Quran and Modern Science::HANGING ON THE WALL OF UTERUS

13- Then We placed him as a drop in a firmly established
lodging
14- Then We developed the drop into a hanging…
23-The Believers, 13-14
“Alaq” is the Arabic word referring to something that is hanging on
a place. Embryology did not exist as a science at the time of the
Prophet. Neither was there special terminology yet. The Quran
described the stages using the words current at the time. According
to this description, the zygote then hangs on the wall of the uterus.
The Quran brings clarification to something unknown at the time. To
render the word “alaq” with the signification ‘embryo’ may not
exactly reflect its original meaning, and would moreover fail to convey the spirit of it. To translate it as “a clot of blood” deviates from
the literal meaning of the word. This rendering has often been adopted, giving it the attribute of a secondary meaning of the word. The
reason was the failure of exegetists to conceive the true meaning of
the word.
In 1641, Harvey’s statement, according to which the origin of
every living thing was an egg, and saying that the embryo underwent
transformations, passing through stages of development, was one of
the major contributions to the advancement of science. In the 17th
century, when man already had the microscope at his disposal, the
respective roles of the egg and of the sperm were topics of discussion.
Bonnet (1720-1793) speculated that female eggs consisted of a countless number of smaller eggs, one inside the other, and generalized on
the “preformation theory,” which maintains that a child arises from an  adult in miniature contained within the egg, and he applied this theory
to all animals. This hypothesis found many adherents in the 18th century.
Men, some thousand years prior to the 18th century, had been
acquainted with the Quran. What was said in it about the reproduction of the human organism was rendered in a clear expression that
was to take man centuries to confirm. Keith Moore, anatomy professor in the Toronto University of Canada, says that the information
contained in the Quran about embryology cannot be accounted for by
the data available in the 7th century. He goes further and says that,
even a century back, this was hardly known. Only today are we in a
position to understand what the verses of the Quran meant, thanks to
the development of modern embryology.
In history, the only book that exactly describes the development of
the human being within the womb is the Quran. Let us once again
tackle the subject of hanging to the uterus wall. Only after the invention of the microscope was man able to bring this fact to light as a
result of developments in the fields of physiology, anatomy and
embryology.
PROOFS FROM THE STAGES OF THE EMBRYO
6- These are the signs of God which We rehearse to you in
truth. Then in which word other than God and His signs
do they believe?
45-Kneeling, 6
The sperm that encounters its other half in the fallopian tube continues its way from there toward the uterus. The embryo, in its journey,
does not cling on to the fallopian tube. The embryo proceeds on, and
when it reaches the uterus hangs onto a spot where the blood vessels
are dense. The stage of “alaq” referred in the Quran has started.
How is it that this powerless cell devoid of all intelligence eventually finds for itself a shelter in the uterus, the ideal place for it? How
is it that the embryo that arrives at the uterus hangs on its wall and is
able to receive all the nourishment necessary for its development, like
a leech? (One of the meanings of the word “alaq” is “leech.”) All
these things are carefully planned by God’s ingenious artistry. Those  who are blind to this fact and refuse to see in this God’s doing, interpreting it as pure coincidence or the embryo’s genius, will be in a
ridiculous situation.
The process of the embryo hanging on the uterus wall is the result
of a complicated system. To penetrate the acid layer of the uterine
wall, the embryo secretes an enzyme (hyaluronidase) that catalyzes the
uterine tissue and allows the penetration of the embryo, which settles
in it like a plant. Henceforth, it will supply its need for food and oxygen from this very point. The hyaluronidase secreted by the embryo
catalyzes the breakdown of the hyaluronic acid. Furthermore, the
embryo releases some chemicals to protect itself from the mother’s
immune system, which would otherwise treat the embryo as a foreign
invader to be destroyed.
The embryo’s discovery of the place where it is going to hang is a
marvel. The embryonic cells have so many activities to perform that a
scientist who studies them can easily come to the conclusion that they
are entities of high intelligence.
1. Read in the name of your Lord who created
2. He created man from a hanging.
96-The Hanging, 1-2

CHAPTER13 ON THE SWORD OF THE PROPHET OF ALLAH SALLALLAHU ALAIHE WASALLAM

WhatsApp Image 2021-05-19 at 6.34.48 PM

(99) Hadith 1
Hazrat Anas radiyallahu anhu reports that the handle of the sword of the Prophet of Allah sallallahu alaihe wasallam was made of silver.

Commentary
Allamah Bayjuri writes, about the sword named ‘Dhulfiqaar’, “At the time of conquering Makkah, the Prophet of Allah sallallahu alaihe wasallam had this sword.”
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(100) Hadith 2
Hazrat Saeed bin Abil Hasan Basri radiyallahu anhu has related the same hadith that the handle grip of the sword of the Prophet of Allah sallallahu alaihe wasallam was made of silver.

(101) Hadith 3
Hazrat Mazeedah bin Malik, the (maternal) grandfather of Hud says that when the Prophet of Allah sallallahu alaihe wasallam entered Makkah on the day it was conquered, his sword had gold and silver on it.
Talib who is one of the narrators of this hadith says that he asked the ustaadh, “On which part of the sword was the silver?”
He replied, “The cap of the grip handle was made of silver.”

Commentary
According to the majority of the Ulama it is not permissible to use gold on a sword. This hadith cannot be used as proof, as it has been declared to be weak. Allamah Turpishti says, “This hadith cannot be used as an argument because its sanad (chain of narrators) cannot be relied upon. The use of silver for the handle etc. is permissible according to the previous hadith.”
It is said that since it is not permissible to use gold, the narrator did not care to investigate which portion of the sword was made of gold. He only investigated those portions that were made of silver.
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(102) Hadith 4
Ibn Seereen says, “I made my sword like the sword of Samurah bin Jundub radiyallahu anhu. He said that he had his sword made in the same manner as the one the Prophet of Allah sallallahu alaihe wasallam had. The sword was the type used by the tribe of Banu Hanifah.”

Commentary
Banu Hanifah was a tribe in Arabia who were famous for manufacturing good quality swords. These people, one after another, in imitating the Prophet of Allah sallallahu alaihe wasallam, made a replica of his sword.

Hadith Translation of Sahih Bukhari:Manumission of Slaves

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Manumission of Slaves


Volume 3, Book 46, Number 693:

Narrated Abu Huraira:

The Prophet said, “Whoever frees a Muslim slave, Allah will save all the parts of his body from the (Hell) Fire as he has freed the body-parts of the slave.” Said bin Marjana said that he narrated that Hadith to ‘Ali bin Al-Husain and he freed his slave for whom ‘Abdullah bin Ja’far had offered him ten thousand Dirhams or one-thousand Dinars.

 


Volume 3, Book 46, Number 694:

Narrated Abu Dhar:

I asked the Prophet, “What is the best deed?” He replied, “To believe in Allah and to fight for His Cause.” I then asked, “What is the best kind of manumission (of slaves)?” He replied, “The manumission of the most expensive slave and the most beloved by his master.” I said, “If I cannot afford to do that?” He said, “Help the weak or do good for a person who cannot work for himself.” I said, “If I cannot do that?” He said, “Refrain from harming others for this will be regarded as a charitable deed for your own good.”

 


Volume 3, Book 46, Number 695:

Narrated Asma’ bint Abu Bakr:

The Prophet ordered us to free slaves at the time of solar eclipses.

 


Volume 3, Book 46, Number 696:

Narrated Asma’ bint Abu Bakr:

We were ordered to free slaves at the time of lunar eclipses.

 


Volume 3, Book 46, Number 697:

Narrated Ibn ‘Umar:

The Prophet said, “Whoever manumits a slave owned by two masters, should manumit him completely (not partially) if he is rich after having its price evaluated.”

 


Volume 3, Book 46, Number 698:

Narrated ‘Abdullah bin ‘Umar:

Allah’s Apostle said, “Whoever frees his share of a common slave and he has sufficient money to free him completely, should let its price be estimated by a just man and give his partners the price of their shares and manumit the slave; otherwise (i.e. if he has not sufficient money) he manumits the slave partially.”

 


Volume 3, Book 46, Number 699:

Narrated Ibn ‘Umar:

Allah’s Apostle said, “Whoever manumits his share of a slave, then it is essential for him to get that slave manumitted’ completely as long as he has the money to do so. If he has not sufficient money to pay the price of the other shares (after the price of the slave is evaluated justly), the manumitted manumits the slave partially in proportion to his share.

 


Volume 3, Book 46, Number 700:

Narrated ‘Ubaidullah:

as above BRIEFLY.

 


Volume 3, Book 46, Number 701:

Narrated Ibn ‘Umar:

The Prophet said, “He who manumits his share of a slave and has money sufficient to free the remaining portion of that slave’s price (justly estimated) then he should manumit him (by giving the rest of his price to the other co-owners).” Nafi’ added, “Otherwise the slave is partially free.” Aiyub is not sure whether the last statement was said by Nafi’ or it was a part of the Hadith.

 


Volume 3, Book 46, Number 702:

Narrated Ibn ‘Umar:

That he used to give his verdict regarding the male or female slaves owned by more than one master, one of whom may manumit his share of the slave. Ibn ‘Umar used to say in such a case, “The manumitted should manumit the slave completely if he has sufficient money to pay the rest of the price of that slave (which is to be justly estimated) and the other share-holders are to take the price of their shares and the slave is freed (released from slavery).” Ibn ‘Umar narrated this verdict from the Prophet.

 


Volume 3, Book 46, Number 703:

Narrated Abu Huraira:

that the Prophet said, “Whoever frees his portion of a (common) slave.”

 


Volume 3, Book 46, Number 704:

Narrated Abu Huraira:

The Prophet said, “Whoever frees his portion of a common slave should free the slave completely by paying the rest of his price from his money if he has enough money; otherwise the price of the slave is to be estimated and the slave is to be helped to work without hardship till he pays the rest of his price.”

 


Volume 3, Book 46, Number 705:

Narrated Abu Huraira:

The Prophet said, “Allah has accepted my invocation to forgive what whispers in the hearts of my followers, unless they put it to action or utter it.” (See Hadith No. 657 Vol. 8)

 


Volume 3, Book 46, Number 706:

Narrated ‘Umar bin Al-Khattab:

The Prophet said, “The (reward of) deeds depend on intentions, and every person will get the reward according to what he intends. So, whoever migrated for Allah and His Apostle, then his migration will be for Allah and His Apostle, and whoever migrated for worldly benefits or for marrying a woman, then his migration will be for what he migrated for.” (See Hadith No. 1, Vol. 1)

 


Volume 3, Book 46, Number 707:

Narrated Qais:

When Abu Huraira accompanied by his slave set out intending to embrace Islam they lost each other on the way. The slave then came while Abu Huraira was sitting with the Prophet. The Prophet said, “O Abu Huraira! Your slave has come back.” Abu Huraira said, “Indeed, I would like you to witness that I have manumitted him.” That happened at the time when Abu Huraira recited (the following poetic verse):– ‘What a long tedious tiresome night! Nevertheless, it has delivered us From the land of Kufr (disbelief).

 


Volume 3, Book 46, Number 708:

Narrated Abu Huraira:

On my way to the Prophet I was reciting:– ‘What a long tedious tiresome night! Nevertheless, it has saved us From the land of Kufr (disbelief).’ I had a slave who ran away from me on the way. When I went to the Prophet and gave the pledge of allegiance for embracing Islam, the slave showed up while I was still with the Prophet who remarked, “O Abu Huraira! Here is your slave!” I said, “I manumit him for Allah’s Sake,” and so I freed him.

 


Volume 3, Book 46, Number 709:

Narrated Qais:

When Abu Huraira accompanied by his slave came intending to embrace Islam, they lost each other on the way. (When the slave showed up) Abu Huraira said (to the Prophet), “I make you witness that the slave is free for Allah’s Cause.”

 


Volume 3, Book 46, Number 710:

Narrated ‘Aisha:

Utba bin Abi Waqqas authorized his brother Sad bin Abi Waqqas to take the son of the slave-girl of Zam’a into his custody, telling him that the boy was his own (illegal) son. When Allah’s Apostle went (to Mecca) at the time of the Conquest, Sad took the son of the slavegirl of Zam’a to Allah’s Apostle and also brought ‘Abu bin Zam’a with him and said, “O Allah’s Apostle! This is the son of my brother ‘Utba who authorized me to take him into my custody.” ‘Abu bin Zam’a said, “O Allah’s Apostle! He is my brother, the son of Zam’a’ slave-girl and he was born on his bed.” Allah’s Apostle looked at the son of the slave-girl of Zam’a and noticed much resemblance (to ‘Utba). Allah’s Apostle said, “It is for you, O ‘Abu bin Zam’a as he was born on the bed of your father.” Allah’s Apostle then told Sauda bint Zam’a to observe veil in the presence of the boy as he noticed the boy’s resemblance to ‘Utba and Sauda was the wife of the Prophet .

 


Volume 3, Book 46, Number 711:

Narrated Jabir bin ‘Abdullah:

A man amongst us declared that his slave would be freed after his death. The Prophet called for that slave and sold him. The slave died the same year.

 


Volume 3, Book 46, Number 712:

Narrated Ibn ‘Umar:

Allah’s Apostle forbade the selling or donating the Wala’ of a freed slave.

 


Volume 3, Book 46, Number 713:

Narrated ‘Aisha:

I bought Buraira but her masters put the condition that her Wala’ would be for them. I told the Prophet about it. He said (to me), “Manumit her as her Wala’ will be for the one who pays the price.” So, I manumitted her. The Prophet called Buraira and gave her the option of either staying with her husband or leaving him. She said, “Even if he gave me so much money, I would not stay with him,” and so she preferred her freedom to her husband.

 


Volume 3, Book 46, Number 714:

Narrated Anas:

Some men of the Ansar asked for the permission of Allah’s Apostle and said, “Allow us to give up the ransom from our nephew Al-‘Abbas. The Prophet said (to them), “Do not leave (even) a Dirham (of his ransom).”

 


Volume 3, Book 46, Number 715:

Narrated Hisham:

My father told me that Hakim bin Hizam manumitted one-hundred slaves in the pre-lslamic period of ignorance and slaughtered one-hundred camels (and distributed them in charity). When he embraced Islam he again slaughtered one-hundred camels and manumitted one-hundred slaves. Hakim said, “I asked Allah’s Apostle, ‘O Allah’s Apostle! What do you think about some good deeds I used to practice in the prelslamic period of ignorance regarding them as deeds of righteousness?’ Allah’s Apostle said, “You have embraced Islam along with all those good deeds you did.”

 


Volume 3, Book 46, Number 716:

Narrated Marwan and Al-Miswar bin Makhrama:

When the delegates of the tribe of Hawazin came to the Prophet and they requested him to return their properties and captives. The Prophet stood up and said to them, “I have other people with me in this matter (as you see) and the most beloved statement to me is the true one; you may choose either the properties or the prisoners as I have delayed their distribution.” The Prophet had waited for them for more than ten days since his arrival from Ta’if. So, when it became evident to them that the Prophet was not going to return them except one of the two, they said, “We choose our prisoners.” The Prophet got up amongst the people and glorified and praised Allah as He deserved and said, “Then after, these brethren of yours have come to us with repentance, and I see it logical to return them the captives. So, whoever amongst you likes to do that as a favor, then he can do it, and whoever of you likes to stick to his share till we recompense him from the very first war booty which Allah will give us, then he can do so (i.e. give up the present captives).” The people unanimously said, “We do that (return the captives) willingly.” The Prophet said, “We do not know which of you has agreed to it and which have not, so go back and let your leaders forward us your decision.” So, all the people then went back and discussed the matter with their leaders who returned and informed the Prophet that all the people had willingly given their consent to return the captives. This is what has reached us about the captives of Hawazin. Narrated Anas that ‘Abbas said to the Prophet, “I paid for my ransom and Aqil’s ransom.”

 


Volume 3, Book 46, Number 717:

Narrated Ibn Aun:

I wrote a letter to Nafi and Nafi wrote in reply to my letter that the Prophet had suddenly attacked Bani Mustaliq without warning while they were heedless and their cattle were being watered at the places of water. Their fighting men were killed and their women and children were taken as captives; the Prophet got Juwairiya on that day. Nafi said that Ibn ‘Umar had told him the above narration and that Ibn ‘Umar was in that army.

 


Volume 3, Book 46, Number 718:

Narrated Ibn Muhairiz:

I saw Abu Said and asked him about coitus interruptus. Abu Said said, “We went with Allah’s Apostle, in the Ghazwa of Barli Al-Mustaliq and we captured some of the ‘Arabs as captives, and the long separation from our wives was pressing us hard and we wanted to practice coitus interruptus. We asked Allah’s Apostle (whether it was permissible). He said, “It is better for you not to do so. No soul, (that which Allah has) destined to exist, up to the Day of Resurrection, but will definitely come, into existence.”

 


Volume 3, Book 46, Number 719:

Narrated Abu Huraira:

I have loved the people of the tribe of Bani Tamim ever since I heard, three things, Allah’s Apostle said about them. I heard him saying, These people (of the tribe of Bani Tamim) would stand firm against Ad-Dajjal.” When the Sadaqat (gifts of charity) from that tribe came, Allah’s Apostle said, “These are the Sadaqat (i.e. charitable gifts) of our folk.” ‘Aisha had a slave-girl from that tribe, and the Prophet said to ‘Aisha, “Manumit her as she is a descendant of Ishmael (the Prophet).”

 


Volume 3, Book 46, Number 720:

Narrated Abu Musa:

Allah’s Apostle said, “He who has a slave-girl and educates and treats her nicely and then manumits and marries her, will get a double reward.”

 


Volume 3, Book 46, Number 721:

Narrated Al-Ma’rur bin Suwaid:

I saw Abu Dhar Al-Ghifari wearing a cloak, and his slave, too, was wearing a cloak. We asked him about that (i.e. how both were wearing similar cloaks). He replied, “Once I abused a man and he complained of me to the Prophet . The Prophet asked me, ‘Did you abuse him by slighting his mother?’ He added, ‘Your slaves are your brethren upon whom Allah has given you authority. So, if one has one’s brethren under one’s control, one should feed them with the like of what one eats and clothe them with the like of what one wears. You should not overburden them with what they cannot bear, and if you do so, help them (in their hard job).”

 


Volume 3, Book 46, Number 722:

Narrated Ibn ‘Umar:

Allah’s Apostle said, “If a slave is honest and faithful to his master and worships his Lord (Allah) in a perfect manner, he will get a double reward.”

 


Volume 3, Book 46, Number 723:

Narrated Abu Musa Al-Ashari:

The Prophet said, “He who has a slave-girl and teaches her good manners and improves her education and then manumits and marries her, will get a double reward; and any slave who observes Allah’s right and his master’s right will get a double reward.”

 


Volume 3, Book 46, Number 724:

Narrated Abu Huraira:

Allah’s Apostle said, “A pious slave gets a double reward.” Abu Huraira added: By Him in Whose Hands my soul is but for Jihad (i.e. holy battles), Hajj, and my duty to serve my mother, I would have loved to die as a slave.

 


Volume 3, Book 46, Number 725:

Narrated Abu Huraira:

The Prophet said, “Goodness and comfort are for him who worships his Lord in a perfect manner and serves his master sincerely.”

 


Volume 3, Book 46, Number 726:

Narrated ‘Abdullah:

The Prophet said, “If a slave serves his Saiyid (i.e. master) sincerely and worships his Lord (Allah) perfectly, he will get a double reward.”

 


Volume 3, Book 46, Number 727:

Narrated Abu Musa:

The Prophet said, “The Mamluk (slave) who worships his Lord in a perfect manner, and is dutiful, sincere and obedient to his Saiyid (master), will get a double reward.”

 


Volume 3, Book 46, Number 728:

Narrated Abu Huraira:

The Prophet said, “You should not say, ‘Feed your lord (Rabbaka), help your lord in performing ablution, or give water to your lord, but should say, ‘my master (e.g. Feed your master instead of lord etc.) (Saiyidi), or my guardian (Maulai), and one should not say, my slave (Abdi), or my girl-slave (Amati), but should say, my lad (Fatai), my lass (Fatati), and ‘my boy (Ghulami).”

 


Volume 3, Book 46, Number 729:

Narrated Ibn ‘Umar:

The Prophet said, “If one manumits his share of a common slave (Abd), and he has money sufficient to free the remaining portion of the price of the slave (justly estimated), then he should free the slave completely by paying the rest of his price; otherwise the slave is freed partly. “

 


Volume 3, Book 46, Number 730:

Narrated ‘Abdullah:

Allah’s Apostle said, “Everyone of you is a guardian and is responsible for his charges. The ruler who has authority over people, is a guardian and is responsible for them, a man is a guardian of his family and is responsible for them; a woman is a guardian of her husband’s house and children and is responsible for them; a slave (‘Abu) is a guardian of his master’s property and is responsible for it; so all of you are guardians and are responsible for your charges.”

 


Volume 3, Book 46, Number 731:

Narrated Abu Huraira and Zaid bin Khalid:

The Prophet said, “If a slave-girl (Ama) commits illegal sexual intercourse, scourge her; if she does it again, scourge her again; if she repeats it, scourge her again.” The narrator added that on the third or the fourth offence, the Prophet said, “Sell her even for a hair rope.”

 


Volume 3, Book 46, Number 732:

Narrated Abu Huraira:

The Prophet said, “When your servant brings your meals to you then if he does not let him sit and share the meals, then he should at least give him a mouthful or two mouthfuls of that meal or a meal or two meals, as he has prepared it.”

 


Volume 3, Book 46, Number 733:

Narrated ‘Abdullah bin ‘Umar:

That he heard Allah’s Apostle saying, “Everyone of you is a guardian and is responsible for his charge; the ruler is a guardian and is responsible for his subjects; the man is a guardian in his family and responsible for his charges; a woman is a guardian of her husband’s house and responsible for her charges; and the servant is a guardian of his master’s property and is responsible for his charge.” I definitely heard the above from the Prophet and think that the Prophet also said, “A man is a guardian of his father’s property and responsible for his charges; so everyone of you is a guardian and responsible for his charges.”

 


Volume 3, Book 46, Number 734:

Narrated Abu Huraira:

The Prophet said, “If somebody fights (or beats somebody) then he should avoid the face.”

 


Volume 3, Book 46, Number 735:

Narrated ‘Urwa:

That ‘Aisha told him that Buraira came to seek her help in her writing of emancipation (for a certain sum) and that time she had not paid anything of it. ‘Aisha said to her, “Go back to your masters, and if they agree that I will pay the amount of your writing of emancipation and get your Wala’, I will do so.” Buraira informed her masters of that but they refused and said, “If she (i.e. ‘Aisha) is seeking Allah’s reward, then she can do so, but your Wala’ will be for us.” ‘Aisha mentioned that to Allah’s Apostle who said to her, “Buy and manumit her, as the Wala’ is for the liberator.” Allah’s Apostle then got up and said, “What about the people who stipulate conditions which are not present in Allah’s Laws? Whoever imposes conditions which are not present in Allah’s Laws, then those conditions will be invalid, even if he imposed these conditions a hundred times. Allah’s conditions (Laws) are the truth and are more solid.”

 


Volume 3, Book 46, Number 736:

Narrated ‘Abdullah bin ‘Umar:

Aisha wanted to buy a slave-girl in order to manumit her. The girl’s masters stipulated that her Wala’ would be for them. Allah’s Apostle said (to ‘Aisha), “What they stipulate should not stop you, for the Wala’ is for the liberator.”

 


Volume 3, Book 46, Number 737:

Narrated Aisha:

Buraira came (to ‘Aisha) and said, “I have made a contract of emancipation with my masters for nine Uqiyas (of gold) to be paid in yearly installments. Therefore, I seek your help.” ‘Aisha said, “If your masters agree, I will pay them the sum at once and free you on condition that your Wala’ will be for me.” Buraira went to her masters but they refused that offer. She (came back) and said, “I presented to them the offer but they refused, unless the Wala’ was for them.” Allah’s Apostle heard of that and asked me about it, and I told him about it. On that he said, “Buy and manumit her and stipulate that the Wala’ should be for you, as Wala’ is for the liberator.” ‘Aisha added, “Allah’s Apostle then got up amongst the people, Glorified and Praised Allah, and said, ‘Then after: What about some people who impose conditions which are not present in Allah’s Laws? So, any condition which is not present in Allah’s Laws is invalid even if they were one-hundred conditions. Allah’s ordinance is the truth, and Allah’s condition is stronger and more solid. Why do some men from you say, O so-and-so! manumit the slave but the Wala will be for me? Verily, the Wala is for the liberator.”

 


Volume 3, Book 46, Number 738:

Narrated Amra bint ‘AbdurRahman:

Buraira went to Aisha, the mother of the faithful believers to seek her help in her emancipation Aisha said to her, “If your masters agree, I will pay them your price in a lump sum and manumit you.” Buraira mentioned that offer to her masters but they refused to sell her unless the Wala’ was for them. ‘Aisha told Allah’s Apostle about it. He said, “Buy and manumit her as the Wala’ is for the liberator.”

 


Volume 3, Book 46, Number 739:

Narrated ‘Abdul Wahid bin Aiman:

I went to ‘Aisha and said, “I was the slave of Utba bin Abu Lahab. “Utba died and his sons became my masters who sold me to Ibn Abu Amr who manumitted me. The sons of ‘Utba stipulated that my Wala’ should be for them.” ‘Aisha said, “Buraira came to me and she was given the writing of emancipation by her masters and she asked me to buy and manumit her. I agreed to it, but Buraira told me that her masters would not sell her unless her Wala’ was for them.” ‘Aisha said, “I am not in need of that.” When the Prophet heard that, or he was told about it, he asked ‘Aisha about it. ‘Aisha mentioned what Buraira had told her. The Prophet said, “Buy and manumit her and let them stipulate whatever they like.” So, ‘Aisha bought and manumitted her and her masters stipulated that her Wala’ should be for them.” The Prophet;, said, “The Wala’ will be for the liberator even if they stipulated a hundred conditions.”

 



THE ESSENCE OF Nabi Pakﷺ MESSAGE

The subject on the tidings of the Nabi Pakﷺ is very vast. In the sixth century of the Hijrah calendar, a Christian scholar embraced Islam after he had read about Nabi Pakﷺ in the sacred Books. His name is Sa’eed bin Hasan Iskandarani and he wrote a book entitled Muheet An-Nazar on this subject. The Ulama of Islam have been writing on this subject for long. Some of these Ulama have probed into the ancient books of Hindus and the Majusis too and have thrown light on the revelations in their Books concerning the Awaited person(Nabi Pakﷺ). Qur’an that has been reminding the Jews and the Nasara from the earliest time that the ancient heavenly Books do mention the sacred Messenger. Allah had decreed that His final Command should be delivered to mankind by his hands so he was mentioned in the earliest Books. People of all true religions may then join him in accordance with the covenant their Prophets had made with Allah.

“Muhammad ﷺ is the Messenger of Allah, and those who are with him are hard against the disbelievers, merciful among themselves. You (O Prophet) see them bowing prostrating, seeking bounty from Allah and (His) good pleasure. Their mark is on their foreheads from the traces of prostration. That is their similitude in the Torah and their similitude in the Injil. (Al-Fath, 48:29)”

The mention is found in the Injil (Gospel) of St. Barnabas in detail. The attributes of the Prophet are mentioned very distinctly in it, but it is not accepted by the Christians as genuine. The rejection of these and other gospels is not based on sound grounds but was because of an augury drawn by them for this prupose. .

We are told in Surah Ash-Shu`ara, ,

Surely this (Qurān) is a revelation from the Lord of the worlds. The faithful Spirit (Jibril) has brought it down, upon your heart (O Prophet) that you may be (one) of the warners, in plain Arabic tongue. And surely it is (mentioned) in the scriptures of the ancients. (Ash-Shu’ara, 26:192-196)

The Holy Prophet ﷺ himself said once about the prophecy concerning

“I am the manifestation of the prayer of my father, Ibrahim and the glad tidings of Eesa”.

The Qurān has recalled the supplication of Prophet Ibrahim AlahisSalam in these words:

“Our Lord! And raise up in their midst a Messenger from among them who shall recite to them Your revelations, and shall teach them the Book and the Wisdom, and shall purify them. Surely You, only You, are the Mighty, the Wise!” Al – Baqrah, 2:129)

The glad tidings given by Esa AlahisSalam are found in these words And (recall) when Eesa, son of Maryam said, “O Children of Isra`il, Surely I am the Messenger of Allah to you confirming that which was revealed) before me in the Torah, and giving glad tidings of a Messenger who shall come after me, whose name shall be Ahmad”. Then, when he came to them with clear proofs, they said, “This is a manifest sorcery”. (As-Saff, 61:6).

The Jews expected Nabi Pakﷺ

The Torah’s glad tidings of the impending arrival of the last Prophet made the Jews wait for him centuries before Nabi Pakﷺ was sent by Allah. They were certain that the time had come when the light of guidance would shine on them. Therefore, whenever they were confronted by the idolaters, they

would tell them would come

that the time had approached when a Prophet and, then they would fight and defeat them in his guidance. But when he came, they turned themselves away from him because of national and ancestral prejudices and jealousy. They shut their eyes to the truth and the Qurān held them guilty on that account, saying:

And when there came to them a Book (the Qurān) from Allah, confirming that which was with them – and though before (this) they used to pray for victory over those who disbelieve – but when there came to them what they recognised (the truth revealed to Nabi Pakﷺ), they disbelieved therein. So the curse of Allah is on the disbelievers. (Al-Baqarah, 2:89)

Sayyidina Abdullah Ibn Abbas Radiallahu anhoo has said that before the arrival of Nabi Pakﷺ , there was a confrontration between the tribe of Ghatfan and the Jews of Khybar made this supplication for victory against them:

“O Allah! We beseech you against the right of Hazrat Muhammadﷺ the unlettered Prophet of whose arrival in the last period You have assured us, grant us victory over them.”

Ali Azadi has said that the Jews of Yathrib (Madinah) when they fought them used to pray:

“O Allah! Send the Prophet that he may judge between us and the people (idolaters)”

When the second pledge of Aqabah was taken, seventy people visited him from Madinah to learn about Islam. He taught them what Islam invited to and told them all about It. Then, they said to one another, surely, he is the very Messenger about whom our scholars tell us frequently.

WHY DID THE JEWS MIGRATE TO. MADINAH

Besides, is not this knoweledge confirmed by the historical fact that when the Jews were overwhelmed convincingly by the Romans they deserted the very fertile lands of Syria, Palestine, Eastern Jordan and Yaman, and chose to settle in the Yathrib? It was their notable tribes, the Banu Qurayzah and Banu

Nadeer mainly who migrated to Yathrib and its surrounding areas. What had driven them to this place? Certainly there was only one reason. They had known from the glad tidings given by Sayyidina Musa AlahisSalam and the Prophets after him that the awaited Prophet would come to Yathrib and its surroundings. Alas! It was their national, tribal and ancestral prejudice that obstructed them from obeying him when he came. The Ansars (Helpers) of Madinah reminded the scholars of the Jews that they used to speak of the Nabi Pakﷺ and of believing in him, but they denied having said any such thing.

Tafsir Ibn Kathir • Al-Bidayah wa Al-Nihayah, V2, from Bayhaqi Biday al-Fawaid, V2 From Musnad Bazzar,