Haqeeqat e Amr ibne Aas

Ghadir Declaration Hadith 50,51

“Amr bin al-‘Ās narrates that someone asked him:
O ‘Amr! Our elders heard it from the Messenger of Allāh
(صلى-الله-عليه-و-آله-وسلم) about ‘Alī: one who has me as his master has ‘Alī as
his master. Is it correct or not? ‘Amr said: it is correct,
and may I add that no one among the Companions ((رضئ اللہ تعالی عنہ))
deserves to be praised more than ‘Alī (AlahisSalam).

Related by Ibn Qutaybah in al-Imāmah was-siyāsah (1:113).

It is narrated by ‘Alī ((AlahisSalam) himself). He said: on the
day of Ghadīr Khum, the Messenger of Allāh (صلى-الله-عليه-و-آله-وسلم) had a
turban tied round my head ( as a symbol of honour) and let
the loose end hang down at the back. Then he said: The
angels whom Allāh  had sent to help me at Badr and
Hunayn were wearing turbans of the same kind. He then
added: surely the turban differentiates between belief and
disbelief.”

Tayālisī related it in al-Musnad (p.23#154); and Bayhaqī in asSunan-ul-kubrā (10:14).
Hindī says in Kanz-ul-‘ummāl (15:306,482#41141,41909)
that, besides Tayalisī, this tradition has also been narrated by
Bayhaqī, Tabarānī, Ibn Abī Shaybah and Ibn Munī‘. Hindī has
added the following words:
إن العمامة حاجزة بين المسلمين والمشركين.
Surely the turban differentiates between Muslims
and polytheists.
‘Abd-ul-A‘lā bin ‘Adī has also narrated that the Prophet ()
called ‘Alī bin Abī Tālib () on the day of Ghadīr Khum, tied a
turban round his head (as a sign of honour) and let the loose end
hang down at the back.
This tradition is recorded in the following books:
i. Ibn Athīr, Asad-ul-ghābah fī ma‘rifat-is-sahābah (3:170)
ii. Muhib Tabarī, ar-Riyād-un-nadrah fī manāqib-il-‘ashrah
(3:194).
iii. Zurqānī, Sharh-ul-mawāhib-il-laduniyyah (6:272)

Quran and Modern Science ::DEATH OF THE STARS AND THE SUN

8- When the stars are put out.
77-The Emissaries, 8
At the time of the descent of the Quran, people believed that the light
of the stars would last forever. This at a time when the inner structure
of the stars was a mystery and the fact that the energy of the stars would,
one day, be exhausted was not known. The Quran’s prediction about
the end of the stars is a miraculous statement.
2- When the planets are scattered.
82-The Shattering, 2
While the verses speak of the putting out of stars, the planets, not
light sources, will scatter. The Arabic word for a star is “najm,” while
“kavkab” is a planet. Given the fact that the planets are dependent on
a central star, when this star is no more, the planets will necessarily
scatter. (There have been translators who translated both words as
stars without heeding the difference between them.) Planets are not
light sources, therefore their extinction is out of question. The Quran
displays its miraculous attribute in all its statements.
1- When the sun is rolled.
81-The Rolling, 1
The Arabic word “takwir” refers to the wrapping of the turban
around the head in a spiral form; it also means the rolling or winding
of a thing into a ball or round mass, or around something. The scene
describes how the end of the sun will come. Like all the other stars,
our sun also consumes hydrogen atoms by transforming them into
helium atoms and releasing energy in the form of radiation, heat and
light. The transformation of hydrogen into helium stops with the
exhaustion of the hydrogen. Even without the effect of other potential causes, the sun will have to come to an end for this reason. Before
their extinction, the stars, according to their sizes, pass through such
phases as red giant, white dwarf or black hole. In view of its magnitude, our sun must turn first into a red giant before dying.
The sun has been a subject of worship in the history of mankind.
People who did not believe in the end of the universe considered the
sun itself to be an immortal divinity and thought that the universe and
the earth would last eternally; there have been those who believed in
the transmigration of souls everlastingly. Having eventually been convinced by scientific discoveries that the world was doomed to die one
day, the minds that idolized the sun and the belief in the eternal reincarnation cycle lost their support. The belief in the Hereafter described
in the Quran and the end of the universe are interconnected as the
stages of a system. Taking cognizance of the fact that the end of the
universe will eventually come has reinforced the belief in the Hereafter.
7- And verily the Hour is coming, no doubt about it, and
that God will resurrect those who are dead.
22-The Pilgrimage, 7
The description of the end of the universe in the Quran relating to
the end of the sun and of the world is given in striking colors. What
the people at the Prophet’s time knew about astronomy could not
possibly have permitted them to describe such occurrences. Muslims
who lived at the time of the revelation of the Quran believed in all
these, not because of scientific deductions but because they had faith
in the fact that it was easy for God, the Creator of the heavens and the
earth, to destroy them. All the statements of the Quran about the disappearance of the stars, the sun and the earth are corroborated today
by scientific discoveries.

EARTHQUAKES WITH BOILING SEAS
4- When the earth will be shaken up.
56-The Inevitable, 4
When the Hour comes, the entire earth will be shaken by a terrible
earthquake. The Quran says that the tremor will cause mountains to
be pulverized, and men will run to and fro in panic. As for the sea, we
have the following indications:
6- When the seas boil.
81-The Rolling, 6
3- When the seas are suffered to burst forth.
82-The Shattering, 3
An earthquake will pulverize mountains, hot lava will burst forth from
many corners of the earth. Volcanoes will erupt and lava will rise from
the sea. It is unlikely that the depiction of the end of the world was an
exaggeration of natural disasters that Muhammad experienced in his lifetime. The area where Hazrat Muhammad صلى-الله-عليه-و-آله-وسلم
lived was not on a major earthquake
fault-line, and those who spent most of their lives in the middle of desert,
most likely, never witnessed the eruption of a volcano in mid-ocean!
5- When the wild beasts are summoned.
81-The Rolling, 5
The Quran draws our attention to the herding together of animals.
We know today that animals react to a tremor even before we, as
human beings, realize it. For instance, in the zoo in Seattle Woodland,
the odd movements of elephants and the restlessness of gorillas in
their cages were observed before the earthquake was felt by human
beings. This is a domain in which further research studies are being
conducted. In view of this statement of the Quran, we think that this
research should be intensified.
3- And when the earth is flattened out.
4- And when it throws out whatever it contains and is empty.
84-The Splitting, 3-4
The contents of the earth, the magma, the molten rock, will rise to
the surface as lava, as described in the verses quoted.
The Quran would like us to turn our attention to the most serious
event of earth history to come. Advanced science has demonstrated
that the end of the world and the universe is inevitable. No one can
assert any longer that the stars and the sun will shine forever, and that
the universe and the earth will abide to eternity.
18- Are they waiting until the Hour comes to them suddenly? Its signs have already appeared. How can they benefit then when it has come upon them?
47-Muhammad, 18

CHAPTER 32 ON SAYYIDINA RASOOLALLAH SALLALLAHU ALAIHE WASALLAM USING ITR.

WhatsApp Image 2021-05-18 at 7.31.33 PM

A sweet fragrance naturally emitted from the mubaarak body of Sayyidina Rasoolullah sallallahu alaihe wasallam, as though he did not use itr. In a narration Sayyidina Anas radiyallahu anhu says: ‘I did not smell anything more fragrant than the smell of Rasoolullah sallallahu alaihe wasallam. The fragrance was better than Amber and Musk.
Various other narrations testify to this. Many narrations are mentioned in the books of hadith, where it is stated that the perspiration of Sayyidina Rasoolullah sallallahu alaihe wasallam was used instead of itr.
A narration from Sayyiditina Umme Sulaym radiyallahu anha is related in the Sahih Muslim and other kitaabs, that once while Sayyidina Rasoolullah sallallahu alaihe wasallam was sleeping, sweat began to emit from his mubaarak body. She began collecting it in a small bottle. The mubaarak eyes of Sayyidina Rasoolullah sallallahu alaihe wasallam opened. He asked her what she was doing. She replied: “When we use this in our itr, it has the most fragrance”.
Once Sayyidina Rasoolullah sallallahu alaihe wasallam blew (made damm) on his palm and wiped it over the back and stomach of Sayyidina Uqbah radiyallahu anhu. It became so fragrant, and as he had four wives, every one of them put on so much itr, to equal that fragrance, but it could not overcome the fragrance Uqbah radiyallahu anhu had.

What should I do with the sweet smell of flowers O Nasim (fragrant breeze).
The clothing is also hopeful of attaining a sweet smell.
Sayyidina Abu Ya’laa radiyallahu anhu and others relate that in whichever alley Sayyidina Rasoolullah sallallahu alaihe wasallam passed, others who passed later knew immediately that Sayyidina Rasoolullah sallallahu alaihe wasallam had just passed there. Many other narrations are reported on this subject. Besides this Sayyidina Rasoolullah sallallahu alaihe wasallam usually used itr. The author has written six ahaadith in this chapter.

(207) Hadith 1
Anas radiyallahu anhu says: “Rasoolullah sallallahu alaihe wasallam had a ‘Sukkah’. He used a fragrance from it”.

Commentary
The ulama give two meanings to the word ‘Sukkah’. Some say it is an itr box, in which itr is kept. In this case it will mean he used the fragrance from an itr box. My ustaadh rahmatullahi alaihe gave the above meaning.
Some ulama say it is a mixture of various fragrances. The author of Qaamus and others prefer this meaning, and have also written the full recipe of how it is made.
back

(208) Hadith 2
Thumaamah bin Abdullah radiyallahu anhu reports, “Anas bin Maalik did not refuse itr, and used to say that Rasoolullah sallallahu alaihe wasallam never refused (the acceptance of) itr”.

(209) Hadith 3
Ibn Umar radiyallahu anhu says, “Rasoolullah sallallahu alaihe wasallam said, ‘Three things should not be refused: pillow; fragrance (itr-oil); and milk.”

Commentary
These things are mentioned because it is not a burden upon the one who gives these presents and by refusing, one may at times offend the giver. All these things are included in those which are simple and does not burden the one that presents it. By pillow, some ulama say it means presenting a pillow, as it does not burden a person. Some ulama say that it is just for one’s use while sitting, lying, sleeping, leaning, etc.
back

(210) Hadith 4
Abu Hurayrah radiyallahu anhu narrates: “Rasoolullah sallallahu alaihe wasallam said, “The itr of a male is the fragrance of which spreads and has less colour in it (i.e. rose, kewrah etc.), and the itr of a female is that, which has more colour and less fragrance (hina, mendhi, za’faraan etc.)”.

Commentary
Males should use a fragrance that is masculine, as colour does not suit them. Women should use a feminine fragrance, which does not give off a strong fragrance, it must be such that its fragrance does not reach strangers.
back

(211) Hadith 5
Abu Uthman An-Nahdi (At-Taabi’ee) radiyallahu anhu relates that Rasoolullah sallallahu alaihe wasallam said: “If one is given rayhaan, he should not refuse it, because it originates from Jannah.”

Commentary
From this, is it only the rayhaan itself that is meant or other fragrant substances also included? The linguists give both meanings, and both may be intended here. Allah Ta’aala made an imitation of the fragrance of Jannah in this world, because this may be an incentive for the people towards Jannah, and also increase their desire and zeal for it. People are naturally attracted to something fragrant. What comparison can there be made with the original fragrance of Jannah. It shall have such a strong fragrance, that the distance of five hundred years will have to be covered to reach its source.
back

(212) Hadith Number 6
Jarir bin Abdullah Bajali radiyallahu anhu reports, I was presented to Umar (for an inspection). “Jarir threw off his top shawl and walked in his lungi only (so that he could be inspected). Umar told him to take his top sheet (put it on) and address the people saying: “I did not see anyone more handsome than Jarir besides what we have heard of Yusuf As-Siddiqe alaihis salaam.”

Commentary
What we heard of Yusuf As-Siddiqe alaihis salaam shows that he must have been more handsome and beautiful than Sayyidina Jarir radiyallahu anhu. Otherwise it seems there was none more handsome than him (Sayyidina Jarir alaihis salaam). Sayyidina Umar radiyallahu anhu was making a detailed inspection of the army at the time of jihaad. Every soldier was inspected and Sayyidina Jarir radiyallahu anhu was among them. There are a few difficulties in this narration. But shall be omitted to keep the subject short. One of these difficulties is, that the beauty and handsomeness of Sayyidina Yusuf alaihis salaam is exempted here. We can openly say that the handsomeness of Sayyidina Rasoolullah sallallahu alaihe wasallam was more than that of Sayyidina Yusuf alaihis salaam. By not mentioning this, the handsomeness of Sayyidina Rasoolullah sallallahu alaihe wasallam is obviously exempted. Shah Waliyullah Dehlawi has mentioned that the handsomeness of Sayyidina Rasoolullah sallallahu alaihe wasallam was hidden. The other question is, what relevance has this narration with this chapter? An answer to this is that fragrance is a part of beauty. The more handsome the person, the more fragrance will be emitted from that person’s clothing and body. It is an accepted fact that Sayyidina Rasoolullah sallallahu alaihe wasallam was the handsomest among the creation, and it is an accepted fact that he was the most glittering among the moons, therefore a sweet fragrance emitting from him is natural.

Hadith Translation of Sahih Bukhari ::Pilgrims Prevented from Completing the Pilgrimage

WhatsApp Image 2021-05-19 at 6.34.48 PM

Volume 3, Book 28, Number 33:

Narrated Nafi:

When Abdullah bin Umar set out for Mecca intending to perform Umra, at the time of afflictions, he said, “If I should be prevented from reaching the Kaba, then I would do the same as Allah’s Apostle did, so I assume the lhram for Umra as Allah’s Apostle assumed the Ihram for Umra in the year of Hudaibiya.”

Volume 3, Book 28, Number 34:
Narrated Nafi:

That Ubaidullah bin ‘Abdullah and Salim bin ‘Abdullah informed him that they told Ibn ‘Umar when Ibn Az-Zubair was attacked by the army, saying “There is no harm for you if you did not perform Hajj this year. We are afraid that you may be prevented from reaching the Kaba.” Ibn ‘Umar said “We set out with Allah’s Apostle and the non-believers of Quraish prevented us from reaching the Ka’ba, and so the Prophet slaughtered his Hadi and got his head shaved.” Ibn ‘Umar added, “I make you witnesses that I have made ‘Umra obligatory for me. And, Allah willing, I will go and then if the way to Ka’ba is clear, I will perform the Tawaf, but if I am prevented from going to the Ka’ba then I will do the same as the Prophet did while I was in his company.” Ibn ‘Umar then assumed Ihram for Umra from Dhul-Hulaifa and proceeded for a while and said, “The conditions of ‘Umra and Hajj are similar and I make you witnesses that I have made ‘Umra and Hajj obligatory for myself.” So, he did not finish the Ihram till the day of Nahr (slaughtering) came, and he slaughtered his Hadi. He used to say, “I will not finish the Ihram till I perform the Tawaf, one Tawaf on the day of entering Mecca (i.e. of Safa and Marwa for both ‘Umra and Hajj).”

Volume 3, Book 28, Number 35:
Narrated Nafi: Some of the sons of ‘Abdullah told him (i.e. ‘Abdullah) if he had sta

Volume 3, Book 28, Number 36:
Narrated Ibn ‘Abbas:

Allah’s Apostle was prevented from performing (‘Umra) Therefore, he shaved his head and had sexual relations with his wives and slaughtered his Hadi and performed Umra in the following year.

Volume 3, Book 28, Number 37:
Narrated Salim:

(Abdullah) bin ‘Umar used to say, “Is not (the following of) the tradition of Allah’s Apostle sufficient for you? If anyone of you is prevented from performing Hajj, he should perform the Tawaf of the Ka’ba and between As-Safa and Al-Marwa and then finish the Ihram and everything will become legal for him which was illegal for him (during the state of Ihram) and he can perform Hajj in a following year and he should slaughter a Hadi or fast in case he cannot afford the Hadi.”

Volume 3, Book 28, Number 38:
Narrated Al-Miswar:

Allah’s Apostle slaughtered (the Hadi) before he had his head shaved and then he ordered his Companions to do the same.

Volume 3, Book 28, Number 39:
Narrated Nafi:

That Abdullah and Salim said to ‘Abdullah bin ‘Umar, “(You should not go for Hajj this year).” ‘Abdullah bin ‘Umar replied, “We set out with the Prophet (to Mecca for performing ‘Umra) and e infidels of Quraish prevented us from reaching the Ka’ba. Allah’s Apostle slaughtered his Budn (camels for sacrifice) and got his head shaved.”

Volume 3, Book 28, Number 40:
Narrated Nafi:

When Abdullah bin ‘Umar set out for Mecca with the intentions performing ‘Umra in the period of afflictions, he said, “If I should be prevented from reaching the Ka’ba, then I would do the same as we did while in the company of Allah’s Apostle .” So, he assumed the Ihram for ‘Umra since the Prophet had assumed the Ihram for ‘Umra in the year of Al-Hudaibiya. Then ‘Abdullah bin ‘Umar thought about it and said, “The conditions for both Hajj and ‘Umra are similar.” He then turned towards his companions and said, “The conditions of both Hajj and ‘Umra are similar and I make you witnesses that I have made the performance of Hajj obligatory for myself along with ‘Umra.” He then performed one Tawaf (between As-Safa and Al-Marwa) for both of them (i.e. Hajj and (‘Umra) and considered that to be sufficient for him and offered a Hadi.

Volume 3, Book 28, Number 41:
Narrated ‘Abdur-Rahman bin Abu Layla:

Ka’b bin ‘Ujra said that Allah’s Apostle said to him (Ka’b), “Perhaps your lice have troubled you?” Ka’b replied, “Yes! O Allah’s Apostle.” Allah’s Apostle said, “Have your head shaved and then either fast three days or feed six poor persons or slaughter one sheep as a sacrifice.”

Volume 3, Book 28, Number 42:
Narrated Ka’b bin ‘Umra:

Allah’s Apostle stood beside me at Al-Hudaibiya and the lice were falling from my head in great number. He asked me, “Have your lice troubled you?” I replied in the affirmative. He ordered me to get my head shaved. Ka’b added, “This Holy Verse:–‘And if any of you is ill, or has ailment in his scalp (2.196), etc. was revealed regarding me. “The Prophet then ordered me either to fast three days, or to feed six poor persons with one Faraq (three Sas) (of dates), or to slaughter a sheep, etc (sacrifice) whatever was available.

Volume 3, Book 28, Number 43:
Narrated ‘Abdullah bin Ma’qal:

I sat with Ka’b bin ‘Ujra and asked him about the Fidya. He replied, “This revelation was revealed concerning my case especially, but it is also for you in general. I was carried to Allah’s Apostle and the lice were falling in great number on my face. The Prophet said, “I have never thought that your ailment (or struggle) has reached to such an extent as I see. Can you afford a sheep?” I replied in the negative. He then said, “Fast for three days, or feed six poor persons each with half a Sa of food.” (1 Sa = 3 Kilograms approx.)

Volume 3, Book 28, Number 44:
Narrated Abdur-Rahman bin Abu Layla:

(Reporting the speech of Ka’b bin Umra) Allah’s Apostle saw him (i.e. Ka’b) while the lice were falling on his face. He asked (him), “Have your lice troubled you?” He replied in the affirmative. So, he ordered him to get his head shaved while he was at Al-Hudaibiya. At that time they were not permitted to finish their Ihram, and were still hoping to enter Mecca. So, Allah revealed the verses of Al-Fidya. Allah’s Apostle ordered him to feed six poor persons with one Faraq of food or to slaughter one sheep (as a sacrifice) or to fast for three days.

Volume 3, Book 28, Number 45:
Narrated Abu Huraira:

Allah’s Apostle said, “Whoever performs Hajj to this House (Ka’ba) and does not approach his wife for sexual relations nor commits sins (while performing Hajj), he will come out as sinless as a newly-born child. (Just delivered by his mother).”

Volume 3, Book 28, Number 46:
Narrated Abu Huraira:

The Prophet said, “Whoever performs Hajj to this Ka’ba and does not approach his wife for sexual relations nor commit sins (while performing Hajj), he will come out as sinless as a new-born child, (just delivered by his mother).”