Waqiya e HAZRAT ZIKARYA AlahisSalam AUR YAHYA AlahisSalam (Roman Urdu)

HAZRAT YAHYA AlahisSalam KI PAIDAISH/ BIRTH

Tau jab Zikarya A.S ko khush-khabri mili tau aap ki zaban band hogae (nishani k taur pe). Phir aap apni mehraab se khushi k sath niklay aur logoun ko ye khush-khabri isharoun me samjhai k ab subah o sham Us zaat pak ki tasbeeh karna aur mujh se kalaam karny ki beja koshish na karna. Aur khud subah o sham Allah ki tasbeeh me masroof rehnay lagay. Riwayat hai k , Umme Yahya (Zikarya ki bewi) aur Hazrat Maryam (Umme Esa) dono sisters theen. Is trah Yahya and Esa A.S dono khala-zad bhai thay. Aik riwayat ye bhi hai Zikarya A.S Hazrat Maryam k ‘Khalo’ thay. Wallah’alam Hazrat Maryam aik baar apni behan k paas gaen tau behan ne kaha: “kia main apko haamla/ pregnant lagti houn?” Maryam ne kaha: “Han , aur main ye bhi janti houn k main bhi haamla houn…” Tau phir behan (Umme Yaahya) ne Maryam ko galay laga lya aur kaha: “ Main daikhti houn k jo bacha mere pait me hai wo aap k pait walay bachay ko sajdah karega (means us ki ta’azeem baja layega aur tumhara bacha Afzal o ashraf hoga)” Aur yhi matlab hai us ayat ka k wo (Allah k kalmay ki tasdeeq karny walay houngay) means, Hazrat Esa ki Hazrat Yahya Tasdeeq farmaingay. Allah k fazal se Yahya dunya me tashreef lay aye. Aulad-e-Adam me koi aisa nahi jis se khata/mistake na hue ho ya (atleast) us ne khata ka irada na kia ho, siwae Hazrat Yahya A.S k. Bachpan me, Hazrat Yahya ko bachoun ny kaha, aao chal kar khail koud karain. , tau Yahya ne farmaya, hum khail koud k lye nahi paida kye gae. Allah ne Yahya ko pakeezah khalqat wala aur aeb’oun aur mistakes se paak saaf paida kiya. Aur Allah k taqwa se nawaza. Aur wo parents k sath naiki karny walay thay aur sakht aur na-farman na thay
 

HAZRAT ZIKARYA AUR YAHYA A.S KA QISSA MUBARAK


Hazrat Zikarya A.S barhai (Carpenter) thay. wo bhi Idress and Dawood A.S ki trah apnay hath ki mehnat se khatay thay. Un k haan aulad na thi. un ki bewi baanjh thi. Aur wo khud bhi bht burhay ho chukay thay. Magar phir bhe unho ne apnay Rab se dua ki. “Ae mere Parwardigar! meri hadyan burhapay ki wajha se kamzor ho gae hain aur sir shola marnay laga hai (means puray baal white ho gae). Ae mere Rab, main Tujh se maang kar kabhi bhi mehroom nahi raha aur main apnay bhai bandoun se darta houn aur meri bewi baanjh hai. Tu mujhay apnay paas se waris ata’a farma. Jo meri aur aulad-e-Yaqoob ki meeras ka malik ho…” Farman hua: “Hum tum ko aik larkay ki basharat daitay hain. Jis ka naam Yahya hai. Is se pehlay Hum ne is naam ka koi shakhs paida nahi kia..” Zikarya A.S ne farmaya: “Parwardigar, mere haan kis trah larka paida hoga? jis haal me meri bewi baanjh hai aur main intahai burhapay ko phunch gya houn…” Hukm hua: “k isi trah (hoga). Tumharay Parwardigar ne farmaya hai k Mujhay ye asaan hai aur Main pehlay tum ko bhi tau paida kar chuka houn aur tum kuch cheez na thay…” Zikarya ne farmaya: ” Parwardigar, Mere lye koi nishani muqarrar farmaye..” Farmaya gya: “Nishani ye hai k tum sahi salim ho kar 3 raat (din) logoun se baat na kar sako gay..” Aur Farmaya gya: “Phir Hum ne uski dua qabool ki aur usko Yahya ata’a kia aur us k lye us ki zauja /wife ko bhi durast kiya. Beshak wo kheerat /donation me sabqat karnay walay thay aur Hum ko raghbat o khauf, har trah se pukartay thay aur hamari bargah me khushu-o-khuzu karnay walay thay…” Aur bewi ko durst karny ka matlab hai k unko internal complications thi (monthly) wo thek hogya. aur kaha gya hai k un ki zaban me kuch kharabi thi, wo dour kardi gae… Subhan’Allah

HAZRAT YAHYA A.S K DIL ME ALLAH KA KHAUF

Hazrat Yahya Allah se bht darnay walay thay. Zikr kiya gya hai k aap bht hi kasrat se rotay thay. Hatta k aap k rukhsar’oun (cheeks) per aansu’oun ki wajha se garhay par gae thay. Riawayat hai k Hazrat Yahya k parents un ki talab o talash me niklay tau daikha k wo “Behra-e-Urdan”k paas hain. Jab dono un k qareeb hue tau aap ne dono (maa n bap) ko ibadat k inhamak/ concentration aur khauf-e-Khuda se khoob rulaya. Harzt Yahya ka khana sabz ghaas/ grass hota tha aur aap Allah k khauf se itna rotay k agar aap ki ankhoun per ‘tar coal’ hota tau wo aap ko jala dalta. Hazrat Zikarya ne apnay betay ko 3 din tak gum paya tau aap ki talash me jungle ko niklay. Daikha k wo aik qabar khoday us me kharay ho kar apnay aap per zar-o-qataar ro rahy hain.. Tau Zikarya ne farmaya, Ae Betay main 3 din se teri talash me houn aur tu qabar khoday is me khara ro raha hai?? Yahya ne arz kia: Ae Abba jan, kia aap ne hi mujhay khabar na di k jannat-o-jahnnum k darmiyan aesa jungle hai jis ko aansu’oun k baghair qata’a nahi kia ja sakta. Tau Zikarya ne farmaya: Acha betay ro’o… Tau phir dono be-tahasha roye…
 
 

HAZRAT YAHYA KI SADGI AUR 5 HUKUM



Hazrat Esa bi Maryam aur Yahya bin Zikarya dono khala-zaad bhai thay. Hazrat Esa wool ka libas pehantay thay, jab k Yahya janwaroun k baloun ka libas pehantay thay. Aur dono k paas deenar darham na tha. na koi ghulam na baandi, na koi thikana jahan kahin thehar jatay. Jahan kahin raat aati, waheen thehar jatay. Jab juda honay lagay tau Yahya A.S ne Esa se kaha, k mujhay kuch nasihat karty jayen. Esa A.S ne farmaya: Ghussa mat karna… Yahya ne farmaya k main taqat nahi rakhta k ghussa na karoun.. Tau Esa ne kaha: Maal k dhokay me na parna, Yahya ne farmaya, ye ho sakta hai.. Hazrat Muhammad SaWW ne farmaya k Allah ne Yahya ko 5 batoun ka hukm farmaya k un per puri trah amal karo aur Bani Isra’ael ko bhe amal karnay ka hukm do. Yahya A.S ne Bani Isra’ael ko jama kia aur Bait-ul-Muqaddas me sab ko bulaya. Phir jab masjid logoun se bhar gae tau sab ko in 5 batoun ka hukm dya: 1- Allah k sath ksi ko shareek na karna, sirf Us tanha ki ibadat karna. 2- Namaz parho, aur namaz me ksi aur traf dhayan mat lagao. 3- Rozay ka hukm dya. Beshak rozay-daar k moun ki smell Allah k nazdeek mushk se zyada pasandeedah hai. 4- Sadqa dya karo. 5- Allah Ta’ala k zikr ki kasrat ka hukm farmaya. Yahya A.S logoun se aksar juda rehtay thay aur jungle o bayabaan se uns-o-muhabbat rakhtay thay. aur darkhtoun k patay khaa laitay aur phir nehar per ja kar pani nosh kar laitay. kabhi kabhar tiddi ki ghiza use kartay thay
 
 

HAZRAT YAHYA KA QATAL/ MURDER



Is qissay k lye 2 riwayaat famous hain: 1- pehli riwayat k mutabiq Damishq k badshah ne apni kisi ‘mehram’ se shadi ka irada kia, ya aesi aurat se, jis se shadi karna us k lye halal nahi tha. Tau Hazrat Yahya ne us ko mana kiya. Tau ye baat aur rukawat aurat k dil me khatakti rahi aur wo Yahya ki dushman hogae. 2- Dosri riwayat hai k Badshah ki bewi ko Hazrat Yahya se muhabbat hogae. Hazrat Yahya apnay zamanay me sab se behtar thay. sab se haseen aur khoobsurat roshan chehray walay thay. aur aurtoun ki unko biklul khuwahish na thi. Badshah ki aurat badkar thi. Magar Allah ne Hazrat Yahya ki hifazat rakhi aur wo baaz rahay aur aurat ko biklul inkar kardya, tau us aurat ne Yahya k khilaaf dil me kena paal liya. Magar dono riwayaat ka result aik hi hai. Aurat ne Badshah se Yahya ka ‘Sir mubarak’ aur khoon maanga. Badshah ne kaha k kuch aur sawal karo. Aurat ne kaha nahi, bus yhi chahye. Tau phir badshah ne kaha, chal wo teray lye hua. Phir apnay jallad ko Yahya k paas bheja. Aap mehraab me namaz ada kar rahy thay. aur Zikarya A.S bhi un k peechay namaz parh rahay thay. Tau khabees jallad ne aik ‘Tasht’ / taslay me un ko zibah kiar dya. (means khoon sara tasht me gira) Zikarya A.S ne apni namaz nahi chorri aur barabar parhtay rahay, jab k Yahya aap k mehboob betay thay. Qatil ne ‘Sir mubarak’ laa kar aurat k samnay rakh dya, jis se ab tak khoon beh raha tha.aur Yahya A.S ka ‘Sir’ tab bhi yhi bol raha tha k teray lye nikah karna durast nahi hai.

HAZRAT YAHYA K “SIR MUBARAK” KA JISM SE JUDA HONAY K BAAD BHI BAAT KARNA

Us be-gherat aurat ne Yahya ka qatal apni maa k kehnay per karwaya tha. Jab Yahya ka sir badan se juda honay k baad bhi aurat ko malamat karta raha tau wo ‘sir’ ko taaq me rakh kar apni maa k paas lay aye. aur ‘sir aqdas’ ko us begherat maa k samnay rakh dya. Tab zameen ne us aurat ki maa ko qadmoun tak nigal lya, phir seenay tak, phir shoulders tak…. Uski Maa cheekh-o-pukar karti rahi, aur naukarani’aan wagera bhi chillati raheen. Tab us ki maa ne kaha k us ka sir tan se juda kar dya jae, ta k sir baqi bach jae. Phir Sir tan se alag kar dya gya. Tab zameen ne us k niglay hue kameenay jism ko bhi bahar uchaal dya. Aur phir usi waqt baqi tamam log bhi , ghar walay zinda zameen me dhansa dye gae. Sab marr khap gae .. aur ye sham ka waqt tha.
 

HAZRAT ZIKARYA KA QATAL/ MURDER

Yahya k qatal k baad jab subah hue tau Bani Isra’ael ne kaha, Zikarya ka Rab Zikarya k lye ghazab me agya hai. Tau lehaza hum badshah k lye Zikarya per ghussa nikalen aur usko qatal kar dain. Tab wo log Zikarya ki talash me niklay ta k unko qatal kardain. Zikaraya k paas aik khabar dainay wala aya tau wo Bani Isra’ael se bachnay k lye bhaag uthay. Aur Iblees mardood peecha karny waloun k agay agay unko Ziraya ka pata bata raha tha. Jab Zikaray samjh gae k ab wo in log se bach na sakaingay, tau un k samnay aik darkht/ tree nazar aya, aur us me se awaz aye k meri traf aao. Phir darkht bech se ‘shaq’ hogya (phatt gya) aur wo us k andar enter hogae. Aur Iblees aya aur us khabees ne Zikaraya ki chadar ka kona pakar lya aur Darkht dobara band hogya. aur chadar ka kinara darkht se bahar reh gya. Bani Isra’ael aye tau Iblees ne kaha k Zikaraya jadoo k zor se is darkht me enter hogya hai. Tau wo kehnay lagay k hum is darkht ko jala daaltay hain. Iblees ne kaha, tum log is ko ‘Aaray’ /saw se kaat dalo. Un logoun ne darkht per Aara / saw lakh kar chala dya. Jab Aara aap ki paslioun /ribs tak phuncha tau aap ro paray. Tau Allah ki traf se wahi nazil hue k agar aap ki awaz band na hue tau Main Arz aur Ahl-e-Arz ko alat palat kar dounga (ta k un ko aap per zulm ki saza milay..) Phir Zikarya ka rona khatam hogya, hatta k aap k do tukray hogae.
 

CHAPTER 8 ON THE DRESSING OF SAYYIDINA RASULULLAH SALLALLAHU ‘ALAYHI WASALLAM

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(53 & 54) Hadith Number 1 and 2
Ummul Mu-mineen, Ummi Salamah Radiyallahu ‘anha relates: “Of all the clothing, Rasulullah Sallallahu ‘Alayhi Wasallam preferred wearing the qamis (Thowb, kurtaa) the most”.

Commentary
The ‘ulama have written different reasons for Sayidina Rasulullah Sallallahu ‘Alayhi Wasallam preferring to wear a qamis (Thowb, kurtah). Some say it is because it covers the body well and covers it better than a lungi etc. Some say because it is ‘qumait’ and besides it is less of a burden on the body, whereas a sheet has to be straightened every now and then. Some are of the opinion that it does not create pride in a person, as other clothing does. According to this humble servant the reason is because it covers the satr well, and the same time it is neat, whereas in some clothing there is less beauty, like the lungi, or it does not cover the satr well, like the top sheet. The eighth hadith in this chapter seems contrary to this hadith. lt shall be compared and reconciled there.
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(55) Hadith Number 3
It has been reported from Ummi Salamah Radhiyallahu ‘Anha: “Rasulullah Sallallahu ‘Alayhi Wasallam preferred wearing, from among all clothing, the qamis (thowb)”.

Commentary
Mulla ‘Ali Qaari relates from Dimyaati that the qamis of Sayidina Rasulullah Sallallahu ‘Alayhi Wasallam was made of cotton and was not very long, nor were the sleeves long. Bayjuri has written that Sayidina Rasulullah Sallallahu ‘Alayhi Wasallam had only one qamis. It is reported from Sayyiditina ‘Aayeshah Radhiyallahu ‘Anha that: “Rasulullah Sallallahu ‘Alayhi Wasallam did not leave any of the morning food for the evening, nor any of the evening food for the morning. He possessed only one each, of a lungi, qamis, sheet ( body wrap), shoes or any other clothing. He did not have a pair of any of these”.
Munaawi relates from Sayyidina Ibn ‘Abbaas Radiyallahu ‘anhu that, ‘The qamis (thowb, kurtah) of Sayyidina Rasulullah Sallallahu ‘Alayhi Wasallam was not very long, nor were its sleeves long. In another hadith of Sayyidina Ibn ‘Abbaas Radiyalia anhu it is stated that the qamis of Sayyidina Rasulullah Sallallahu ‘Alayhi Wasallam was above the ankles. ‘Allaamah Shaami says: ‘It should reach halfway down the calf’.
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(56) Hadith Number 4
Asmaa bint Yazeed Radhiyallahu ‘Anha says: “The sleeve of Rasulullah Sallallahu ‘Alayhi Wasallam’s qamis reached to the wrists”.

Commentary
This narration apparently contradicts the one where it has been stated that the sleeves of the qamis of Sayyidina Rasulullah Sallallahu ‘Alayhi Wasallam were a bit longer than the wrist. The’ulama have summed up the difference in several ways. Firstly, that at different times it had different lengths. Secondly, that when the sleeves were creased they were above the wrists, and when they were smooth and straight they were over the wrists. Some are of the opinion that both are taken on estimation. In this case there is no difficulty. Maulana Khalil Ahmad Saahib has written in the ‘Badhlul Majhud’ that where it is mentioned till the wrists, it is taken to be the best and desirable. Where the sleeves are stated to be longer, it is considered permissible. ‘Allaamah Jazari states that it is sunnah that the length of the qamis (kurtah) sleeves reach till the wrists, and that of a jubbah be a bit longer, but in no case should it be longer than the fingers.
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(57) Hadith Number 5
Qurrah bin Ilyaas Radiyallahu’Anhu relates: “I came with a group from the tribe of Muzeenah to make bay’ah (pay allegiance) to Rasulullah Sallallahu ‘Alayhi Wasallam. The button loop of Rasulullah Sallallahu ‘Alayhi Wasallam’s qamis was open. I put my hand in the collar of Rasulullah Sallallahu ‘Alayhi Wasallam’s qamis to touch the Seal of Prophethood (to gain barakah)”.

Commentary
When he visited Sayyidina Rasulullah Sallallahu ‘Alayhi Wasallam he found the collar of Sayyidina Rasulullah Sallallahu ‘Alayhi Wasallam’s qamis open. It is characteristic of one who loves, that every act of his beloved sinks into his heart. Sayyidina ‘Urwah Radiyallahu’Anhu, who is a narrator of this says: “I have never seen Mu’aawiyah (bin Qurrah – Radiyallahu’Anhu) and his son button up their collars. Be it summer or winter, their collars were always open”. Their love for Sayyidina Rasulullah Sallallahu ‘Alayhi Wasallam has given us a glimpse of each and every act and deed of the beloved Rasul of Allah, Sallallahu ‘Alayhi Wasallam. ‘Jazahumullahu ‘anna wa-‘an saa-iril ummati ahsanal jazaa’.
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(58) Hadith Number 6
Anas bin Maalik Radhiyallahu ‘Anhu reports: “Rasulullah Sallallahu ‘Alayhi Wasallam came out of his house with the assistance of Usaamah bin Zayd. At that time he was wrapped in a Yamaani printed sheet. Rasulullah Sallallahu ‘Alayhi Wasallam came and led the Sahaabah in prayer”.

Commentary
‘Daar Qutni’ has stated that this incident took place when Sayyidina Rasulullah Sallallahu ‘Alayhi Wasallam was ill. For this reason he was assisted by Sayyidina Usaamah bin Zayd Radhiyallahu ‘Anhu. It is possible that it was the time of Sayyidina Rasulullah Sallallahu ‘Alayhi Wasallam’s illness before his death. This hadith will also be mentioned in the chapter on ‘Sayyidina Rasulullah Sallallahu ‘Alayhi Wasallam leaning on something’. Imaam Tirmidhi has written a surprising incident on the sanad (chain of narrators) of this hadith, from which we can gauge the intense love of the muhadditheen for the hadith, and their detachment from this unstable and materialistic world. Muhammad bin AI-Fadl says: “Yahya bin Mu’een (who is a great imaam and scholar of hadith -some ‘ulama have said that he has written ten lakh -100,000- ahaadith with his own hands) asked me as soon as I sat down (when visiting him), about this hadith. I started reciting it to him. He said: ‘I desire you to read it out from your kitaab so that it may be more satisfying”‘ Muhammad bin AI-Fadl says: ‘I stood up to go inside and fetch the kitaab. He caught me by my qamis and said: “First dictate it to me from memory, so that I may write it down. There is no surety of life and death. It is possible I may meet you or Imay not meet you again. You may repeat it from the kitaab later’. Muhammad bin AI-Fadl says: ‘I recited it to him from memory, then brought the kitaab and read it out again from the kitaab’. Allahu Akbar! He did not have that little assurance that either of them would live till he went inside to get a kitaab and return. His love for the hadith was such that he did not even like to wait till the kitaab was brought from inside the room.
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(59) Hadith Number 7
Abu Sa’eed Khudari (R.A) says, “When Rasulullah (S.A.W) put on a new garment, he would in happiness mention that garment’s name. For example, ‘Allah Ta’aala gave me this qamis (thowb, kurtah), ‘amaamah (turban) sheet, etc” Then recited this du’aa:

‘Allahumma lakal hamdu kama kasauw- tanihi, as-aluka khayrahu wa-khayra ma-suni’a lahu wa-a’u- dhu bika min sharrihi wa-sharri ma-suni’a lahu’.

Translation

“Oh Allah, all praise and thanks to You for clothing me with this (garment). I ask You for the good of it and the good of what it was made for, and I ask Your protection from the evil of it and theevil of what it was made for.”

COMMENTARY
The goodness and badness of a garment is evident and ‘for the good and bad for which it was made’ means forsummer and winter, elegance etc. For whatever reason it is worn, the goolness in it is that it may be used to obtain Allah’s pleasure, like performing ‘ibaadah (devotion) with it. To use it for a bad cause would be in disobeying Allah or to create pride, arrogance etc.
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(60) Hadith Number 8
Anas bin Maalik (R.A) says: “The sheet (body wrap) most liked by Rasulullah (Sallallahu alaihe wasallam) was the Yamaani printed sheet.”

COMMENTARY
This siims to contradict the hadith mentioned at the begining of the chapter where it is stated that Sayyidina Rasulullah (Sallalahu alaihe wasallam) preferred wearing the qamis (kurtah) the most. The ‘Ulama have given many explanations for this. The simplest explanation if that there is no difference. He liked the qamis very much and the sheet too. It could also be said that among ordinary clothing that are worn, he liked the qamis the most, and from the ones that are used for outer covering, he liked the sheet the most. It has also been stated that for purposes of evidence this is a much stronger hadith.Some ‘Ulama have taken the first hadith for the different types of clothing, among which Sayyidina Rasulullah (S.A.W) liked the qamis most, and this hadith for the coloured clothing, from which he liked the coloured printed sheet the most. Some say the sheet was of a green colour. The object is that, among the colours, green was liked the most, as it is the colour of the clothing in Jannah (paradise).
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(61) HADITH NUMNBER 9
Abu Juhayfah (R.A) says, “I saw Rasulullah (S.A.W) wearing a pair of red (coloured) clothing. The lusture of the feet of Rasulullah (S.A.W) is still befor me.” Sufyaan (R.A) who is a norrator of this hadith says: “According to my understanding the pair (of clothing) was printed red.”

COMMENTARY
This incident took place at the time of Hajjatul-Widaa, as is stated if the Bukhaari and other kitaabs of hadith. Sayyidina Sufyaan (R.A) ‘ Anhu’s reason for saying that this was a red coloured clothing (for men). There is a difference of opinion among the ‘Ulama’. The Hanafis also state a number of opinions. This has been discussed in the first chapter. Before choosing red-coloured clothing an ‘aalim should be consulted. Maulana Gangohi has mentioned a few times in his fataawa (religious rulings) that it is permissible for a man to wear red patterned garment’s. From the point of taqwaa (piety) it is better for a man not to wear red coloured garments, since there is a differince of opinion among the learned ‘Ulama’.
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(62) HADITH NUMBER 10
Baraa bin ‘Aazib (R.A) says: “I have vever seen anybody more handsome in red clothing than Rasulullah (S.A.W). At that time, the hair of Rasulullah (S.A.W) reached his shoulders.

COMMENTARY
This hadith has been mentioned in the first chapter. It is repeated here because of the red-coloured clothing.
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(63) HADITH NUMBER (11)
Abu Rimthah Taymi (R.A) says,”I saw Rasulullah (S.A.W) covering himself in two green coloured sheets.”

COMMENTARY
This hadith has been quoted twice. It is repeated here briefly.
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(64) HADITH NUMBER 12
Qaylah bin Makhramah (R.A) says: “I saw Rasulullah (S.A.W) in such a state that he was wearing two old lungis (sarong, waist wrap) that had been dyed a saffron colour but there was no sign of saffron left on it.” There is a lengthy story in this hadith also.

COMMENTARY
It is prohibited in the hadith to use clothing dyed with saffron. For this reason it has been pointed out in the above hadith that the colour of dthe saffron had faded, so that there remains no contradictions in the ahaadith. Sayyidina Rasulullah (S.A.W) wore the two old sheets as a sign of humility. The sufis have for this reason chosen a rugged way of life. This leads one towards humility and keeps one away from pride and arregance. It should also be borne in mind that if (the wearing of such clothing) does not have this effect then this manner is not preferred. It will cause more harm than good as we see it happening in these times. Many a time this way is asopted to show that one has reached the stage of perfection whilst the tongue is asking (begging).
An incident of Abul-Hasan Shaa-dhali who is from amdong the great sufis is famous. Once he was wearing smart clothing. Some raggedly dressed person objected. He replied, “My dressing in this manner shows praise and gratefulness to Allah, whereas this state of yours shows a state of asking (begging). You in your present state are begging from people.” In short, it is better not to wear showy clothing but only with the intention of humbleness, and on condition that it does not lead one towards some other harm. On the other hand, if it is worn for some religious benefits or to please a confidant who has given it as a present, then in this case to wear elegant clothing will also be mandub (desirable) and better. Sayyidina Rasulullah (S.A.W) once purchased a set of clothing in exchange for twenty seven camels and wore that clothing for this reason. The mashaa-ikh of the Naqshabandiyyah and Shaa-dhaliyyah Orders usually wear elegant type of clothing. It has been given preference becarse it saves one from the appearance of a beggar. Imaam Abul-Hasan Shaa-dhali has said: “It is important that one should keep away from the deceit of the heart from both angles. The gaining of fame by dressing shabbily, to show off by being himble, and to show pride by wearing smart elegant clothing, all are dangerous to our spiritual upliftment.
There is lengthy story in this hadith that is not relevant to the dressing of Sayyidina Rasulullah (S.A.W). Therefor Imaam Tirmidhi omitted it here with the objectof shortening the hadith. The story probably covers two sheets. The commentators have also omitted it for the same reason. In it are mentioned incidents fo the early period and experiences of Sayyiditina Qaylah (R.A) after her acceptance of Islaam. In a few narrations it is also mentioned that Sayyidina Ralsulullah (S.A.W) was sitting with his old clothing in a humble manner. He had a branch (fan) of a palm in his mubaarak hands. A person entered his noble assembly. He saw Sayyidina Rasulullah (S.A.W) in this state of humbleness and dur to the awe-inspiring appearance of Sayyidina Rasulullah (S.A.W), began shivering. Upon seeing this person in this state, or being made aware of it, Sayyidina Rasulullah (S.A.W) said to him: “Keep calm.” As soon as Sayyidina Rasulullah (S.A.W) said this he became calm, and all the signs of fear vanished. In some ahaadith we gather that this incident relates to Sayyiditina Qaylah (R.A.) herself. Imaam Tirmikhi has therefore mentioned this briefly in the chapter on the sitting of Sayyidina Rasulullah (S.A.W). The incident is attributed to Sayyiditina Qaylah (R.A) and will be mentioned in the chapter on the sitting of Sayyidina Rasulullah (S.A.W).
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(65) HADITH NUMBER 13
Ibn ‘Abbaas (R.A) says that Rasulullah (S.A.W) used to say: ” Choose white clothing, as it is the best clothing. White clothing should be worn whilst living, and the dead should be buried in white.”

COMMENTARY
In this hadith it is not stated that Sayyidina (S.A.W) wore white clothing. Its mention in the ‘Shamaa-il Tirmikhi’ is therefore implict. Idt can be explaiced that when Sayyidina Rasulullah (S.A.W) encouraged the wearing of white clothing, then he must have worn it himself. If is clearly stated in the Bukhaari that Sayyidina Rasulullah (S.A.W) wore white clothing.
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(66) HADITH NUMBER 14
Samurah bun Jundub (R.A) says: ” Rasulullah (S.A.W) said, “Wear white clothing because it is more taahir (paak) and clean, and also clothe your dead in it.”

COMMENTARY
By ‘It is more taahir (paak) and clean is meant that if a small stain appears, it will show clearly, whereas in coloured clothing it does not show easily.
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(67) HADITH NUMBER 15
Ummul Mu-mineen, ‘Aayeshah (R.A) reports: “Rasulullah (S.A.W) once left the house in the morning, wearing a sheet made of black hair.”

(68) HADITH NUMBER 16
Mughirah bin Shu’bah (R.A) says: “Rasulullah (S.A.W) wore a rumi Jubbah which had narrow sleeves.”

COMMENTARY
This incident was at the time of Ghazwah Tabuk. The ‘Ulama have interpreted from this hadith that a thing made by non-believers is not najis (na-paak) till we can outwardly find of this. Upto that time there were no Muslims in Rome, and Sayyidina Rasulullah (S.A.W) wore the clothing made by them.

Hadith Translation of Sahih Bukhari::Wills and Testaments (Wasaayaa)

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Wills and Testaments (Wasaayaa)


Volume 4, Book 51, Number 1:

Narrated Abdullah bin Umar: Allah’s Apostle said, “It is not permissible for any Muslim who has something to will to stay for two nights without having his last will and testament written and kept ready with him.”


Volume 4, Book 51, Number 2:

Narrated Amr bin Al-Harith:

(The brother of the wife of Allah’s Apostle. Juwaira bint Al-Harith) When Allah’s Apostle died, he did not leave any Dirham or Dinar (i.e. money), a slave or a slave woman or anything else except his white mule, his arms and a piece of land which he had given in charity .


Volume 4, Book 51, Number 3:

Narrated Talha bin Musarrif:

I asked ‘Abdullah bin Abu Aufa “Did the Prophet make a will?” He replied, “No,” I asked him, “How is it then that the making of a will has been enjoined on people, (or that they are ordered to make a will)?” He replied, “The Prophet bequeathed Allah’s Book (i.e. Quran).”


Volume 4, Book 51, Number 4:

Narrated Al-Aswad:

In the presence of ‘Aisha some people mentioned that the Prophet had appointed ‘Ali by will as his successor. ‘Aisha said, “When did he appoint him by will? Verily when he died he was resting against my chest (or said: in my lap) and he asked for a wash-basin and then collapsed while in that state, and I could not even perceive that he had died, so when did he appoint him by will?”


Volume 4, Book 51, Number 5:

Narrated Sad bin Abu Waqqas:

The Prophet came visiting me while I was (sick) in Mecca, (‘Amir the sub-narrator said, and he disliked to die in the land, whence he had already migrated). He (i.e. the Prophet) said, “May Allah bestow His Mercy on Ibn Afra (Sad bin Khaula).” I said, “O Allah’s Apostle! May I will all my property (in charity)?” He said, “No.” I said, “Then may I will half of it?” He said, “No”. I said, “One third?” He said: “Yes, one third, yet even one third is too much. It is better for you to leave your inheritors wealthy than to leave them poor begging others, and whatever you spend for Allah’s sake will be considered as a charitable deed even the handful of food you put in your wife’s mouth. Allah may lengthen your age so that some people may benefit by you, and some others be harmed by you.” At that time Sad had only one daughter.


Volume 4, Book 51, Number 6:

Narrated Ibn ‘Abbas:

I recommend that people reduce the proportion of what they bequeath by will to the fourth (of the whole legacy), for Allah’s Apostle said, “One-third, yet even one third is too much.”


Volume 4, Book 51, Number 7:

Narrated Sad:

I fell sick and the Prophet paid me a visit. I said to him, “O Allah’s Apostle! I invoke Allah that He may not let me expire in the land whence I migrated (i.e. Mecca).” He said, “May Allah give you health and let the people benefit by you.” I said, “I want to will my property, and I have only one daughter and I want to will half of my property (to be given in charity).” He said,” Half is too much.” I said, “Then I will one third.” He said, “One-third, yet even one-third is too much.” (The narrator added, “So the people started to will one third of their property and that was Permitted for them.”)


Volume 4, Book 51, Number 8:

Narrated ‘Aisha:

(the wife of the Prophet) Utba bin Abi Waqqas entrusted (his son) to his brother Sad bin Abi Waqqas saying, “The son of the slave-girl of Zam’a is my (illegal) son, take him into your custody.” So during the year of the Conquest (of Mecca) Sad took the boy and said, “This is my brother’s son whom my brother entrusted to me.” ‘Abu bin Zam’s got up and said, “He is my brother and the son of the slave girl of my father and was born on my father’s bed.” Then both of them came to Allah’s Apostle and Sad said, “O Allah’s Apostle! This is my brother’s son whom my brother entrusted to me.”

Then ‘Abu bin Zam’a got up and said, “This is my brother and the son of the slave-girl of my father.” Allah’s Apostle said, “O Abu bin Zam’a! This boy is for you as the boy belongs to the bed (where he was born), and for the adulterer is the stone (i.e. deprivation).” Then the Prophet said to his wife Sauda bint Zam’a, “Screen yourself from this boy,” when he saw the boy’s resemblance to ‘Utba. Since then the boy did not see Sauda till he died.


Volume 4, Book 51, Number 9:

Narrated Anas:

A Jew crushed the head of a girl between two stones. She was asked, “Who has done so to you, so-and-so? So-and-so?” Till the name of the Jew was mentioned, whereupon she nodded (in agreement). So the Jew was brought and was questioned till he confessed. The Prophet then ordered that his head be crushed with stones.


Volume 4, Book 51, Number 10:

Narrated Ibn ‘Abbas:

The custom (in old days) was that the property of the deceased would be inherited by his offspring; as for the parents (of the deceased), they would inherit by the will of the deceased. Then Allah cancelled from that custom whatever He wished and fixed for the male double the amount inherited by the female, and for each parent a sixth (of the whole legacy) and for the wife an eighth or a fourth and for the husband a half or a fourth.


Volume 4, Book 51, Number 11:

Narrated Abu Huraira:

A man asked the Prophet, “O Allah’s Apostle! What kind of charity is the best?” He replied. “To give in charity when you are healthy and greedy hoping to be wealthy and afraid of becoming poor. Don’t delay giving in charity till the time when you are on the death bed when you say, ‘Give so much to so-and-so and so much to so-and so,’ and at that time the property is not yours but it belongs to so-and-so (i.e. your inheritors).”


Volume 4, Book 51, Number 12:

Narrated Abu Huraira:

The Prophet said, “The signs of a hypocrite are three: Whenever he speaks he tells a lie; whenever he is entrusted he proves dishonest; whenever he promises he breaks his promise.”


Volume 4, Book 51, Number 13:

Narrated ‘Urwa bin Az-Zubair: Hakim bin Hizam said, “I asked Allah’s Apostle for something, and he gave me, and I asked him again and he gave me and said, ‘O Hakim! This wealth is green and sweet (i.e. as tempting as fruits), and whoever takes it with

The upper (i.e. giving) hand is better than the lower (i.e. taking) hand.” Hakim added, “I said, O Allah’s Apostle! By Him Who has sent you with the Truth I will never demand anything from anybody after you till I die.” Afterwards Abu Bakr used to call Hakim to give him something but he refused to accept anything from him. Then ‘Umar called him to give him (something) but he refused. Then ‘Umar said, “O Muslims! I offered to him (i.e. Hakim) his share which Allah has ordained for him from this booty and he refuses to take it.” Thus Hakim did not ask anybody for anything after the Prophet, till he died–may Allah bestow His mercy upon him.


Volume 4, Book 51, Number 14:

Narrated Ibn Umar:

I heard Allah’s Apostle saying, “All of you are guardians and responsible for your charges: the Ruler (i.e. Imam) is a guardian and responsible for his subjects; and a man is a guardian of his family and is responsible for his charges; and a lady is a guardian in the house of her husband and is responsible for her charge; and a servant is a guardian of the property of his master and is responsible for his charge.” I think he also said, “And a man is a guardian of the property of his father.”


Volume 4, Book 51, Number 15:

Narrated Anas:

The Prophet said to Abu Talha, “I recommend that you divide (this garden) amongst your relatives.” Abu Talha said, “O Allah’s Apostle! I will do the same.” So Abu Talha divided it among his relatives and cousins.

Ibn ‘Abbes said, “When the Qur’anic Verse:

“Warn your nearest kinsmen.” (26.214)

Was revealed, the Prophet started calling the various big families of Quraish, “O Bani Fihr! O Bani Adi!”.

Abu Huraira said, “When the Verse: “Warn your nearest kinsmen” was revealed, the Prophet said (in a loud voice), “O people of Quraish!”


Volume 4, Book 51, Number 16:

Narrated Abu Huraira:

When Allah revealed the Verse: “Warn your nearest kinsmen,” Allah’s Apostle got up and said, “O people of Quraish (or said similar words)! Buy (i.e. save) yourselves (from the Hellfire) as I cannot save you from Allah’s Punishment; O Bani Abd Manaf! I cannot save you from Allah’s Punishment, O Safiya, the Aunt of Allah’s Apostle! I cannot save you from Allah’s Punishment; O Fatima bint Muhammad! Ask me anything from my wealth, but I cannot save you from Allah’s Punishment.”


Volume 4, Book 51, Number 17:

Narrated Anas:

The Prophet saw a man driving a Badana (i.e. camel for sacrifice) and said to him, “Ride on it.” The man said, “O Allah’s Apostle! It is a Bandana.” (The Prophet repeated his order) and on the third or fourth time he said, “Ride it, (woe to you” or said: “May Allah be merciful to you).”


Volume 4, Book 51, Number 18:

Narrated Abu Huraira:

Allah’s Apostle saw a man driving a Badana and said to him, “Ride on it,” and on the second or the third time he added, “Woe to you.”


Volume 4, Book 51, Number 19:

Narrated Ibn ‘Abbas:

The mother of Sad bin ‘Ubada died in his absence. He said, “O Allah’s Apostle! My mother died in my absence; will it be of any benefit for her if I give Sadaqa on her behalf?” The Prophet said, “Yes,” Sad said, “I make you a witness that I gave my garden called Al Makhraf in charity on her behalf.”


Volume 4, Book 51, Number 20:

Narrated Kab bin Malik:

I said, “O Allah’s Apostle! For the acceptance of my repentance I wish to give all my property in charity for Allah’s sake through His Apostle .” He said, “It is better for you to keep some of the property for yourself.” I said, “Then I will keep my share in Khaibar.”


Volume 4, Book 51, Number 21:

Narrated Ibn ‘Abbas:

Some people claim that the order in the above Verse is cancelled, by Allah, it is not cancelled, but the people have stopped acting on it. There are two kinds of guardians (who are in charge of the inheritance): One is that who inherits; such a person should give (of what he inherits to the relatives, the orphans and the needy, etc.), the other is that who does not inherit (e.g. the guardian of the orphans): such a person should speak kindly and say (to those who are present at the time of distribution), “I can not give it to you (as the wealth belongs to the orphans).”


Volume 4, Book 51, Number 22:

Narrated ‘Aisha:

A man said to the Prophet, “My mother died suddenly, and I think that if she could speak, she would have given in charity. May I give in charity on her behalf?” He said, “Yes! Give in charity on her behalf.”


Volume 4, Book 51, Number 23:

Narrated Ibn ‘Abbas:

Sad bin Ubada consulted Allah’s Apostle saying, “My mother died and she had an unfulfilled vow.” The Prophet said, “Fulfill it on her behalf.”


Volume 4, Book 51, Number 24:

Narrated Ibn ‘Abbas:

That the mother of Sad bin Ubada the brother of Bani Saida died in Sad’s absence, so he came to the Prophet saying, “O Allah’s Apostle! My mother died in my absence, will it benefit her if I give in charity on her behalf?” The Prophet said, “Yes.” Sad said, “I take you as my witness that I give my garden Al-Makhraf in charity on her behalf.”


Volume 4, Book 51, Number 25:

Narrated Az-Zuhri:

Urwa bin Az-Zubair said that he asked ‘Aisha about the meaning of the Quranic Verse:–

“And if you fear that you will not deal fairly with the orphan girls then marry (other) women of your choice.” (4.2-3)

Aisha said, “It is about a female orphan under the guardianship of her guardian who is inclined towards her because of her beauty and wealth, and likes to marry her with a Mahr less than what is given to women of her standard. So they (i.e. guardians) were forbidden to marry the orphans unless they paid them a full appropriate Mahr (otherwise) they were ordered to marry other women instead of them. Later on the people asked Allah’s Apostle about it. So Allah revealed the following Verse:–

“They ask your instruction (O Muhammad!) regarding women. Say: Allah instructs you regarding them…” (4.127)

and in this Verse Allah indicated that if the orphan girl was beautiful and wealthy, her guardian would have the desire to marry her without giving her an appropriate Mahr equal to what her peers could get, but if she was undesirable for lack of beauty or wealth, then he would not marry her, but seek to marry some other woman instead of her. So, since he did not marry her when he had no inclination towards her, he had not the right to marry her when he had an interest in her, unless he treated her justly by giving her a full Mahr and securing all her rights.


Volume 4, Book 51, Number 26:

Narrated Ibn ‘Umar:

In the lifetime of Allah’s Apostle , Umar gave in charity some of his property, a garden of date-palms called Thamgh. ‘Umar said, “O Allah’s Apostle! I have some property which I prize highly and I want to give it in charity.” The Prophet; said, “Give it in charity (i.e. as an endowment) with its land and trees on the condition that the land and trees will neither be sold nor given as a present, nor bequeathed, but the fruits are to be spent in charity.” So ‘Umar gave it in charity, and it was for Allah’s Cause, the emancipation of slaves, for the poor, for guests, for travelers, and for kinsmen. The person acting as its administrator could eat from it reasonably and fairly, and could let a friend of his eat from it provided he had no intention of becoming wealthy by its means.


Volume 4, Book 51, Number 27:

Narrated ‘Aisha:

The following Verse:–

“If a guardian is well-off, let him claim no remuneration (i.e. wages), but if he is poor, let him have for himself what is just and reasonable.” (4.6)

was revealed in connection with the guardian of an orphan, and it means that if he is poor he can have for himself (from the orphan’s wealth) what is just and reasonable according to the orphan’s share of the inheritance.


Volume 4, Book 51, Number 28:

Narrated Abu Huraira:

The Prophet said, “Avoid the seven great destructive sins.” The people enquire, “O Allah’s Apostle! What are they? “He said, “To join others in worship along with Allah, to practice sorcery, to kill the life which Allah has forbidden except for a just cause, (according to Islamic law), to eat up Riba (usury), to eat up an orphan’s wealth, to give back to the enemy and fleeing from the battlefield at the time of fighting, and to accuse, chaste women, who never even think of anything touching chastity and are good believers.


Volume 4, Book 51, Number 29:

Narrated Anas:

When Allah’s Apostle came to Medina; he did not have any servant. Abu Talha (Anas’ step-father) took me to Allah’s Apostle and said, “O Allah’s Apostle! Anas is a wise boy, so let him serve you.” So, I served him at home and on journeys. If I did anything, he never asked me why I did it, and if I refrained from doing anything, he never asked me why I refrained from doing it.


Volume 4, Book 51, Number 30:

Narrated Anas bin Malik:

Abu Talha had the greatest wealth of date-palms amongst the Ansar in Medina, and he prized above all his wealth (his garden) Bairuha’, which was situated opposite the Mosque (of the Prophet ). The Prophet used to enter It and drink from its fresh water. When the following Divine Verse came:–

“By no means shall you attain piety until you spend of what you love,” (3.92)

Abu Talha got up saying. “O Allah’s Apostle! Allah says, ‘You will not attain piety until you spend of what you love,’ and I prize above al I my wealth, Bairuha’ which I want to give in charity for Allah’s Sake, hoping for its reward from Allah. So you can use it as Allah directs you.” On that the Prophet said, “Bravo! It is a profitable (or perishable) property. (Ibn Maslama is not sure as to which word is right, i.e. profitable or perishable.) I have heard what you have said, and I recommend that you distribute this amongst your relatives.” On that Abu Talha said, “O Allah’s Apostle! I will do (as you have suggested).” So, Abu Talha distributed that garden amongst his relatives and cousins.


Volume 4, Book 51, Number 31:

Narrated Ibn Abbas:

A man said to Allah’s Apostle , “My mother died, will it benefit her if I give in charity on her behalf?” The Prophet replied in the affirmative. The man said, “I have a garden and I make you a witness that I give it in charity on her behalf.”


Volume 4, Book 51, Number 32:

Narrated Anas:

When the Prophet ordered that the mosque be built, he said, “O Bani An-Najjar! Suggest to me a price for this garden of yours.” They replied, “By Allah! We will demand its price from none but Allah.”


Volume 4, Book 51, Number 33:

Narrated Ibn ‘Umar:

When ‘Umar got a piece of land in Khaibar, he came to the Prophet saying, “I have got a piece of land, better than which I have never got. So what do you advise me regarding it?” The Prophet said, “If you wish you can keep it as an endowment to be used for charitable purposes.” So, ‘Umar gave the land in charity (i.e. as an endowments on the condition that the land would neither be sold nor given as a present, nor bequeathed, (and its yield) would be used for the poor, the kinsmen, the emancipation of slaves, Jihad, and for guests and travelers; and its administrator could eat in a reasonable just manner, and he also could feed his friends without intending to be wealthy by its means.”


Volume 4, Book 51, Number 34:

Narrated Ibn ‘Umar:

Umar got some property in Khaibar and he came to the Prophet and informed him about it. The Prophet said to him, “If you wish you can give it in charity.” So ‘Umar gave it in charity (i.e. as an endowment) the yield of which was to be used for the good of the poor, the needy, the kinsmen and the guests.


Volume 4, Book 51, Number 35:

Narrated Anas bin Malik:

When Allah’s Apostle came to Medina, he ordered that a mosque be built. He said, “O Bani An-Najjar! Suggest me a price for the garden of yours.” They replied, “By Allah, we will not ask its price except from Allah.”


Volume 4, Book 51, Number 36:

Narrated Ibn ‘Umar:

Once ‘Umar gave a horse in charity to be used in holy fighting. It had been given to him by Allah’s Apostle . ‘Umar gave it to another man to ride. Then ‘Umar was informed that the man put the horse for sale, so he asked Allah’s Apostle whether he could buy it. Allah’s Apostle replied, “You should not buy it, for you should not take back what you have given in charity.”


Volume 4, Book 51, Number 37:

Narrated Abu Huraira:

Allah’s Apostle said, “My heirs will not inherit a Dinar or a Dirham (i.e. money), for whatever I leave (excluding the adequate support of my wives and the wages of my employees) is given in charity.”


Volume 4, Book 51, Number 38:

Narrated Ibn ‘Umar:

When ‘Umar founded an endowment he stipulated that its administrator could eat from it and also feed his friend on the condition that he would not store anything for himself from it.


Volume 4, Book 51, Number 39:

Narrated Anas:

The Prophet said (at the time of building the Mosque), “O Ban, An-Najjar! Suggest to me a price for your garden.” They replied, “We do not ask its price except from Allah.”


Volume 4, Book 51, Number 40:

Narrated Jabir bin ‘Abdullah Al-Ansari:

My father was martyred on the day (of the Ghazwa) of Uhud and left six daughters and some debts to be paid. When the time of plucking the date-fruits came, I went to Allah’s Apostle and said, “O Allah’s Apostle! you know that my father was martyred on Uhud’s day and owed much debt, and I wish that the creditors would see you.” The Prophet said, “Go and collect the various kinds of dates and place them separately in heaps”‘ I did accordingly and called him. On seeing him, the creditors started claiming their rights pressingly at that time. When the Prophet saw how they behaved, he went round the biggest heap for three times and sat over it and said, “Call your companions (i.e. the creditors).” Then he kept on measuring and giving them, till Allah cleared all my father’s debts. By Allah, it would have pleased me that Allah would clear the debts of my father even though I had not taken a single date to my sisters. But by Allah, all the heaps were complete, (as they were) and I looked at the heap where Allah’s Apostle was sitting and noticed as if not a single date had been taken thereof.


Quran and Modern Science ::COMMUNICATION BETWEEN BIRDS

16- And Solomon was David’s heir. He said: “O my people!
We have been taught the speech of birds…”
27-The Ant, 16
In the above verse, it is said that the Prophet Solomon was taught the
speech of birds in addition to the endowments that God’s grace had
adorned him with. The Quran refers to the communication between
birds and to the fact that the twittering and singing of birds has particular meanings. Birds, like human beings, do communicate. This
undeniable communication is certainly not as developed as it is in
man.
Research conducted by zoologists has established that sounds
emitted by animals are meaningful and not haphazard. Birds, ants,
dolphins, etc., have systems of communication.

MEANINGS IN SOUNDS EMITTED BY BIRDS
As the Quran speaks of the language of birds, let us take a look at
research conducted on birds. Brazilian and American ornithologists
have studied the hummingbird (one of the tiniest birds in the world)
and published their findings in the British journal Nature. The author
of the article, Maria Luisa Da Silva, says that the vocabulary of the
hummingbird is not innate but develops afterward. In other words,
the hummingbird learns to speak as human beings do.
Studies on crows have demonstrated that they emit a variety of
sounds, namely, to call the colony of crows to come together, to express alarm, and to communicate a state of distress. Ornithologists,
who have recorded these sounds using a sonograph, are still engaged
in deciphering the meanings behind them. Bernd Heinrich, among
these scientists who speak of the difficulty in decoding the sonograms,
associates this research work with the work of the inhabitants of other
planets visiting our earth and trying to decipher eating, playing, making love and activities like catching fish using a sonograph. What we
are trying to do is to imagine ourselves in their place. Bernd Heinrich
speaks of the difficulty encountered in deciphering the language of
animals in general, as different species have different ways of communication, each calling for a different approach.
There is a body language, expressed by the changes in your body
position and movements, that show what you are feeling or thinking.
Nodding means “yes,” hailing is a sign of calling to someone in order
to greet him or try to attract his attention. Although the sounds emitted by birds are a means of communication, they also have, in general, a body language. Their body language is easier to decipher. For
instance, a bird that emits a sound by touching its beak with his
tongue means “I am a friend, I have no intention to harm you.”
Theresa Jordan gives a whole list of signs, demonstrating thereby that
even the body language necessitates a glossary.
The physiology of birds is as interesting as their language, the long
distances they cover without swerving from their destination are
something to marvel at. Ornithologists studying birds will see God’s
perfect artistry revealed in these creatures too.
38- All the creatures on earth, and all the birds that fly with
wings are communities like you. We did not leave anything
out of this Book. Then they will all be gathered before their
Lord.
6-The Cattle, 38