Explanation of the report of Umm al-Dard (may Allah be pleased with her): "Salman visited us from al-Mada'in to Sham on foot, wearing a cloak and a wandraud..."
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The Shaykh : The second report is not a hadith in the terminology of hadith scholars, but rather an athar. If it is called a hadith in such cases, it is a matter of leniency, because what concerns us is that it is a mawquf report. This is because Imam al-Bukhari narrated, following the previous marfu' hadith, another mawquf report with a hasan chain of narration.
From Umm al-Dard, she said:.
The point of interest in this mawquf report is only this phrase. Let us ask: What prompted Salman to visit Abu al-Dard and cover this vast, distant distance?
And the beautiful thing is that he knew that with every step he took in visiting his brother, he was taking a step in visiting a brother for the sake of Allah the Exalted and Majestic. A good deed is recorded for him, another is expiated from him, and a third raises his rank. Therefore, the author (may Allah have mercy on him) presented this mawquf report with a hasan chain of narration, as we stated.
From Umm al-Dard, she said: "Salman visited us from al-Mada'in to Sham on foot, wearing a cloak and a wandraud". The word "wandraud" is Persian, considering that Salman al-Farisi (may Allah be pleased with him) lived in the lands of Iraq. "Wearing a cloak" means a garment wrapped around him with an excess of fabric. "Wandraud" is explained in the same narration to mean tucked-up trousers. This also requires explanation, because one might assume that tucked-up trousers refer to what some young people do today when they wear long trousers that drag on the ground. When they go to the ablution area in the mosque to perform wudu, they do not want their pants to get wet from underneath, so what do they do? They tuck them up. Many of them enter prayer while tucked up, and this is prohibited.
Is this the tucking up that the narrator intended when he explained that Salman was wearing a wandraud, a tucked-up garment? No. The precise explanation is that he was wearing a garment longer than "the taban". The taban in Arabic is the "shorts" in modern language, which swimmers wear. In Arabic explanation: the garment that has no sleeves, the garment that has no sleeves. This garment alone covers the two private parts, so it is called in Arabic "the taban". If it has sleeves down to the knees, it is called a wandraud, as named here. If it is long, it is the known trousers that have legs at the bottom. The purpose of this description is to show Salman's humility in his journey from al-Mada'in to Damascus. He was humble, wearing this cloak and this "taban" whose sleeves reached only to the knees. Then he returns to describe the cloak, saying: "and on him was a cloak and a wandraud", meaning tucked-up trousers.
Ibn Shu'ath said: Salman was seen wearing a cloak "with the head cut off". "With the head cut off"—what does "with the head cut off" mean? It means it has no head. It is not of the type that the Moroccans wear, the "burnus". "With the head cut off" means it is buried or cut off,
with the ears dropped. The burnus naturally has a place where the head is put to protect it from the cold, but this one has no head, and consequently no ears. So he referred to it by saying: with the head cut off, with the ears dropped. It means it was arfash. We have learned in this lesson six words or more: three Arabic and one Persian. The first is: "wandraud", the second is: "with the head cut off", meaning the head is cut off, and the third is: "arfash", meaning long and wide. Here, the commentator, after it was explained in Arabic as long and wide, says: compared to the rafsh used to scrape food. Is this Egyptian language, or is it known here as well?
It is used to scrape food because they use it in the... what do you call it? A rake?
The student: ...
The Shaykh : A rake, with which food is scraped.
The student: ...
The Shaykh : Here, the commentator is Egyptian. After explaining that arfash ears mean wide ears, he put between quotation marks a comparison to the rafsh used to scrape food. So this word... it might be an Egyptian word. Have you not heard it there?
The student: ...
The Shaykh : ... .
He was arfash. Look at the proportion here. He says to Salman: You have disfigured yourself. What did you wear? A wide cloak, as they say today, and a short qambaz. Today, if one of us shortens his jilbab by a span or two spans, people say he is "muhaddal". And where does it end? At the knees. They said to him: You have disfigured yourself.
He said: "Indeed, the good is the good of the Hereafter". Allahu Akbar! This is the life we need today: the noble spiritual life that has been overwhelmed by formalities and materialism, and we no longer feel anything of the spiritual, because our materialism has dominated us. So this man draws attention. Either the one who said it to him was a Companion like him, or a follower, for certainly the Tabi'un are in the second century, about whom the Messenger (peace and blessings be upon him) said:Sahih al-Bukhari 3651. So notice now that some of the Tabi'un say to a Companion: You have disfigured yourself with this clothing. This means, as a matter of course, that competing for the world brings one closer to the hearts of people. Therefore, he (peace and blessings be upon him) said: Sahih al-Bukhari 6425. We ask Allah the Exalted and Majestic to inspire us to do Islamic work with heart and tongue, outwardly and inwardly, and not to let the materialism of the disbelievers, in which they were deceived, became arrogant, and transgressed on earth, dominate us.
From Umm al-Dard, she said:
Salman visited us to Sham on foot. Al-Mada'in means in Iraq, near Baghdad. He came to visit his brother Abu al-Dard from that harsh land, from Baghdad to Damascus, on foot.
زارنا سلمان إلى الشام ماشيا، -المدائن يعني في العراق قريب من بغداد- جاء ليزور أخاه أبا الدرداء من تلك البلاد القاسية من بغداد إلى دمشق ماشيا على قدميهThe point of interest in this mawquf report is only this phrase. Let us ask: What prompted Salman to visit Abu al-Dard and cover this vast, distant distance?
And the beautiful thing is that he knew that with every step he took in visiting his brother, he was taking a step in visiting a brother for the sake of Allah the Exalted and Majestic. A good deed is recorded for him, another is expiated from him, and a third raises his rank. Therefore, the author (may Allah have mercy on him) presented this mawquf report with a hasan chain of narration, as we stated.
From Umm al-Dard, she said: "Salman visited us from al-Mada'in to Sham on foot, wearing a cloak and a wandraud". The word "wandraud" is Persian, considering that Salman al-Farisi (may Allah be pleased with him) lived in the lands of Iraq. "Wearing a cloak" means a garment wrapped around him with an excess of fabric. "Wandraud" is explained in the same narration to mean tucked-up trousers. This also requires explanation, because one might assume that tucked-up trousers refer to what some young people do today when they wear long trousers that drag on the ground. When they go to the ablution area in the mosque to perform wudu, they do not want their pants to get wet from underneath, so what do they do? They tuck them up. Many of them enter prayer while tucked up, and this is prohibited.
Is this the tucking up that the narrator intended when he explained that Salman was wearing a wandraud, a tucked-up garment? No. The precise explanation is that he was wearing a garment longer than "the taban". The taban in Arabic is the "shorts" in modern language, which swimmers wear. In Arabic explanation: the garment that has no sleeves, the garment that has no sleeves. This garment alone covers the two private parts, so it is called in Arabic "the taban". If it has sleeves down to the knees, it is called a wandraud, as named here. If it is long, it is the known trousers that have legs at the bottom. The purpose of this description is to show Salman's humility in his journey from al-Mada'in to Damascus. He was humble, wearing this cloak and this "taban" whose sleeves reached only to the knees. Then he returns to describe the cloak, saying: "and on him was a cloak and a wandraud", meaning tucked-up trousers.
Ibn Shu'ath said: Salman was seen wearing a cloak "with the head cut off". "With the head cut off"—what does "with the head cut off" mean? It means it has no head. It is not of the type that the Moroccans wear, the "burnus". "With the head cut off" means it is buried or cut off,
with the ears dropped. The burnus naturally has a place where the head is put to protect it from the cold, but this one has no head, and consequently no ears. So he referred to it by saying: with the head cut off, with the ears dropped. It means it was arfash. We have learned in this lesson six words or more: three Arabic and one Persian. The first is: "wandraud", the second is: "with the head cut off", meaning the head is cut off, and the third is: "arfash", meaning long and wide. Here, the commentator, after it was explained in Arabic as long and wide, says: compared to the rafsh used to scrape food. Is this Egyptian language, or is it known here as well?
It is used to scrape food because they use it in the... what do you call it? A rake?
The student: ...
The Shaykh : A rake, with which food is scraped.
The student: ...
The Shaykh : Here, the commentator is Egyptian. After explaining that arfash ears mean wide ears, he put between quotation marks a comparison to the rafsh used to scrape food. So this word... it might be an Egyptian word. Have you not heard it there?
The student: ...
The Shaykh : ... .
He was arfash. Look at the proportion here. He says to Salman: You have disfigured yourself. What did you wear? A wide cloak, as they say today, and a short qambaz. Today, if one of us shortens his jilbab by a span or two spans, people say he is "muhaddal". And where does it end? At the knees. They said to him: You have disfigured yourself.
He said: "Indeed, the good is the good of the Hereafter". Allahu Akbar! This is the life we need today: the noble spiritual life that has been overwhelmed by formalities and materialism, and we no longer feel anything of the spiritual, because our materialism has dominated us. So this man draws attention. Either the one who said it to him was a Companion like him, or a follower, for certainly the Tabi'un are in the second century, about whom the Messenger (peace and blessings be upon him) said: