of them ahead of others, and he said: “It doesn’t matter, it doesn’t matter.”

Thirdly: Whoever does two of them apart from offering the sacrifice has thus completed the first stage of exiting ihraam, hence it becomes permissible for him to do all the things that were forbidden to him whilst in ihraam, apart  from intercourse. When he has done all three, then everything that was forbidden to him become permissible, including intercourse. There are many ahaadeeth concerning this which point to this meaning.


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