45- Have you not seen how your Lord lengthens out the
shadow? He could have kept it motionless had He liked.
Then We made the sun a proof for it.
25-The Distinguisher, 45
In the above verse, there are important signs related to causality.
Persons who study philosophy should know that discussions about
causality necessitate a philosophical background. At the time of the
descent of the Quran, there was not a single treatise that dealt with
philosophy or causality in the region in question. It is noteworthy that
the Quran emphasizes an issue of extreme importance, causality, in a
region where ignorance prevailed among the Bedouins. Most philosophical commentaries considered important were improvements on
philosophies inherited from the past. Whereas the statements of the
Quran, not based on any heritage, are evidence of its authority.
God says that the shadow He created was not the necessary consequence of the sun, but was created because God willed it so. In the
verse, the causality between the shadow and the sun is acknowledged,
but the said causality is created on purpose. The pattern laid down by
the Quran differs from the one offered by skeptics like Hume, who is
skeptical about causality, and from the viewpoints that try to explain
the universe based on the determinism of causal principles that have
come into existence by pure coincidence.
Causality is one of the basic tenets of science. It is the relation
between two events or states of affairs in which one brings about the
other or produces it. That is, it connects everything existing in the
universe. It stops our world from turning into chaos by establishing relationships between cause and effect. Had there been no relation
between cause and effect, understanding our world would have
become even more complex than a dream. Sciences like physics and
chemistry take causality for granted. The manufacture of airplanes,
satellites and televisions is the result of reliability of the cause and
effect relationship. David Hume was skeptical about causality, but like
all men, he could not help basing himself on the principles of causality. For nobody can go on living while denying causality. For instance,
had Hume not taken into his head to write, he could not have produced the Treatise of Human Nature because writing was the cause to
produce a book! Gazali’s inquiry into causality was not meant to deny
it. His opposition resulted from the attempts at replacing it with
God’s will. The famous example he gave about the burning of cotton
purported to postulate causality as a created system, to which we refer
as teleological causality.
These may seem absurd to those who are not familiar with the
deliberations that the issue of causality has given rise to in philosophy.
The reason why I am trying to give such explanations is the place
occupied in the history of philosophy by extremists’ opinions that
deny “causality.” Natural sciences have already gone beyond such
contentions, while certain philosophers remain irresolute.
The Quran acknowledges causality. Causal relationships, referred to
in many a verse by the attribute of “sunnettulah” (God’s system), are
valid throughout the universe. As we shall be seeing in the coming
chapters, the Quran points to the mathematical order reigning in the
universe. This means the functioning of the cause and effect relationship
in a mathematical order. The statements of scientists who translate the
principles of causality by having recourse to physical and chemical formulas in the universe and those of the Quran are in perfect conformity.
Although the Quran acknowledges causality, it defines its purpose
as a teleological argument. Although, in causal relationships, the cause
precedes the effect, the latter’s design precedes the cause. The causality chain, as expounded in the Quran, functions within God’s knowledge and means, and cannot be creative. While it acknowledges
causality, the Quran is against the idealization of causality. The existence of shadow is not a necessary consequence of the sun. The
Creator of the sun has foreseen the shadow’s existence as a consequence of the creation of the sun. What the Quran propounds is the
universal model based on “created causality.”

PROTEIN’S PROBABILITY AND TELEOLOGICAL
CAUSALITY
Probability calculations provide us with objective data of a mathematical nature that let us see whether the alternative of intelligent design
or the one of coincidence is more credible. In particular, the fact that
Hume’s criticism of the analogical version of the “argument from
design” was generally accepted in philosophy circles has been one of
the reasons for the rise to prominence of the probabilistic version of
the “argument from design.” The structure of proteins makes the
application of probability calculations possible. Every living cell is
made up of proteins. Both as far as the enzymes and as far as their
other functions are concerned, proteins are the basic units that run the
activities of cells. In the comparison between cells and a factory, the
proteins correspond to the factory’s machinery. Proteins are made up
of a succession of amino acids. In a living organism, a protein is made
up of 20 amino acids. The fact that these 20 amino acids should be
placed in a certain order, and that the proteins should have a threedimensional shape, are absolute requisites for a protein. There is a very
great difference between the proteinoids, which are formed by a coincidental succession of amino acids, and the proteins, which have a special function within a cell. Amino acids come in two kinds, left-handed amino acids and right-handed amino acids. While proteinoids,
which are a result of a coincidental union of amino acids, are made up
of both kinds of amino acids, proteins include only left-handed amino
acids. What is more important, proteins have to be set up in a certain
order if they are to be able to carry out specific duties. The probability that amino acids will turn into proteins just because they have been
subjected to energy is the same as the probability that a stack of bricks,
which have been blown up in the air with dynamite, will fall back
down and form a house.
In living organisms, alongside relatively short proteins like ferrodexin (found in clostridium pasteurianum), which is made up of a
succession of 55 amino acids, there are also long proteins like twitchin
(found in caenorhabditin elegans), which is made up of a succession
of 6049 amino acids. As an example for our probability calculations,
let us consider the medium sized serum albumin protein, which can
be found in the human body and which is made up of 584 amino
acids. The probability that the amino acids in this protein would be made up only of the left-handed kind, can be calculated in the following way:
The probability that an amino acid should be of the left-handed
kind: 1/2
The probability that two amino acids should be of the left-handed
kind: 1/2 x 1/2
The probability that three amino acids should be of the left-handed kind: 1/2 x 1/2 x 1/2
The probability that 584 amino acids should be of the left-handed
kind: (1/2 )584
In addition to this, all amino acids have to form a peptide bond,
which is necessary for tying up with the other amino acids in the protein chain. There are also many other kinds of chemical bonds that can
be formed in a natural environment, among amino acids; the probability of a peptide bond forming is roughly equal to the probability of
other kinds of bonds forming. Within the serum albumin, made up of
584 amino acids, 583 peptide bonds are required. The probability of
these forming is as follows:
The probability that two amino acids should bond with a peptide
bond: 1/2
The probability that three amino acids should bond with peptide
bonds: 1/2 x 1/2
The probability that four amino acids should bond with peptide
bonds: 1/2 x 1/2 x 1/2
The probability that 584 amino acids should bond with peptide
bonds: (1/2)583
The probability that the amino acids of a single protein should be
all left-handed and that they should be connected with peptide bonds
is:
(1/2)584 x (1/2)583 = (1/2)1167 = (1/10)351
We realise that this probability is a practical impossibility from a
mathematical point of view, by means of the following reasoning. If
we add the 1080 protons and neutrons (total of all protons and neutrons in the universe) to the all photons and electrons in the universe, we obtain a number smaller than 1090. The life span of the universe,
15 billion years x 365 days x 24 hours x 60 minutes x 60 seconds =
473.040.000.000.000.000, expresses the time that has elapsed since
the creation of the universe. We could say approximately that this
number is equal to 1018. If we multiply the two numbers, the number we get is 1090 x 1018 = 10108. This number expresses the number
of attempts made, if all the protons, neutrons, electrons and photons
in the universe had each made an attempt, every single second of the
existence of the universe. If we assume that attempts made in a second by each of these are with the highest chemical speed 1012 (one
trillion), it makes 10108 x 1012= 10120; but even the probability of two
simple events like the formation of a protein with 584 amino acids
with only left-handed amino acids and the formation of its peptide
bonds is 1 in 10351. This shows us that even if all the protons, neutrons, electrons and photons in the universe had turned into one of
20 amino acids in living creatures and that even if they had made 1012
attempts in each second since the creation of the universe, it would
not have been enough even to ensure that the amino acids of a single
protein like the serum albumin should be left-handed and that they
should be connected with peptide bonds.
This conclusion is indeed very interesting. Following the discoveries of Copernicus, the earth lost its central position in the universe;
however, even mobilising the entire matter in the universe could not
ensure the coincidental creation of a single protein, which exist in
thousands in living organisms that we can see only by means of a
microscope.
It is vitally important that the succession of the amino acids in proteins be in the correct order. We can show the probability calculation
for the serum albumin protein in the following way:
The probability that an amino acid should be in the correct position: 1/20
The probability that two amino acids should be in the correct position: 1/20 x 1/20
The probability that three amino acids should be in the correct
position: 1/20 x 1/20 x 1/20
The probability that 584 amino acids should be in the correct position: (1/20)584 = (1/10)759 If we multiply this number with the 1 in 10351, which we have
already calculated, we get the probability that a given protein should
be made up only of left-handed amino acids and that it should form
peptide bonds and that the succession of amino acids should be in the
correct order. This corresponds to a probability of 1 in
10351×10759=101110, which practically means that it is impossible
(Generally in mathematics all probabilities less than 1 in 1050 are considered impossible). It could be said that only a certain part of the succession of amino acids in proteins is active and that changes in the
amino acids outside this part could be tolerated. This would mean
that the actual probability was higher than we calculated; but, on the
other hand, if we include the probabilities also of things like the
necessity that the protein should happen to be in the correct position
within the cell and also that it should exist in the required quantity,
then the probabilities decrease.
Those who deny that the causes were created target-oriented have
succumbed to mathematics. This calculation of probability was made on
the assumption that amino acids are the ones that are used in the living
organism, that the three-dimensional folding of the protein has been
realized and that after the formation of the protein the functions have
been frozen. Supposing that all these stages had been added to the probability- what was impossible would be even more impossible. However,
the figure mentioned indicates this impossibility for those who are versed
in mathematics. This serum albumin protein whose formation cannot be
coincidental is being produced in the millions by our body.
According to the “blind coincidentalist” materialist view, serum
albumin is a fortuitous formation. According to the believer, this protein is a target-oriented creation. This example about the formation of
the protein can be stretched to cover many things, from the functions
in our body to those in other animals and plants, from the phenomena occurring in our world to space. In all these domains the principles
of causality function within a teleological framework.
WHAT CAN BE THE CAUSE OF THIS CAUSALITY?
The absence of causality would rule out all mental functions. Whether
a universe would be possible without causality is a different matter,
but the fact is, we could not understand the world. Our getting hun- gry is a cause. Our opening the door of the refrigerator with a view to
getting the food in it is a cause; so is our reaching for food. The fact
that the meal we have before us is subject to gravity and the fact that
what we swallow goes down to our stomach are causes and all these
causes are simultaneously the effects of prior causes. The principles of
causality govern us in understanding all that is created in the world.
Our study of the universe, that contributes to our understanding of
God’s magnificent artistry and the omniscience of God, is also based
on causality. We understand the principles of causality thanks to our
mental capacity, God’s gift. We reason based on causality. Our ratiocination is based on causality. Had the causal relationships been simpler, many of us might not have given the creation its due. Had the
creation been more complex than it actually is, and had we been
unable to solve the mysteries of causality, we could not be in a position to understand the universe. In the existence of the universe, the
cause and effect relationship is a consequence of God’s perfect design.
The great blunder of atheists is their attribution of the effect merely to the cause, since they are convinced that the causes in the principles of causality owe their existence to coincidences. The irrelevance
of coincidences is shown in the simple instance of a protein. If one
concludes that in the cause and effect relationship, the cause is not a
fortuitous act, one can derive from this that all effects are but God’s
doing. The materialist atheism that considers causality not to be a created process, but the cause’s own making, idolizes matter and the
causality principles immanent in it. Once the idea of coincidence is
ruled out, all the creatures in the universe automatically become the
consequence of an Infinite Knowledge and Infinite Power.
Assumptions of coincidental formations in the concept of time in
which the stages of creation take place have prevented atheists from
conceiving of the Creator. Once the concept of coincidence is dealt
with, all knowledge is promoted to the Eternal Existence. Those who
assert that an object or knowledge is the product of coincidences
establish a connection to a process in time. Once coincidences are
ruled out, the existent becomes the outcome of the wisdom of the
Eternal Being. This leads to the understanding of the universe as the
result of a process, the product (within the principles of causality) of
a process, the work of the Eternal Being.

Distribution of Water

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Volume 3, Book 40, Number 541:

Narrated Sahl bin Sad:

A tumbler (full of milk or water) was brought to the Prophet who drank from it, while on his right side there was sitting a boy who was the youngest of those who were present and on his left side there were old men. The Prophet asked, “O boy, will you allow me to give it (i.e. the rest of the drink) to the old men?” The boy said, “O Allah’s Apostle! I will not give preference to anyone over me to drink the rest of it from which you have drunk.” So, the Prophet gave it to him.

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Volume 3, Book 40, Number 542:

Narrated Az-Zuhri:

Anas bin Malik said, that once a domestic sheep was milked for Allah’s Apostle while he was in the house of Anas bin Malik. The milk was mixed with water drawn from the well in Anas’s house. A tumbler of it was presented to Allah’s Apostle who drank from it. Then Abu Bakr was sitting on his left side and a bedouin on his right side. When the Prophet removed the tumbler from his mouth, ‘Umar was afraid that the Prophet might give it to the bedouin, so he said. “O Allah’s Apostle! Give it to Abu Bakr who is sitting by your side.” But the Prophet gave it to the bedouin, who was to his right and said, “You should start with the one on your right side.”

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Volume 3, Book 40, Number 543:

Narrated Abu Huraira:

Allah’s Apostle said, “Do not withhold the superfluous water, for that will prevent people from grazing their cattle.”

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Volume 3, Book 40, Number 544:

Narrated Abu Huraira:

that Allah’s Apostle said, “Do not withhold the superfluous water in order to withhold the superfluous grass.”

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Volume 3, Book 40, Number 545:

Narrated Abu Huraira:

Allah’s Apostle said, “No bloodmoney will be charged if somebody dies in a mine or in a well or is killed by an animal; and if somebody finds a treasure in his land he has to give one-fifth of it to the Government.”

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Volume 3, Book 40, Number 546:

Narrated ‘Abdullah (bin Mas’ud):

The Prophet said, “Whoever takes a false oath to deprive somebody of his property will meet Allah while He will be angry with him.” Allah revealed: ‘Verily those who purchase a little gain at the cost of Allah’s covenant, and their oaths.’ ……..(3.77)

Al-Ash’ath came (to the place where ‘Abdullah was narrating) and said, “What has Abu ‘Abdur-Rahman (i.e. Abdullah) been telling you? This verse was revealed concerning me. I had a well in the land of a cousin of mine. The Prophet asked me to bring witnesses (to confirm my claim). I said, ‘I don’t have witnesses.’ He said, ‘Let the defendant take an oath then.’ I said, ‘O Allah’s Apostle! He will take a (false) oath immediately.’ Then the Prophet mentioned the above narration and Allah revealed the verse to confirm what he had said.” (See Hadith No. 692)

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Volume 3, Book 40, Number 547:

Narrated Abu Huraira:

Allah’s Apostle said, “There are three persons whom Allah will not look at on the Day of Resurrection, nor will he purify them and theirs shall be a severe punishment. They are:

1. A man possessed superfluous water, on a way and he withheld it from travelers.

2. A man who gave a pledge of allegiance to a ruler and he gave it only for worldly benefits. If the ruler gives him something he gets satisfied, and if the ruler withholds something from him, he gets dissatisfied.

3. And man displayed his goods for sale after the ‘Asr prayer and he said, ‘By Allah, except Whom None has the right to be worshipped, I have been given so much for my goods,’ and somebody believes him (and buys them).”

The Prophet then recited: “Verily! Those who purchase a little gain at the cost of Allah’s Covenant and their oaths.” (3.77)

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Volume 3, Book 40, Number 548:

Narrated ‘Abdullah bin Az-Zubair:

An Ansari man quarrelled with Az-Zubair in the presence of the Prophet about the Harra Canals which were used for irrigating the date-palms. The Ansari man said to Az-Zubair, “Let the water pass’ but Az-Zubair refused to do so. So, the case was brought before the Prophet who said to Az-Zubair, “O Zubair! Irrigate (your land) and then let the water pass to your neighbor.” On that the Ansari got angry and said to the Prophet, “Is it because he (i.e. Zubair) is your aunt’s son?” On that the color of the face of Allah’s Apostle changed (because of anger) and he said, “O Zubair! Irrigate (your land) and then withhold the water till it reaches the walls between the pits round the trees.” Zubair said, “By Allah, I think that the following verse was revealed on this occasion”: “But no, by your Lord They can have No faith Until they make you judge In all disputes between them.” (4.65)

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Volume 3, Book 40, Number 549:

Narrated ‘Urwa:

When a man from the Ansar quarrelled with AzZubair, the Prophet said, “O Zubair! Irrigate (your land) first and then let the water flow (to the land of the others).” “On that the Ansari said, (to the Prophet), “It is because he is your aunt’s son.” On that the Prophet said, “O Zubair! Irrigate till the water reaches the walls between the pits around the trees and then stop (i.e. let the water go to the other’s land).” I think the following verse was revealed concerning this event: “But no, by your Lord They can have No faith Until they make you judge In all disputes between them.” (4.65)

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Volume 3, Book 40, Number 550:

Narrated ‘Urwa bin Az-Zubair:

An-Ansari man quarrelled with Az-Zubair about a canal in the Harra which was used for irrigating date-palms. Allah’s Apostle, ordering Zubair to be moderate, said, “O Zubair! Irrigate (your land) first and then leave the water for your neighbor.” The Ansari said, “Is it because he is your aunt’s son?” On that the color of the face of Allah’s Apostle changed and he said, “O Zubair! Irrigate (your land) and withhold the water till it reaches the walls that are between the pits around the trees.” So, Allah’s Apostle gave Zubair his full right. Zubair said, “By Allah, the following verse was revealed in that connection”: “But no, by your Lord They can have No faith Until they make you judge In all disputes between them.” (4.65)

(The sub-narrator,) Ibn Shihab said to Juraij (another sub-narrator), “The Ansar and the other people interpreted the saying of the Prophet, ‘Irrigate (your land) and with-hold the water till it reaches the walls between the pits around the trees,’ as meaning up to the ankles.”

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Volume 3, Book 40, Number 551:

Narrated Abu Huraira:

Allah’s Apostle said, “While a man was walking he felt thirsty and went down a well and drank water from it. On coming out of it, he saw a dog panting and eating mud because of excessive thirst. The man said, ‘This (dog) is suffering from the same problem as that of mine. So he (went down the well), filled his shoe with water, caught hold of it with his teeth and climbed up and watered the dog. Allah thanked him for his (good) deed and forgave him.” The people asked, “O Allah’s Apostle! Is there a reward for us in serving (the) animals?” He replied, “Yes, there is a reward for serving any animate.”

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Volume 3, Book 40, Number 552:

Narrated Asma’ bint Abi Bakr:

The Prophet prayed the eclipse prayer, and then said, “Hell was displayed so close that I said, ‘O my Lord ! Am I going to be one of its inhabitants?”‘ Suddenly he saw a woman. I think he said, who was being scratched by a cat. He said, “What is wrong with her?” He was told, “She had imprisoned it (i.e. the cat) till it died of hunger.”

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Volume 3, Book 40, Number 553:

Narrated ‘Abdullah bin ‘Umar:

Allah’s Apostle said, “A woman was tortured and was put in Hell because of a cat which she had kept locked till it died of hunger.” Allah’s Apostle further said, (Allah knows better) Allah said (to the woman), ‘You neither fed it nor watered when you locked it up, nor did you set it free to eat the insects of the earth.”

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Volume 3, Book 40, Number 554:

Narrated Sahl bin Sad:

Once a tumbler (full of milk or water) was brought to Allah’s Apostle who drank from it, while on his right side there was sitting a boy who was the youngest of those who were present, and on his left side there were old men. The Prophet asked, “O boy ! Do you allow me to give (the drink) to the elder people (first)?” The boy said, “I will not prefer anybody to have my share from you, O Allah’s Apostle!” So, he gave it to the boy.

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Volume 3, Book 40, Number 555:

Narrated Abu Huraira:

The Prophet said, “By Him in Whose Hands my soul is, I will drive some people out from my (sacred) Fount on the Day of Resurrection as strange camels are expelled from a private trough.”

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Volume 3, Book 40, Number 556:

Narrated Ibn ‘Abbas:

The Prophet said, “May Allah be merciful to the mother of Ishmael! If she had left the water of Zam-Zam (fountain) as it was, (without constructing a basin for keeping the water), (or said, “If she had not taken handfuls of its water”), it would have been a flowing stream. Jurhum (an Arab tribe) came and asked her, ‘May we settle at your dwelling?’ She said, ‘Yes, but you have no right to possess the water.’ They agreed.”

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Volume 3, Book 40, Number 557:

Narrated Abu Huraira:

The Prophet said, “There are three types of people whom Allah will neither talk to, nor look at, on the Day of Resurrection. (They are):

1. A man who takes an oath falsely that he has been offered for his goods so much more than what he is given,

2. a man who takes a false oath after the ‘Asr prayer in order to grab a Muslim’s property, and

3. a man who with-holds his superfluous water. Allah will say to him, “Today I will with-hold My Grace from you as you with-held the superfluity of what you had not created.”

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Volume 3, Book 40, Number 558:

Narrated As-Sab bin Jaththama:

Allah’s Apostle said, No Hima except for Allah and His Apostle. We have been told that Allah’s Apostle made a place called An-Naqi’ as Hima, and ‘Umar made Ash-Sharaf and Ar-Rabadha Hima (for grazing the animals of Zakat).

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Volume 3, Book 40, Number 559:

Narrated Abu Huraira:

Allah’s Apostle said, “Keeping horses may be a source of reward to some (man), a shelter to another (i.e. means of earning one’s living), or a burden to a third. He to whom the horse will be a source of reward is the one who keeps it in Allah’s Cause (prepare it for holy battles) and ties it by a long rope in a pasture (or a garden). He will get a reward equal to what its long rope allows it to eat in the pasture or the garden, and if that horse breaks its rope and crosses one or two hills, then all its foot-steps and its dung will be counted as good deeds for its owner; and if it passes by a river and drinks from it, then that will also be regarded as a good deed for its owner even if he has had no intention of watering it then. Horses are a shelter from poverty to the second person who keeps horses for earning his living so as not to ask others, and at the same time he gives Allah’s right (i.e. Rakat) (from the wealth he earns through using them in trading etc.,) and does not overburden them. He who keeps horses just out of pride and for showing off and as a means of harming the Muslims, his horses will be a source of sins to him.” When Allah’s Apostle was asked about donkeys, he replied, “Nothing particular was revealed to me regarding

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Volume 3, Book 40, Number 560:

Narrated Zaid bin Khalid:

A man came to Allah’s Apostle and asked about Al-Luqata (a fallen thing). The Prophet said, “Recognize its container and its tying material and then make a public announcement about it for one year and if its owner shows up, give it to him; otherwise use it as you like.” The man said, “What about a lost sheep?” The Prophet said, “It is for you, your brother or the wolf.” The man said “What about a lost camel?” The Prophet said, “Why should you take it as it has got its water-container (its stomach) and its hooves and it can reach the places of water and can eat the trees till its owner finds it?”

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Volume 3, Book 40, Number 561:

Narrated Az-Zubair bin Al ‘Awwam:

The Prophet said, “No doubt, one had better take a rope (and cut) and tie a bundle of wood and sell it whereby Allah will keep his face away (from Hell-fire) rather than ask others who may give him or not.”

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Volume 3, Book 40, Number 562:

Narrated Abu Huraira:

Allah’s Apostle said, “No doubt, you had better gather a bundle of wood and carry it on your back (and earn your living thereby) rather than ask somebody who may give you or not.”

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Volume 3, Book 40, Number 563:

Narrated Husain bin Ali:

Ali bin Abi Talib said: “I got a she-camel as my share of the war booty on the day (of the battle) of Badr, and Allah’s Apostle gave me another she-camel. I let both of them kneel at the door of one of the Ansar, intending to carry Idhkhir on them to sell it and use its price for my wedding banquet on marrying Fatima. A goldsmith from Bam Qainqa’ was with me. Hamza bin ‘Abdul-Muttalib was in that house drinking wine and a lady singer was reciting: “O Hamza! (Kill) the (two) fat old she camels (and serve them to your guests).”

So Hamza took his sword and went towards the two she-camels and cut off their humps and opened their flanks and took a part of their livers.” (I said to Ibn Shihab, “Did he take part of the humps?” He replied, “He cut off their humps and carried them away.”) ‘Ali further said, “When I saw that dreadful sight, I went to the Prophet and told him the news. The Prophet came out in the company of Zaid bin Haritha who was with him then, and I too went with them. He went to Hamza and spoke harshly to him. Hamza looked up and said, ‘Aren’t you only the slaves of my forefathers?’ The Prophet retreated and went out. This incident happened before the prohibition of drinking.”

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Volume 3, Book 40, Number 564:

Narrated Anas:

The Prophet decided to grant a portion of (the uncultivated land of) Bahrain to the Ansar. The Ansar said, “(We will not accept it) till you give a similar portion to our emigrant brothers (from Quraish).” He said, “(O Ansar!) You will soon see people giving preference to others, so remain patient till you meet me (on the Day of Resurrection).

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Volume 3, Book 40, Number 565:

Narrated Abu Huraira: The Prophet said, “One of the rights of a she camel is that it should be milked at a place of water.”

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Volume 3, Book 40, Number 566:

Narrated Zaid bin Thabit:

The Prophet permitted selling the dates of the ‘Araya for ready dates by estimating the amount of the former (as they are still on the trees).

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Volume 3, Book 40, Number 567:

Narrated Jabir bin ‘Abdullah:

The Prophet forbade the sales called Al-Mukhabara, Al-Muhaqala and Al-Muzabana and the selling of fruits till they are free from blights. He forbade the selling of the fruits except for money, except the ‘Araya.

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Volume 3, Book 40, Number 568:

Narrated Abu Huraira:

The Prophet allowed the sale of the dates of the ‘Araya for ready dates by estimating the former which should be estimated as less than five Awsuq or five Awsuq. (Dawud, the sub-narrator is not sure as to the right amount.)

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Volume 3, Book 40, Number 569:

Narrated Rafi ‘bin Khadij and Sahl bin Al Hathma:

Allah’s Apostle forbade the sale of Muzabana, i.e. selling of fruits for fruits, except in the case of ‘Araya; he allowed the owners of ‘Araya such kind of sale