8- Then made his offspring from the quintessence of the
nature of a despised fluid.
32-The Prostration, 8
In the 46th chapter, our attention was drawn to the fact that man was
created from a quintessence of clay. The Arabic meaning of the word,
“quintessence” is “sulala.” Just as man is created from a “quintessence” of the earth, he is also created from a “quintessence” of semen.
While the word “drop” signifies just a small amount of semen, the
word “quintessence” draws attention to the essence of semen.
Sperm constitute only a part of the semen, in fact they are the basic
element of it. The particular sperm that fertilizes the egg is but a tiny
member of hundreds of millions of sperm in semen; it is also the
swimmer that reaches the finish, having overtaken all the others.
Each of us is the winner sperm’s product. Every human being coming to the world has behind him hundreds of millions in this swimming race. We, who are reading these lines, have come out victorious,
since we are far ahead of those we have left behind. Each of us has carried the day. And we are the quintessence!
57- It is We who created you, so why do you not affirm the
58- Do you then see the semen that you emit?
59- Is it you who create it or are We the creator?
56-The Inevitable, 57-59
DETERMINATION OF THE CHILD’S SEX
45- That He did create in pairs, male and female;
46- From a drop of semen which emitted.
53-The Star, 45-46
Even today there are still people and families on the husband’s side
who blame mothers for giving birth to girls rather than to boys. That
it is the mother who decides on the sex of her child is a lingering prejudice among the ignorant. Although well-informed scientific circles
were exempt from such misconceptions, even they had until quite
recently the impression that the child’s sex was the joint product of
equal contribution by the mother’s egg and the father’s sperm. The
fact that it is the sperm that determines the child’s sex has only recently been established. In a fabricated hadith falsely attributed to the
Prophet, we read: “Male’s water is white. Woman’s water is yellow. If
the two come together and the man’s water overcomes the woman’s, a
male child is born, if, on the other hand, it is the woman’s water that
dominates, the child is a girl.” One can see that during and centuries
after the time of the Prophet the factor that determined the sex of the
child was not known.
The implication in the Quran of the formation of sex is astounding, as it indicates that it is a drop of semen that determines it. The
46 chromosomes that human cells contain form the genetic code of a
human being. Two of these determine the child’s sex. Male chromosomes are defined as XY and the female ones as XX. The chromosomes
are split during ovulation into two each, containing an X chromosome. Some sperms contain X and some Y chromosome. If an X chromosome unites with an X chromosome in the woman’s egg, the sex of
the child to be born will be female, while a Y chromosome in man
uniting with an X chromosome in woman means the offspring will be
of the male sex. We see that whether the future child will be a boy or
a girl is entirely dependent on the arrival of an X or Y chromosome
from the sperm. Biological research continues. The discovery in
the1990s of the SRY protein in the Y chromosome, and the conclusions derived from it, have enriched the available data on the issue.
This information that the Quran implied more than 1400 years ago
was not known until quite recently. We can mention, for example, the
story of Henry the VIII, who divorced Catherine his queen for having given him a girl child. This fact, alluded to in the Quran, had also an
ironical touch. Women have been blamed for centuries for having
been responsible in the determination of the sex of the child they were
going to give birth to. The discoveries of science have explained this
miraculous event, while ruling out the grounds which put the blame
on the woman.
20- Have We not created you from an unassuming fluid?
21- The which We placed in a secure place.
77-The Emissaries, 20-21
The uterus is described as a secure place. Being placed in the center of
the pelvic cavity, it is well protected. Man’s organ is not favoured with
such an endowment. The uterus is a cavity whose walls are made of
muscles and have the shape of a pear. In an adult woman the length
of it is 8cm, the width measures 5cm and the height 2.5cm. The
uterus, relatively small in size, dilates considerably during the last
phase of pregnancy. The weight of it is 50gr while it attains about
1000 gr at the end of pregnancy. The child it holds within it can even
exceed 5000 grams. This means that the child is 100 times heavier
than the uterus itself.
It is the only organ that can grow so rapidly and is given to rapid
development. With its tightly wedged thick muscles, it protects the
fetus, rapidly growing in size, against all kinds of external impacts and
adverse conditions. The fetus, exposed to all sorts of dangers, owes its
survival to the solid structure of the uterus, its ideal place. The
Quran’s drawing our attention to the solidity and durability of the
womb calls for our studying it more deeply is a proof of the God
whose grace protects the fetus against all ill intentions.
1- In the name of God, Gracious, Merciful.
1-The Prolog ue, 1
(90) Hadith Number 1
‘Ali bin Abi Taalib Radiyallahu ‘Anhu says: “Rasulullah Sallallahu Alayhi Wasallam wore his ring in the right hand”.
Various narrations have been quoted regarding whether Sayyidina Rasulullah Sallallahu’Alayhi Wasallam wore the ring on his right or the left hand. A group of muhadditheen have preferred the view that he wore the ring on his right hand. This is also the view of Imaam Bukhaari, Imaam Tirmidhi, and other muhadditheen.’ A few of the ‘ulama have concluded that he wore it on the right hand, but sometimes wore it on the left. The ‘ulama differ as to which hand it is best to wear a ring. Among the Hanafi ‘ulama there are different opinions. A few say it is best to wear it on the left hand and others say both hands are equal. Shaami has quoted both views. Mulla ‘Ali Qaari has quoted a saying of the Hanafis, that it is best to wear it on the right hand. According to the madhhab, the view stated by Shaami is more reliable (acceptable). Imaani Nawawi has stated that it is permissible according to the majority of the ‘ulama, to wear it on either hand without karaahah. The Maalikis state it is better to wear it on the left hand. In short both are proven from the hadith. The ‘ulama have also given preference to both. It is mentioned in Durri Mukhtaar from Qahistani that it has become a symbol of the Rawaafid (Shi’as) to wear a ring on the right hand, therefore it is waajib to abstain from wearing it on the right hand. The author of Durri Mukhtaar says that it is possible that it was the symbol of the Rawaafid at that time and now it is not. Maulana Cangohi writes in his kitaab ‘Kaukabi Durri’ that because the wearing of the ring on the left hand is the symbol of the Rawaafid, it is makruh to do so. Maulana (Khalil Ahmad) Saharanpuri has given- the same view in his ‘Badh-lul Majhud’ and has also written that although there is a difference of opinion whether the Rawaafid are Muslims or non-Muslims, there is no difference of opinion in that they are faasiqs. It is very important to save one’s self from imitating the fussaaq (plural of faasiq). (Now after the Iranian revolution the belief of the Rawaafid (Shi’ah) has been openly propagated and made known. They reject the fundamental beliefs of Islaam and hence are apostates and out of the fold of Islaam).
(91) Hadith Number 2
Hazrat Hammaad bin Salamah says that he saw Hazrat Abdur Rahman bin Abi Rafe’ wearing a ring on his right hand. He asked him the reason and he replied, “I had seen Hazrat Abdullah bin Ja’far radiyallahu anhu wearing a ring on his right hand, and he said that he had seen the Prophet of Allah sallallahu alaihe wasallam wear a ring on the right hand.”
(92) Hadith Number 3
It is related from Hazrat Abdullah bin Ja’far radiyallahu anhu from another source (another chain of narrators) that the Prophet of Allah sallallahu alaihe wasallam wore a ring on the right hand.
In a hadith it has also been stated that beauty and elegance is more appropriate to the right hand. Therefore Ibn Hajar, who is an Imam of the science of hadith says, “After studying that hadith, I have found that if it is worn for elegance and beauty, it should be worn on the right hand, and if it is worn for use as a seal or stamp it should be worn on the left hand, as it is easier to remove from the left hand when using it.”
It is mentioned in the ahaadith that the ring was worn on both hands (right and left).
(93) Hadith Number 4
Hazrat Jabir bin Abdullah radiyallahu anhu says, “The Prophet of Allah sallallahu alaihe wasallam wore the ring on the right hand.”
(94) Hadith Number 5
Salt bin Abdullah says that Hazrat Ibn Abbas radiyallahu anhu wore a ring on the right hand, and as far as I can remember he used to say that the Prophet of Allah sallallahu alaihe wasallam also wore it on the right hand.
Imam Tirmizi has written this hadith briefly. It is mentioned with more detail in the Abu Daud. Ibn Ishaq says, “I have seen Salt wear a ring on the smallest finger of his right hand (this is known as the chungla finger in Urdu). I enquired the reason from him.
He replied, “I have seen Hazrat Ibn Abbas radiyallahu anhu wearing it in this manner. The top part of the ring was facing outwards, as far as I can recall he was talking about the Prophet of Allah sallallahu alaihe wasallam and said that the Prophet of Allah sallallahu alaihe wasallam wore it in the same manner.”
Two things are mentioned in this hadith. One is that the top part was kept on the outer side of the finger. It is stated in the ‘Badh-lul-Majhud’ and ‘Mirqaatus-Su’ud’ that it is more correct to wear the top part of the ring facing the inside (towards the palms). This has also been stated in many narrations. This is also mentioned in the hadith appearing hereafter. Allamah Munaawi says that this is best because it protects the stone and saves one from pride and high mindedness. The second matter referred to is the wearing of the ring on the smallest finger. Imam Nawawi says that it is sunnah to do so according to the Ijmaa’. Allamah Shaami states that the ring should be on this finger, and the stone should face towards the palm for men, and towards the outside for women, as they wear it for beauty and elegance.
(95) Hadith Number 6
Hazrat Ibn Umar radiyallahu anhu reports, “The Prophet of Allah sallallahu alaihe wasallam had a ring made of silver. The top portion remained towards the inside. On it was engraved ‘Muhammad the Rasoolullah’. The people were prohibited from making this inscription on their rings. This is the same ring which fell from the hands of Hazrat Mu’ayqib radiyallahu anhu into the well of Arees during the reign of Hazrat Uthman radiyallahu anhu.”
The reason for the Prophet of Allah sallallahu alaihe wasallam prohibiting the Sahabah radiyallahu anhum to make the same inscription on their rings is because the Sahabah radiyallahu anhum followed and imitated the Prophet of Allah sallallahu alaihe wasallam in every sphere of life, and by doing so it was feared that there would be a confusion with the original seal. Hazrat Mu’ayqib radiyallahu anhu was a Sahabi and the guardian (keeper) of the ring of the Prophet of Allah sallallahu alaihe wasallam. When the Prophet of Allah sallallahu alaihe wasallam did not wear the ring it was kept by Hazrat Mu’ayqib radiyallahu anhu. In the same manner it was kept by him during the reign of Hazrat Abubakr, Hazrat Umar and Hazrat Uthman radiyallah anhum. During the reign of Hazrat Uthman radiyallahu anhu, while sitting at the well of Arees, Hazrat Mu’ayqib radiyallahu anhu was giving the ring to Hazrat Uthman radiyallah anhu or was taking it from him and it accidentally fell into the well. This incident is mentioned in many ahaadith. As to whether it fell from the hands of Hazrat Uthman radiyallahu anhu or from the hands of Mu’ayqib radiyallahu anhu, the Ulama have adopted the view that it was the latter. Both ahaadith agree that it happened between them.
(96) Hadith Number 7
Imam Muhammad Baaqir relates that Hazrat Hasan radiyallhu anhu and Hazrat Husain radiyallahu anhu, both wore their rings on their left hands.
This hadith is contrary to the ones mentioned at the beginning of the chapter by Imam Tirmizi. It is stated there that the ring was worn on the right hand. An explanation can be given that the intention here is to indicate that after mentioning all the ahaadith, this narration that is contrary to the others may be of a weak chain. According to this humble servant, the mentioning of the right hand shows that this is the preferred method. This narration (under discussion) indicates that this too is permissible. Some of the learned have explained that in translations, according to the practice of the Muhadditheen, the word, ‘am fee yasaarihi’ has been removed i.e. thProphet of Allah sallallahu alaihe wasallam used to wear the ring on the right hand or the left. According to this explanation no narration will be different from a translation.
(97) Hadith Number 8
It is related from Hazrat Anas radiyallahu anhu that the Prophet of Allah sallallahu alaihe wasallam wore a ring on the right hand, and some people have also related from Hazrat Anas radiyallahu anhu that the Prophet of Allah sallallahu alaihe wasallam wore a ring on the left hand.
The findings of Imam Tirmizi are that both these hadith are incorrect, which would mean that Hazrat Anas radiyallahu anhu could not ascertain the correct hand. The Muhadditheen take great precautions and study each part of a hadith in detail to derermine which portion is correct, and which is incorrect in that hadith, although in other ahaadith this has been ascertained to be correct consequently, today, the subject of hadith has been carefully preserved and has spread in the world with ‘noor’. Many ahaadith prove that the Prophet of Allah sallallahu alaihe wasallam wore the ring on both the right or the left hand. The ahaadith where he wore it on the right hand have been mentioned in this chapter. The ahaadith regarding his wearing it on the left hand are stated in the Abu Daud and Muslim etc. Imam Nawawi informs that both type of ahaadith are correct. It is a practice of the Muhadditheen, that although if three ahaadith are correct (on a subject) and due to some special rule it does not comply with the standard, they will mention their views on this special rule. Therefore, Imam Tirmizi has made a comment here.
(98) Hadith Number 9
Hazrat Ibn Umar radiyallahu anhu relates that the Prophet of Allah sallallahu alaihe wasallam had a ring made of gold which he wore on his right hand. The Sahabah radiyallahu anhum in imitating the Prophet of Allah sallallahu alaihe wasallam also had gold rings made for themselves. Thereafter, the Prophet of Allah sallallah alaihe wasallam threw away the gold ring and said, “I will never wear it again.”
It was permissible to wear gold in the early periods of Islam. Subsequently, this was ordained haraam for men. All the Ulama are unanimous in that it is haraam for men to wear gold. Imam Nawawi has also stated the unanimous verdict of the Ulama in this respect. This subject is discussed at length in the books of fiqh. It will not be appropriate to discuss it here.
Volume 3, Book 47, Number 740:
Narrated Abu Huraira:
The Prophet said, “O Muslim women! None of you should look down upon the gift sent by her she-neighbour even if it were the trotters of the sheep (fleshless part of legs).”
Volume 3, Book 47, Number 741:
Aisha said to me, “O my nephew! We used to see the crescent, and then the crescent and then the crescent in this way we saw three crescents in two months and no fire (for cooking) used to be made in the houses of Allah’s Apostle. I said, “O my aunt! Then what use to sustain you?” ‘Aisha said, “The two black things: dates and water, our neighbors from Ansar had some Manarh and they used to present Allah’s Apostle some of their milk and he used to make us drink.”
Volume 3, Book 47, Number 742:
Narrated Abu Huraira:
The Prophet said, “I shall accept the invitation even if I were invited to a meal of a sheep’s trotter, and I shall accept the gift even if it were an arm or a trotter of a sheep.”
Volume 3, Book 47, Number 743:
The Prophet sent for a woman from the emigrants and she had a slave who was a carpenter. The Prophet said to her “Order your slave to prepare the wood (pieces) for the pulpit.” So, she ordered her slave who went and cut the wood from the tamarisk and prepared the pulpit, for the Prophet. When he finished the pulpit, the woman informed the Prophet that it had been finished. The Prophet asked her to send that pulpit to him, so they brought it. The Prophet lifted it and placed it at the place in which you see now.”
Volume 3, Book 47, Number 744:
Narrated ‘Abdullah bin Abu Qatada Al-Aslami:
That his father said, “One day I was sitting with some of the Prophet’s companions on the way to Mecca. Allah’s Apostle was ahead of us. All of my companions were in the state of Ihram while I was a non-Muhrim. They saw an onager while I was busy repairing my shoes, so they did not tell me about it but they wished I had seen it. By chance I looked up and saw it. So, I turned to the horse, saddled it and rode on it, forgetting to take the spear and the whip. I asked them if they could hand over to me the whip and the spear but they said, ‘No, by Allah, we shall not help you in that in any way.’ I became angry and got down from the horse, picked up both the things and rode the horse again. I attacked the onager and slaughtered it, and brought it (after it had been dead). They took it (cooked some of it) and started eating it, but they doubted whether it was allowed for them to eat it or not, as they were in the state of Ihram. So, we proceeded and I hid with me one of its fore-legs. When we met Allah’s Apostle and asked him about the case, he asked, ‘Do you have a portion of it with you?’ I replied in the affirmative and gave him that fleshy fore-leg which he ate completely while he was in the state of Ihram .
Volume 3, Book 47, Number 745:
Once Allah’s Apostle visited us in this house of ours and asked for something to drink. We milked one of our sheep and mixed it with water from this well of ours and gave it to him. Abu Bakr was sitting on his left side and ‘Umar in front of him and a bedouin on his right side. When Allah’s Apostle finished, ‘Umar said to Allah’s Apostle “Here is Abu Bakr.” But Allah’s Apostle gave the remaining milk to the bedouin and said twice, “The (persons on the) right side! So, start from the right side.” Anas added, “It is a Sunna (the Prophet’s traditions)” and repeated it thrice.
Volume 3, Book 47, Number 746:
We chased a rabbit at Mar-al-Zahran and the people ran after it but were exhausted. I overpowered and caught it, and gave it to Abu Talha who slaughtered it and sent its hip or two thighs to Allah’s Apostle. (The narrator confirms that he sent two thighs). The Prophet accepted that. (The sub-narrator asked Anas, “Did the Prophet; eat from it?” Anas replied, “He ate from it.”)
Volume 3, Book 47, Number 747:
Narrated As-Sa’b bin Jaththama:
An onager was presented to Allah’s Apostle at the place called Al-Abwa’ or Waddan, but Allah’s Apostle rejected it. When the Prophet noticed the signs of sorrow on the giver’s face he said, “We have not rejected your gift, but we are in the state of Ihram.” (i.e. if we were not in a state of Ihram we would have accepted your gift, Fateh-al-Bari page 130, Vol. 6)
Volume 3, Book 47, Number 748:
The people used to look forward for the days of my (‘Aisha’s) turn to send gifts to Allah’s Apostle in order to please him.
Volume 3, Book 47, Number 749:
Narrated Said bin Jubair:
Ibn Abbas said: Um Hufaid, Ibn ‘Abbas’s aunt sent some dried yogurt (butter free), ghee (butter) and a mastigar to the Prophet as a gift. The Prophet ate the dried yogurt and butter but left the mastigar because he disliked it. Ibn ‘Abbas said, “The mastigar was eaten at the table of Allah’s Apostle and if it had been illegal to eat, it could not have been eaten at the table of Allah’s Apostle.”
Volume 3, Book 47, Number 750:
Narrated Abu Huraira:
Whenever a meal was brought to Allah’s Apostle, he would ask whether it was a gift or Sadaqa (something given in charity). If he was told that it was Sadaqa, he would tell his companions to eat it, but if it was a gift, he would hurry to share it with them.
Volume 3, Book 47, Number 751:
Narrated Anas bin Malik:
Some meat was brought to the Prophet and it was said that the meat had been given in charity to Buraira. He said, “It was Sadaqa for Buraira but a gift for us.”
Volume 3, Book 47, Number 752:
I intended to buy Buraira but her masters stipulated that her Wala should be for them. When the Prophet was told about it, he said to me, “Buy and manumit her, as the Wala’ is for the liberator.” Once Buraira was given some meat, and the Prophet asked, “What is this?” I said, “It has been given to Buraira in charity.” He said, “It is sadaqa for her but a gift for us.” Buraira was given the option (to stay with her husband or to part with him). AbdurRahman (a sub-narrator) wondered, “Was her husband a slave or a free man?” Shu’ba (another sub-narrator) said, “I asked ‘Abdur-Rahman whether her husband was a slave or a free man. He replied that he did not know whether he was a slave or a free man.”
Volume 3, Book 47, Number 753:
Narrated Um ‘Atiyya:
Once the Prophet went to ‘Aisha and asked her whether she had something (to eat). She said that she had nothing except the mutton which Um ‘Atiyya had sent to (Buraira) in charity. The Prophet said that it had reached its destination (i.e. it is no longer an object of charity.)
Volume 3, Book 47, Number 754:
The people used to send gifts to the Prophet on the day of my turn. Um Salama said: “My companions (the wives of the Prophet Other than Aisha) gathered and they complained about it. So I informed the Prophet about it on their behalf, but he remained silent.
Volume 3, Book 47, Number 755:
Narrated ‘Urwa from ‘Aisha:
The wives of Allah’s Apostle were in two groups. One group consisted of ‘Aisha, Hafsa, Safiyya and Sauda; and the other group consisted of Um Salama and the other wives of Allah’s Apostle. The Muslims knew that Allah’s Apostle loved ‘Aisha, so if any of them had a gift and wished to give to Allah’s Apostle, he would delay it, till Allah’s Apostle had come to ‘Aisha’s home and then he would send his gift to Allah’s Apostle in her home. The group of Um Salama discussed the matter together and decided that Um Salama should request Allah’s Apostle to tell the people to send their gifts to him in whatever wife’s house he was. Um Salama told Allah’s Apostle of what they had said, but he did not reply. Then they (those wives) asked Um Salama about it. She said, “He did not say anything to me.” They asked her to talk to him again. She talked to him again when she met him on her day, but he gave no reply. When they asked her, she replied that he had given no reply. They said to her, “Talk to him till he gives you a reply.” When it was her turn, she talked to him again. He then said to her, “Do not hurt me regarding Aisha, as the Divine Inspirations do not come to me on any of the beds except that of Aisha.” On that Um Salama said, “I repent to Allah for hurting you.” Then the group of Um Salama called Fatima, the daughter of Allah’s Apostle and sent her to Allah’s Apostle to say to him, “Your wives request to treat them and the daughter of Abu Bakr on equal terms.” Then Fatima conveyed the message to him. The Prophet said, “O my daughter! Don’t you love whom I love?” She replied in the affirmative and returned and told them of the situation. They requested her to go to him again but she refused. They then sent Zainab bint Jahsh who went to him and used harsh words saying, “Your wives request you to treat them and the daughter of Ibn Abu Quhafa on equal terms.” On that she raised her voice and abused ‘Aisha to her face so much so that Allah’s Apostle looked at ‘Aisha to see whether she would retort. ‘Aisha started replying to Zainab till she silenced her. The Prophet then looked at ‘Aisha and said, “She is really the daughter of Abu Bakr.”
Volume 3, Book 47, Number 756:
Narrated ‘Azra bin Thabit Al-Ansari:
When I went to Thumama bin ‘Abdullah, he gave me some perfume and said that Anas would not reject the gifts of perfume. Anas said: The Prophet used not to reject the gifts of perfume.
Volume 3, Book 47, Number 757:
Narrated Al-Miswar bin Makhrama and Marwan:
When the delegates of the tribe of Hawazin came to the Prophet he stood up amongst the people, Glorified and Praised Allah as He deserved, and said, “Then after: Your brethren have come to you with repentance and I see it logical to return to them their captives; so whoever amongst you likes to do that as a favor, then he can do it, and whoever of you like to stick to his share till we give him his right from the very first Fai (war booty) (1) which Allah will bestow on us, then (he can do so).” The people replied, “We do that (to return the captives) willingly as a favor for your sake.”
Volume 3, Book 47, Number 758:
Allah’s Apostles used to accept gifts and used to give something in return.
Volume 3, Book 47, Number 759:
Narrated An-Nu’man bin Bashir:
that his father took him to Allah’s Apostle and said, “I have given this son of mine a slave.” The Prophet asked, “Have you given all your sons the like?” He replied in the negative. The Prophet said, “Take back your gift then.”
Volume 3, Book 47, Number 760:
I heard An-Nu’man bin Bashir on the pulpit saying, “My father gave me a gift but ‘Amra bint Rawaha (my mother) said that she would not agree to it unless he made Allah’s Apostle as a witness to it. So, my father went to Allah’s Apostle and said, ‘I have given a gift to my son from ‘Amra bint Rawaha, but she ordered me to make you as a witness to it, O Allah’s Apostle!’ Allah’s Apostle asked, ‘Have you given (the like of it) to everyone of your sons?’ He replied in the negative. Allah’s Apostle said, ‘Be afraid of Allah, and be just to your children.’ My father then returned and took back his gift.”
Volume 3, Book 47, Number 761:
Ubaidullah bin ‘Abdullah told me that ‘Aisha had said, “When the Prophet became sick and his condition became serious, he requested his wives to allow him to be treated in my house, and they allowed him. He came out leaning on two men while his feet were dragging on the ground. He was walking between Al-‘Abbas and another man.” ‘Ubaidullah said, “When I informed Ibn ‘Abbas of what ‘Aisha had said, he asked me whether I knew who was the second man whom ‘Aisha had not named. I replied in the negative. He said, ‘He was ‘Ali bin Abi Talib.”
Volume 3, Book 47, Number 762:
Narrated Ibn ‘Abbas: The Prophet said, “One who takes back his gift (which he has already given) is like a dog that swallows its vomit.”
Volume 3, Book 47, Number 763:
Once I said, “O Allah’s Apostle! I have no property except what has been given to me by Az-Zubair (i.e. her husband). May I give in charity?” The Prophet said, “Give in charity and do not withhold it; otherwise Allah will withhold it back from you . “
Volume 3, Book 47, Number 764:
Allah’s Apostle said, “Give (in charity) and do not give reluctantly lest Allah should give you in a limited amount; and do not withhold your money lest Allah should withhold it from you.”
Volume 3, Book 47, Number 765:
the freed slave of Ibn ‘Abbas, that Maimuna bint Al-Harith told him that she manumitted a slave-girl without taking the permission of the Prophet. On the day when it was her turn to be with the Prophet, she said, “Do you know, O Allah’s Apostle, that I have manumitted my slave-girl?” He said, “Have you really?” She replied in the affirmative. He said, “You would have got more reward if you had given her (i.e. the slave-girl) to one of your maternal uncles.”
Volume 3, Book 47, Number 766:
Whenever Allah’s Apostle wanted to go on a journey, he would draw lots as to which of his wives would accompany him. He would take her whose name came out. He used to fix for each of them a day and a night. But Sauda bint Zam’a gave up her (turn) day and night to ‘Aisha, the wife of the Prophet in order to seek the pleasure of Allah’s Apostle (by that action).
Volume 3, Book 47, Number 767:
I said, “O Allah’s Apostle! I have two neighbors; which of them should I give a gift to?” The Prophet said, “(Give) to the one whose door is nearer to you.”
Volume 3, Book 47, Number 768:
Narrated ‘Abdullah bin ‘Abbas:
That he heard As-Sa’b bin Jaththama Al-Laithi, who was one of the companions of the Prophet, saying that he gave the meat of an onager to Allah’s Apostle while he was at a place called Al-Abwa’ or Waddan, and was in a state of Ihram. The Prophet did not accept it. When the Prophet saw the signs of sorrow on As-Sa’b’s face because of not accepting his present, he said (to him), “We are not returning your present, but we are in the state of Ihram.” (See Hadith No. 747)
Volume 3, Book 47, Number 769:
Narrated Abu Humaid Al-Sa’idi:
The Prophet appointed a man from the tribe of Al-Azd, called Ibn ‘Utbiyya for collecting the Zakat. When he returned he said, “This (i.e. the Zakat) is for you and this has been given to my as a present.” The Prophet said, “Why hadn’t he stayed in his father’s or mother’s house to see whether he would be given presents or not? By Him in Whose Hands my life is, whoever takes something from the resources of the Zakat (unlawfully) will be carrying it on his neck on the Day of Resurrection; if it be a camel, it will be grunting; if a cow, it will be mooing; and if a sheep, it will be bleating.” The Prophet then raised his hands till we saw the whiteness of his armpits, and he said thrice, “O Allah! Haven’t I conveyed Your Message (to them)?”
Volume 3, Book 47, Number 770:
The Prophet said to me, “I will give you so much (the Prophet pointed thrice with his hands) when funds of Bahrain will come to me.” But the Prophet died before the money reached him. (When it came) Abu Bakr ordered an announcer to announce that whoever had a money claim on the Prophet or was promised to be given something, should come to Abu Bakr. I went to Abu Bakr and told him that the Prophet had promised to give me so much. On that Abu Bakr gave me three handfuls (of money).
Volume 3, Book 47, Number 771:
Narrated Al-Miswar bin Makhrama:
Allah’s Apostle distributed some cloaks but did not give anything thereof to Makhrama. Makhrama said (to me), “O son! accompany me to Allah’s Apostle.” When I went with him, he said, “Call him to me.” I called him (i.e. the Prophet ) for my father. He came out wearing one of those cloaks and said, “We kept this (cloak) for you, (Makhrama).” Makhrama looked at the cloak and said, “Makhrama is pleased,” (or the Prophet said), “Is Makhrama pleased?”
Volume 3, Book 47, Number 772:
Narrated Abu Huraira:
A man came to Allah’s Apostle and said, “I am ruined.” The Prophet asked, “What do you mean?” He said, “I had a sexual intercourse with my wife during Ramadan (while fasting).” The Prophet asked him, “Can you manumit a slave?” He replied in the negative. He then asked him, “Can you fast for two successive months continuously” He replied in the negative. The Prophet then asked him, “Can you feed sixty poor persons?” He replied in the negative. In the meantime an Ansari came with a basket full of dates. The Prophet said to the man, “Take it and give it in charity (as an expiation of your sin).” The man said “Should I give it to some people who are poorer than we O Allah’s Apostle? By Him Who has sent you with the Truth, there is no family between Medina’s two mountains poorer than we.” Allah’s Apostle told him to take it and provide his family with it.”
Volume 3, Book 47, Number 773:
Narrated Jabir bin ‘Abdullah:
My father was martyred on the day (of the battle) of Uhud and his creditors demanded the debt back in a harsh manner. So I went to Allah’s Apostle and informed him of that, he asked them to accept the fruits of my garden and excuse my father, but they refused. So, Allah’s Apostle did not give them the fruits, nor did he cut them and distribute them among them, but said, “I will come to you tomorrow morning.” So, he came to us the next morning and walked about in between the date-palms and invoked Allah to bless their fruits. I plucked the fruits and gave back all the rights of the creditors in full, and a lot of fruits were left for us. Then I went to Allah’s Apostle, who was sitting, and informed him about what happened. Allah’s Apostle told ‘Umar, who was sitting there, to listen to the story. ‘Umar said, “Don’t we know that you are Allah’s Apostle? By Allah! you are Allah’s Apostle!”
Volume 3, Book 47, Number 774:
Narrated Sahl bin Sad:
A drink (milk mixed with water) was brought to the Prophet who drank some of it while a boy was sitting on his right and old men on his left. The Prophet said to the boy, “If you permit me, I’ll give (the rest of the drink to) these old men first.” The boy said, “I will not give preference to any one over me as regards my share from you, O Allah’s Apostle!” The Prophet then put that container in the boy’s hand. (See Hadith No. 541).
Volume 3, Book 47, Number 775:
Narrated Jabir bin ‘Abdullah:
I sold a camel to the Prophet on one of the journeys. When we reached Medina, he ordered me to go to the Mosque and offer two Rakat. Then he weighed for me (the price of the camel in gold) and gave an extra amount over it. A part of it remained with me till it was taken by the army of Sham on the day of Harra.”
Volume 3, Book 47, Number 776:
Narrated Shal bin Sad:
A drink (of milk and water) was brought to Allah’s Apostle while a boy was sitting on his right side and old men were sitting on his left side. He asked the boy, “Will you allow me to give it to these (people)?” The boy said, “No, by Allah, I will not allow anyone to take my right from you.” Then the Prophet put the bowl in the boy’s hand.
Volume 3, Book 47, Number 777:
Narrated Abu Huraira:
Allah’s Apostle owed a man some debt (and that man demanded it very harshly). The companions of the Prophet wanted to harm him, but the Prophet said to them, “Leave him, as the creditor has the right to speak harshly.” He then added, “Buy (a camel) of the same age and give it to him.” They said, “We cannot get except a camel of an older age than that of his.” He said, “Buy it and give it to him, as the best amongst you is he who pays back his debt in the most handsome way.’
Volume 3, Book 47, Number 778:
Narrated Marwan bin Al-Hakam and Al-Miswar bin Makhrama:
When the delegates of the tribe of Hawazin came to the Prophet they requested him to return their property and their captives. He said to them, “This concerns also other people along with me as you see, and the best statement to me is the true one, so you may choose one of two alternatives; either the captives or the property and (I have not distributed the booty for) I have been waiting for you.”
When the Prophet had returned from Ta’if, he waited for them for more than ten nights. When they came to know that the Prophet would not return except one of the two, they chose their captives. The Prophet then stood up amongst the Muslims, Glorified and Praised Allah as He deserved, and then said, “Then after: These brothers of yours have come to you with repentance and I see it proper to return their captives, so whoever amongst you likes to do that as a favor, then he can do it, and whoever of you wants to stick to his share till we pay him from the very first Fai (i.e. war booty) which Allah will give us, then he can do so.” The people said, “We return (the captives) to them willingly as a favor, O Allah’s Apostle!” The Prophet said, “I do not know who of you has given his consent and who has not; so go back and your leaders may present your decision to me.” The people went away, and their leaders discussed the matter with them, and then came to the Prophet to tell him that all of them had given their consent (to return the captives) willingly. (Az-Zuhn, the sub-narrator said, “This is what we know about the captives, of Hawazin.”)
Volume 3, Book 47, Number 779:
Narrated Ibn ‘Abbas: That the people sitting with that person will be his co-owners. But this report is not confirmed by an authentic narration. (Refer to Hadith 778)
Volume 3, Book 47, Number 780:
Narrated Abu Huraira:
The Prophet took a camel of special age from somebody on credit. Its owner came and demanded it back (harshly). The Prophet said, “No doubt, he who has a right, can demand it.” Then the Prophet gave him an older camel than his camel and said, “The best amongst you is he who repays his debts in the most handsome way.”
Volume 3, Book 47, Number 781:
Narrated Ibn ‘Umar:
That he was in the company of the Prophet on a journey, riding a troublesome camel belonging to ‘Umar. The camel used to go ahead of the Prophet, so Ibn ‘Umar’s father would say, “O ‘Abdullah! No one should go ahead of the Prophet.” The Prophet said to him, “Sell it to me.” ‘Umar said to the Prophet “It is for you.” So, he bought it and said, “O ‘Abdullah! It is for you, and you can do with it what you like.”
Volume 3, Book 47, Number 782:
Narrated ‘Abdullah bin Umar:
Umar bin Al-Khattab saw a silken dress (cloak) being sold at the gate of the Mosque and said, “O Allah’s Apostle! Would that you buy it and wear it on Fridays and when the delegates come to you!” Allah’s Apostle said, “This is worn by the one who will have no share in the Hereafter.” Later on some silk dresses were brought and Allah’s Apostle sent one of them to ‘Umar. ‘Umar said, “How do you give me this to wear while you said what you said about the dress of ‘Utarid?” Allah’s Apostle said, “I have not given it to you to wear.” So, ‘Umar gave it to a pagan brother of his in Mecca.
Volume 3, Book 47, Number 783:
Narrated Ibn Umar:
Once the Prophet went to the house of Fatima but did not enter it. ‘Ali came and she told him about that. When ‘All asked the Prophet about it, he said, “I saw a (multi-colored) decorated curtain on her door. I am not interested in worldly things.” ‘Ali went to Fatima and told her about it. Fatima said, “I am ready to dispense with it in the way he suggests.” The Prophet ordered her to send it to such-and-such needy people. “
Volume 3, Book 47, Number 784:
The Prophet gave me a silken dress as a gift and I wore it. When I saw the signs of anger on his face, I cut it into pieces and distributed it among my wives.”
Volume 3, Book 47, Number 785:
A Jubba (i.e. cloak) made of thick silken cloth was presented to the Prophet. The Prophet used to forbid people to wear silk. So, the people were pleased to see it. The Prophet said, “By Him in Whose Hands Muhammad’s soul is, the handkerchiefs of Sad bin Mu’adh in Paradise are better than this.” Anas added, “The present was sent to the Prophet by Ukaidir (a Christian) from Dauma.”
Volume 3, Book 47, Number 786:
Narrated Anas bin Malik:
A Jewess brought a poisoned (cooked) sheep for the Prophet who ate from it. She was brought to the Prophet and he was asked, “Shall we kill her?” He said, “No.” I continued to see the effect of the poison on the palate of the mouth of Allah’s Apostle .
Volume 3, Book 47, Number 787:
Narrated ‘Abdur-Rahman bin Abu Bakr:
We were one-hundred and thirty persons accompanying the Prophet who asked us whether anyone of us had food. There was a man who had about a Sa of wheat which was mixed with water then. A very tall pagan came driving sheep. The Prophet asked him, “Will you sell us (a sheep) or give it as a present?” He said, “I will sell you (a sheep).” The Prophet bought a sheep and it was slaughtered. The Prophet ordered that its liver and other abdominal organs be roasted. By Allah, the Prophet gave every person of the one-hundred-and-thirty a piece of that; he gave all those of them who were present; and kept the shares of those who were absent.The Prophet then put its meat in two huge basins and all of them ate to their fill, and even then more food was left in the two basins which were carried on the camel (or said something like it).
Volume 3, Book 47, Number 788:
Narrated Ibn ‘Umar:
Umar saw a silken cloak over a man for sale and requested the Prophet to buy it in order to wear it on Fridays and while meeting delegates. The Prophet said, “This is worn by the one who will have no share in the Hereafter.” Later on Allah’s Apostle got some silken cloaks similar to that one, and he sent one to ‘Umar. ‘Umar said to the Prophet “How can I wear it, while you said about it what you said?” The Prophet said, “I have not given it to you to wear, but to sell or to give to someone else.” So, ‘Umar sent it to his brother at Mecca before he embraced Islam.
Volume 3, Book 47, Number 789:
Narrated Asma’ bint Abu Bakr:
My mother came to me during the lifetime of Allah’s Apostle and she was a pagan. I said to Allah’s Apostle (seeking his verdict), “My mother has come to me and she desires to receive a reward from me, shall I keep good relations with her?” The Prophet said, “Yes, keep good relation with her. “
Volume 3, Book 47, Number 790:
Narrated Ibn ‘Abbas:
The Prophet said, “He who takes back his present is like him who swallows his vomit.”
Volume 3, Book 47, Number 791:
Narrated Ibn ‘Abbas:
The Prophet said, “The bad example is not for us. He who takes back his present is like a dog that swallows back its vomit.”
Volume 3, Book 47, Number 792:
Narrated ‘Umar bin Al-Khattab:
I gave a horse in Allah’s Cause. The person to whom it was given, did not look after it. I intended to buy it from him, thinking that he would sell it cheap. When I asked the Prophet he said, “Don’t buy it, even if he gives it to you for one Dirham, as the person who takes back what he has given in charity, is like a dog that swallows back its vomit.”
Volume 3, Book 47, Number 793:
Narrated Jabir: The Prophet gave the verdict that ‘Umra is for the one to whom it is presented.
Volume 3, Book 47, Number 794:
Narrated Abu Huraira:
The Prophet said, “Umra is permissible.” Ata said, “Jabir narrated the same to me from the Prophet.”
Volume 3, Book 47, Number 795:
Once the people of Medina were frightened, so the Prophet borrowed a horse from Abu Talha called Al-Mandub, and rode it. When he came back he said, “We have not seen anything (to be afraid of), but the horse was very fast (having an energy as inexhaustible as the water of the sea).”
Volume 3, Book 47, Number 796:
I went to ‘Aisha and she was wearing a coarse dress costing five Dirhams. ‘Aisha said, “Look up and see my slave-girl who refuses to wear it in the house though during the lifetime of Allah’s Apostle I had a similar dress which no woman desiring to appear elegant (before her husband) failed to borrow from me.”
Volume 3, Book 47, Number 797:
Narrated Abu Huraira:
Allah’s Apostle said, “What a good Maniha (the she-camel which has recently given birth and which gives profuse milk) is, and (what a good Maniha) (the sheep which gives profuse milk, a bowl in the morning and another in the evening) is!”
Volume 3, Book 47, Number 798:
Maniha is a good deed of charity.
Volume 3, Book 47, Number 799:
Narrated Ibn Shihab Az-Zuhri:
Anas bin Malik said, “When the emigrants came Medina, they had nothing whereas the Ansar had land and property. The Ansar gave them their land on condition that the emigrants would give them half the yearly yield and work on the land and provide the necessaries for cultivation.” His (i.e. Anas’s mother who was also the mother of ‘Abdullah bin Abu Talha, gave some date-palms to Allah’ Apostle who gave them to his freed slave-girl (Um Aiman) who was also the mother of Usama bin Zaid. When the Prophet finished from the fighting against the people of Khaibar and returned to Medina, the emigrants returned to the Ansar the fruit gifts which the Ansar had given them. The Prophet also returned to Anas’s mother the date-pallms. Allah’s Apostle gave Um Aiman other trees from his garden in lieu of the old gift.
Volume 3, Book 47, Number 800:
Narrated ‘Abdullah bin ‘Amr:
That Allah’s Apostle said, “There are forty virtuous deeds and the best of them is the Maniha of a she-goat, and anyone who does one of these virtuous deeds hoping for Allah’s reward with firm confidence that he will get it, then Allah will make him enter Paradise because of Hassan (a sub-narrator) said, “We tried to count those good deeds below the Maniha; we mentioned replying to the sneezer, removing harmful things from the road, etc., but we failed to count even fifteen.”
Volume 3, Book 47, Number 801:
Some men had superfluous land and they said that they would give it to others to cultivate on the condition that they would get one-third or one-fourth or one half of its yield. The Prophet said, “Whoever has land should cultivate it himself or give it to his brother or keep it uncultivated.”
Narrated Abu Said: A bedouin came to the Prophet and asked him about emigration. The Prophet said to him, “May Allah be merciful to you. The matter of emigration is difficult. Have you got some camels?” He replied in the affirmative. The Prophet asked him, “Do you pay their Zakat?” He replied in the affirmative. He asked, “Do you lend them so that their milk may be utilized by others?” The bedouin said, “Yes.” The Prophet asked, “Do you milk them on the day off watering them?” He replied, “Yes.” The Prophet said, “Do good deeds beyond the merchants (or the sea) and Allah will never disregard any of your deeds.” (See Hadith No. 260, Vol. 5)
Volume 3, Book 47, Number 802:
That he was told by the most learned one amongst them (i.e. Ibn Abbas) that the Prophet went towards some land which was flourishing with vegetation and asked to whom it belonged. He was told that such and such a person took it on rent. The Prophet said, “It would have been better (for the owner) if he had given it to him gratis rather than charging him a fixed rent.
Volume 3, Book 47, Number 803:
Narrated Abu Huraira:
Allah’s Apostle said, “The Prophet Abraham migrated with Sarah. The people (of the town where they migrated) gave her Ajar (i.e. Hajar). Sarah returned and said to Abraham, “Do you know that Allah has humiliated that pagan and he has given a slave-girl for my service?”
Volume 3, Book 47, Number 804:
Narrated ‘Umar bin Al-Khatab:
Once I gave a horse (for riding) in Allah’s Cause. Later I saw it being sold. I asked Allah’s Apostle (whether I could buy it). He said, “Don’t buy it, for you should not get back what you have given in charity.”
हज़रत अब्दुल्लाह इब्ने अब्बास (عليهم السلام) से रिवायत है की रसूलअल्लाह (صلى الله عليه وآله وسلم) ने फ़रमाया, अगरचे कोई शख्स नमाज़ और रोज़ा सारी ज़िन्दगी रखते रहे और हजरे अस्वद और मक़ामें इब्राहिम के बीच में मर जाए, मगर अहले बैत ए मुहम्मद (عليهم الصلاة والسلام) से ज़रा भी बुग्ज हसद रखता था उसे जहन्नुम में डाल दिया जाएगा.
Mujam ul Kabir Tabarani, vol.11 pg.176 #11412
Mustadrak, Hakim, vol.3 pg.161 #4712
Majma uz Zawaid, Haythami, vol.9 pg.171
Kitab as Sunna, Asim, pg.642 Dhakhair ul uqba, Tabari, pg.51
Al Marifah wat tarikh, Faswi, vol.1 pg.505
Ihya al mayyit, Suyuti, pg.13 #11
अब किसने कितनी मस्जिद बनवायी, कितने मदरसे बनाये, कितनी दाढ़ी रखवायी, कितने जिहाद किया कितनी इबादत की…. ये सुन्नत सिखायी, इस्लाम का ये काम किया दीन का ये काम किया…… गिनवाते रहो सारे अमल….अगर अहले बैत ए रसूल से ज़रा भी बुग़्ज़ हसद होंगा सारे अमल अल्लाह सुब्हान तआला रद्द करके जहन्नुम मैं डाल देगा…