Quran and Modern Science::MATHEMATICAL MIRACLES

92- And to recite the Quran. Whoever comes to guidance
does for himself; and if any stray, say, “I am only a warner.”
93- Say, “All praise be to God. He will show you His signs,
and you will recognize them. Your Lord is never unaware of
anything you do.”
27-The Ant, 92-93
Verse number 93 above predicts that God will reveal His signs sometime in the future.  The Muslim world itself was unaware of many of these
miracles until quite recently, i.e. up until a hundred years ago. God
reveals His miracles when the time is ripe. Persons of sound mind and
clear conscience will appreciate these signs, praise God and thank
Him.
20- They say, “How is it that no sign was sent to him by
his Lord?” Whatever cannot be perceived belongs to God.
So wait and I am waiting with you.
10-Jonah, 20
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The fact that God will show His signs in the future is also confirmed in the above verse. Disbelievers insist on miracles, and yet
when they see one performed they persist in their disbelief. It is clear
that the insistence of disbelievers is far from an honest demand, and it
is antagonism for antagonism’s sake.
146- I will divert from My signs those who behave unjustly with arrogance on earth. Even though they see every kind
of sign, they will not believe, and when they see the path of
guidance, will not take it to be a way. But when they see the
path of straying, they will adopt it as their path. This is so,
for they have called Our signs lies, and have been heedless
of them.
7-The Purgatory, 146
Persons unwilling to learn patent truths and those who deny God’s
religion say arrogantly, “We are self-sufficient and we have no need of a
God.” This behavior renders them blind to the miracles of the Quran.
Even if they do see the miracles, they remain adamant because of their
stubbornness.
The scientific and mathematical demonstrations of the Quran
address man’s reason. People who are suspicious of the potential of
human intelligence, who think that religion is a way of belief utterly
devoid of discursive reason, or those who consider religion as a source
of profit cannot comprehend these miracles. Some false authorities, who
see religion as a tool for their own benefit, manipulate the religion by
denying direct access to it. Open access encourages questioning and
intellectual reasoning; controversy undermines their authority and
lessens their power and their ability to profit from the religion.
THE INCONTESTABLE CERTAINTIES OF
MATHEMATICS
In this part of our book, I shall be dealing with the mathematical miracles in the Quran. Mathematics is a basic tool and a common language of all sciences. Mathematical certainty has always impressed
philosophers throughout history. The importance of it was better
appreciated after the 16th century. Great improvements were achieved
in the sciences, thanks to the scientific approach that placed mathematics right in the center. Cars, trains, satellites, medications, means
of communication and the technological wonders of the modern age
owe their origins to mathematics. Without mathematics we could not
understand the universe, nor could we come up with new inventions.
The value of mathematics was not entirely ignored in the past, but
it was in the course of the last four centuries that it gained such ascendance. Today’s scientific logic is a product of mathematics. Galileo,
who played an important role in endowing mathematics with this central role, stated that mathematics is the language in which God wrote
the universe. No other discipline has had a field of application of such
scope. Philosophers, amongst others Pythagoras, sensed that the basic
order of the universe was numerical, and they attached mystical meanings to mathematics. However, it was only in the recent past that scientific logic was constructed around mathematics. Descartes, one of
the main advocates of translating science into the language of mathematics and one of those who combined arithmetic with geometry on
Cartesian coordinates, said, “Mathematics may and must be the common link among intellectual disciplines.”
Mathematics should be considered the biggest discovery of
mankind. From Edison’s electric bulb to race cars, from Einstein’s
theory of relativity to Newton’s law of gravitation, all these owe their
origin to the fundamental importance of mathematical language. The
Quran mentioned the importance of mathematics 1400 years ago. It
continuously draws our attention to the sensitive balance and the role
of mathematics in the universe.
5- The sun and the moon are calculated.
55-Gracious, 5
In the process involving the movements of the sun, the world and
the moon, mathematics has played a role of towering importance. It
was discovered that God had expressed the universe in the language
of mathematics. The Quran indicated this very important point 1400
years ago. The Quran sees no contradiction between the creation of
the universe based on teleological causality and the definition of universal phenomena in terms of mathematical formulations.
If the universe is the product of God and expressed in the language
of mathematics, we should not be surprised if God’s book, the Quran,
also used the same language. God displays His miracles with the incontestable certainty of mathematics. Moses had worked miracles in an age
when magic was in fashion and converted the magicians, and the Quran
displayed its mathematical miracles in an age when science and its language, mathematics, were at their peaks. Now that considerable
advances have been made in mathematical logic, the importance of such
miracles can be understood more clearly. People trying to antagonize
religion by having recourse to science will be disarmed. God’s plan is
perfect. God’s timing is perfect. God’s miracles in His Book are perfect.
WHY MATHEMATICS?
In our age, every science is in pursuit of mathematical certainty and
approval. Even if it fails to find that certainty, it envies those who have
it. Some people searching for certainty in religion have also searched
for a mathematical language. Carl Sagan is an author who writes about
astronomy; his imaginative explanations in his book Contact are a good
example of people’s expectations of mathematical proofs from God.
“No, do not you see: This would be different. This is not just starting
the universe out with some precise mathematical laws that determine
physics and chemistry. This is a message. Whoever makes the universe
hides messages in transcendental numbers so they’ll be read fifteen billion
years later when intelligent life finally evolves. I criticized you and
Rankin the time we first met for not understanding this. If God wanted
us to know that He existed, why didn’t he send us an unambiguous message? I asked. Remember?”
“I remember very well. You think God is a mathematician.”
“Something like that. If what we’re told is true. If this is not a wildgoose chase. If there’s a message hiding in pi and not one of the infinity
of other transcendental numbers. That’s a lot of ifs.”
“You’re looking for Revelation in arithmetic. I know a better way.”
“Palmer, this is the only way. This is the only thing that would convince a skeptic. Imagine we find something. It doesn’t have to be tremendously complicated. Just something more orderly than could accumulate
by chance that many digits into pi. That’s all we need. Then mathematicians all over the world can find exactly the same pattern or message or
whatever it proves to be. Then there are no sectarian divisions. Everybody
begins reading the same Scripture. No one could then argue that the key
miracle in religion was some conjurer’s trick, or that later historians had
falsified the record, or that it is just hysteria or delusion or a substitute
parent for when we grow up. Everyone could be a believer.” (Carl Sagan,
Contact)
The conversation above is quoted from Carl Sagan, an astronomer
not conversant with the Quran’s mathematical miracles. In his work,
he displays the imaginative approach of philosophers: God’s mathematical evidence. As a universal language leaving no room for suspicion, mathematics has always attracted philosophers and scientists.
The quotation above is a proof of this. God, well aware of the values
and conditions of our time and of the desires of the human mind,
answers this search for certainty with mathematics, at a time when this
science is at its peak, and answers in a way that is not complicated and
is impossible to imitate.
Some points must be added to Carl Sagan’s quotation: Supposing
that such a miracle did happen, it would be wrong to think that the
public would lend credence to it. The psychology of the cynic who
never gives in, who is always keen on finding loopholes and who
avoids common sense, will be deaf and blind to clearest evidences.
NOT EVEN ONE SINGLE SURA CAN BE
DUPLICATED
23- If you are in doubt of what We have revealed to Our
Servant, then bring a sura like this, and call any witness you
like, apart from God, if you are truthful.
24- But if you cannot, as indeed you cannot, then guard
yourselves against the fire whose fuel is men and rocks,
which has been prepared for the disbelievers.
2-The Cow, 23- 24
You will see very clearly that it is quite impossible to imitate even a
single sura in the Quran when you start reading the sections of the
present work on the Quran’s mathematical miracles. Every sura happens to be encoded and the words used in them are interlocked in
mathematical terms and every particular sura is locked in by a mathematical code. If you leave out a single sura from the Quran then the
number of suras, 114 (the number 19×6) would suffer injury.
Assuming that the word “a day” (yewm) is used twice in this sura, with
the dismissal of that sura, the frequency of the word “day” in the
Quran, which is 365, would be reduced to 363, spoiling the mathematical code. Suppose that the word “world” is mentioned three
times and the word “hereafter” is mentioned once. The frequency of
those words in question totals 115 times for each. If that particular
sura is left out, the frequency of the word “world” would be 112 and
the word “hereafter” 114, and this would negate the whole system…
The removal of any one of the suras would spoil the whole mathematical miracle of the Quran. This means that each sura is an integral
part of the whole truth. One sura means the entirety of the Quran.
The entire mathematical miracle makes sure that every sura is indispensable. The remaining chapters, in which we are going to examine
the mathematical miracles of this book, will show the reason why even
a single sura cannot be eliminated. The perfection of the suras and the
volume of mathematical miracles are of even greater scope. But even
the ones mentioned in this book are enough to show why it is impossible to copy even a single sura. The reality is crystal clear for those
who are willing to face it.
GO NOT AFTER THE THINGS OF WHICH YOU
HAVE NO KNOWLEDGE
36Do not follow that of which you have no knowledge.
Because the ear, the eye and the heart, each will be ques￾tioned.
17-The Children of Israel, 36
The mathematical and scientific miracles God displays are for the people who use their minds and have the intention to see them. Stubborn
deniers, people taking advantage of religion, and people who experience it by imitating the people around themselves cannot draw any
benefit from these miracles unless they change their self-seeking attitudes. God despises people who imitate other people as ritual. The
real value is in the people who do not expect any worldly benefits,
who use their minds, explore, and search for evidence in the universe
and in the holy books. May God protect us from people who sell their
religion in consideration for dollars, euros and gold coins and seek
reputation, and from those who represent religion as myths and
dreams.
God sent us a book whose contents are endorsed by the miracles it
reveals. It displays miracles and proofs coded mathematically within its
text. The Quran is a guide for us.
50- For they say: “How is it no signs were sent down to
him from his Lord?” Say: “The signs are with God. I am
only a plain warner.”
51- Is it not sufficient for them that We have revealed the
Book to you which is read out to them? It is indeed a grace
and reminder for people who believe.
29-The Spider, 50-51
NUMERICALLY STRUCTURED BOOK
The Quran’s 83rd sura, “The Cheaters” speaks of “numerically structured books” in two instances. The Arabic of this word is “kitabun
marqum.” These verses are evidences of God’s encoding the books, of
His involving mathematics in the system:
7- Indeed, the book of the wicked is in Sijjeen.
8- Do you know what Sijjeen is?
9- A numerically structured book.
83-The Cheaters, 7- 9
17- They will be told, “This is what you used to deny.”
18- Indeed, the book of the righteous will be in “Elleyyeen.”
19- Do you know what “Elleyyeen” is?
20- A numerically structured book.
21- To be witnessed by those who are brought close.
83-The Cheaters, 17-21
The Quran speaks of numerically structured books with reference
both to the good and to the evil. While those “who are brought
close” can testify, the same is not made available for the evil characters. The evil characters call the proofs of God “legends” and deny
their truth (83-The Cheaters, 13). The evidence in hand shows that the
Quran is a numerically structured scripture. There are those who confirm this while others assert that its contents are but legends and stories. It is a boon of God to be able to appreciate and to confirm these
miracles.
EASY TO UNDERSTAND, IMPOSSIBLE
TO IMITATE
We have divided the presentation of the mathematical miracles into
two groups. The first group consists of the Mathematical Miracles in
Lexical Concordance (MMLC). We shall tackle the subject from different angles: the concordance of words among themselves and the
concordance of words with universal phenomena. These miracles are
easy to understand but impossible to imitate. Even those who are not
really interested in mathematics can easily understand the miracles in
question. The second part takes up the “miracle of the number 19.”
We shall dwell particularly on number 19, a figure mentioned in the
Quran. Anybody who can count from 1 to 19 can easily witness this
miracle, easy to understand but impossible to imitate. We run across
this mystery in many instances. But, to understand all the characteristics concerning this number one must have recourse to the theory of
probability, and deeper research is needed.
While writing the mathematical sections of our book for the
MMLC miracles, I had recourse to works like Abdülrezzak Nevfel’s,
and for the sections treating of the number 19, I used different studies, such as those of Cesar Majul, Rashad Khalifa, Edip Yuksel,
Richard Voss and Milan Sulc. I did not include any of these people’s
ideas on religion in our book, as I do not want to get involved in any
debates among believers, even though such a discussion could prove
fruitful. But this is outside our main concern here.
Whatever the identities of the discoverers of these miracles were,
the miracles the Quran contains will not be affected in any way
because they are the Quran’s miracles and they were there to be discovered. Their truth can be checked anytime. Even if the discoverer is
an atheist, this would not hurt the truth. (For example, the word
month is used 12 times in the Quran. It doesn’t matter who discovers this fact because it has been there for 1400 years. It is very easy to
check the truth of this.) Since the mathematical patterns are both
physical facts understood by inductive and deductive reasoning and
thus are verifiable and falsifiable, occasional errors made by a discoverer do not hurt the credibility of other findings. In short, this miracle is not dependent on the authority and credibility of the person but
on the authority and credibility of the Quranic text, statistics, laws of
probability, and reason.
Chronic skepticism is a widespread sickness in our age. The mathematical miracles of the Quran can be checked any time and this is the
best answer for this skepticism. These miracles are not ephemeral phenomena. The Quran and its miracles are there and can be seen any
time.
88- Say, “If all the humans and the jinns came together in
order to produce a Quran like this, they would surely fail,
no matter how much assistance they lent one another.”
17-The Children of Israel, 88

Forty Hadith Hazrat Imam Ali AlahisSalam part 3

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Eleventh Hadith
Abū Sa’id al-Khudrī, Allah be well
pleased with him, said, “We, the people
of Madinah, used to recognize the
hypocrites by their hate for ‘Ali ibn abi
Tālib.” [Tirmidhī, Ahmad and Abū
Nu’aim]

Twelfth Hadith
Shu’bah related that Salamah ibn
Kuhayl reported, “I heard
Tufayl say something that
Saruhah or Zayd ibn
Arqam, (Shu’abah
was not sure), said
that the Prophet,
salallāhu ‘alayhi wa
ālihi wa sallam, said,
‘He who considers me
his master, ‘Ali is his
master too.’” [Tirmidhī]

Thirteenth Hadith
‘Imran ibn Husain, as part of a long
narration, reported that the Messenger
said, “Indeed ‘Ali is from me and I am
from him, and he is a master of every
believer after me.” [Tirmidhī, Nasā’i,
Ahmad ibn Hanbal and Al-Hākim]

Fourteenth Hadith
Sa’d ibn abi Waqās, Allah be well
pleased with him, related, “I
heard the Messenger of
Allah, salallāhu ‘alayhi wa
ālihi wa sallam, say, ‘He
who considers me his
master, ‘Ali is his
master too.’ And I
also heard him say,
“You are unto me like
what Aaron was unto
Moses, except that there will
be no prophet after me.” And I
heard him say, ‘I will give the flag today
to a man who loves Allah and his
Messenger.’” [Ibn Majah and Nasā’i]
Fifteenth Hadith
Buraidah, Allah be well pleased with
him, said, “I went out on an expedition
to Yemen with ‘Ali and I notice an
unfriendly attitude (from him), and so
when I came to the Messenger of
Allah, salallāhu ‘alayhi wa ālihi wa sallam, I
complained to him about ‘Ali. Then I
saw his face change and his said, ‘O
Buraidah, Am I not more concerned
about the believer than their selves?’ I
said, ‘Indeed, O Messenger of
Allah.’ He said, ‘He who
considers me his master,
‘Ali is his master too.’”
[Ahmad, Nasā’i, Ibn
abi Shaybah and AlHākim]

CHAPTER 35 ON THE DESCRIPTION OF THE JOKING OF SAYYIDINA RASOOLULLAH SALLALLAHU ALAIHE WASALLAM

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It has been proven that Sayyidina Rasoolullah sallallahu alaihe wasallam joked. It has also been prohibited to joke. In Tirmizi a narration of Sayyidina Ibn Abbas radiyallahu anhu is reported wherein it has been prohibited to joke. Imaam Nawawi has compared the two in this manner and said that excessive joking which will result in the heart becoming hard, will keep one away from the remembrance of Allah, may become a means of troubling a Muslim or that which may lessen the dignity and degrade one. All these are included in the prohibition. If it (joking) is void of this and is done solely to appease or make someone happy, then it will be mustahab. Sayyidina Abdullah ibn Haarith radiyallahu anhu says, “I have not seen anyone who makes a person more cheerful than Rasoolullah sallallahu alaihe wasallam.” The reason being that the cheerful nature of Sayyidina Rasoolullah sallallahu alaihe wasallam was more of a source of happiness than sadness.
There was also a special necessity for Sayyidina Rasoolullah sallallahu alaihe wasallam to joke. That is due to the personal dignity and greatness of Sayyidina Rasoolullah sallallahu alaihe wasallam which was of such high calibre, that even at a distance of a months journey his awe was felt. For this reason, if Sayyidina Rasoolullah sallallahu alaihe wasallam did not smile and joke, it would have been impossible due to the awe, for people to come near him and the doors of reaping benefit would have been closed. It would have become a habit until the day of Qiyaamah of those who strive to follow and emulate every deed and habit of Sayyidina Rasoolullah sallallahu alaihe wasallam purposely not to smile and joke. It would also have become difficult for those close to a Sheikh (spiritual teacher), to come close and benefit from him. May Allah shower countless Durood and blessings on the pure soul who opened the doors of easiness for the Ummah. Someone told Sayyidina Sufyan ibn Uyaynah radiyallahu anhu, who was a great Muhaddith, “Joking is also a calamity.”
He replied, “It is a sunnah, and only for those who know its bounds and also know how to joke in the proper manner.”

(225) Hadith 1
Anas ibn Maalik radiyallahu anhu relates, “Rasoolullah sallallahu alaihe wasallam once told him jokingly, Ya dhal udhu-nayn (O’ two eared one).”

Commentary
Every person has two ears. It must have been for a special reason that he was called ‘Ya dhal udhu-nayn’. For example, he might have had large ears or a sharp hearing, that he could hear from a distance. The latter explanation seems more correct.
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(226) Hadith 2
Anas radiyallahu anhu says, “Rasoolullah sallallahu alaihe wasallam used to associate with us and joke. I had a younger brother. Rasoolullah sallallahu alaihe wasallam said to him, ‘Aba Umayr, what happened to the Nughayr?”

Commentary
Nughayr is a type of bird. The ulama have translated it as a white tailed, red Pigeon. The author of Hayatul Haywaan says that it is a Nightingale. Imaam Tirmizi says that the gist of this hadith is that Sayyidinah Rasoolullah sallallahu alaihe wasallam addressed this child by his kuniyyat (patronymic name). He had adopted an animal (bird) as a pet. The animal died and as a result, the child became grieved. In order to cheer him Sayyidina Rasoolullah sallallahu alaihe wasallam asked him, “What happened to the Nughayr?” Although Sayyidina Rasoolullah sallallahu alaihe wasallam knew that the animal had died. This hadith supports the madh’hab of the Hanafis in a masalah. According to the Shafi’ees, the same rule of hunting applies to the Haram of Madinah as that of Makkah. According to the Hanafis, there is a difference between the two. It is not prohibited to hunt in the Haram of Makkah, whereas it is jaa’iz (permissible) in the Haram of Madinah. Sayyidina Rasoolullah sallallahu alaihe wasallam not prohihibiting this, is a proof from among many other proofs, the details of which are mentioned in the books of fiqh and hadith. There is a difference of opinion whether Sayyidina Abu Umayr radiyallahu anhu was known by this kuniyyat (patronymic name) previously or did Sayyidina Rasoolullah sallallahu alaihe wasallam address him first by this kuniyyat? Some ulama have extracted more than a hundred masaa-il and benifits from this hadith. May that soul be sacrificed that from a sentence of a joke, hundreds of masaa’il are solved. And may the Almighty Allah fill the graves of the great ulama with nur (light) who have given such great service to each and every hadith of Sayyidina Rasoolullaah sallallahu alaihe wasallam and extracted so many massa’il, kept it safe and spread it. A question arises here that it is also mentioned that the animal was kept in a cage and the child played with it. This is cruelty to an animal, which is prohibited in the hadith. An answer to this is, to cage an animal and to play with it to keep oneself happy, is not cruelty. To harm and to be cruel to an animal is a different thing. For this reason the ulama have written that it is only permissable for that person to keep an animal who will not mis-handle or be cruel to an animal, but care for it properly. It is not permissible for a hard-hearted child or one who does not understand animals to keep them.
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(227) Hadith 3
Abu Hurairah radiyallahu anhu reports, “The Sahaabah asked, ‘O’ Messenger of Allah, you joke with us?’
Rasoolullah sallallahu alaihe wasallam replied, ‘Yes, I do not say but the truth.”

Commentary
The reason that the Sahaabah radiyallahu anhum asked is because it had been prohibited to joke. Likewise, it is also against the dignity of great people to do so. Sayyidina Rasoolullah sallallahu alaihe wasallam informed that it has nothing to do with my cheerfulness. This has been discussed at the beginning of the chapter.
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(228) Hadith 4
Anas ibn Malik radiyallahu anhu relates that a person requested Rasoolullah sallallahu alaihe wasallam that he be given a conveyence. Rasoolullah sallallahu alaihe wasallam replied, “The baby of a camel shall be given to you.”
The person said, “What shall I do with the baby of a camel O’ Messenger of Allah?” (I want one for a conveyence).
Rasoolullah sallallahu alaihe wasallam replied, “Every camel is the baby of a camel.”

Commentary
The person thought that he would be given a small camel which is unfit for riding. In this hadith besides joking, it also points to the fact that a person should carefully listen and understand what the other person is saying.
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(229) Hadith 5
Anas ibn Malik radiyallahu anhu reports, “A resident of the wilderness whose name was Zaahir (ibn Hiraam Al-Ashja’ee), whenever he visited Rasooluallah sallallahu alaihe wasallam he brought with him presents of the wilderness, vegetables etc., and presented it to Rasoolullah sallallahu alaihe wasallam. When he intended to leave Madinah, Rasoolullah sallallahu alaihe wasallam used to present him with provisions of the city. Once Rasoolullah sallallahu alaihe wasallam said, ‘Zaahir is our wilderness, and we are his city.’ Rasoolullah sallallahu alaihe wasallam was attached to him. Zaahir radiyallahu anhu was not very handsome. Rasoolullah sallallahu alaihe wasallam once approached him while he was selling his merchandise. Rasoolullah sallallahu alaihe wasallam caught him in between the arms from the back in such a manner that he (Sayyidina Zaahir radiyallahu anhu) could not see him. Zaahir radiyallahu anhu said, ‘Who is this?, leave me.’ But when he saw with the corner of his eye that it was Rasoolullah sallallahu alaihe wasallam, he straightened his back and began pressing it to the chest of Rasoolullah sallallahu alaihe wasallam (For as long as he gained this opportunity it was better than a thousand gifts). Rasoolullah sallallahu alaihe wasallam then said, ‘Who will purchase this slave?’ Zaahir radiyallahu anhu replied, ‘O’ Rasool of Allah, if you shall sell me, you will be selling a defective thing, and will earn a very little sum.’ Rasoolullah sallallahu alaihe wasallam said, ‘No, you are not defective in the sight of Allah, but very valuable.”

Commentary
Sayyidina Rasoolullah sallallahu alaihe wasallam coming and embracing him from the back and covering the eyes of Sayyidina Zaahir radiyallahu anhu was being humorous to him. This saying that who shall purchase him was also in joking. Because Sayyidina Zaahir radiyallahu anhu was not a slave but a free man. Some of the commentators have written that this hadith is about joking, but in reality it is full of virtues and hidden benefits. When Sayyidina Rasoolullah sallallahu alaihe wasallam found him engrossed in selling his merchandise. Sayyidina Rasoolullah sallallahu alaihe wasallam feared that because he was too busy selling, it would keep him away from the remembrance of Allah. Therefore Sayyidina Rasoolullah sallallahu alaihe wasallam took hold of him from behind, and the embrace would be a means of returning him to the remembrance of Allah. As a reminder he said, ‘Is there anyone who will purchase this slave?’, it is because the person who is so engrossed in things other than the remembrance of Allah, is like a slave of his own desires. The embrace of Rasoolullah sallallahu alaihe wasallam totally awakened his faculties for the remembrance of Allah. This is why Sayyidina Rasoolullah sallallahu alaihe wasallam gave him the good news that his status in the eyes of Allah is not low but that of an elevated one.
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(230) Hadith 6
Hasan Basri radiyallahu anhu says that an old woman came to Rasoolullah sallallahu alaihe wasallam and made a request, “O’ Messenger of Allah make Dua that Allah grants me entrance into Jannah.”
Rasoolullah sallallahu alaihe wasallam replied, “O’ Mother, an old woman cannot enter Jannah.” That woman started crying and began to leave. Rasoolullah sallallahu alaihe wasallam said, “Say to the woman that one will not enter in a state of old age, but Allah will make all the women of Jannah young virgins. Allah Ta’aala says, “Lo! We have created them a (new) creation and made them virgins, lovers, equal in age.” (Surah Waaqi’ah, 35-37).

Hadith Translation of Sahih Bukhari:Knowledge

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Volume 1, Book 3, Number 56:

Narrated Abu Huraira:

While the Prophet was saying something in a gathering, a Bedouin came and asked him, “When would the Hour (Doomsday) take place?” Allah’s Apostle continued his talk, so some people said that Allah’s Apostle had heard the question, but did not like what that Bedouin had asked. Some of them said that Alllah’s Apostle had not heard it. When the Prophet finished his speech, he said, “Where is the questioner, who enquired about the Hour (Doomsday)?” The Bedouin said, “I am here, O Allah’s Apostle .” Then the Prophet said, “When honesty is lost, then wait for the Hour (Doomsday).” The Bedouin said, “How will that be lost?” The Prophet said, “When the power or authority comes in the hands of unfit persons, then wait for the Hour (Doomsday.)”

Volume 1, Book 3, Number 57:

Narrated ‘Abdullah bin ‘Amr:

Once the Prophet remained behind us in a journey. He joined us while we were performing ablution for the prayer which was over-due. We were just passing wet hands over our feet (and not washing them properly) so the Prophet addressed us in a loud voice and said twice or thrice: “Save your heels from the fire.”

Volume 1, Book 3, Number 58:

Narrated Ibn ‘Umar:

Allah’s Apostle said, “Amongst the trees, there is a tree, the leaves of which do not fall and is like a Muslim. Tell me the name of that tree.” Everybody started thinking about the trees of the desert areas. And I thought of the date-palm tree but felt shy to answer the others then asked, “What is that tree, O Allah’s Apostle ?” He replied, “It is the date-palm tree.”

Volume 1, Book 3, Number 59:

Narrated Ibn ‘Umar:

The Prophet said, “Amongst the trees, there is a tree, the leaves of which do not fall and is like a Muslim. Tell me the name of that tree.” Everybody started thinking about the trees of the desert areas. And I thought of the date-palm tree. The others then asked, “Please inform us what is that tree, O Allah’s Apostle?” He replied, “It is the date-palm tree.”

Volume 1, Book 3, Number 60:

Narrated Ibn Umar:

same as above Hadith 59.

Volume 1, Book 3, Number 61:

Narrated Ibn Umar:

same as above Hadith 59.

Volume 1, Book 3, Number 62:

Narrated Ibn Umar:

same as above Hadith 59.

Volume 1, Book 3, Number 63:

Narrated Anas bin Malik:

While we were sitting with the Prophet in the mosque, a man came riding on a camel. He made his camel kneel down in the mosque, tied its foreleg and then said: “Who amongst you is Muhammad?” At that time the Prophet was sitting amongst us (his companions) leaning on his arm. We replied, “This white man reclining on his arm.” The an then addressed him, “O Son of ‘Abdul Muttalib.”

The Prophet said, “I am here to answer your questions.” The man said to the Prophet, “I want to ask you something and will be hard in questioning. So do not get angry.” The Prophet said, “Ask whatever you want.” The man said, “I ask you by your Lord, and the Lord of those who were before you, has Allah sent you as an Apostle to all the mankind?” The Prophet replied, “By Allah, yes.” The man further said, “I ask you by Allah. Has Allah ordered you to offer five prayers in a day and night (24 hours).? He replied, “By Allah, Yes.” The man further said, “I ask you by Allah! Has Allah ordered you to observe fasts during this month of the year (i.e. Ramadan)?” He replied, “By Allah, Yes.” The man further said, “I ask you by Allah. Has Allah ordered you to take Zakat (obligatory charity) from our rich people and distribute it amongst our poor people?” The Prophet replied, “By Allah, yes.” Thereupon that man said, “I have believed in all that with which you have been sent, and I have been sent by my people as a messenger, and I am Dimam bin Tha’laba from the brothers of Bani Sa’d bin Bakr.”

Volume 1, Book 3, Number 64:

Narrated ‘Abdullah bin Abbas:

Once Allah’s Apostle gave a letter to a person and ordered him to go and deliver it to the Governor of Bahrain. (He did so) and the Governor of Bahrain sent it to Chousroes, who read that letter and then tore it to pieces. (The sub-narrator (Ibn Shihab) thinks that Ibn Al-Musaiyab said that Allah’s Apostle invoked Allah against them (saying), “May Allah tear them into pieces, and disperse them all totally.)”

Volume 1, Book 3, Number 65:

Narrated Anas bin Malik:

Once the Prophet wrote a letter or had an idea of writing a letter. The Prophet was told that they (rulers) would not read letters unless they were sealed. So the Prophet got a silver ring made with “Muhammad Allah’s Apostle” engraved on it. As if I were just observing its white glitter in the hand of the Prophet

Volume 1, Book 3, Number 66:

Narrated Abu Waqid Al-Laithi:

While Allah’s Apostle was sitting in the mosque with some people, three men came. Two of them came in front of Allah’s Apostle and the third one went away. The two persons kept on standing before Allah’s Apostle for a while and then one of them found a place in the circle and sat there while the other sat behind the gathering, and the third one went away. When Allah’s Apostle finished his preaching, he said, “Shall I tell you about these three persons? One of them be-took himself to Allah, so Allah took him into His grace and mercy and accommodated him, the second felt shy from Allah, so Allah sheltered Him in His mercy (and did not punish him), while the third turned his face from Allah and went away, so Allah turned His face from him likewise. “

Volume 1, Book 3, Number 67:

Narrated ‘Abdur Rahman bin Abi Bakra’s father:

Once the Prophet was riding his camel and a man was holding its rein. The Prophet asked, “What is the day today?” We kept quiet, thinking that he might give that day another name. He said, “Isn’t it the day of Nahr (slaughtering of the animals of sacrifice)” We replied, “Yes.” He further asked, “Which month is this?” We again kept quiet, thinking that he might give it another name. Then he said, “Isn’t it the month of Dhul-Hijja?” We replied, “Yes.” He said, “Verily! Your blood, property and honor are sacred to one another (i.e. Muslims) like the sanctity of this day of yours, in this month of yours and in this city of yours. It is incumbent upon those who are present to inform those who are absent because those who are absent might comprehend (what I have said) better than the present audience.”

Volume 1, Book 3, Number 68:

Narrated Ibn Mas’ud:

The Prophet used to take care of us in preaching by selecting a suitable time, so that we might not get bored. (He abstained from pestering us with sermons and knowledge all the time).

Volume 1, Book 3, Number 69:

Narrated Anas bin Malik:

The Prophet said, “Facilitate things to people (concerning religious matters), and do not make it hard for them and give them good tidings and do not make them run away (from Islam).”

Volume 1, Book 3, Number 70:

Narrated Abu Wail:

‘Abdullah used to give a religious talk to the people on every Thursday. Once a man said, “O Aba ‘Abdur-Rahman! (By Allah) I wish if you could preach us daily.” He replied, “The only thing which prevents me from doing so, is that I hate to bore you, and no doubt I take care of you in preaching by selecting a suitable time just as the Prophet used to do with us, for fear of making us bored.”

Volume 1, Book 3, Number 71:

Narrated Muawiya:

I heard Allah’s Apostle saying, “If Allah wants to do good to a person, He makes him comprehend the religion. I am just a distributor, but the grant is from Allah. (And remember) that this nation (true Muslims) will keep on following Allah’s teachings strictly and they will not be harmed by any one going on a different path till Allah’s order (Day of Judgment) is established.”

Volume 1, Book 3, Number 72:

Narrated Ibn ‘Umar:

We were with the Prophet and a spadix of date-palm tree was brought to him. On that he said, “Amongst the trees, there is a tree which resembles a Muslim.” I wanted to say that it was the date-palm tree but as I was the youngest of all (of them) I kept quiet. And then the Prophet said, “It is the date-palm tree.”

Volume 1, Book 3, Number 73:

Narrated ‘Abdullah bin Mas’ud:

The Prophet said, “Do not wish to be like anyone except in two cases. (The first is) A person, whom Allah has given wealth and he spends it righteously; (the second is) the one whom Allah has given wisdom (the Holy Qur’an) and he acts according to it and teaches it to others.” (Fateh-al-Bari page 177 Vol. 1)

Volume 1, Book 3, Number 74:

Narrated Ibn ‘Abbas:

That he differed with Hur bin Qais bin Hisn Al-Fazari regarding the companion of (the Prophet) Moses. Ibn ‘Abbas said that he was Khadir. Meanwhile, Ubai bin Ka’b passed by them and Ibn ‘Abbas called him, saying “My friend (Hur) and I have differed regarding Moses’ companion whom Moses, asked the way to meet. Have you heard the Prophet mentioning something about him? He said, “Yes. I heard Allah’s Apostle saying, “While Moses was sitting in the company of some Israelites, a man came and asked him. “Do you know anyone who is more learned than you? Moses replied: “No.” So Allah sent the Divine Inspiration to Moses: ‘Yes, Our slave Khadir (is more learned than you.)’ Moses asked (Allah) how to meet him (Khadir). So Allah made the fish as a sign for him and he was told that when the fish was lost, he should return (to the place where he had lost it) and there he would meet him (Al-Khadir). So Moses went on looking for the sign of the fish in the sea. The servant-boy of Moses said to him: Do you remember when we betook ourselves to the rock, I indeed forgot the fish, none but Satan made me forget to remember it. On that Moses said: ‘That is what we have been seeking? (18.64) So they went back retracing their foot-steps, and found Khadir. (And) what happened further to them is narrated in the Holy Qur’an by Allah. (18.54 up to 18.82)

Volume 1, Book 3, Number 75:

Narrated Ibn ‘Abbas:

Once the Prophet embraced me and said, “O Allah! Bestow on him the knowledge of the Book (Qur’an).”

Volume 1, Book 3, Number 76:

Narrated Ibn ‘Abbas:

Once I came riding a she-ass and had (just) attained the age of puberty. Allah’s Apostle was offering the prayer at Mina. There was no wall in front of him and I passed in front of some of the row while they were offering their prayers. There I let the she-ass loose to graze and entered the row, and nobody objected to it.

Volume 1, Book 3, Number 77:

Narrated Mahmud bin Rabi’a:

When I was a boy of five, I remember, the Prophet took water from a bucket (used far getting water out of a well) with his mouth and threw it on my face.

Volume 1, Book 3, Number 78:

Narrated Ibn ‘Abbas:

that he differed with Hur bin Qais bin Hisn Al-Fazari regarding the companion of the Prophet Moses. Meanwhile, Ubai bin Ka’b passed by them and Ibn ‘Abbas called him saying, “My friend (Hur) and I have differed regarding Moses’ companion whom Moses asked the way to meet. Have you heard Allah’s Apostle mentioning something about him? Ubai bin Ka’b said: “Yes, I heard the Prophet mentioning something about him (saying) while Moses was sitting in the company of some Israelites, a man came and asked him: “Do you know anyone who is more learned than you? Moses replied: “No.” So Allah sent the Divine Inspiration to Moses: ‘–Yes, Our slave Khadir is more learned than you. Moses asked Allah how to meet him (Al-Khadir). So Allah made the fish a sign for him and he was told when the fish was lost, he should return (to the place where he had lost it) and there he would meet him (Al-Khadir). So Moses went on looking for the sign of the fish in the sea. The servant-boy of Moses said: ‘Do you remember when we betook ourselves to the rock, I indeed forgot the fish, none but Satan made me forget to remember it. On that Moses said, ‘That is what we have been seeking.’ So they went back retracing their footsteps, and found Kha,dir. (and) what happened further about them is narrated in the Holy Qur’an by Allah.” (18.54 up to 18.82)

Volume 1, Book 3, Number 79:

Narrated Abu Musa:

The Prophet said, “The example of guidance and knowledge with which Allah has sent me is like abundant rain falling on the earth, some of which was fertile soil that absorbed rain water and brought forth vegetation and grass in abundance. (And) another portion of it was hard and held the rain water and Allah benefited the people with it and they utilized it for drinking, making their animals drink from it and for irrigation of the land for cultivation. (And) a portion of it was barren which could neither hold the water nor bring forth vegetation (then that land gave no benefits). The first is the example of the person who comprehends Allah’s religion and gets benefit (from the knowledge) which Allah has revealed through me (the Prophets and learns and then teaches others. The last example is that of a person who does not care for it and does not take Allah’s guidance revealed through me (He is like that barren land.)”

Volume 1, Book 3, Number 80:

Narrated Anas:

Allah’s Apostle said, “From among the portents of the Hour are (the following):

1. Religious knowledge will be taken away (by the death of Religious learned men).

2. (Religious) ignorance will prevail.

3. Drinking of Alcoholic drinks (will be very common).

4. There will be prevalence of open illegal sexual intercourse.

Volume 1, Book 3, Number 81:

Narrated Anas:

I will narrate to you a Hadith and none other than I will tell you about after it. I heard Allah’s Apostle saying: From among the portents of the Hour are (the following):

1. Religious knowledge will decrease (by the death of religious learned men).

2. Religious ignorance will prevail.

3. There will be prevalence of open illegal sexual intercourse.

4. Women will increase in number and men will decrease in number so much so that fifty women will be looked after by one man.

Volume 1, Book 3, Number 82:

Narrated Ibn ‘Umar:

Allah’s Apostle said, “While I was sleeping, I saw that a cup full of milk was brought to me and I drank my fill till I noticed (the milk) its wetness coming out of my nails. Then I gave the remaining milk to ‘Umar Ibn Al-Khattab” The companions of the Prophet asked, “What have you interpreted (about this dream)? “O Allah’s Apostle ,!” he replied, “(It is religious) knowledge.”

Volume 1, Book 3, Number 83:

Narrated ‘Abdullah bin Amr bin Al ‘Aas:

Allah’s Apostle stopped (for a while near the Jimar) at Mina during his last Hajj for the people and they were asking him questions. A man came and said, “I forgot and got my head shaved before slaughtering the Hadi (sacrificing animal).” The Prophet said, “There is no harm, go and do the slaughtering now.” Then another person came and said, “I forgot and slaughtered (the camel) before Rami (throwing of the pebbles) at the Jamra.” The Prophet said, “Do the Rami now and there is no harm.”

The narrator added: So on that day, when the Prophet was asked about anything (as regards the ceremonies of Hajj) performed before or after its due time, his reply was: “Do it (now) and there is no harm.”

Volume 1, Book 3, Number 84:

Narrated Ibn ‘Abbas:

Somebody said to the Prophet (during his last Hajj), “I did the slaughtering before doing the Rami.’ The Prophet beckoned with his hand and said, “There is no harm in that.” Then another person said. “I got my head shaved before offering the sacrifice.” The Prophet beckoned with his hand saying, “There is no harm in that.”

Volume 1, Book 3, Number 85:

Narrated Abu Huraira:

The Prophet said, “(Religious) knowledge will be taken away (by the death of religious scholars) ignorance (in religion) and afflictions will appear; and Harj will increase.” It was asked, “What is Harj, O Allah’s Apostle?” He replied by beckoning with his hand indicating “killing.” (Fateh-al-Bari Page 192, Vol. 1)

Volume 1, Book 3, Number 86:

Narrated Asma:

I came to ‘Aisha while she was praying, and said to her, “What has happened to the people?” She pointed out towards the sky. (I looked towards the mosque), and saw the people offering the prayer. Aisha said, “Subhan Allah.” I said to her, “Is there a sign?” She nodded with her head meaning, “Yes.” I, too, then stood (for the prayer of eclipse) till I became (nearly) unconscious and later on I poured water on my head. After the prayer, the Prophet praised and glorified Allah and then said,

“Just now at this place I have seen what I have never seen before, including Paradise and Hell. No doubt it has been inspired to me that you will be put to trials in your graves and these trials will be like the trials of Masiah-ad-Dajjal or nearly like it (the sub narrator is not sure which expression Asma’ used). You will be asked, ‘What do you know about this man (the Prophet Muhammad)?’ Then the faithful believer (or Asma’ said a similar word) will reply, ‘He is Muhammad Allah’s Apostle who had come to us with clear evidences and guidance and so we accepted his teachings and followed him. And he is Muhammad.’ And he will repeat it thrice. Then the angels will say to him, ‘Sleep in peace as we have come to know that you were a faithful believer.’ On the other hand, a hypocrite or a doubtful person will reply, ‘I do not know, but I heard the people saying something and so I said it.’ (the same). “

Volume 1, Book 3, Number 87:

Narrated Abu Jamra:

I was an interpreter between the people and Ibn ‘Abbas. Once Ibn ‘Abbas said that a delegation of the tribe of’Abdul Qais came to the Prophet who asked them, “Who are the people (i.e. you)? (Or) who are the delegates?” They replied, “We are from the tribe of Rabi’a.” Then the Prophet said to them, “Welcome, O people (or said, “O delegation (of ‘Abdul Qais).”) Neither will you have disgrace nor will you regret.” They said, “We have come to you from a distant place and there is the tribe of the infidels of Mudar intervening between you and us and we cannot come to you except in the sacred month. So please order us to do something good (religious deeds) and that we may also inform our people whom we have left behind (at home) and that we may enter Paradise (by acting on them.)” The Prophet ordered them to do four things, and forbade them from four things. He ordered them to believe in Allah Alone, the Honorable the Majestic and said to them, “Do you know what is meant by believing in Allah Alone?” They replied, “Allah and His Apostle know better.” Thereupon the Prophet said, “(That means to testify that none has the right to be worshipped but Allah and that Muhammad is His Apostle, to offer prayers perfectly, to pay Zakat, to observe fasts during the month of Ramadan, (and) to pay Al-Khumus (one fifth of the booty to be given in Allah’s cause).” Then he forbade them four things, namely Ad-Dubba.’ Hantam, Muzaffat (and) An-Naqir or Muqaiyar(These were the names of pots in which alcoholic drinks used to be prepared). The Prophet further said, “Memorize them (these instructions) and tell them to the people whom you have left behind.”

Volume 1, Book 3, Number 88:

Narrated ‘Abdullah bin Abi Mulaika:

‘Uqba bin Al-Harith said that he had married the daughter of Abi Ihab bin ‘Aziz. Later on a woman came to him and said, “I have suckled (nursed) Uqba and the woman whom he married (his wife) at my breast.” ‘Uqba said to her, “Neither I knew that you have suckled (nursed) me nor did you tell me.” Then he rode over to see Allah’s Apostle at Medina, and asked him about it. Allah’s Apostle said, “How can you keep her as a wife when it has been said (that she is your foster-sister)?” Then Uqba divorced her, and she married another man.

Volume 1, Book 3, Number 89:

Narrated ‘Umar:

My Ansari neighbor from Bani Umaiya bin Zaid who used to live at ‘Awali Al-Medina and used to visit the Prophet by turns. He used to go one day and I another day. When I went I used to bring the news of that day regarding the Divine Inspiration and other things, and when he went, he used to do the same for me. Once my Ansari friend, in his turn (on returning from the Prophet), knocked violently at my door and asked if I was there.” I became horrified and came out to him. He said, “Today a great thing has happened.” I then went to Hafsa and saw her weeping. I asked her, “Did Allah’s Apostle divorce you all?” She replied, “I do not know.” Then, I entered upon the Prophet and said while standing, “Have you divorced your wives?” The Prophet replied in the negative. On what I said, “Allahu-Akbar (Allah is Greater).” (See Hadith No. 119, Vol. 3 for details)

Volume 1, Book 3, Number 90:

Narrated Abu Mas’ud Al-Ansari:

Once a man said to Allah’s Apostle “O Allah’s Apostle! I may not attend the (compulsory congregational) prayer because so and so (the Imam) prolongs the prayer when he leads us for it. The narrator added: “I never saw the Prophet more furious in giving advice than he was on that day. The Prophet said, “O people! Some of you make others dislike good deeds (the prayers). So whoever leads the people in prayer should shorten it because among them there are the sick the weak and the needy (having some jobs to do).”

Volume 1, Book 3, Number 91:

Narrated Zaid bin Khalid Al-Juhani:

A man asked the Prophet about the picking up of a “Luqata” (fallen lost thing). The Prophet replied, “Recognize and remember its tying material and its container, and make public announcement (about it) for one year, then utilize it but give it to its owner if he comes.” Then the person asked about the lost camel. On that, the Prophet got angry and his cheeks or his Face became red and he said, “You have no concern with it as it has its water container, and its feet and it will reach water, and eat (the leaves) of trees till its owner finds it.” The man then asked about the lost sheep. The Prophet replied, “It is either for you, for your brother (another person) or for the wolf.”

Volume 1, Book 3, Number 92:

Narrated Abu Musa:

The Prophet was asked about things which he did not like, but when the questioners insisted, the Prophet got angry. He then said to the people, “Ask me anything you like.” A man asked, “Who is my father?” The Prophet replied, “Your father is Hudhafa.” Then another man got up and said, “Who is my father, O Allah’s Apostle ?” He replied, “Your father is Salim, Maula (the freed slave) of Shaiba.” So when ‘Umar saw that (the anger) on the face of the Prophet he said, “O Allah’s Apostle! We repent to Allah (Our offending you).”

Volume 1, Book 3, Number 93:

Narrated Anas bin Malik:

One day Allah’s Apostle came out (before the people) and ‘Abdullah bin Hudhafa stood up and asked (him) “Who is my father?” The Prophet replied, “Your father is Hudhafa.” The Prophet told them repeatedly (in anger) to ask him anything they liked. ‘Umar knelt down before the Prophet and said thrice, “We accept Allah as (our) Lord and Islam as (our) religion and Muhammad as (our) Prophet.” After that the Prophet became silent.

Volume 1, Book 3, Number 94:

Narrated Anas:

Whenever the Prophet asked permission to enter, he knocked the door thrice with greeting and whenever he spoke a sentence (said a thing) he used to repeat it thrice. (See Hadith No. 261, Vol. 8).

Volume 1, Book 3, Number 95:

Narrated Anas:

Whenever the Prophet spoke a sentence (said a thing), he used to repeat it thrice so that the people could understand it properly from him and whenever he asked permission to enter, (he knocked the door) thrice with greeting.

Volume 1, Book 3, Number 96:

Narrated ‘Abdullah bin ‘Amr:

Once Allah’s Apostle remained behind us in a journey. He joined us while we were performing ablution for the ‘Asr prayer which was over-due. We were just passing wet hands over our feet (not washing them properly) so the Prophet addressed us in a loud voice and said twice or thrice, “Save your heels from the fire.”

Volume 1, Book 3, Number 97:

Narrated Abu Burda’s father:

Allah’s Apostle said “Three persons will have a double reward:

1. A Person from the people of the scriptures who believed in his prophet (Jesus or Moses) and then believed in the Prophet Muhammad (i .e. has embraced Islam).

2. A slave who discharges his duties to Allah and his master.

3. A master of a woman-slave who teaches her good manners and educates her in the best possible way (the religion) and manumits her and then marries her.”

Volume 1, Book 3, Number 97g:

Narrated Ibn ‘Abbas:

Once Allah’s Apostle came out while Bilal was accompanying him. He went towards the women thinking that they had not heard him (i.e. his sermon). So he preached them and ordered them to pay alms. (Hearing that) the women started giving alms; some donated their ear-rings, some gave their rings and Bilal was collecting them in the corner of his garment.

Volume 1, Book 3, Number 98:

Narrated Abu Huraira:

I said: “O Allah’s Apostle! Who will be the luckiest person, who will gain your intercession on the Day of Resurrection?” Allah’s Apostle said: O Abu Huraira! “I have thought that none will ask me about it before you as I know your longing for the (learning of) Hadiths. The luckiest person who will have my intercession on the Day of Resurrection will be the one who said sincerely from the bottom of his heart “None has the right to be worshipped but Allah.”

And ‘Umar bin ‘Abdul ‘Aziz wrote to Abu Bakr bin Hazm, “Look for the knowledge of Hadith and get it written, as I am afraid that religious knowledge will vanish and the religious learned men will pass away (die). Do not accept anything save the Hadiths of the Prophet. Circulate knowledge and teach the ignorant, for knowledge does not vanish except when it is kept secretly (to oneself).”

Volume 1, Book 3, Number 99:

Narrated Abdullah Ibn Dinar:

also narrates the same (above-mentioned statement) as has been narrated by ‘Umar bin ‘Abdul ‘Aziz up to “The religious scholar (learned men) will pass away (die).”

Volume 1, Book 3, Number 100:

Narrated ‘Abdullah bin ‘Amr bin Al’ As:

I heard Allah’s Apostle saying, “Allah does not take away the knowledge, by taking it away from (the hearts of) the people, but takes it away by the death of the religious learned men till when none of the (religious learned men) remains, people will take as their leaders ignorant persons who when consulted will give their verdict without knowledge. So they will go astray and will lead the people astray.”

Volume 1, Book 3, Number 101:

Narrated Abu Said Al-Khudri:

Some women requested the Prophet to fix a day for them as the men were taking all his time. On that he promised them one day for religious lessons and commandments. Once during such a lesson the Prophet said, “A woman whose three children die will be shielded by them from the Hell fire.” On that a woman asked, “If only two die?” He replied, “Even two (will shield her from the Hell-fire).”

Volume 1, Book 3, Number 102:

Narrated Abu Said Al-Khudri:

as above (the sub narrators are different). Abu Huraira qualified the three children referred to in the above mentioned Hadith as not having reached the age of committing sins (i.e. age of puberty) .

Volume 1, Book 3, Number 103:

Narrated Ibn Abu Mulaika:

Whenever ‘Aisha (the wife of the Prophet) heard anything which she did not understand, she used to ask again till she understood it completely. Aisha said: “Once the Prophet said, “Whoever will be called to account (about his deeds on the Day of Resurrection) will surely be punished.” I said, “Doesn’t Allah say: “He surely will receive an easy reckoning.” (84.8) The Prophet replied, “This means only the presentation of the accounts but whoever will be argued about his account, will certainly be ruined.”

Volume 1, Book 3, Number 104:

Narrated Said:

Abu Shuraih said, “When ‘Amr bin Said was sending the troops to Mecca (to fight ‘Abdullah bin Az-Zubair) I said to him, ‘O chief! Allow me to tell you what the Prophet said on the day following the conquests of Mecca. My ears heard and my heart comprehended, and I saw him with my own eyes, when he said it. He glorified and praised Allah and then said, “Allah and not the people has made Mecca a sanctuary. So anybody who has belief in Allah and the Last Day (i.e. a Muslim) should neither shed blood in it nor cut down its trees. If anybody argues that fighting is allowed in Mecca as Allah’s Apostle did fight (in Mecca), tell him that Allah gave permission to His Apostle, but He did not give it to you. The Prophet added: Allah allowed me only for a few hours on that day (of the conquest) and today (now) its sanctity is the same (valid) as it was before. So it is incumbent upon those who are present to convey it (this information) to those who are absent.” Abu- Shuraih was asked, “What did ‘Amr reply?” He said ‘Amr said, “O Abu Shuraih! I know better than you (in this respect). Mecca does not give protection to one who disobeys (Allah) or runs after committing murder, or theft (and takes refuge in Mecca).

Volume 1, Book 3, Number 105:

Narrated Abu Bakra:

The Prophet said. No doubt your blood, property, the sub-narrator Muhammad thought that Abu Bakra had also mentioned and your honor (chastity), are sacred to one another as is the sanctity of this day of yours in this month of yours. It is incumbent on those who are present to inform those who are absent.” (Muhammad the Subnarrator used to say, “Allah’s Apostle told the truth.”) The Prophet repeated twice: “No doubt! Haven’t I conveyed Allah’s message to you.

Volume 1, Book 3, Number 106:

Narrated ‘Ali:

The Prophet said, “Do not tell a lie against me for whoever tells a lie against me (intentionally) then he will surely enter the Hell-fire.”

Volume 1, Book 3, Number 107:

Narrated ‘Abdullah bin Az-Zubair:

I said to my father, ‘I do not hear from you any narration (Hadith) of Allah s Apostle as I hear (his narrations) from so and so?” Az-Zubair replied. l was always with him (the Prophet) and I heard him saying “Whoever tells a lie against me (intentionally) then (surely) let him occupy, his seat in Hell-fire.

Volume 1, Book 3, Number 108:

Narrated Anas:

The fact which stops me from narrating a great number of Hadiths to you is that the Prophet said: “Whoever tells a lie against me intentionally, then (surely) let him occupy his seat in Hell-fire.”

Volume 1, Book 3, Number 109:

Narrated Salama:

I heard the Prophet saying, “Whoever (intentionally) ascribes to me what I have not said then (surely) let him occupy his seat in Hell-fire.”

Volume 1, Book 3, Number 110:

Narrated Abu Huraira:

The Prophet said, “Name yourselves with my name (use my name) but do not name yourselves with my Kunya name (i.e. Abu-l Qasim). And whoever sees me in a dream then surely he has seen me for Satan cannot impersonate me. And whoever tells a lie against me (intentionally), then (surely) let him occupy his seat in Hell-fire.”

Volume 1, Book 3, Number 111:

Narrated Ash-Sha’bi:

Abu Juhaifa said, “I asked Ali, ‘Have you got any book (which has been revealed to the Prophet apart from the Qur’an)?’ ‘Ali replied, ‘No, except Allah’s Book or the power of understanding which has been bestowed (by Allah) upon a Muslim or what is (written) in this sheet of paper (with me).’ Abu Juhaifa said, “I asked, ‘What is (written) in this sheet of paper?’ Ali replied, it deals with The Diyya (compensation (blood money) paid by the killer to the relatives of the victim), the ransom for the releasing of the captives from the hands of the enemies, and the law that no Muslim should be killed in Qisas (equality in punishment) for the killing of (a disbeliever).

Volume 1, Book 3, Number 112:

Narrated Abu Huraira:

In the year of the Conquest of Mecca, the tribe of Khuza’a killed a man from the tribe of Bani Laith in revenge for a killed person, belonging to them. They informed the Prophet about it. So he rode his Rahila (she-camel for riding) and addressed the people saying, “Allah held back the killing from Mecca. (The sub-narrator is in doubt whether the Prophet said “elephant or killing,” as the Arabic words standing for these words have great similarity in shape), but He (Allah) let His Apostle and the believers over power the infidels of Mecca. Beware! (Mecca is a sanctuary) Verily! Fighting in Mecca was not permitted for anyone before me nor will it be permitted for anyone after me. It (war) in it was made legal for me for few hours or so on that day. No doubt it is at this moment a sanctuary, it is not allowed to uproot its thorny shrubs or to uproot its trees or to pick up its Luqatt (fallen things) except by a person who will look for its owner (announce it publicly). And if somebody is killed, then his closest relative has the right to choose one of the two– the blood money (Diyya) or retaliation having the killer killed. In the meantime a man from Yemen came and said, “O Allah’s Apostle! Get that written for me.” The Prophet ordered his companions to write that for him. Then a man from Quraish said, “Except Al-Iqhkhir (a type of grass that has good smell) O Allah’s Apostle, as we use it in our houses and graves.” The Prophet said, “Except Al-Idhkhiri.e. Al-Idhkhir is allowed to be plucked.”

Volume 1, Book 3, Number 113:

Narrated Abu Huraira:

There is none among the companions of the Prophet who has narrated more Hadiths than I except ‘Abdallah bin Amr (bin Al-‘As) who used to write them and I never did the same.

Volume 1, Book 3, Number 114:

Narrated ‘Ubaidullah bin ‘Abdullah:

Ibn ‘Abbas said, “When the ailment of the Prophet became worse, he said, ‘Bring for me (writing) paper and I will write for you a statement after which you will not go astray.’ But ‘Umar said, ‘The Prophet is seriously ill, and we have got Allah’s Book with us and that is sufficient for us.’ But the companions of the Prophet differed about this and there was a hue and cry. On that the Prophet said to them, ‘Go away (and leave me alone). It is not right that you should quarrel in front of me.” Ibn ‘Abbas came out saying, “It was most unfortunate (a great disaster) that Allah’s Apostle was prevented from writing that statement for them because of their disagreement and noise. (Note: It is apparent from this Hadith that Ibn ‘Abbes had witnessed the event and came out saying this statement. The truth is not so, for Ibn ‘Abbas used to say this statement on narrating the Hadith and he had not witnessed the event personally. See Fath Al-Bari Vol. 1, p.220 footnote.) (See Hadith No. 228, Vol. 4).

Volume 1, Book 3, Number 115:

Narrated Um Salama:

One night Allah’s Apostle got up and said, “Subhan Allah! How many afflictions have been descended tonight and how many treasures have been disclosed! Go and wake the sleeping lady occupants of these dwellings (his wives) up (for prayers). A well-dressed (soul) in this world may be naked in the Hereafter. “

Volume 1, Book 3, Number 116:

Narrated ‘Abdullah bin ‘Umar:

Once the Prophet led us in the ‘Isha’ prayer during the last days of his life and after finishing it (the prayer) (with Taslim) he said: “Do you realize (the importance of) this night?” Nobody present on the surface of the earth tonight will be living after the completion of one hundred years from this night.”

Volume 1, Book 3, Number 117:

Narrated Ibn ‘Abbas:

I stayed overnight in the house of my aunt Maimuna bint Al-Harith (the wife of the Prophet ) while the Prophet was there with her during her night turn. The Prophet offered the ‘Isha’ prayer (in the mosque), returned home and after having prayed four Rakat, he slept. Later on he got up at night and then asked whether the boy (or he used a similar word) had slept? Then he got up for the prayer and I stood up by his left side but he made me stand to his right and offered five Rakat followed by two more Rakat. Then he slept and I heard him snoring and then (after a while) he left for the (Fajr) prayer.

Volume 1, Book 3, Number 118:

Narrated Abu Huraira:

People say that I have narrated many Hadiths (The Prophet’s narrations). Had it not been for two verses in the Qur’an, I would not have narrated a single Hadith, and the verses are:

“Verily those who conceal the clear sign and the guidance which We have sent down . . . (up to) Most Merciful.” (2:159-160). And no doubt our Muhajir (emigrant) brothers used to be busy in the market with their business (bargains) and our Ansari brothers used to be busy with their property (agriculture). But I (Abu Huraira) used to stick to Allah’s Apostle contented with what will fill my stomach and I used to attend that which they used not to attend and I used to memorize that which they used not to memorize.

Volume 1, Book 3, Number 119:

Narrated Abu Huraira:

I said to Allah’s Apostle “I hear many narrations (Hadiths) from you but I forget them.” Allah’s Apostle said, “Spread your Rida’ (garment).” I did accordingly and then he moved his hands as if filling them with something (and emptied them in my Rida’) and then said, “Take and wrap this sheet over your body.” I did it and after that I never forgot any thing.

Volume 1, Book 3, Number 120:

Narrated Ibrahim bin Al-Mundhir:

Ibn Abi Fudaik narrated the same as above (Hadith…119) but added that the Prophet had moved his hands as if filling them with something and then he emptied them in the Rida’ of Abu Huraira.

Volume 1, Book 3, Number 121:

Narrated Abu Huraira:

I have memorized two kinds of knowledge from Allah’s Apostle . I have propagated one of them to you and if I propagated the second, then my pharynx (throat) would be cut (i.e. killed).

Volume 1, Book 3, Number 122:

Narrated Jarir:

The Prophet said to me during Hajjat-al-Wida’: Let the people keep quiet and listen. Then he said (addressing the people), “Do not (become infidels) revert to disbelief after me by striking the necks (cutting the throats) of one another (killing each other).”

Volume 1, Book 3, Number 123:

Narrated Said bin Jubair:

I said to Ibn ‘Abbas, “Nauf-Al-Bakali claims that Moses (the companion of Khadir) was not the Moses of Bani Israel but he was another Moses.” Ibn ‘Abbas remarked that the enemy of Allah (Nauf) was a liar.

Volume 1, Book 3, Number 124:

Narrated Ubai bin Ka’b:

The Prophet said, “Once the Prophet Moses stood up and addressed Bani Israel. He was asked, “Who is the most learned man amongst the people. He said, “I am the most learned.” Allah admonished Moses as he did not attribute absolute knowledge to Him (Allah). So Allah inspired to him “At the junction of the two seas there is a slave amongst my slaves who is more learned than you.” Moses said, “O my Lord! How can I meet him?” Allah said: Take a fish in a large basket (and proceed) and you will find him at the place where you will lose the fish. So Moses set out along with his (servant) boy, Yusha’ bin Nuin and carried a fish in a large basket till they reached a rock, where they laid their heads (i.e. lay down) and slept. The fish came out of the basket and it took its way into the sea as in a tunnel. So it was an amazing thing for both Moses and his (servant) boy. They proceeded for the rest of that night and the following day. When the day broke, Moses said to his (servant) boy: “Bring us our early meal. No doubt, we have suffered much fatigue in this journey.” Moses did not get tired till he passed the place about which he was told. There the (servant) boy told Moses, “Do you remember when we betook ourselves to the rock, I indeed forgot the fish.” Moses remarked, “That is what we have been seeking. So they went back retracing their foot-steps, till they reached the rock. There they saw a man covered with a garment (or covering himself with his own garment). Moses greeted him. Al-Khadir replied saying, “How do people greet each other in your land?” Moses said, “I am Moses.” He asked, “The Moses of Bani Israel?” Moses replied in the affirmative and added, “May I follow you so that you teach me of that knowledge which you have been taught.” Al-Khadir replied, “Verily! You will not be able to remain patient with me, O Moses! I have some of the knowledge of Allah which He has taught me and which you do not know, while you have some knowledge which Allah has taught you which I do not know.” Moses said, “Allah willing, you will find me patient and I will not disobey you in aught. So both of them set out walking along the sea-shore, as they did not have a boat. In the meantime a boat passed by them and they requested the crew of the boat to take them on board. The crew recognized Al-Khadir and took them on board without fare. Then a sparrow came and stood on the edge of the boat and dipped its beak once or twice in the sea. Al-Khadir said: “O Moses! My knowledge and your knowledge have not decreased Allah’s knowledge except as much as this sparrow has decreased the water of the sea with its beak.” Al-Khadir went to one of the planks of the boat and plucked it out. Moses said, “These people gave us a free lift but you have broken their boat and scuttled it so as to drown its people.” Al-Khadir replied, “Didn’t I tell you that you will not be able to remain patient with me.” Moses said, “Call me not to account for what I forgot.” The first (excuse) of Moses was that he had forgotten. Then they proceeded further and found a boy playing with other boys. Al-Khadir took hold of the boy’s head from the top and plucked it out with his hands (i.e. killed him). Moses said, “Have you killed an innocent soul who has killed none.” Al-Kha,dir replied, “Did I not tell you that you cannot remain patient with me?” Then they both proceeded till when they came to the people of a town, they asked them for food, but they refused to entertain them. Then they found there a wall on the point of collapsing. Al-Khadir repaired it with his own hands. Moses said, “If you had wished, surely you could have taken wages for it.” Al-Khadir replied, “This is the parting between you and me.” The Prophet added, “May Allah be Merciful to Moses! Would that he could have been more patient to learn more about his story with Al-Khadir. “

Volume 1, Book 3, Number 125:

Narrated Abu Musa:

A man came to the Prophet and asked, “O Allah’s Apostle! What kind of fighting is in Allah’s cause? (I ask this), for some of us fight because of being enraged and angry and some for the sake of his pride and haughtiness.” The Prophet raised his head (as the questioner was standing) and said, “He who fights so that Allah’s Word (Islam) should be superior, then he fights in Allah’s cause.”

Volume 1, Book 3, Number 126:

Narrated ‘Abdullah bin ‘Amar:

I saw the Prophet near the Jamra and the people were asking him questions (about religious problems). A man asked, “O Allah’s Apostle! I have slaughtered the Hadi (animal) before doing the Rami.” The Prophet replied, “Do the Rami (now) and there is no harm.” Another person asked, “O Allah’s Apostle! I got my head shaved before slaughtering the animal.” The Prophet replied, “Do the slaughtering (now) and there is no harm.” So on that day, when the Prophet was asked about anything as regards the ceremonies of Hajj performed before or after its due time his reply was, “Do it (now) and there is no harm.”

Volume 1, Book 3, Number 127:

Narrated ‘Abdullah:

While I was going with the Prophet through the ruins of Medina and he was reclining on a date-palm leaf stalk, some Jews passed by. Some of them said to the others: Ask him (the Prophet) about the spirit. Some of them said that they should not ask him that question as he might give a reply which would displease them. But some of them insisted on asking, and so one of them stood up and asked, “O Aba-l-Qasim ! What is the spirit?” The Prophet remained quiet. I thought he was being inspired Divinely. So I stayed till that state of the Prophet (while being inspired) was over. The Prophet then said, “And they ask you (O Muhammad) concerning the spirit –Say: The spirit — its knowledge is with my Lord. And of knowledge you (mankind) have been given only a little).” (17.85)

Volume 1, Book 3, Number 128:

Narrated Aswad:

Ibn Az-Zubair said to me, “Aisha used to tell you secretly a number of things. What did she tell you about the Ka’ba?” I replied, “She told me that once the Prophet said, ‘O ‘Aisha! Had not your people been still close to the pre-Islamic period of ignorance (infidelity)! I would have dismantled the Ka’ba and would have made two doors in it; one for entrance and the other for exit.” Later on Ibn Az-Zubair did the same.

Volume 1, Book 3, Number 129:

Narrated Abu At-Tufail:

the above mentioned Statement of ‘Ali.

Volume 1, Book 3, Number 130:

Narrated Anas bin Malik:

“Once Mu’adh was along with Allah’s Apostle as a companion rider. Allah’s Apostle said, “O Mu’adh bin Jabal.” Mu’adh replied, “Labbaik and Sa’daik. O Allah’s Apostle!” Again the Prophet said, “O Mu’adh!” Mu’adh said thrice, “Labbaik and Sa’daik, O Allah’s Apostle!” Allah’s Apostle said, “There is none who testifies sincerely that none has the right to be worshipped but Allah and Muhammad is his Apostle, except that Allah, will save him from the Hell-fire.” Mu’adh said, “O Allah’s Apostle ! Should I not inform the people about it so that they may have glad tidings?” He replied, “When the people hear about it, they will solely depend on it.” Then Mu’adh narrated the above-mentioned Hadith just before his death, being afraid of committing sin (by not telling the knowledge).

Volume 1, Book 3, Number 131:

Narrated Anas:

I was informed that the Prophet had said to Mu’adh, “Whosoever will meet Allah without associating anything in worship with Him will go to Paradise.” Mu’adh asked the Prophet, “Should I not inform the people of this good news?” The Prophet replied, “No, I am afraid, lest they should depend upon it (absolutely).”

Volume 1, Book 3, Number 132:

Narrated Um Salama:

Um-Sulaim came to Allah’s Apostle and said, “Verily, Allah is not shy of (telling you) the truth. Is it necessary for a woman to take a bath after she has a wet dream (nocturnal sexual discharge?) The Prophet replied, “Yes, if she notices a discharge.” Um Salama, then covered her face and asked, “O Allah’s Apostle! Does a woman get a discharge?” He replied, “Yes, let your right hand be in dust (An Arabic expression you say to a person when you contradict his statement meaning “you will not achieve goodness”), and that is why the son resembles his mother.”

Volume 1, Book 3, Number 133:

Narrated ‘Abdullah bin ‘Umar:

Once Allah’s Apostle said, “Amongst the trees there is a tree, the leaves of which do not fall and is like a Muslim, tell me the name of that tree.” Everybody started thinking about the trees of the desert areas and I thought of the date-palm tree but felt shy (to answer). The others asked, “O Allah’s Apostle! inform us of it.” He replied, “it is the date-palm tree.” I told my father what had come to my mind and on that he said, “Had you said it I would have preferred it to such and such a thing that I might possess.”

Volume 1, Book 3, Number 134:

Narrated ‘Ali:

I used to get the emotional urethral discharge frequently so I requested Al-Miqdad to ask the Prophet about it. Al-Miqdad asked him and he replied, “One has to perform ablution (after it).” (See Hadith No. 269).

Volume 1, Book 3, Number 135:

Narrated Nafi:

‘Abdullah bin ‘Umar said: “A man got up in the mosque and said: O Allah’s Apostle ‘At which place you order us that we should assume the Ihram?’ Allah’s Apostle replied, ‘The residents of Medina should assure the Ihram from Dhil-Hulaifa, the people of Syria from Al-Ju,hfa and the people of Najd from Qarn.” Ibn ‘Umar further said, “The people consider that Allah’s Apostle had also said, ‘The residents of Yemen should assume Ihram from Yalamlam.’ ” Ibn ‘Umar used to say, “I do not: remember whether Allah’s Apostle had said the last statement or not?”

Volume 1, Book 3, Number 136:

Narrated Ibn ‘Umar:

A man asked the Prophet : “What (kinds of clothes) should a Muhrim (a Muslim intending to perform ‘Umra or Hajj) wear? He replied, “He should not wear a shirt, a turban, trousers, a head cloak or garment scented with saffron or Wars (kinds of perfumes). And if he has n slippers, then he can use Khuffs (leather socks) but the socks should be cut short so as to make the ankles bare.” (See Hadith No. 615, Vol. 2).

 

Fitnoṅ kā ẓuhūr part 4

al-Qur’ān

(5) اَزِفَتِ الْاٰزِفَةُo لَيْسَ لَهَا مِنْ دُوْنِ اللهِ کَاشِفَةٌo
(النجم، 53/ 57-58)

آنے والی (قیامت کی گھڑی) قریب آ پہنچیo اللہ کے سوا اِسے کوئی ظاہر (اور قائم) کرنے والا نہیں ہےo

(5) Āne wālī (qiyāmat kī ghar̥ī) qarīb ā pahŏnchī. Allāh ke siwā ise ko’ī ẓāhir (aur qā’im) karne wālā nahīṅ hai.
[al-Najm, 53/57_58.]

al-Ḥadīt̲h̲

5۔ عَنْ أَبِي هُرَيْرَةَ رضي الله عنه قَالَ: قَالَ رَسُوْلُ اللهِ ﷺ : وَالَّذِي نَفْسِي بِیَدِهٖ، لَا تَذْهَبُ الدُّنْیَا حَتّٰی یَأْتِيَ عَلَی النَّاسِ یَوْمٌ لَا یَدْرِي الْقَاتِلُ فِيْمَ قَتَلَ وَلَا الْمَقْتُوْلُ فِيْمَ قُتِلَ فَقِيْلَ: کَيْفَ یَکُوْنَ ذٰلِکَ؟ قَالَ: الْھَرْجُ، اَلْقَاتِلُ وَالْمَقْتُوْلُ فِي النَّارِ۔
رَوَاهُ مُسْلِمٌ۔

حضرت ابو ہریرہ رضی اللہ عنہ بیان کرتے ہیں کہ رسول اللہ ﷺ نے فرمایا: اس ذات کی قسم جس کے قبضہ قدرت میں میری جان ہے! دنیا اس وقت تک ختم نہیں ہو گی جب تک کہ لوگوں پر ایسا دن نہ آجائے، جس میں نہ قاتل کو یہ علم ہو گا کہ اس نے کیوں قتل کیا اور نہ مقتول کو یہ خبر ہو گی کہ وہ کیوں قتل کیا گیا۔ عرض کیا گیا: (یارسول اللہ!) یہ کیسے ہو گا؟ آپ ﷺ نے فرمایا: بکثرت کشت و خون ہو گا، قاتل اور مقتول دونوں (اپنی بدنیتی اور ارادے کی وجہ سے) دوزخ میں ہوں گے۔
اِس حدیث کو امام مسلم نے روایت کیا ہے۔Ḥaz̤rat Abū Hurayrah raḍiya Allāhu ‘anhu bayān karte haiṅ keh Rasūl Allāh ṣallá Allāhu ‘alayhi wa-Ālihī wa-sallam ne farmāyā: us z̲āt kī qasam jis ke qabz̤a’e qudrat meṅ merī jān hai! dunyā us waqt tak ḳhatm nahīṅ hogī jab tak keh logoṅ par aisā din nah ā jā’e, jis meṅ nah qātil ko yeh ʻilm hogā keh us ne kyūṅ qatl kiyā aur nah maqtūl ko yeh ḳhabar hogī keh woh kyūṅ qatl kiyā gayā. ʻArz̤ kiyā gayā: (yā Rasūl Allāh!) yeh kaise hogā? Āp ṣallá Allāhu ‘alayhi wa-Ālihī wa-sallam ne farmāyā: ba-kas̲rat kusht-o ḳhūn hogā, qātil aur maqtūl donoṅ (apnī bad nīyatī aur irāde kī waj·h se) dozaḳh meṅ hoṅge.
Is ḥadīs̲ ko Imām Muslim ne riwāyat kiyā hai.

[Ṭāhir al-Qādrī fī al-Qawlu al-Ḥasani fī ʻalāmatī al-sāʻaṫi wa-ẓuhūri al-fitan,/19_20, raqam: 05.]