The purpose of this book is not to cover the battles of Rasulullah (صلى الله عايه وسالم). The anecdotes relevant to this book are those episodes which pertain to mujaahaadat (strivings against the nafs), patience, tolerance, etc. Since these lofty attitudes are conspicuously borne out in the stories of the battles, they have been briefly discussed.

Now will be presented some anecdotes regarding the poverty, abstinence (zuhd) and hardships of Rasulullah (صلى الله عايه وسالم). These anecdotes are reproduced from Khasaa-il-e-Nabawi, the Urdu translation of Shamaa-il-e-Tirmizi.

Rasulullah’s Abstinence
1) Hadhrat Qeelah said that she saw Rasulullah (صلى الله عايه وسالم) with two worn-out pieces of cloth draped around him (a lower cloth and a cloth around the upper part of his body). Clad in these old garments, he would sit in the style of the poor. Once while sitting in this way with a date-branch in his mubaarak hand, a man came to him. This forlorn state generated in this man so much awe that he began to shiver with fear, Rasulullah (صلى الله عايه وسالم) told him to regain his composure. With this instruction, the man became calm.

Rasulullah (صلى الله عايه وسالم) adopted the garments of the poor because of tawaadhu’ (humility). It is for this reason that the Sufiyaa too adopt the state of faqr (poverty). This style inculcates humility and negates takabbur (pride).

2) Malik Bin Dinar (rahmatullah alayh) narrates that Rasulullah would never eat to the point of satiation unless there were guests. For the sake of the guests he would continue eating because if he stopped, the guests too would cease eating and remain hungry.

3) Rasulullah (صلى الله عايه وسالم) said that he did not fear poverty and hunger for the Ummah. On the contrary, he feared that the earth would become generous (pouring out its wealth) for the Ummah as it had become generous for nations of bygone times. “You (Muslims) will then become engrossed in the world as former people had become engrossed. The world will then destroy you just as it had destroyed those people”, he said.
Once Rasulullah (صلى الله عايه وسالم) supplicated:
“O Allah! Bestow sustenance to the progeny of Muhammad to suffice for their needs.”

4) Hadhrat Nu’man Bin Bishr (radhiyallahu anhu) said:
“Are you not engrossed in eating according to your desire? I have seen Rasulullah (صلى الله عايه وسالم) not having enough of even low quality dates.”

5) Hadhrat Aishah (radhiyallahu anha) said that at times the fire was not lit in their homes for a month. They would be satisfied with dates and water. In another narration it is said that sometimes the fire in Rasulullah’s homes would be lit only after two months had passed. When the moon of the third month was sighted, then only was the fire lit. This means that there was nothing available for cooking, hence the fire would not be ignited.

According to the Ulama, inspite of the abundance of wealth acquired from the battles, Rasulullah (صلى الله عايه وسالم) maintained this condition or poverty from beginning to end.

6) Once Hadhrat Abu Bakr (radhiyallahu anhu) presented a leg of mutton to Rasulullah (صلى الله عايه وسالم). It was night time. Although there was no lamp in the house, Hadhrat Aishah engaged herself in cutting up the meat. When someone commented on the darkness, she said that if there was oil for the lamp, she would rather use it in the food.

7) Hadhrat Abu Talhah (radhiyallahu anhu) says that when they complained about extreme hunger and showed Nabi-e-Akram (صلى الله عايه وسالم) the stones tied around their stomachs, he pointed to two stones tied to his stomach on account of the severity of hunger. This indicated that Rasulullah’s hunger was greater.

8) Once Rasulullah (صلى الله عايه وسالم) came unexpectedly out of his home. It was neither his normal practice to come out at this time nor would anyone visit him at this hour. Suddenly, Hadhrat Abu Bakr (radhiyallahu anhu) appeared on the scene. When Nabi-e-Akram (صلى الله عايه وسالم) enquired of his coming at this unexpected hour, Hadhrat Abu Bakr (radhiyallahu anhu) said:
“I have come to greet and visit the Beauty which adorns the universe.”

The high degree of compatibility which existed between Hadhrat Abu Bakr (radhiyallahu anhu) and Nabi-e-Akram (صلى الله عايه وسالم) rendered them a single soul in two physical bodies. Rasulullah’s unexpected emergence exercised a spiritual influence on Hadhrat Abu Bakr, hence he too came out unexpectedly.

This spiritual unity with Rasulullah (صلى الله عايه وسالم) is the prime factor for the Khilaafat of Abu Bakr immediately succeeding the Nubuwwat of Muhammad (صلى الله عايه وسالم).

Soon thereafter, Hadhrat Umar (radhiyallahu anhu) arrived. When asked for his unexpected coming, he said that extreme hunger constrained him to come. Rasulullah (صلى الله عايه وسالم) said that he too was feeling the pangs of hunger. The difference in the ranks of these two senior Sahaabah can be assessed from their respective replies. Hadhrat Abu Bakr (radhiyallahu anhu) regarded the ziyaarat of Nabi-e-Kareem (صلى الله عايه وسالم) to be the remedy for his hunger. The Ulama have written that Hadhrat Abu Bakr (radhiyallahu anhu) had refrained from mentioning his hunger on this occasion to save Rasulullah (صلى الله عايه وسالم) from grief.

The three friends set off for the home of Abul Hatheem Ansari (radhiyallahu anhu) who was an affluent man in Madinah. At the same time he was also as ardent devotee of Nabi-e-Akram (صلى الله عايه وسالم). He was, however, not present, having gone to fetch water. The three waited for him. When he returned he was ecstatic with joy at his good fortune. He was immensely proud of the presence of the three noble seniors in his home. He embraced them and took them into his orchard. After spreading a carpet for his guests he presented bunches of a variety of dates. After having eaten the dates, and drinking water, Rasulullah (صلى الله عايه وسالم) whose every moment was devoted for the ta’leem of the Ummah, said:
“I take oath by That Being in Whose control is my life! These (i.e. the dates) too are among the bounties about which a reckoning will be taken on the Day of Qiyaamah.”

This statement refers to the Qur’aanic aayat:
“Most, certainly, you will be questioned regarding the bounties.”

9) Hadhrat Sa’d (radhiyallahu anhu) said that in the initial stage of Islam they would wage Jihaad without having had anything to eat. They would eat the leaves of trees and the succulent parts of cactus trees. Their jaws would thus develop sores.

10) Someone asked Hadhrat Hafsah (radhiyallahu anha) regarding Rasulullah’s bed. She said that it was a piece of sack-cloth which she would fold and lay on the ground. Once in an attempt to make it more comfortable she folded the sack-cloth into four layers. In the morning, Nabi-e-Akram (صلى الله عايه وسالم) enquired:
“What did you spread last night?”

When she informed him that it was the same sack-cloth which she had folded four times, he said:
“Leave it as usual. Its softness affects rising at night.”

11) Umm-e-Sulaim [or Sulqim] (radhiyallahu anha) said that Rasulullah (صلى الله عايه وسالم) said to her:
“Be patient. I swear by Allah that in the homes of Muhammad (صلى الله عايه وسالم) there has been nothing for the past seven days and for three days the fire did not kindle under the pot. I swear by Allah that if I ask Allah Ta’ala to transform all the mountains of Thaamah into gold, then most assuredly, He will do so.”
Rasulullah’s Ibaadat
Every action and rest of Rasulullah (صلى الله عايه وسالم) are ibaadat. Every statement and deed are manifestations of abdiyat (the condition of being a slave). Every speech and silence are thikr (remembrance of Allah) and fikr (contemplation). A few anecdotes of his ibaadat will be mentioned here.

Mughirah Bin Shu’bah (radhiyallahu anhu) narrates that Rasulullah’s blessed feet would become swollen on account of the very long raka’ts of Nafl Salaat. When the Sahaabah said:

“You endure so much hardship (in ibaadat) although Allah Ta’ala has completely forgiven you.”

Rasulullah (صلى الله عايه وسالم) replied:

“When Allah Ta’ala has conferred this great favour on me, should I then not be grateful?”

The Sahaabah’s purpose in asking this question was that apparently the aim of ibaadat is the effacement of sins. Since Rasulullah (صلى الله عايه وسالم) was sinless, they could not understand the reason for undergoing so much difficulty in ibaadat. Rasulullah’s answer implied that this was not the only purpose of ibaadat. Besides the acquisition of forgiveness, there are other aims of ibaadat as well. Now when Allah Ta’ala has completely forgiven him, the aim of the ibaadat is to express gratitude.

Hadhrat Ali (karramallahu wajhah) said that sometimes the aim of ibaadat is the desire to gain Jannat, etc. This is the ibaadat of traders because the motive underlying this worship is to exchange ibaadat for reward. Sometimes ibaadat is for the fear of punishment. This is the ibaadat of servants who render their service on account of fear for the employer. One type of worship is such ibaadat which is not motivated by either desire or fear, but is rendered solely as an expression of gratitude for the favours of Allah Ta’ala. This is the ibaadat of free people.

Hadhrat Ata (radhiyallahu anhu) said that he once asked Hadhrat Aishah (radhiyallahu anha) to narrate some wonderful act of Rasulullah (صلى الله عايه وسالم). She responded that every act of Nabi-e-Akram (صلى الله عايه وسالم) was wonderful. Then she added:

“One night Rasulullah (صلى الله عايه وسالم) came home to sleep. He slept with me. After a short while he said: ‘I shall worship my Rabb.’ He then stood up, made wudhu and engaged himself in Salaat. He started to cry so much that the tears flowed on his blessed breast. He then went into ruku’ where he also cried. He then went into sajdah and again cried. He lifted his head from sajdah and cried again. This condition remained until the morning until Bilal came to call him for the Fajr Salaat. I asked him: ‘Why do you cry so much when Allah has forgiven you completely?’ He replied: ‘Should I then not be grateful.’
He then added:
‘Why should I not do so when today was revealed to me these verses…’ He then recited the last ruku’ of Aal-e-Imraan.”

The Ulama have written that after rising from sleep, a bit of the Qur’aan Shareef should be recited, for this produces cheerfulness. Furthermore it is Mustahab to recite these verses. (The last ruku’ of Surah Baqarah.)

According to the Hadith these aayat should be recited especially at night. The reader will, Insha’Allah, be protected against many calamities – Translator.

Rasulullah’s Crying
1) Hadhrat Abdullah Bin Shikh-kheer (radhiyallahu anhu) narrates:

“I came to Rasulullah (صلى الله عايه وسالم) and found him in Salaat. On account of crying a sound like the boiling of a kettle was emitting from his breast.”

2) Hadhrat Abdullah Bin Mas’ud (radhiyallahu anhu) narrates:

“Rasulullah (صلى الله عايه وسالم) once said to me: ‘Recite for me the Qur’aan.’ I said: O Rasulullah! It was revealed to you. How can I recite it to you? He said: ‘My heart desires to hear it from you.’
In obedience to the command, I started to recite Surah Nisaa’. When I reached the verse:

I glanced at his blessed face and saw tears streaming from both his eyes.”

According to the Ulama, there are several reasons for crying:
• On account of the benefactor’s kindness and favour.
• Happiness.
• Because of pain, worry, hardship, oppression.
• Crying because of Taubah. Tears flow on account of the remorse for having committed transgression.
• Hypocritical crying. Such crying is to deceive people or to create the idea of one’s piety.
• Customary crying such as on the occasion of a death. People are either paid to cry or they cry gratis. This is merely to uphold custom (which is in vogue in some communities).
• Crying in sympathy when another is seen crying.

Rasulullah’s crying was generally the result of love and mercy or fear for the Ummah or out of fear or love for Allah Ta’ala.

I have observed all my seniors crying much during Namaaz and Thikr. I had the occasion of frequently seeing two buzrugs sobbing profusely – my father and Hadhrat Aqdas Shaikhul Islam Maulana Madani. Sometimes I was roused from my sleep because of their sobbing.

I have heard that the sound of sobbing of Imaam Rabbaani at the time of Zuhr when he would engage in Thikr or Tilaawat, could be heard outside his room.