4/19. Ahmad bin `Abdah ad-Dabbî narrated to us, as did `Alî bin Hujr and others; `Isâ bin Yûnus informed us; from `Umar bin `Abdullâh, the servant of Ghufrah who said; Ibrâhîm bin Muhammad narrated to us; from one of the sons of `Alî bin Abî Tâlib (RA) who said,
6/21. Abû `Ammâr al-Husayn bin Hurayth al-Khuzâ`î narrated to us; `Alî bin Husayn bin Wâqid informed us; my father narrated to me; `Abdullâh bin Buraydah narrated to me; I heard my father, Buraydah (RA) saying,
"Then," (M) some time later, "he looked at the seal on the back of the Messenger of Allâh (SAW)," (Q) the books of biographies mention that Salmân remained waiting to see the third sign of his (SAW) prophecy. He had previously been informed by the last of his teachers that the awaited Prophet would have three traits that would prove him to be so: he would accept gifts; he would not eat from charity; and between his shoulders would be the Seal of Prophethood. So having seen two of them, he remained waiting for the chance to see the third. The opportunity arose when one of the leaders of the Ansâr died; the Prophet (SAW) escorted the funeral procession to Baqî` al-Gharqad and then sat, waiting for the burial to commence. Salmân came and moved behind him (SAW), lingering there, trying to catch a glimpse of the Seal. When the Prophet (SAW) noticed him, he lifted his garment and showed Salmân the Seal. "And believed in him. However he belonged to a Jew and so the Messenger of Allâh (SAW) bought him for a number of dînârs on the condition that he would tend to some date-palm trees for them," (Q) i.e. those who owned him, "until they bore fruit. The Messenger of Allâh (SA W) planted the trees except for one which was planted by `Umar (RA) and in the same year the trees bore fruit except for that one. The Messenger of Allâh (SAW) said, "What is the matter with this tree?" `Umar replied, 'Messenger of Allâh, I planted it.' So the Messenger of Allâh (SAW) uprooted it and planted it again and it bore fruit in that same year," (Q) this is one of his (SAW) miracles.
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1. Ĥadīth #7.
2. Aĥmad and ibn Ĥibbān.
3. Aĥmad and ibn Ĥibbān.
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'When `Alî (RA) used to describe the Messenger of Allâh (SAW), he would say...,' and he mentioned the complete hadîth and said [in it], 'Between his shoulder blades was the Seal of Prophecy and he was the Seal of the Prophets.' [1]5/20. Muhammad bin Bashshâr narrated to us; Abû `آsim informed us; `Azrah bin Thâbit informed us; `Ilbâ´ bin Ahmar al-Yashkurî narrated to me; Abû Zayd `Umar bin Akhtab al-Ansârî (RA) narrated to me saying,
'The Messenger of Allah (SAW) said to me, "Abû Zayd, come close and stroke my back." I did so and my fingers felt the seal.' I asked, 'What is the seal?' He replied, 'A grouping of hair.' [2]"The Messenger of Allah (SAW) said to me, 'Abû Zayd, come close and stroke my back,'" (M) al-Qastalânî said, 'It is possible that the Chosen One (SAW) thought that there was something on his garments that may harm him, and hence ordered him to stroke his [skin directly], or he came to know through the light of Prophethood that Abû Zayd wished to know how the seal was. Therefore he ordered him to place his hand in his garment to feel it. He did not raise his garment due to a factor preventing this such as its being tight or the likes.' "I did so and my fingers felt the seal.' I asked, 'What is the seal?' He replied, 'A grouping of hair,'" (Q) The literal sense of this narrations shows that he did not actually see the seal and hence just felt the hair on it. In the light of this, this description is not at odds with the other descriptions of the seal. (M) The narration in the Jâmi` of the author mentions that he (SAW) supplicated for him. In another narration it mentions that he (SAW) said, "O Allâh, make him beautiful," he lived to age of one hundred and twenty and there were only a few white hairs to be seen on his head and beard.
6/21. Abû `Ammâr al-Husayn bin Hurayth al-Khuzâ`î narrated to us; `Alî bin Husayn bin Wâqid informed us; my father narrated to me; `Abdullâh bin Buraydah narrated to me; I heard my father, Buraydah (RA) saying,
Salmân al-Fârisî went to the Messenger of Allâh (SAW) when he arrived at Madînah with a platter containing moist dates and placed it before the Messenger of Allâh (SAW). He said, "Salman, what is this?" He replied, 'Charity for you and your Companions.' He said, "Remove it for we do not eat from that which is offered as charity." So he removed it and the next day came with the likes of it and placed it before the Messenger of Allâh (SAW). He said, 'Salman, what is this?' He replied, 'A gift for you.' Thereupon the Messenger of Allâh (SAW) said to his Companions, 'Take from it.'"Salmân al-Fârisî went to the Messenger of Allâh (SAW)," (Q) in the first year of the Hijrah. "When he," the Messenger of Allâh (SAW) "arrived at Madînah with a platter," (Q) in one narration, 'Which I carried on my shoulder.' "Containing moist dates and placed it before the Messenger of Allâh (SAW)," (Q) al-`Irâqî, Sharh at-Taqrîb said, 'The literal sense of this narration is that the food that Salmân brought was only moist dates, however Ahmad and at-Tabarânî record, with a good isnâd, on the authority of Salmân himself, "I collected firewood, sold it, and prepared some food and took it to the Prophet (SAW)." at-Tabarânî also records, with a good isnâd, "I bought camel meat for one dînâr and cooked it. I prepared a large bowl of tharîd, and took it to him, carrying it on my shoulder, and placed it before him." So it seems that this platter contained food and moist dates. As for the version in at-Tabarânî on the authority of Salmân that mentions that it contained dates, it is da`îf.' "He said, "Salman, what is this?" He replied, 'Charity for you and your Companions,'" (Q) charity is a form of donation that one gives to another seeking thereby reward in the Hereafter, it comes from one is higher to one who is lower and as such it contains a hint of embarrassment for the one who is taking and is done by way of showing kindness to him. A gift on the other hand does not contain these traits and its goal is to increase mutual love and closeness. al-`I·âm said, 'Therefore one understands from charity that it is not befitting to be taken by the Prophet (SAW), and indeed charity, optional and obligatory, is forbidden for him and his family to accept.' "He said, 'Remove it for we do not eat from that which is offered as charity,'" (Q) i.e. take it away from me, this because of the narration of at-Tabarânî and Ahmad that he (SAW) said to his Companions, "Eat," but did not partake himself. al-`Irâqî said, 'The hadîth contains proof that optional charity is prohibited for him (SAW) to accept; this is the correct and famous position.' "So he removed it," (Q) from the Prophet's presence, or altogether after his Companions had finished, " and the next day came with the likes of it and placed it before the Messenger of Allâh (SAW). He said, 'Salman, what is this?' He replied, 'A gift for you.' Thereupon the Messenger of Allâh (SAW) said to his Companions, 'Take from it,'" (Q) he said this in order to remove any misconception that the food was only for him. The hadîth contains proof that a gift is accepted from one who claims that he has ownership of that gift, merely depending upon the outward appearance of things, without the need to investigate the issue any further. It also contains proof that it is recommended for a person who has received a gift of food to feed those with him from it.
Then he looked at the seal on the back of the Messenger of Allâh (SAW) and believed in him. However he belonged to a Jew and so the Messenger of Allâh (SAW) bought him for a number of dînârs on the condition that he would tend to some date-palm trees for them until they bore fruit. The Messenger of Allâh (SA W) planted the trees except for one which was planted by `Umar (RA) and in the same year the trees bore fruit except for that one. The Messenger of Allâh (SAW) said, "What is the matter with this tree?" `Umar replied, 'Messenger of Allâh, I planted it.' So the Messenger of Allâh (SAW) uprooted it and planted it again and it bore fruit in that same year. [3]
"Then," (M) some time later, "he looked at the seal on the back of the Messenger of Allâh (SAW)," (Q) the books of biographies mention that Salmân remained waiting to see the third sign of his (SAW) prophecy. He had previously been informed by the last of his teachers that the awaited Prophet would have three traits that would prove him to be so: he would accept gifts; he would not eat from charity; and between his shoulders would be the Seal of Prophethood. So having seen two of them, he remained waiting for the chance to see the third. The opportunity arose when one of the leaders of the Ansâr died; the Prophet (SAW) escorted the funeral procession to Baqî` al-Gharqad and then sat, waiting for the burial to commence. Salmân came and moved behind him (SAW), lingering there, trying to catch a glimpse of the Seal. When the Prophet (SAW) noticed him, he lifted his garment and showed Salmân the Seal. "And believed in him. However he belonged to a Jew and so the Messenger of Allâh (SAW) bought him for a number of dînârs on the condition that he would tend to some date-palm trees for them," (Q) i.e. those who owned him, "until they bore fruit. The Messenger of Allâh (SA W) planted the trees except for one which was planted by `Umar (RA) and in the same year the trees bore fruit except for that one. The Messenger of Allâh (SAW) said, "What is the matter with this tree?" `Umar replied, 'Messenger of Allâh, I planted it.' So the Messenger of Allâh (SAW) uprooted it and planted it again and it bore fruit in that same year," (Q) this is one of his (SAW) miracles.
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1. Ĥadīth #7.
2. Aĥmad and ibn Ĥibbān.
3. Aĥmad and ibn Ĥibbān.
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