THE SWORD OF THE PROPHET OF ALLAH SALLALLAHU ALAIHE WASALLAM
The Ulama have stated that the reason for writing this chapter after the chapter of the ring is because of a special system, which also points towards a governmental rule. First letters inviting he kings to Islam are to be sent.
If they accept Islam they will benefit in this world and the hereafter, otherwise they should decide between themselves and the sword. The Prophet of Allah sallallahu alaihe wasallam had several swords, each of which had a special name.
For example the first sword was named ‘Ma-thur’ which was inherited from his father. The name of another sword was ‘Qadib’, one was ‘Qil-ee’, one was ‘Tabaar’ and one was ‘Dhulfiqaar’ etc. Imam Tirmizi has quoted four ahaadith in this chapter.
Hadith 1
Hazrat Anas radiyallahu anhu reports that the handle of the sword of the Prophet of Allah
sallallahu alaihe wasallam was made of silver.
Commentary
Allamah Bayjuri writes, about the sword named ‘Dhulfiqaar’, “At the time of conquering
Makkah, the Prophet of Allah sallallahu alaihe wasallam had this sword.”
Hadith 2
Hazrat Saeed bin Abil Hasan Basri radiyallahu anhu has related the same hadith that the handle grip of the sword of the Prophet of Allah sallallahu alaihe wasallam was made of silver.
Hadith 3
Hazrat Mazeedah bin Malik, the (maternal) grandfather of Hud says that when the Prophet of Allah sallallahu alaihe wasallam entered Makkah on the day it was conquered, his sword had gold and silver on it.
Talib who is one of the narrators of this hadith says that he asked the ustaadh, “On which part of the sword was the silver?”
He replied, “The cap of the grip handle was made of silver.”
Commentary
According to the majority of the Ulama it is not permissible to use gold on a sword. This hadith cannot be used as proof, as it has been declared to be weak. Allamah Turpishti says,
“This hadith cannot be used as an argument because its sanad (chain of narrators) cannot be relied upon. The use of silver for the handle etc. is permissible according to the previous hadith.”
It is said that since it is not permissible to use gold, the narrator did not care to investigate which portion of the sword was made of gold. He only investigated those portions that were made of silver.
Hadith 4
Ibn Seereen says, “I made my sword like the sword of Samurah bin Jundub radiyallahu anhu. He said that he had his sword made in the same manner as the one the Prophet of Allah sallallahu alaihe wasallam had. The sword was the type used by the tribe of Banu Hanifah.”
Commentary
Banu Hanifah was a tribe in Arabia who were famous for manufacturing good quality swords.
These people, one after another, in imitating the Prophet of Allah sallallahu alaihe wasallam,
made a replica of his sword.
THE ARMOUR OF THE PROPHET
The Prophet of Allah sallallahu alaihe wasallam possessed seven suits of armour. The names of these are, (a) Dhaatul Fadl. Because of its size it was well-known by this name, as is mentioned in the books of hadith.
This armour was pawned to a Jew named Abus Shahm, (b) Dhaatul Hawaashi, (c) Dhaatul Wishaah, (d) Fiddah, (e) Saghdiyyah, (f) Tabraa, (g) Kharnag. Two ahaadith are mentioned in this chapter.
Hadith 1
Hazrat Zubair bin Al-Awwaam radiyallahu anhu relates that the Prophet of Allah sallallahu
alaihe wasallam wore two suits of armour on his auspicious body in the Battle of Uhud (Dhaatul Fadl and Fiddah).
The Prophet of Allah sallallahu alaihe wasallam intended climbing a hill but (since it was huge and due to the heavy weight of the two armours and the difficulties he confronted causing his auspicious face to bleed, as a result) he could not do so.
He therefore requested Talhah radiyallahu anhu to sit and, with his aid, climbed the hill. Zubair radiyallahu anhu said, “I heard the Prophet of Allah sallallahu alaihe wasallam say, “It has become wajib (Jannah or the intercession of the Prophet of Allah sallallahu alaihe wasallam) for Talhah.”
Commentary
The situation of the war in the Battle of Uhud was very serious. Some people began to fear that the Prophet of Allah sallallahu alaihe wasallam had passed away.
The reason for the Prophet of Allah sallallahu alaihe wasallam climbing this hill was that the Sahabah radiyallahu anhum could see him (being alive) and be reassured. Some of the learned say he climbed the hill to survey the enemy.
Hazrat Talhah radiyallahu anhu very bravely accompanied and protected the Prophet of Allah
sallallahu alaihe wasallam on this day.
Whenever the Sahabah radiyallahu anhum discussed the Battle of Uhud, they would say that, that day belonged to Hazrat Talhah radiyallahu anhu. Hazrat Talhah radiyallahu anhu shielded the Prophet of Allah sallallahu alaihe wasallam with his body.
He received more than eighty wounds on his body and yet he did not leave the side of the
Prophet of Allah sallallahu alaihe wasallam, even though his hand became paralysed.
Hadith 2
Hazrat Saa’ib bin Yazeed radiyallahu anhu says, “In the Battle of Uhud the Prophet of Allah
sallallahu alaihe wasallam wore two suits of armour. He wore one over the other.”
Commentary
It was not against tawakkul (having complete trust in Allah) for the Prophet of Allah sallallahu alaihe wasallam to wear two armours. Firstly, according to the sufis, ‘Kamaali Suluk’ (The perfection of seeking) is to return to bidaayah (the beginning), that is, in general dealings to behave like the common people, and the following of the Shari’ah must become a habit.
Secondly, the Prophet of Allah sallallahu alaihe wasallam did these things to teach the ummah.
Thirdly, Allah Ta’ala says in the Qur’aan, “Oh you who believe (when fighting the non-believers) protect yourselves (against their blows, etc., and also by wearing armour etc.).
Then (to fight them) come out singly or collectively (as the necessity arises).” (4; 71) Therefore in preparing arms for protection, one will be following the injunctions of the Qur’an. And who else can obey the commands of Allah Ta’ala more than the Prophet of Allah sallallahu alaihe wasallam? By this, the use of all forms of protection is intended.
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