Ghadir Declaration Hadiths :26,27&28

“It is narrated by ‘Alī ((AlahisSalam) himself) that the Prophet
) said on the day of Ghadīr Khum: One who has me as

his master has ‘Alī as his master.”

Ahmad bin Hambal related it with a sound chain of authorities in
al-Musnad (1:152), and Fadā’il-us-sahābah (2:705 # 1206); Ibn
Abī ‘Āsim, as-Sunnah (p.604 # 1369); Tabarānī, al-Mu‘jam-ulawsat (7:448 # 6878); Hindī, Kanz-ul-‘ummāl (13:77, 168 # 32950,
36511); Ibn ‘Asākir, Tārīkh Dimashq al-kabīr (45:161, 162, 163);
and Ibn Kathīr in al-Bidāyah wan-nihāyah (4:171).
Haythamī, copying it in Majma‘-uz-zawā’id (9:107), has
commented that its narrators are credible (rijāluhū thiqah).

“‘Abdullāh bin Buray dah al-Aslamī ((رضئ اللہ تعالی عنہ))
r elates that the Prophet (صلى-الله-عليه-و-آله-وسلم
) said: ‘Alī is indeed his

guardian whose guardian I am.
“Another tradition is attributed to him (that the
Prophet (صلى-الله-عليه-و-آله-وسلم
) said): ‘Alī is his guardian whose guardian I


Hākim related it in al-Mustadrak (2:129, 130 # 2589); Ahmad bin
Hambal, al-Musnad (5:350, 358, 361); Nasā’ī, Khasā’is amīr-ilmu’minīn ‘Alī bin Abī Tālib (pp. 85, 86 # 77); ‘Abd-ur-Razzāq, alMusannaf (11:225 # 20388); Ibn Abī Shaybah, al-Musannaf (12:84
# 12181); and Manāwī in Fayd-ul-qadīr (6:218).
Hākim is of the view that this tradition is quite compatible
with the requirements of Bukhārī and Muslim for a sahīh (sound)
hadīth, and narrated the tradition through another chain of
transmission on the authority ofSa‘d bin ‘Ubaydah () who has
relied on the narration of Abū ‘Awānah. He has also narrated it
briefly on the authority of Buraydah al-Aslamī () at another
place in al-Mustadrak (3:110 # 4578).
Abū Nu‘aym related it briefly with the words — ولاه م ت كن ن م
مولاه فعلي (one who has me as his master has ‘Alī as his master —in
Hilyat-ul-awliyā’ wa tabaqāt-ul-asfiyā’ (4:23).
Ibn ‘Asākir related it in Tārīkh Dimashq al-kabīr (45:76).
Haythamī copied it in Majma‘-uz-zawā’id (9:108) and said:
Bazzar narrated it and its men are those of sound hadīth (rijīluhū sahīh)
من كنت مولاه فعل ي م ولاه — Hindī related it briefly with the words
(one who has me as his master has ‘Alī as his master) — in Kanzul-‘ummāl (11:602 # 32905).

The same tradition is narrated by Ibn Buraydah ((رضئ اللہ تعالی عنہ)) on the
authority of his father in slightly different words that the
Prophet (صلى-الله-عليه-و-آله-وسلم
) said:“What will happen to the people who show rudeness to

‘Alī! (Beware) that anyone who is rude to ‘Alī is rude to
me, and anyone who parted from ‘Alī parted from me.
Surely ‘Alī is from me and I am from ‘Alī. He has been
created from my clay and I have been created from
Ibrāhīm’s clay and I have an edge over Ibrahīm. Some of
us are the children of others and Allāh  hears and
knows all these things… An He is the guardian of all of
you after me. (Buray dah ((رضئ اللہ تعالی عنہ)) describes that) I said: O
Messenger of Allāh! Spare some of your time and extend
your hand. I want to take the oath of reaffirming Islam at
your hand. An d I did not part from him, so much so that I
reaffirmed my faith in Islam.

Tabarānī narrated it in al-Mu‘jam-ul-awsat (7:49, 50 # 6081); and
Haythamī in Majma‘-uz-zawā’id (9:128).


36- Pharaoh said: “O Haamaan! Build me a high tower that
I may attain the ways and means.”
40-The Believer, 36
38- Pharaoh said: “O Chiefs! No god do I know for you
but myself. So, O Haamaan! Fire some clay to build a tower
for me that I may mount up to the God of Moses. I believe
that he is a liar.”
28-The History, 38
Haamaan’s name is quoted several times in the Quran as promoter
and supporter of Pharaoh, who, claiming to vie with God, and taking
a stand against Moses, had ordered Haamaan to erect a high tower so
that he might reach the God to whom Moses referred.
Prof. Maurice Bucaille, in his Moise et L’Egypte, speaks of the use of
the name Haamaan mentioned in the Quran, alluding to the objec                                                          tions raised in history to the use of this name, and gives an account of
the corroboration of the account given in the Quran after the deciphering of the hieroglyph.
The name Haamaan is also mentioned in the Old Testament as the
chief minister or vizier of King Ahasuerus. After the failure of his
attempt to cut off all the Jews in the Persian Empire, he was hanged
on the gallows which he had erected for Mordecai. The name
Haamaan is mentioned five times in the Quran. People with prejudice
looking for errors in the Quran claimed that the Quran had made
errors while copying the Old Testament and brought forth the name
of Haamaan as evidence.
Jean Francois Champollion (1790-1832), a French Egyptologist and
a pioneer in the study of ancient Egypt, is best known for his success
on the Rosetta Stone in 1822. The stone in question was found near
Rosetta on the western mouth of the Nile by one of Napoléon’s officers in 1799. Its text, a decree commemorating the accession of
Ptolemy V, is written in two languages and three scripts: hieroglyphs
forming Egyptian parts of the inscription were deciphered by JeanFrancois Champollion, and this led to the interpretation of many
other early records of Egyptian civilization. In the Hof Museum of
Vienna one can read of Haamaan’s close relations to the Pharaoh.
(See: Walter Wreszinski, Aegyptische Inschriften aus dem K.K. Hof
Museum in Wien, 1906, J.C. Hinriesche Buchhandlung.) The name
“Haamaan” is recorded as the head of the quarry workers, which is in
accordance with the sura The Narrations verse 38. (See: Herman
Renke, Die Aegyptischen Personnennamen, Vierzeischnis der Namen,
published by J. J. Augustin in Glückstadt, Band I, 1935.)
Maurice Bucaille gave the name “Haamaan” to a French
Egyptologist, telling him that he had seen it quoted in an Arab manuscript dating from the 7th century. (He did not, however, tell him
that the Manuscript in question was the Quran, so as not to prejudice
the Egyptologist’s reaction to this). He suggested to Maurice Bucaille
that he refer to the “Dictionary of Personal Names of the New Kingdom
by Ranke.” Bucaille eventually found the name in the German hieroglyph transliteration list as being the head of the quarry workers.
Another discovery was the engraving of the name Haamaan on a monument in Vienna. The bracket appended to the name Haamaan indicates his special position in relation to the Pharaoh. (The Egyptians
used to write the words linked together unless it was to indicate a special situation.)
So, objections raised against the contents of the Quran are brought
to naught in every instance. Whenever probing becomes necessary
about a particular point, the Quran displays further miracles. The
Quran’s quoting the name Haamaan cannot be coincidental. No
source other than revelation could possibly have included the name so
appropriately in the Quran

Chapter 24 on the bread of Sayyidina Rasulullah Sallallahu’Alayhi Wasallam.

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The type of bread that Sayyidina Rasulullah Sallallahu ‘Alayhi Wasallam ate is mentioned here. Eight ahaadith are mentioned in this chapter.

(135) Hadith Number 1.
‘Aayeshah Radiyallahu ‘Anha says: “Till the demise of Rasulullah sallallahu’Alayhi Wasallam, his family never ate a full stomach of bread made of barley for two consecutive days”.

lt is Possible that they may have eaten a full stomach of dates, but not of bread, where they did not eat it for two consecutive days. A question may arise, that it is evident from the ahadith that Sayidinah Rasulullah Sallalahu ‘Alayhi Wasallam gave his wives their expenses for a year.
There seems to be a contradiction between the two ahaadith the ‘ulama have explained it in various ways. Among these, one explanation is that, in the hadith the word ‘Ahl’ (family) is extra and rneans that the expenses were for himself. It also shows that he did not have any other provisions. A narration is related on this topic from Sayyiditina ‘Aayeshah Radiyallahu ‘Anha at the end of the chapter. Some ‘ulama have explained it in this manner, that he gave his wives provision, but they also, in wanting to gain thawaab (reward), gave it away in charity. According to this humble servant there are two other explanations that may be possible. Since it is not taken from the sayings of the great learned, it cannot be taken as an argument or proof, but can surely be assumed. The first is that the yearly expenses were only that much, that they did not cover the cost of continuously eating bread for two consecutive days, but of eating bread sometimes, dates sometimes, and at times remaining hungry. The second is that it may have been in the form of dates. This is not denied in this hadith but that of eating bread is.

(136) Hadith Number 2.
Abu Umaamah Al-Baahili Radiyallahu ‘Anhu says: “Bread made of barley was never left over in the house of Rasulullah Sallallahu ‘Alayhi Wasallam”.

Whenever bread made of barley was prepared, the quantity was so little that there were none left over. There was not enough to fill the stomach. Also Sayyidina Rasulullah Saliallahu ‘Alayhi Wasallam used to have many guests and the As-haabus Suffah were permanent guests of Sayyidina Rasuluilah Sallallahu ‘Alayhi Wasallam.

(137) Hadith Number 3.
lbn ‘Abbaas Radiyallahu ‘Anhu reports that: “Rasulullah Sallallahu ‘Alayhi Wasallam and his family spent many consecutive nights without food, because there would be no supper. The bread of Rasulullah Sallallahu ‘Alayhi Wasallam was mostly made of barley”. (Sometimes bread made of wheat was also available).

Although there were among the Sahaabah Radiyallahu ‘Anhum, a few who were wealthy, Sayyidina Rasulullah Sallailahu ‘Alayhi Wasallam did not let anyone know, nor did his family members let anyone know, of their state.

(138) Hadith Number 4.
Someone asked Sahl bin Sa’d Radiyallahu ‘Anhu “Did Rasulullah Sallailahu ‘Alayhi Wasallam ever eat bread made of white (fine) flour?” He replied: White flour may not have come before Rasulullah Sallailahu ‘Alayhi Wasallam till his last days”. The questioner then asked: “Did you people use sieved flour in the time of Rasulullah Sallailahu ‘Alayhi Wasallam?”
He replied: “No, it was not”. The questioner then asked: “How was bread from barley prepared?” (because it has more particles in it). Sahl Radiyallahu Anhu replied: “We used to blow into the flour and the big particles flew out. The rest was made into dough”.

Allah! Allah is everlasting. Today it is difficult for us to eat even wheat flour that is not sifted. Whereas unsifted flour is good for digestion. Bread made of fine flour although being heavy (and difficult to digest) has become common. Many homes, because of luxury have kept up this wasteful practice. Some ‘ulama have written that the first bid’ah that crept into Islaarn was the use of a sieve. This bid’ah should not be confused with shar’ee bid’ah, which is against the sunnah. It is being called bid’ah in view of new trends. it is undoubtedly jaa iz (permissible).

(139) Hadith Number 5.
Anas Radiyallahu ‘Anhu reports that.. “Rasulullah Sallallahu ‘Alayhi Wasallam never ate food from a table, nor from small plates, nor was chapaati (a type of thin bread) ever made for him. Yunus Radiyallahu ‘Anhu says, I asked Qataadah: ‘Then on what did Rasulullah Sallallahu ‘Alayhi Wasallam put and eat his food’?’. He replied: on this leather dastarkhaan”‘.

Sayyidina Yunus Radiyallahu ‘Anhu and Sayyidina Qataadah Radiyallahu ‘Anhu who are mentioned in the translation are two narrators in the chain of this hadith. ‘Allaamah Munaawi and Mulla ‘Ali Qaari say that it has always been the custom of proud people to eat on a table. It has been stated in the ‘Kaukabe Durri’ that in our times because it is also an imitation of the Christians, therefore it is rnakruh tahreermi.
The question of imitating others is very important. We have been warned many a time in the hadith (under different headings) about it. We have been prohibited from imitating others in the manner of eating, drinking, mode of dress and even that of worship. The subject of imitating others has been mentioned many a time in the ahaadith of the saum (fast) of ‘Aa-shura and adhaan. We consider it an insignificant thing and do not take special care of it. And to Allah is our complaint.

(140) Hadith Number 6.
Masruq says. “I went to ‘Aayeshah (Radiyallahu ‘Anha). She ordered’ food for me and began saying ‘I never eat a stomachful but feel like crying, then I do cry’. Masruq asked: ‘Why do you feel like crying?’. She replied: ‘I remember that condition of Rasulullah Sallallahu ‘Alayhi Wasallam on which he left us for the next world. I swear by Allah that, he never filled his stomach twice in one day with meat or bread”‘.

(141) Hadith Number 7.
‘Aayeshah Radiyallahu ‘Anha says: “Rasulullah Sallallahu ‘Alayhi Wasallam never filled his stomach with bread made of barley for two consecutive days till he passed away”.

This is the same hadith that was mentioned in the beginning of the chapter. The only difference is, there the whole household was mentioned, here only Sayyidina Rasulullah Sallallahu ‘Alayhi Wasallam himself is mentioned. The aim is the same. Sayyidina Rasulullah Sallallahu ‘Alayhi Wasallam preferred a simple life for himself and his family. There was not so much, that all could fill their stomachs. Even if there was something available it was given to the poor.

(142) Hadith Number 8.
Anas Radiyallahu ‘Anhu says: “Till the end of his life Rasulullah Sallallahu ‘Alayhi Wasallam never ate on a table and never ate a chapaati”.

This hadith is also mentioned in hadith number five of this chapter. It is clear from the narrations that Sayyidina Rasulullah Sallallahu ‘Alayhi Wasallam preferred a simple life. Whenever Allah Ta’aala sent an angel to ask Sayyidina Rasulullah Sallailahu ‘Alayhi Wasallam if he preferred to live a simple life with poverty and hunger or a life with wealth and pomp, he always replied that he preferred the first (simple life). Many ahaadith are mentioned on this subject. The ‘ulama give two explanations for this.The first is that because Sayyidina Rasulullah Sallallahu ‘Alayhi Wasallam preferred a simple way of life, only that much was made available as has been previously mentioned. Or that although it was available, in humbleness he did not consume it but distributed it.

Hadith ::Translation of Sahih Bukhari::Hiring

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Volume 3, Book 36, Number 461:

Narrated Abu Musa Al-Ashari:

The Prophet said, “The honest treasurer who gives willingly what he is ordered to give, is one of the two charitable persons, (the second being the owner).”

Volume 3, Book 36, Number 462:
Narrated Abu Musa:

I went to the Prophet with two men from Ash-ari tribe. I said (to the Prophet), “I do not know that they want employment.” The Prophet said, “No, we do not appoint for our jobs anybody who demands it earnestly.”

Volume 3, Book 36, Number 463:
Narrated Abu Huraira:

The Prophet said, “Allah did not send any prophet but shepherded sheep.” His companions asked him, “Did you do the same?” The Prophet replied, “Yes, I used to shepherd the sheep of the people of Mecca for some Qirats.”

Volume 3, Book 36, Number 464:
Narrated ‘Aisha:

The Prophet and Abu Bakr employed a (pagan) man from the tribe of Bani Ad-Dail and the tribe of Bani ‘Abu bin ‘Adi as a guide. He was an expert guide and he broke the oath contract which he had to abide by with the tribe of Al-‘Asi bin Wail and he was on the religion of Quraish pagans. The Prophet and Abu Bakr had confidence in him and gave him their riding camels and told him to bring them to the Cave of Thaur after three days. So, he brought them their two riding camels after three days and both of them (The Prophet and Abu Bakr) set out accompanied by ‘Amir bin Fuhaira and the Dili guide who guided them below Mecca along the road leading to the sea-shore.

Volume 3, Book 36, Number 465:
Narrated Aisha:

(the wife of the Prophet) Allah’s Apostle and Abu Bakr hired a man from the tribe of Bani-Ad-Dil as an expert guide who was a pagan (follower of the religion of the pagans of Quraish). The Prophet and Abu Bakr gave him their two riding camels and took a promise from him to bring their riding camels in the morning of the third day to the Cave of Thaur.

Volume 3, Book 36, Number 466:
Narrated Ya’la bin Umaya:

I fought in Jaish-al-Usra (Ghazwa of Tabuk) along with the Prophet and in my opinion that was the best of my deeds. Then I had an employee, who quarrel led with someone and one of the them bit and cut the other’s finger and caused his own tooth to fall out. He then went to the Prophet (with a complaint) but the Prophet cancelled the suit and said to the complainant, “Did you expect him to let his finger in your mouth so that you might snap and cut it (as does a stallion camel)?”

Narrated Ibn Juraij from Abdullah bin Abu Mulaika from his grandfather a similar story: A man bit the hand of another man and caused his own tooth to fall out, but Abu Bakr judged that he had no right for compensation (for the broken tooth).

Volume 3, Book 36, Number 467:
Narrated Ubai bin Ka’b:

Allah’s Apostle said, “Both of them (Moses and Al-Khadir) proceeded on till they reached a wall which was about to fall.” Sa’d said, “(Al-Khadir pointed) with his hands (towards the wall) and then raised his hands and the wall became straightened up.” Ya’la said, “I think Said said, ‘He (Khadir) passed his hand over it and it was straightened up.” (Moses said to him), “if you had wanted, you could have taken wages for it.” Said said, “Wages with which to buy food . “

Volume 3, Book 36, Number 468:
Narrated Ibn ‘Umar:

The Prophet said, “Your example and the example of the people of the two Scriptures (i.e. Jews and Christians) is like the example of a man who employed some laborers and asked them, ‘Who will work for me from morning till midday for one Qirat?’ The Jews accepted and carried out the work. He then asked, Who will work for me from midday up to the ‘Asr prayer for one Qirat?’ The Christians accepted and fulfilled the work. He then said, ‘Who will work for me from the ‘Asr till sunset for two Qirats?’ You, Muslims have accepted the offer. The Jews and the Christians got angry and said, ‘Why should we work more and get lesser wages?’ (Allah) said, ‘Have I with-held part of your right?’ They replied in the negative. He said, ‘It is My Blessing, I bestow upon whomever I wish .’

Volume 3, Book 36, Number 469:
Narrated ‘Abdullah bin ‘Umar bin Al-Khattab:

Allah’s Apostle said, “Your example and the example of Jews and Christians is like the example of a man who employed some laborers to whom he said, ‘Who will work for me up to midday for one Qirat each?’ The Jews carried out the work for one Qirat each; and then the Christians carried out the work up to the ‘Asr prayer for one Qirat each; and now you Muslims are working from the ‘Asr prayer up to sunset for two Qirats each. The Jews and Christians got angry and said, ‘We work more and are paid less.’ The employer (Allah) asked them, ‘Have I usurped some of your right?’ They replied in the negative. He said, ‘That is My Blessing, I bestow upon whomever I wish.’ “

Volume 3, Book 36, Number 470:
Narrated Abu Huraira:

The Prophet said, “Allah said, ‘I will be an opponent to three types of people on the Day of Resurrection:

1. One who makes a covenant in My Name, but proves treacherous;

2. One who sells a free person and eats his price; and

3. One who employs a laborer and takes full work from him but does not pay him for his lab our.’ “

Volume 3, Book 36, Number 471:
Narrated Abu Musa:

The Prophet said, “The example of Muslims, Jews and Christians is like the example of a man who employed laborers to work for him from morning till night for specific wages. They worked till midday and then said, ‘We do not need your money which you have fixed for us and let whatever we have done be annulled.’ The man said to them, ‘Don’t quit the work, but complete the rest of it and take your full wages.’ But they refused and went away. The man employed another batch after them and said to them, ‘Complete the rest of the day and yours will be the wages I had fixed for the first batch.’ So, they worked till the time of ‘Asr prayer. Then they said, “Let what we have done be annulled and keep the wages you have promised us for yourself.’ The man said to them, ‘Complete the rest of the work, as only a little of the day remains,’ but they refused. Thereafter he employed another batch to work for the rest of the day and they worked for the rest of the day till the sunset, and they received the wages of the two former batches. So, that was the example of those people (Muslims) and the example of this light (guidance) which they have accepted willingly.

Volume 3, Book 36, Number 472:
Narrated ‘Abdullah bin ‘Umar:

I heard Allah’s Apostle saying, “Three men from among those who were before you, set out together till they reached a cave at night and entered it. A big rock rolled down the mountain and closed the mouth of the cave. They said (to each other), Nothing could save you Tom this rock but to invoke Allah by giving referenda to the righteous deed which you have done (for Allah’s sake only).’ So, one of them said, ‘O Allah! I had old parents and I never provided my family (wife, children etc.) with milk before them. One day, by chance I was delayed, and I came late (at night) while they had slept. I milked the sheep for them and took the milk to them, but I found them sleeping. I disliked to provide my family with the milk before them. I waited for them and the bowl of milk was in my hand and I kept on waiting for them to get up till the day dawned. Then they got up and drank the milk. O Allah! If I did that for Your Sake only, please relieve us from our critical situation caused by this rock.’ So, the rock shifted a little but they could not get out.”

The Prophet added, “The second man said, ‘O Allah! I had a cousin who was the dearest of all people to me and I wanted to have sexual relations with her but she refused. Later she had a hard time in a famine year and she came to me and I gave her one-hundred-and-twenty Dinars on the condition that she would not resist my desire, and she agreed. When I was about to fulfill my desire, she said: It is illegal for you to outrage my chastity except by legitimate marriage. So, I thought it a sin to have sexual intercourse with her and left her though she was the dearest of all the people to me, and also I left the gold I had given her. O Allah! If I did that for Your Sake only, please relieve us from the present calamity.’ So, the rock shifted a little more but still they could not get out from there.”

The Prophet added, “Then the third man said, ‘O Allah! I employed few laborers and I paid them their wages with the exception of one man who did not take his wages and went away. I invested his wages and I got much property thereby. (Then after some time) he came and said to me: O Allah’s slave! Pay me my wages. I said to him: All the camels, cows, sheep and slaves you see, are yours. He said: O Allah’s slave! Don’t mock at me. I said: I am not mocking at you. So, he took all the herd and drove them away and left nothing. O Allah! If I did that for Your Sake only, please relieve us from the present suffering.’ So, that rock shifted completely and they got out walking.

Volume 3, Book 36, Number 473:
Narrated Abu May’ id Al-Ansari:

Whenever Allah’s Apostle ordered us to give in charity we would go to the market and work as porters to earn a Mudd (two hand-fulls) (of foodstuff) but now some of us have one-hundred thousand Dirhams or Diners. (The sub-narrator) Shaqiq said, “I think Abu Mas’ud meant himself by saying (some of us) .

Volume 3, Book 36, Number 474:
Narrated Tawus:

Ibn ‘Abbas said, “The Prophet forbade the meeting of caravans (on the way) and ordained that no townsman is permitted to sell things on behalf of a bedouin.” I asked Ibn ‘Abbas, “What is the meaning of his saying, ‘No townsman is permitted to sell things on behalf of a bedouin.’ ” He replied, “He should not work as a broker for him.”

Volume 3, Book 36, Number 475:
Narrated Khabbab:

I was a blacksmith and did some work for Al-‘As bin Wail. When he owed me some money for my work, I went to him to ask for that amount. He said, “I will not pay you unless you disbelieve in Muhammad.” I said, “By Allah! I will never do that till you die and be resurrected.” He said, “Will I be dead and then resurrected after my death?” I said, “Yes.” He said, “There I will have property and offspring and then I will pay you your due.” Then Allah revealed. ‘Have you seen him who disbelieved in Our signs, and yet says: I will be given property and offspring?’ (19.77)

Volume 3, Book 36, Number 476:
Narrated Abu Said:

Some of the companions of the Prophet went on a journey till they reached some of the ‘Arab tribes (at night). They asked the latter to treat them as their guests but they refused. The chief of that tribe was then bitten by a snake (or stung by a scorpion) and they tried their best to cure him but in vain. Some of them said (to the others), “Nothing has benefited him, will you go to the people who resided here at night, it may be that some of them might possess something (as treatment),” They went to the group of the companions (of the Prophet ) and said, “Our chief has been bitten by a snake (or stung by a scorpion) and we have tried everything but he has not benefitted. Have you got anything (useful)?” One of them replied, “Yes, by Allah! I can recite a Ruqya, but as you have refused to accept us as your guests, I will not recite the Ruqya for you unless you fix for us some wages for it.” They agrees to pay them a flock of sheep. One of them then went and recited (Suratul-Fatiha): ‘All the praises are for the Lord of the Worlds’ and puffed over the chief who became all right as if he was released from a chain, and got up and started walking, showing no signs of sickness.

They paid them what they agreed to pay. Some of them (i.e. the companions) then suggested to divide their earnings among themselves, but the one who performed the recitation said, “Do not divide them till we go to the Prophet and narrate the whole story to him, and wait for his order.” So, they went to Allah’s Apostle and narrated the story. Allah’s Apostle asked, “How did you come to know that Surat-ul-Fatiha was recited as Ruqya?” Then he added, “You have done the right thing. Divide (what you have earned) and assign a share for me as well.” The Prophet smiled thereupon.

Volume 3, Book 36, Number 477:
Narrated Anas bin Malik:

When Abu Taiba cupped the Prophet and the Prophet ordered that he be paid one or two Sas of foodstuff and he interceded with his masters to reduce his taxes.

Volume 3, Book 36, Number 478:
Narrated Ibn ‘Abbas:

When the Prophet was cupped, he paid the man who cupped him his wages.

Volume 3, Book 36, Number 479:
Narrated Ibn ‘Abbas:

When the Prophet was cupped, he paid the man who cupped him his wages. If it had been undesirable he would not have paid him.

Volume 3, Book 36, Number 480:
Narrated Anas:

The Prophet used to get cupped and would never withhold the wages of any person .

Volume 3, Book 36, Number 481:
Narrated Anas bin Malik:

The Prophet sent for a slave who had the profession of cupping, and he cupped him. The Prophet ordered that he be paid one or two Sas, or one or two Mudds of foodstuff, and appealed to his masters to reduce his taxes:

Volume 3, Book 36, Number 482:
Narrated Abu Masud Al-Ansari:

Allah’s Apostle regarded illegal the price of a dog, the earnings of a prostitute, and the charges taken by a soothsayer.

Volume 3, Book 36, Number 483:
Narrated Abu Huraira: The Prophet prohibited the earnings of slave girls (through prostitution).

Volume 3, Book 36, Number 484:
Narrated Ibn ‘Umar:

The Prophet forbade taking a price for animal copulation.

Volume 3, Book 36, Number 485:
Narrated Abdullah bin Umar:

“Allah’s Apostle gave the land of Khaibar to the Jews to work on and cultivate and take half of its yield. Ibn ‘Umar added, “The land used to be rented for a certain portion (of its yield).” Nafi mentioned the amount of the portion but I forgot it. Rafi’ bin Khadij said, “The Prophet forbade renting farms.” Narrated ‘Ubaid-Ullah Nafi’ said: Ibn ‘Umar said: (The contract of Khaibar continued) till ‘Umar evacuated the Jews (from Khaibar).

Taleemat e Ameer part 88

تعلیمات امیر (Taleemat e Ameer)
اٹھاسیواں حصہ (part-88)

والِد ماجد نے ترکے میں اپنے فرزند ارجمند کیلئے ایک باغ اور ایک پن چکی چھوڑی، آپؒ باغ کا سارا کام کاج خود سر انجام دیا کرتے تھے۔ ایک روز آپؒ اپنے کام میں مسروف تھے کہ ایک صاحب حال مجذوب کامل حضرت ابراہیم قندوریؒ باغ میں وارد ہوئے حضرت خواجہ صاحب نے ان کی خاطر مدارت کی اور انگوروں کا ایک غوشہ پیش خدمت کیا مگر انہوں نے اسے تناول فرمانے سے انکار کر دیا۔ بعض روایات میں منقول ہے کہ انہوں نے چند دانے تناول فرمانے کے بعد کھلی کا ایک ٹکڑا اپنی زنبیل سے نکالا اور جبا کر حضرت خواجہ کے دہن میں ڈال دیا۔ جس سے آپؒ کا قلب مبارک منور ہو گیا۔ اور عشق الٰہی نے طبعیت میں گھر کر لیا، چنانچہ زندگی میں یکسر ہی تغیر رونما ہو گیا۔ اور سینہ انوار الہٰی کا گنجینہ بن گیا۔ اب عشق الٰہی کا بے پایاں سمندر قلب میں ٹھاٹھیں مار رہا تھا۔ حضرت ابراہیم قندوریؒ کے جانے کے بعد آپؒ نے زندگی کا اثاثہ باغ اور پن چکی فروخت کر کے ساری رقم فقراء اور مساکین میں تقسیم کر دی۔
تلاشِ حق میں مراکز علم و حکمتِ اسلامیہ (بخارا سمرقند و بغداد) کی طرف روانہ ہو گئے۔
سب سے پہلے آپ خراسان سے ہوتے ہوئے سمرقند و بخارا میں مولانا حسام الدین بخاریؒ اور مولانا شرف الدینؒ کی خدمت میں حاضر ہوئے اور پھر سال ہا سال کی مسافت طے کرکے شہروں شہروں گھوم کر علماء و ماہرینِ علوم ولسانیات سے عربی‘ فارسی‘ تفسیر‘ فقہ‘ احادیث‘ منطق‘ فلسفہ اور دیگر علوم متداولہ کی تکمیل کی اور رموزِ طریقت کی شناوری حاصل کرنے کیلئے عرب ممالک کی سیاحت پر روانہ ہو گئے۔ مختلف مقامات سے ہوتے ہوئے سنجان میں آپ نے حضرت شیخ نجم الدین کبرا رحمۃ اللہ علیہ کی زیارت سے مشرف ہوئے اور پھر وہاں سے بغداد شریف پہنچے‘ اور حضور غوث الاعظم شیخ سید عبدالقادر جیلانی رحمت اللہ علیہ کے خدمتِ اقدس میں حاظر ہوئے۔ ستاون روز تک ان کے خدمت میں رہکر تسکین روہانی حاصل کی۔ شاہ جیلاںؒ نے آپ کے متعلق فرمایا: یہ جوانمرد اپنے دور میں سرمدی عظمتوں اور رفعتوں کی معراج پر پہنچے گا اور عوام و خواص کیلئے رُشدو ہدایت کا مینارۂ نور‘ ایثار و قربانی اور مہرو وفا کا پیامبر اور منبع جودو سخا ثابت ہو گا۔

📕 ماخذ از کتاب چراغ خضر۔