Part of Al-Shama'il Al-Muhammadiyah (the series is completed)
· Lesson 23 of 40
Al-Shamail Al-Muhammadiya | Episode (23) | Chapter on what was mentioned in the words of the Messenger of God, peace and blessings be upon him, regarding Samar
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Transcript
Machine translation — may contain errors
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In the name of Allah, the Most Gracious, the Most Merciful.
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With pens of longing and the ink of love,
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we compose lines more precious than gold
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describing the Master of Creation, peace and blessings of Allah be upon him:
0:20
the Prophetic characteristics (Shama'il).
0:30
Chapter on what has been narrated concerning the nighttime conversation of the Messenger of Allah, peace and blessings of Allah be upon him.
0:38
Al-Samar is conversation by night,
0:41
and the linguistic root of samar relates to the color of moonlight,
0:44
because they used to converse beneath it.
0:47
On the authority of 'A'ishah, may Allah be pleased with her, who said:
0:52
Eleven women sat together,
0:55
and made a mutual covenant and pledge
0:58
that they would conceal nothing of their husbands' news.
1:02
The first one said:
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"My husband is like the meat of an emaciated camel,
1:06
placed upon the summit of a rugged mountain:
1:09
it is neither easily accessible that one might climb to it,
1:11
nor is it plump that it might be brought down."
1:14
The second one said:
1:16
"My husband—I will not spread his news abroad,
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for I fear that I will leave nothing unsaid;
1:21
if I mention him, I must mention his prominent knots and hidden flaws."
1:25
The third one said:
1:27
"My husband is a towering lanky man;
1:29
if I speak, I am divorced,
1:31
and if I remain silent, I am left in suspense."
1:33
The fourth one said:
1:36
"My husband is like the night of Tihamah:
1:38
neither hot nor cold,
1:40
bringing neither fear nor weariness."
1:43
The fifth one said:
1:45
"My husband, when he enters, is a leopard;
1:48
when he goes out, he is a lion;
1:50
and he never asks about what he had left behind."
1:52
The sixth one said:
1:54
"My husband, when he eats, devours everything;
1:57
when he drinks, drains every drop;
1:59
when he lies down, curls up alone;
2:01
and he never extends his hand
2:03
to know my sorrow."
2:05
The seventh one said:
2:08
"My husband is completely impotent—
2:10
or utterly dense—
2:12
wholly inept;
2:14
every affliction in the world is found in him:
2:16
he would fracture your head or break your bone,
2:18
or do both to you together."
2:20
The eighth one said:
2:22
"My husband's touch is the touch of a hare,
2:25
and his scent is the fragrance of wild lavender."
2:28
The ninth one said:
2:31
"My husband has a lofty pillar,
2:33
a long sword-belt,
2:35
an abundance of hearth-ashes,
2:37
and his house is close to the gathering hall."
2:39
The tenth one said:
2:41
"My husband is Malik,
2:43
and what a man is Malik!
2:45
Malik is far better than that;
2:47
he possesses camels that have many resting grounds
2:51
but few grazing pastures;
2:53
whenever they hear the strumming of the lute,
2:56
they are certain they are destined to be slaughtered."
2:59
The eleventh one said:
3:01
"My husband is Abu Zar',
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and what a man was Abu Zar'!
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He made my ears swing with ornaments,
3:08
filled my upper arms with fat,
3:11
and made me feel so cherished
3:13
that I became delighted with myself;
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he found me among owners of a few sheep in a desolate ravine,
3:18
and brought me among owners of neighing horses, groaning camels, threshers, and purifiers of grain;
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in his presence, I speak and am never reproached;
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I sleep late into the morning,
3:30
and drink until my thirst is fully quenched.
3:32
As for the mother of Abu Zar'—
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what a woman was the mother of Abu Zar'!
3:38
Her provisions were vast and bountiful,
3:40
and her house was spacious.
3:42
As for the son of Abu Zar'—
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what a youth was the son of Abu Zar'!
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His bed was like a peeled palm branch,
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and he could be sated by the foreleg of a four-month-old kid.
3:52
As for the daughter of Abu Zar'—
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what a daughter was the daughter of Abu Zar'!
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She was obedient to her father,
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obedient to her mother,
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filling out her dress gracefully,
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and the envy of her fellow wives.
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As for the maidservant of Abu Zar'—
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what a maidservant was the maidservant of Abu Zar'!
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She did not spread our conversations abroad,
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she did not squander our provisions,
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nor did she leave our house cluttered with refuse."
4:19
She said:
4:22
"Abu Zar' went forth when the milk-skins were being churned,
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and he met a woman who had two sons like leopards,
4:30
playing beneath her waist with two pomegranates;
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so he divorced me and married her.
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After him, I married a noble chieftain:
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he rode a swift steed,
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held a Khatti spear,
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brought back to me an abundance of grazing livestock,
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and gave me a pair of every type of animal,
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saying:
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'Eat, Umm Zar', and provide for your family.'
4:56
Yet, if I were to gather everything he gave me,
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it would not fill the smallest vessel of Abu Zar'."
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'A'ishah, may Allah be pleased with her, said:
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"Then the Messenger of Allah, peace be upon him, said to me:
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'I am to you as Abu Zar' was to Umm Zar'.'"
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This hadith is among the narrations concerning the Prophet's nighttime conversation, peace be upon him,
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with some of his wives,
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showing warm companionship and kindness.
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This is an example of good companionship, cheerful disposition,
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and frustrating the designs of Satan.
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For pleasant conversation, humorous anecdotes, and entertaining tales
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are things through which souls find relaxation,
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hearts are comforted,
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and mutual affection is fostered;
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and all of this is among the objectives of the sacred law.
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This lengthy account, narrated by 'A'ishah, may Allah be pleased with her, to the Prophet, peace be upon him,
5:53
regarding those women and the report each gave of her husband,
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while the Prophet, peace be upon him, listened attentively out of gracious companionship and kindness,
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mentions that eleven women assembled in a single gathering
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and pledged to conceal nothing about their husbands,
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whether by way of praise or blame.
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Some of them mentioned their husbands with praise,
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while others spoke of them with reproach.
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The first woman said, describing her husband:
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"My husband is like the meat of an emaciated camel"—
6:31
meaning that he is like camel meat that is extremely lean and worthless—
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"placed upon the summit of a mountain."
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And this mountain is not smooth or easy to climb,
6:40
because it is filled with rugged rocks;
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nor is the meat fat and desirable so that it would be carried down—
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that is, worth enduring hardship to retrieve.
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She is completely dissatisfied,
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seeing him as unworthy of any exertion to reach;
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she is thoroughly displeased with her husband
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due to his ill character and harsh disposition.
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She likens him to camel meat
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that the soul naturally finds unappetizing,
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and she likens his poor temperament to a rugged mountain:
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would that he were at least accessible despite his worthlessness!
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Rather, he is atop a mountain whose ascent is treacherous,
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and at the same time,
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he is not worth enduring hardships
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in order to attain him.
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The second woman said:
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"My husband—I will not spread his news abroad"—
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meaning: I will not disclose or broadcast his traits and affairs;
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"for I fear that I will leave nothing unsaid"—
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meaning: I fear that if I begin describing him,
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I will be unable to stop until I have laid bare every single thing,
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because of how extensive and numerous they are,
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referring to the abundance of his defects and vices;
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thus I could never finish detailing them:
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"if I mention him, I must mention his prominent knots and hidden flaws."
7:57
The original meaning of 'ajar refers to the swelling of veins in the neck,
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while bajar refers to the protrusion of the navel;
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so it is as if she said he possesses both visible and hidden faults:
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she used 'ajar as a metaphor for the apparent defects,
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which are like bulging veins,
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while he also has hidden faults known only to a wife,
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which she symbolized by bajar,
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representing a protruding navel.
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The third woman said:
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"My husband is a towering lanky man"—
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he is excessively tall,
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and the intended meaning
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is that he has nothing going for him except sheer height devoid of benefit;
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"if I speak, I am divorced,
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and if I remain silent, I am left in suspense"—
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meaning that if she speaks out and he hears of it,
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he will divorce her,
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but if she stays silent about his defects,
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she remains with him like a woman left in limbo:
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neither enjoying the rights of a wife nor granted the freedom of a divorcee.
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The fourth woman said:
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"My husband is like the night of Tihamah"—
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meaning that there is no harm in him,
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but rather comfort and pleasant living, just like a night in Tihamah:
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delightful and temperate,
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having neither excessive heat nor biting cold;
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and Tihamah
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is the coastal plain along the Red Sea on the Arabian peninsula;
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"bringing neither fear nor weariness"—
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meaning: I do not fear him due to his noble character,
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nor does he tire of me or find me burdensome so as to weary of my company;
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nor is he ill-mannered
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such that I would grow weary of living with him.
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The fifth woman said:
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"My husband, when he enters, is a leopard;
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when he goes out, he is a lion"—
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meaning that whenever he enters the house,
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he is like a leopard in sleeping often,
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intending that he sleeps soundly
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and he overlooks domestic shortcomings that I am bound to rectify,
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or he turns a blind eye to monitoring what has gone from his goods and wealth in his home and what remains,
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never holding her to account for little or much.
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And whenever he is outside the home,
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he is like a lion in his courage, strength, and fierce resolve.
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She means that he is gentle with her,
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while being brave, formidable, and fierce outside the home.
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"And he never asks about what he entrusted"—
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meaning he does not question her about the wealth and provisions he left at home, out of his absolute generosity.
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And the sixth woman said:
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"My husband, when he eats, devours everything indiscriminately"—
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meaning that he eats gluttonously,
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leaving nothing of the food behind.
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For 'devouring indiscriminately' regarding food
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means eating excessively while mixing all kinds of dishes together
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until nothing of them remains.
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"And when he drinks, he drains it to the last drop"—
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meaning he is one who leaves nothing in the vessel.
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The term *ishtifāf* (draining completely) is derived from *shufāfah*,
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which refers to whatever dregs remain in the vessel of a drink.
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"And when he sleeps, he wraps himself up alone"—
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meaning he rolls himself up in his garments alone in a corner of the house, withdrawing completely from her,
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leaving her dejected because of that.
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"And he does not insert his palm to feel my grief"—
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meaning he does not slip his hand beneath my garment
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to sense the sorrow that I feel,
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and that is due to his total lack of care and closeness to her;
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for he neither touches her, nor treats her gently, nor converses with her at night,
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nor does he fulfill her marital desire,
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nor can she confide her anguish and grief to him.
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Thus, in her censure of him, she combined meanness and miserliness,
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poor companionship toward his family,
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and a lack of desire for intimacy,
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alongside immense gluttony for food and drink;
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and this was the ultimate form of disparagement among the Arabs.
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And the seventh woman said:
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"My husband is *ghayāyā'*"—
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meaning he is obscured by deep ignorance,
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derived from *al-ghayy*, which signifies ruin and frustration;
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or she said *'ayāyā'*,
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derived from *al-'iyy*, which means impotence and utter incapacity.
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It is also said that it means an impotent man
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who is unable to engage in sexual intercourse with women
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and is utterly incapable of it;
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or it means the foolish, dim-witted one;
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and it is said to mean the one who is incapable of speaking,
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such that his lips remain locked together.
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"Every ailment belongs to him"—
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meaning every ailment dispersed throughout mankind,
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that is, every shortcoming,
12:34
has gathered in him.
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"He would fracture your skull, or break your bones,
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or inflict both upon you"—
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meaning that if she were to joke with him,
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he would fracture her head;
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and if she angered him,
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he would break one of her limbs,
12:49
or lacerate her skin,
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or combine all of that:
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beating, wounding,
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fracturing a bone, and hurtful speech.
12:58
And the eighth woman said:
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"My husband's touch is as soft as the touch of a hare,
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and his scent is as fragrant as the scent of *zarnab*."
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She described him as having smooth skin,
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like the softness of a hare's fur.
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It is also said that her words "the touch of a hare"
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signify a gentle demeanor and noble character,
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and that he possesses a pleasant sweat
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due to his cleanliness and use of perfume.
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And *zarnab* is a type of perfume,
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or a sweet-smelling plant.
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And the ninth woman said:
13:32
"My husband has a tall tent-pole"—
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which is the central pole used to support the tent,
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meaning that the abode he dwells in
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has high pillars,
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so that guests and those in need can easily see it.
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It is also said that she intended by "a tall tent-pole"
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to describe his nobility and exalted renown;
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that is, his household has prestigious lineage.
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"Long is his sword-belt"—meaning he is tall in stature;
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"vast is his ash-heap"—
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because his fire is never extinguished,
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so that guests may be guided by it,
14:06
and thus its ashes become abundant;
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and this indicates his boundless generosity.
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"His house is close to the assembly hall"—
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and *al-nādī* is the gathering place of the people,
14:17
meaning that whenever his people consult one another on a matter,
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they rely upon his counsel.
14:22
And it is said:
14:23
she described him as possessing generosity and leadership,
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for no one resides close to the assembly hall
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except someone who possesses such qualities,
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because guests head straight for the assembly hall,
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and because those sitting in the assembly
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obtain whatever provisions they need
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for their gathering from a house nearby,
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whereas the ignoble stay far away from the assembly.
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And the tenth woman said:
14:49
"My husband is Mālik,
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and what a man is Mālik!
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Mālik is far better than that!"
14:55
And this is an exaltation of her husband;
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his name was Mālik,
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and he is far greater than any praise she could describe him with.
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"He possesses camels that often kneel around the camp,
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meaning he owns camels that mostly stay in their resting places,
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which is the place where they kneel,
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"and seldom go out to pasture"—
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meaning he does not send many of them out to graze,
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because he is always prepared for guests,
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so that he can slaughter from them for them whenever they arrive,
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and this proves his generosity.
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"Whenever they hear the sound of the lute,
15:30
they are certain that they are doomed"—
15:33
meaning whenever the camels hear the sound of the lute,
15:36
played out of his joy at the arrival of guests,
15:39
the camels know that they are destined for slaughter,
15:42
and will be butchered to feed them.
15:44
And the *mizhar*
15:45
is an instrument of music and entertainment;
15:49
she meant that her husband had accustomed his camels that whenever guests arrived,
15:54
he would welcome them with musical instruments
15:56
and slaughter from those camels for them.
15:59
And the eleventh woman said—
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and she is Umm Zar'
16:05
'Ātikah bint Ukaymil ibn Sā'idah al-Yamāniyyah:
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"My husband is Abū Zar',
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meaning his kunyah was Abū Zar',
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"and what a man is Abū Zar'!
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She intended by this to glorify him.
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"He adorned my ears with swinging ornaments"—
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meaning he filled my ears with jewelry,
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"and filled the fat of my upper arms"—
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and the upper arm (*'adud*) is what lies between the elbow and the shoulder,
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and the meaning is: he fattened me and filled my body with fat and flesh through abundant food;
16:37
she did not mean the upper arms exclusively,
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but rather, when they grow plump, the rest of the body grows plump as well.
16:43
And she said:
16:45
"He brought me delight, and so I felt delighted with myself"—
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meaning he honored me in my own eyes,
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so I became noble in my own estimation.
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"He found me among people of a few sheep in Shiqq"—
16:55
meaning that her family were mere owners of sheep,
16:58
possessing neither camels nor horses,
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so they were not wealthy,
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for the Arabs did not hold owners of sheep in high regard,
17:06
but rather regarded owners of horses and camels;
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and they lived in a place named Shiqq,
17:14
or the intended meaning is a narrow mountain ravine,
17:16
due to their small numbers and the meager size of their flock,
17:19
for *shiqq al-jabal* means the side of a mountain;
17:22
and it is also said to mean: he found me in hardship, severe distress, and strain of life.
17:28
She said:
17:29
"Then he placed me among owners of neighing horses and murmuring camels"—
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*ṣahīl* is the neighing of horses,
17:35
and *aṭīṭ* is the sound of camels,
17:38
and the meaning is: he placed her among the owners of horses and camels,
17:43
and her words:
17:44
"and threshers and grain-purifiers"—
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meaning threshing the crop so that the grain emerges from the ears,
17:50
and purifying the food,
17:52
by removing the chaff and the like that is mixed with it;
17:56
and the meaning is
17:57
that he transferred her from the hardship and toil of life
18:00
to vast wealth consisting of horses, camels, and fertile crops.
18:05
And her words:
18:06
"So in his presence, I speak and am never rebuked"—
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meaning my words are never deemed ugly, nor are they rejected;
18:12
"and I sleep into the morning"—
18:15
meaning I sleep until late morning,
18:17
because she had servants who carried out the household chores for her;
18:23
"and I drink until I leave off drinking"—
18:25
meaning I drink until I abandon the drink out of total quench,
18:29
with nothing interrupting my drink.
18:31
Then the woman praised the mother of her husband, Abū Zar',
18:37
saying:
18:38
"The mother of Abū Zar',
18:39
and what a woman is the mother of Abū Zar'!
18:41
Her storage bags are enormous"—
18:43
*'ukūm* are the large containers in which provisions and goods are gathered,
18:48
and *radāḥ* means vast and full,
18:50
"and her house is spacious"—
18:53
meaning her home is vast and large.
18:56
Then she praised the son of Abū Zar',
18:59
saying:
19:00
"His sleeping place is like a stripped palm branch"—
19:03
meaning his bed is slender like a peeled palm frond,
19:07
intending that his physique resembles a drawn sword in its slender elegance and light frame;
19:12
and she says:
19:13
"and the arm of a four-month-old kid satisfies his hunger"—
19:16
and *al-jafrah* is a young female goat that has reached four months of age,
19:21
and her intended meaning
19:22
is that he eats very little,
19:24
and the Arabs praise this quality.
19:27
Then the woman praised the daughter of Abū Zar',
19:31
She said:
19:32
"Obedient to her father and obedient to her mother,"
19:36
meaning she is dutiful to both her parents,
19:39
never disobeying their command;
19:41
"and filling her garment,"
19:43
meaning she fills out her dress due to her plumpness;
19:46
"and the envy of her female neighbor,"
19:48
meaning she arouses the jealousy of her co-wife
19:50
because of her beauty, good manners, and chastity.
19:54
Then she praised the maidservant of Abu Zar',
19:58
saying:
19:59
"She does not spread our secrets abroad,"
20:03
meaning she does not broadcast or disclose their private talk and secrets;
20:07
"nor does she squander our provisions,"
20:10
meaning she does not ruin their food,
20:12
nor does she scatter it or carry it off—
20:15
the intent being to describe her trustworthiness;
20:18
"nor does she leave our house full of nests,"
20:21
meaning she does not leave rubbish scattered about the house like birds' nests,
20:26
but rather keeps the house in order,
20:29
taking meticulous care of its cleanliness.
20:33
Then Umm Zar' mentioned the change that occurred in her life with Abu Zar'
20:38
when he saw another woman,
20:41
married her, and divorced Umm Zar'.
20:44
She said:
20:45
"Abu Zar' went out when the milk-skins were being churned"—
20:49
and the *awtāb* are milk vessels
20:52
that are shaken to extract butter,
20:54
by which she meant that the time he went out
20:57
was during a season of plenty and the finest of spring.
21:00
She said:
21:02
"He met a woman who had two sons like two cheetahs with her."
21:06
The reason she described the fine quality of her two sons
21:09
was to point out why Abu Zar' chose to marry her,
21:13
for the Arabs were eager for their children to come
21:16
from noble women of excellent physical and moral constitution.
21:20
And her saying:
21:22
"Playing beneath her waist with two pomegranates,"
21:25
meaning they were moving about below her waist
21:28
and playing with the woman's small breasts,
21:31
which resembled two pomegranates in their beauty.
21:35
She said:
21:36
"So he divorced me and married her."
21:39
Then she says:
21:40
"After him, I married a noble man,"
21:43
meaning: after Abu Zar', I married a man of high status,
21:47
"who rode a spirited steed,"
21:49
meaning he pressed forward in his journey tirelessly and without pause,
21:54
"and took up a Khatti spear,"
21:56
the *khattī* being a spear
21:58
attributed to a place in Yemen
22:01
from which such spears are brought;
22:03
"and he brought me abundant livestock,"
22:06
meaning he brought her a great many camels,
22:10
for *al-thariyy* means an abundance of wealth and the like,
22:13
and from it comes *tharwah*, meaning great wealth;
22:17
and her saying:
22:18
"and gave me a pair of every kind of grazing beast that returned at evening,"
22:22
meaning he would give her, from everything
22:25
that returned at dusk—camels, cattle, sheep, and servants—a pair,
22:29
meaning two of each,
22:31
or it is possible she meant by a "pair"
22:34
a category or variety.
22:36
"And he said:
22:37
'Eat, Umm Zar', and provide for your family,'"
22:40
meaning: maintain ties with your kin, treat them well, and be generous to them with food.
22:45
She said:
22:47
"Yet, if I were to gather everything he gave me,
22:50
it would not fill the smallest vessel of Abu Zar'!"
22:53
meaning: all the honors he bestowed upon me
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do not equal anything of the generous treatment of Abu Zar'.
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For she described this second husband of hers
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as possessing intrinsic nobility, wealth, courage,
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virtue, and generosity,
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since he permitted her to consume whatever she wished of his wealth
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and gift whatever she wished to her family, out of utmost honor for her;
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yet despite that, he never held the place of Abu Zar' in her heart,
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and his abundance was lesser than the little of Abu Zar',
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notwithstanding Abu Zar's ultimate mistreatment of her in divorcing her.
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Yet her love for him made all other husbands distasteful to her,
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and as it is said:
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"Love belongs only to the first beloved."
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And after the Mother of the Believers, 'A'ishah (may Allah be pleased with her), narrated
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this story to the Prophet (peace and blessings of Allah be upon him),
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he said to her:
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"I am to you as Abu Zar' was to Umm Zar'."
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And it was added in one narration:
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"Except that I will not divorce you,"
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meaning: my conduct with you in generosity and love
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is just as Abu Zar's conduct was toward Umm Zar'.
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This was from his humility (peace be upon him)
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and the excellence of his character;
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otherwise, he (peace be upon him)
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is not to be compared to anyone else;
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rather, he and his praiseworthy traits and character are the ones to be emulated.
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Derived from this hadith is:
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the permissibility of mentioning the virtues of women to men
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when they are unnamed and unknown,
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as opposed to specific, known women.
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In it is also the permissibility of a man informing
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his wife of his love for her.
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In it also is the virtue of 'A'ishah (may Allah be pleased with her),
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and the vastness of her retention and memory
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despite her young age;
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and the Prophet's (peace be upon him) attentive listening to her
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to console and delight her heart.
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This hadith
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contains numerous points of benefit
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that would take too long to mention here,
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and perhaps we will dedicate a separate series to it, by Allah's leave.
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More of this hadith remains to be discussed, if Allah wills.
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And Allah knows best.
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May the peace and blessings of Allah be upon our Prophet Muhammad,
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and upon his family and all his Companions.