We saw that the singular “day” (yewm) is mentioned 365 times, and
the plural of it, 30 times in the Quran. All of the derivatives of the
word “day” are used 475 times. This means that the singular, plural
and all the other derivatives add up to 475. 475 is equal to 19×25.
(After we study this mathematical miracle in this section, we will also
examine it in the “miracle of 19” section and show more clearly what
the number 19 indicates.) Sometimes, the MMLC and the miracle of
the number 19 may be interconnected, as in this example. Since the
use of the word “day” shows the miraculous characteristic, apart from
the miracle of the number 19, I have presented the discoveries on it
in the MMLC section too. Like the multiplier 19, the number 25 also
has a significant meaning. As I have already mentioned, days are
formed as a result of the relationship between the earth and the sun.
The earth revolves around its own axis 365 times while completing its
cycle around the sun, and during this time the sun also revolves
around itself. As the earth revolves around itself 365 times, how many
times must the sun itself have revolved? 25 times exactly. This number, pointed out by the miracle that is easy to understand but impossible to imitate, was not known at the time of the descent of the
Quran in the region in question. They had no idea about it. It is a miracle that the Quran, by references to repeated numbers, points out;
and the fact that those numbers indicated things unknown at the time
is another miracle.
On the other hand, the figure 19, multiplier of 25, has an important role within the context of the concept of the relationship between
the sun / the earth and day. A Meton cycle—that is when the sun, the
earth and the moon come to the same line,—occurs once in every 19
years. That is to say, the sun turns around itself the number
19×25=475 times in a Meton cycle (Read the next chapter, MMLC
4). Yes, exactly 475 times. This number is equal to the number of
times the derivatives of the word “day” are used in the Quran.
The word = Number of occurrences
All the derivatives of the
word “day”=475 (19×25)
How many times does the
sun revolve around itself
within a year?=25
How many times does the
sun revolve around its own
axis in a Meton cycle?=
(240) Hadith 1
Aisha radiyallahu anha reports, “Once, at night, Rasoolullah sallallahu alaihe wasallam related an event to his family members. One of the ladies said, this story is just like the stories of Khuraafah. (The Arabs used the stories of Khuraafah as proverbs). Rasoolullah sallallahu alaihe wasallam asked, “Do you know what is the original story of Khuraafah? Khuraafah was a man from the tribe of Banu Udhrah, whom the jinns took away. They kept him for some time, then left him among the people. He related to the people strange things of his stay there. The people were astonished. After that every amazing story is called Khuraafah.”
It is possible that the person had another name, and because the people took his stories to be fables and amusing, he became famously known as Khuraafah. In the time of the Jaahiliyyah, exorcism was widespread. The jinns troubled humans very much, they took them away, spoke to them, had intercourse with women, etc. of which there are many famous incidents. After the appearance of Islam their strength subsided, till some people began to believe that jinns existed before, and now they do not exist. The fact is that they do exist, but do not have the power they possessed previously. At the time of the birth of Sayyidina Rasoolullah sallallahu alaihe wasallam the events that took place, the wailing, trouble, etc. that the jinns experienced is a testimony to this. In the Sahih Bukhari a narration of Sayyidina Umar radiyallahu anhu is mentioned, where he states about the poetry of a beloved woman of a magician, named Janiyah, on grief, disgrace and the misfortune of the jinns. Imaam Suyuti has mentioned many incidents of this nature in his book ‘Khasaa-is-Kubra’.
(241) Hadith 2
Hadith Ummi Zar’a. This is the second hadith of this chapter. Due to this story being lengthy and famous, special books have been written on it. Imaam Tirmizi has also given it a little prominence. This hadith has other names too, but is well known by this name. Due to the story being lengthy, every woman’s story is mentioned separately with its commentaries.)
Aisha radiyallahu anha reports, “Once eleven women assembled and made an agreement, that each of them would describe the true state of their husbands, without hiding any fact.”
The names of these eleven women are not confirmed in the sahih ahadith, although the names of a few are mentioned in a few narrations. These women were from Yemen or Hijaaz. There is a disagreement on their names, therefore they are omitted here. Their husbands were all away for their needs. They were alone and began talking of things to keep themselves occupied and happy. They subsequently made an agreement that each one of them would describe their husbands.
THE FIRST WOMAN said, “My husband is like the meat of a useless camel. (As if he is a piece of meat that has no life left in it, and also like the meat of a camel that is generally not preferred). And the meat also put on top of a mountain which is difficult to climb. The road to the top is not easy, so that it may be possible to climb it, nor is the meat of much value, that because of it one should separate it into a hundred lots and carry it down.
That means he is so useless that no one can benefit from him materially or otherwise, and besides this he is proud, arrogant and ill-mannered. He is in such a state that it is difficult to contact him.
He is a medicine of no use and utterly useless, and because of his pride and arrogance it is difficult to reach him.
THE SECOND WOMAN said, “(If I do describe my husband what can I describe about him. I have nothing to say about him). I fear if I begin to describe his faults, there will be no end to it. If I begin I will have to mention all his inner and outer faults.”
She means if she begins, no matter how many faults she describes, he is full of faults. If somone has a few faults they could be described, but the one that is only made of faults, how many of them could be described or pointed out? It is such a long story that one would become bored. A few commentators have made an objection to this that she broke her promise by refusing to describe her husband. The fact is that, she described everything in a few words, that he is a body full of faults and these are not countable.
THE THIRD WOMAN said, “My husband is an ‘A-shannaq’ which means he is a very tall man. If I do comment on anything he will immediately give talaaq (divorce), and if I keep silent, I just hang around.”
The tallness of the husband must have been mentioned due to the popular saying that tallness is a sign of stupidity. The statement made of the height relates to his stupidity, or it is mentioned because he was ugly. Like a tall tower that is without a suitable build, looks ugly and is also bad mannered. If I say anything or express a need, he will immediately divorce me. If I keep quite and do not express my needs, he does not care. I am just hanging around. I cannot be counted among those who have a husband, as there is nothing like a husband, nor among those who have no husbands that I may look for one in another place. In some narrations there is also a sentence which translates, “I am always in such a state as if I am under a sharp sword. I do not know when my affair will come to an end.”
THE FOURTH WOMAN said.. “My husband is mild mannered, like nights of Tihaamah. He is not hot nor cold, nor is there anything to fear of him, nor any displeasure”.
He is mild natured and is not very cunning or dull. One does not fear to live with him, nor do the nerves and mind become dull or tired. It is said that the name of this woman is Mahd bint Abi Harumah. Makkah and its surroundings areas are called Tihaamah. The nights of this area are always mild even if the days are very hot.
THE FIFTH WOMAN said: “When my husband comes into the house, he becomes a cheetah, and when he goes out, he becomes a lion. He does not care to investigate what happens in the house”.
It is said that name of this woman is Kabshah. The ‘ulama differ in whether she praised her husband or criticised him. Both meanings can be derived from it. It clearly seems that she praised him. If it is taken to be criticism it will then mean that, when he comes into the house he becomes vicious like a cheetah. He does not say anything, nor does he have anything to do with the household affairs. When he goes out he is like a gentleman. If any difficulty arises in.the house, he has nothing to do with it, he does not inquire, nor is it his worry. If this is taken to be praise, then it shall mean, that when he enters the house he becomes quiet, he does not know of anything and does not utter a complaint on any word. He does not become angry. He is so unaware, it is as if he is sleeping. Whatever we cook or eat, he does not interfere in anything, nor does he investigate anything, that, why was such a thing done, or why did this happen? When he goes out he is like a lion. Presses his teeth and thunders loudly. Whatever there is in the house for eating etc. he does not care, nor inquires that how and why was this spent? Whatever was brought to the house, was used by the household as they saw fit.
THE SIXH WOMAN said: “When my husband eats, he eats everything. When he drinks, he does not leave anything. When he sleeps, he sleeps in his own sheet. He does not even touch me, so that he can know the disturbance in my mind”.
In these words too, both praise and criticism could be derived. In the fifth one there seems to be more praise, but in this one there seems to be rnore criticism as can be seen from the translation. If praise is meant, as is the view of some commentators, then it will mean the following: That when he eats, he eats anything; he eats fruits, nuts, all types of food etc. When he drinks, he sometimes drinks milk, sometimes a drink, sometimes a sharbat etc. In short he drinks anything. All types of food are on his table. He spends and is not a miser, if there is daal, there is no meat. If there is water then there is no milk. He keeps away from quarrels. He does not put his finger in other people’s problems, that is he does not look for the faults of others or their short commings. If it is to be taken to be criticism, as is the view of the majority, it will mean that the time of eating, whatever comes before him he polishes it off, nothing is left for the family members. Like a buffalo he eats up everything. When it is time to drink, he gulps down the whole well. He sleeps like a stranger in his own sheets. Forget embracing me, he does not even touch my body so that he may know or feel the heat or coldness in my body.
THE SEVENTH WOMAN said: “My husband is impotent and unmanly. He is such a dunce that he cannot even speak. Whatever sickness a person has in this world, he possess it. His manners are such that he may break my head or injure my body, or do both”.
THE EIGHTH WOMAN said: “My husband is soft like a rabbit when I touch him. His smell is like the fagrance ofe of za’faraan (saffron)”
It is said the name of this woman is Naashirah bint Aws. By her praise she means he has a soft nature, he is not harsh and ill mannered. Both pleasure of the body and soul are found in him. He has a tender body which makes me want to embrace it, or he is soft-natured that there is no sign of anger. Fragrance is constantly emitted from his body. In some narrations this sentence is also added which means. “I dominate him, and he dominates all other people. My domination is not due to his humbleness, because he dominates others. My domination is because of love, or the politeness in him.”.
THE NINTH WOMAN said: “My husband is of high status, generous, hospitable, owner of a high dwelling. He has a lot of ashes. He is tall built. His home is near the majlis and Daarul Mashwarah (House of Counsel)’.
This woman has mentioned many praises. The first is that her house is very high. If a big mansion is meant here, then it shall mean wealth and leadership, because a high mansion can only be built by a wealthy person. If by high dwelling it is meant that the house is built on a raised ground, like it was common amonst ‘Arabs for generous and hospitable people to buils there houses non raised places, so that strangers and travellers could see it and come to it. In this case it will mean he is generous and hospitable. Some ‘ulama state that by a high dwelling, it is meant that he descended from a high and noble family.
The second praise is of his hospitality, due to this it is natural that there will be a lot of ashes in the house, because a lot of food is cooked for visitors.
The third praise is his height. To be tall, provided that it does not exceed that which is deemed moderate, is laudable and praiseworthy for a man. By this big house near the majlis (assembly) means that he is wise and a man of counsel. There is always someone who comes to seek his advice. The opinion of this humble servant, is that it is possible that this may also mean that he keeps the Daarul Mashwarah (House of Counsel) near his house, so that he will not say in humbleness etc. to those who gather there, that my house is a distance away. He keeps his home near, so that a long time is not spent in preparations for hospitality, and because of it an occasion for an excuse may not arise.
THE TENTH WOMAN said: “My husband is Maalik, and what can I describe about Maalik. He is more generous than all those who have been praised, or he is more praiseworthy than all the praises I may shower on him. He owns many herds of camels, which are kept near the house. They are seldom taken out for grazing. When the camels hear the sound of the mizhar, they are sure that their end is near”.
It is said that the name of this woman is Kabshah bint Maalik. She praised the generosity of her husband, which is explained thus, if the camels go out to graze in the fields, then at the time of hospitality and attending to the guests, time is wasted in herding them back. There are allways visitors at his home. The camels are not sent out to graze but fed in their pans, so that when a visitor arrives a camel could be slaughtered immediately. Some have translated the sounding of the mizhar as, that whenever a visitor arrives, in happiness and in the visitors honour, this instrument is sounded. By hearing the sound, the camels know that the time of their slaughter is near, as a visitor has arrived. According to ‘Arab custom this meaning seems more appropriate, that when a visitor he is immediately entertained by being served drinks, tid-bits, music etc. By the sound of the music the camels know that meal times are near, and for its preparations, the time for their slaughter is near.
THE ELEVENTH WOMAN Umm Zar-a, said: “My husband was Abu Zar-a’, and how can I praise Abu Zar-a’? He made my ears bow with jewels. He made my sides (by feeding) full of fat. He kept me so happy and contented, that due to self admiration and haughtiness I thought I was virtuous. He found me from such a poor home, that lived with hardship, owning only a few goats for a living. From there he brought me into such a prosperous family who owned horses, camel oxen for ploughing, and gardeners (and possessed all types of wealth. Besides all this he was so good natured) that he did not criticise me scold me for anything. I slept till late in the morning, and no one was allowed to wake me up. Food was so abundant that after filling myself I just left it (and it never got finished). The mother of Abu Zar-a’ ( mother-in-law), in what manner can I praise her? Her huge utensils were always full. Her house was very spacious (She was very rich, and according to the habit of women, was not a miser. By the vastness of the house it is meant that many visitors were entertained). The son of Abu Zar-a’, in what manner can I praise him? He was also a light upon light. He was so thin and skinny, the sleeping part of his body (ribs etc. was thin like a branch, or a sword. A side of a lamb was enough to fill his stomach. (i.e. There was no great formalities for a brave one to sleep like a soldier he slept a little in a small place. In the same manner he ate simple food, but befitting a warrior. Two or three pieces of meat was his food). The daughter of Abu Zar-a’, how can she be praised? She obeys her mother and father. She is fat and healthy, and a jealousy for the second wife (The second wife feels jealous on her excellence. Among the ‘Arabs it is desirable that a man be thin and tall, and a woman fat a healthy). And how can I praise the slave girl of Abu Zar-a’? She never gossiped about our house affairs to anyone. She did not even use foodstuffs without permission. She did not let the house become dirty and untidy, but kept it clean. (The days passed wonderfully). One morning whilst the utensils of milk were being churned Abu Zara went out of the house. He found a woman, with two cheetah like children playing with pomegranates. (The similarity of cheetah is with playing, and the pomegranates are either in reality pomegranates which the children were spinning and playing with, or breasts of the women are intended here). He loved her so much, that he divorced me, a married her. (I was divorced because as a second wife, she would become heartsore, and by divorcing me the new wife would have greater regard for him). In one narration it is mentioned that he married her. He then divorced me. Subsequently I married another chief and noble man, who was a prince and soldier. He showered on me many gifts. And from each type of animal i.e. camel, cow, goat, etc. etc., he presented me a pair and said to me, ‘Eat as much as you want yourself, send to your parents as much as you wish’. The fact is this, if I add up all his good qualities etc. then too he will not excel the little thing that abu Zar-a’ bestowed upon me”. Sayyiditina ‘Aayeshah Radiyallahu ‘Anha says: “After Sayyidina Rasulullah Sallallahu ‘Alayhi Wasallain completed this story, he said to me. ‘I am also to you as Abu Zar-a, had been to Umm Zar-a’
In another hadith it is stated that Sayyidina Rasulullah Sallallahu ‘Alayhi Wasallam also thereafter said: ‘I will not divorce you’. It has been mentioned in Tabraani that Sayyiditina ‘Aayeshah Radiyallahu ‘Anha replied: ‘O Messenger of Allah, what truth is there about Abu Zar-a’. May my mother and father be sacrificed on you. You are much more to me than him’. May Allah Ta’aala grant every Muslim husband and wife the following of the footsteps of Sayyidina Rasulullah Sallallahu ‘Alayhi Wasallam on this subject, because this is the result of chastity. Aameen. Some ‘ulama are of the opinion that those women who criticised their husbands committed backbiting, and this was narrated in the assembly of Sayyidina Rasulullah Sallallahu ‘Alayhi Wasallam. If Sayyidina Rasulullah Sallallahu ‘Alayhi Wasallam related this story himself, then there is even a greater perplexity. But the fact is, that this is not entering the boundaries of backbiting. To discuss something about a person whose name or other details are not known to the people, certainly cannot be included in the category of backbiting.
Volume 1, Book 5, Number 248:
Whenever the Prophet took a bath after Janaba he started by washing his hands and then performed ablution like that for the prayer. After that he would put his fingers in water and move the roots of his hair with them, and then pour three handfuls of water over his head and then pour water all over his body.
Volume 1, Book 5, Number 249:
(the wife of the Prophet) Allah’s Apostle performed ablution like that for the prayer but did not wash his feet. He washed off the discharge from his private parts and then poured water over his body. He withdrew his feet from that place (the place where he took the bath) and then washed them. And that was his way of taking the bath of Janaba.
Volume 1, Book 5, Number 250:
The Prophet and I used to take a bath from a single pot called ‘Faraq’.
Volume 1, Book 5, Number 251:
Narrated Abu Salama:
‘Aisha’s brother and I went to ‘Aisha and he asked her about the bath of the Prophet. She brought a pot containing about a Sa’ of water and took a bath and poured it over her head and at what time there was a screen between her and us.
Volume 1, Book 5, Number 252:
Narrated Abu Ja’far:
While I and my father were with Jabir bin ‘Abdullah, some People asked him about taking a bath He replied, “A Sa’ of water is sufficient for you.” A man said, “A Sa’ is not sufficient for me.” Jabir said, “A Sa was sufficient for one who had more hair than you and was better than you (meaning the Prophet).” And then Jabir (put on) his garment and led the prayer.
Volume 1, Book 5, Number 253:
Narrated Ibn ‘Abbas:
The Prophet and Maimuna used to take a bath from a single pot.
Volume 1, Book 5, Number 254:
Narrated Jubair bin Mutim:
Allah’s Apostle said, “As for me, I pour water three times on my head.” And he pointed with both his hands.
Volume 1, Book 5, Number 255:
Narrated Jabir bin ‘Abdullah:
The Prophet used to pour water three times on his head.
Volume 1, Book 5, Number 256:
Narrated Abu Ja’far:
Jabir bin Abdullah said to me, “Your cousin (Hasan bin Muhammad bin Al-Hanafiya) came to me and asked about the bath of Janaba. I replied, ‘The Prophet uses to take three handfuls of water, pour them on his head and then pour more water over his body.’ Al-Hasan said to me, ‘I am a hairy man.’ I replied, ‘The Prophet had more hair than you’. “
Volume 1, Book 5, Number 257:
I placed water for the bath of the Prophet. He washed his hands twice or thrice and then poured water on his left hand and washed his private parts. He rubbed his hands over the earth (and cleaned them), rinsed his mouth, washed his nose by putting water in it and blowing it out, washed his face and both forearms and then poured water over his body. Then he withdrew from that place and washed his feet.
Volume 1, Book 5, Number 258:
Whenever the Prophet took the bath of Janaba (sexual relation or wet dream) he asked for the Hilab or some other scent. He used to take it in his hand, rub it first over the right side of his head and then over the left and then rub the middle of his head with both hands.
Volume 1, Book 5, Number 259:
I placed water for the bath of the Prophet and he poured water with his right hand on his left and washed them. Then he washed his private parts and rubbed his hands on the ground, washed them with water, rinsed his mouth and washed his nose by putting water in it and blowing it out, washed his face and poured water on his head. He withdrew from that place and washed his feet. A piece of cloth (towel) was given to him but he did not use it.
Volume 1, Book 5, Number 260:
The Prophet took the bath of Janaba. (sexual relation or wet dream). He first cleaned his private parts with his hand, and then rubbed it(that hand) on the wall (earth) and washed it. Then he performed ablution like that for the prayer, and after the bath he washed his feet.
Volume 1, Book 5, Number 261:
The Prophet and I used to take a bath from a single pot of water and our hands used to go in the pot after each other in turn.
Volume 1, Book 5, Number 262:
Whenever Allah’s Apostle took a bath of Janaba, he washed his hands first.
Volume 1, Book 5, Number 263:
The Prophet and I used to take a bath from a single pot of water after Janaba.
Volume 1, Book 5, Number 264:
Narrated Anas bin Malik:
the Prophet and one of his wives used to take a bath from a single pot of water. (Shu’ba added to Anas’s Statement “After the Janaba”)
Volume 1, Book 5, Number 265:
I placed water for the bath of Allah’s Apostle and he poured water over his hands and washed them twice or thrice; then he poured water with his right hand over his left and washed his private parts (with his left hand). He rubbed his hand over the earth and rinsed his mouth and washed his nose by putting water in it and blowing it out. After that he washed his face, both fore arms and head thrice and then poured water over his body. He withdrew from that place and washed his feet.
Volume 1, Book 5, Number 266:
Narrated Maimuna bint Al-Harith:
I placed water for the bath of Allah’s Apostle and put a screen. He poured water over his hands, and washed them once or twice. (The subnarrator added that he did not remember if she had said thrice or not). Then he poured water with his right hand over his left one and washed his private parts. He rubbed his hand over the earth or the wall and washed it. He rinsed his mouth and washed his nose by putting water in it and blowing it out. He washed his face, forearms and head. He poured water over his body and then withdrew from that place and washed his feet. I presented him a piece of cloth (towel) and he pointed with his hand (that he does not want it) and did not take it.
Volume 1, Book 5, Number 267:
Narrated Muhammad bin Al-Muntathir:
on the authority of his father that he had asked ‘Aisha (about the Hadith of Ibn ‘Umar). She said, “May Allah be Merciful to Abu ‘Abdur-Rahman. I used to put scent on Allah’s Apostle and he used to go round his wives, and in the morning he assumed the Ihram, and the fragrance of scent was still coming out from his body.”
Volume 1, Book 5, Number 268:
Anas bin Malik said, “The Prophet used to visit all his wives in a round, during the day and night and they were eleven in number.” I asked Anas, “Had the Prophet the strength for it?” Anas replied, “We used to say that the Prophet was given the strength of thirty (men).” And Sa’id said on the authority of Qatada that Anas had told him about nine wives only (not eleven).
Volume 1, Book 5, Number 269:
I used to get emotional urethral discharge frequently. Being the son-in-law of the Prophet I requested a man to ask him about it. So the man asked the Prophet about it. The Prophet replied, “Perform ablution after washing your organ (penis).”
Volume 1, Book 5, Number 270:
Narrated Muhammad bin Al-Muntathir:
on the authority of his father that he had asked ‘Aisha about the saying of Ibn ‘Umar(i.e. he did not like to be a Muhrim while the smell of scent was still coming from his body). ‘Aisha said, “I scented Allah’s Apostle and he went round (had sexual intercourse with) all his wives, and in the morning he was Muhrim (after taking a bath).”
Volume 1, Book 5, Number 271:
It is as if I am just looking at the glitter of scent in the parting of the Prophet’s head hair while he was a Muhrim.
Volume 1, Book 5, Number 272:
Narrated Hisham bin ‘Urwa:
(on the authority of his father) ‘Aisha said, “Whenever Allah’s Apostle took the bath of Janaba, he cleaned his hands and performed ablution like that for prayer and then took a bath and rubbed his hair, till he felt that the whole skin of the head had become wet, then he would pour water thrice and wash the rest of the body.” ‘Aisha further said, “I and Allah’s Apostle used to take a bath from a single water container, from which we took water simultaneously.”
Volume 1, Book 5, Number 273:
Water was placed for the ablution of Allah’s Apostle after Janaba. He poured water with his right hand over his left twice or thrice and then washed his private parts and rubbed his hand on the earth or on a wall twice or thrice and then rinsed his mouth, washed his nose by putting water in it and then blowing it out arid then washed his face and forearms and poured water over his head and washed his body. Then he shifted from that place and washed his feet. I brought a piece of cloth, but he did not take it and removed the traces of water from his body with his hand.”
Volume 1, Book 5, Number 274:
Narrated Abu Huraira:
Once the call (Iqama) for the prayer was announced and the rows were straightened. Allah’s Apostle came out; and when he stood up at his Musalla, he remembered that he was Junub. Then he ordered us to stay at our places and went to take a bath and then returned with water dropping from his head. He said, “Allahu-Akbar”, and we all offered the prayer with him.
Volume 1, Book 5, Number 275:
I placed water for the bath of the Prophet and screened him with a garment. He poured water over his hands and washed them. After that he poured water with his right hand over his left and washed his private parts, rubbed his hands with earth and washed them, rinsed his mouth, washed his nose by putting water in it and then blowing it out and then washed his face and forearms. He poured water over his head and body. He then shifted from that place and washed his feet. I gave him a piece of cloth but he did not take it and came out removing the water (from his body) with both his hands.
Volume 1, Book 5, Number 276:
Whenever any one of us was Junub, she poured water over her head thrice with both her hands and then rubbed the right side of her head with one hand and rubbed the left side of the head with the other hand.
Volume 1, Book 5, Number 277:
Narrated Abu Huraira:
The Prophet said, ‘The (people of) Bani Israel used to take bath naked (all together) looking at each other. The Prophet Moses used to take a bath alone. They said, ‘By Allah! Nothing prevents Moses from taking a bath with us except that he has a scrotal hernia.’ So once Moses went out to take a bath and put his clothes over a stone and then that stone ran away with his clothes. Moses followed that stone saying, “My clothes, O stone! My clothes, O stone! till the people of Bani Israel saw him and said, ‘By Allah, Moses has got no defect in his body. Moses took his clothes and began to beat the stone.” Abu Huraira added, “By Allah! There are still six or seven marks present on the stone from that excessive beating.”
Narrated Abu Huraira: The Prophet said, “When the Prophet Job (Aiyub) was taking a bath naked, golden locusts began to fall on him. Job started collecting them in his clothes. His Lord addressed him, ‘O Job! Haven’t I given you enough so that you are not in need of them.’ Job replied, ‘Yes!’ By Your Honor (power)! But I cannot dispense with Your Blessings.’ “
Volume 1, Book 5, Number 278:
Narrated Um Hani bint Abi Talib:
I went to Allah’s Apostle in the year of the conquest of Mecca and found him taking a bath while Fatima was screening him. The Prophet asked, “Who is it?” I replied, “I am Um-Hani.”
Volume 1, Book 5, Number 279:
I screened the Prophet while he was taking a bath of Janaba. He washed his hands, poured water from his right hand over his left and washed his private parts. Then he rubbed his hand over a wall or the earth, and performed ablution similar to that for the prayer but did not wash his feet. Then he poured water over his body, shifted from that place, and washed his feet.
Volume 1, Book 5, Number 280:
(the mother of the believers) Um Sulaim, the wife of Abu Talha, came to Allah’s Apostle and said, “O Allah’s Apostle! 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)?” Allah’s Apostle replied, “Yes, if she notices a discharge.”
Volume 1, Book 5, Number 281:
Narrated Abu Huraira:
The Prophet came across me in one of the streets of Medina and at that time I was Junub. So I slipped away from him and went to take a bath. On my return the Prophet said, “O Abu Huraira! Where have you been?” I replied, “I was Junub, so I disliked to sit in your company.” The Prophet said, “Subhan Allah! A believer never becomes impure.”
Volume 1, Book 5, Number 282:
Narrated Anas bin Malik:
The Prophet used to visit all his wives in one night and he had nine wives at that time.
Volume 1, Book 5, Number 283:
Narrated Abu Huraira:
Allah’s Apostle came across me and I was Junub He took my hand and I went along with him till he sat down I slipped away, went home and took a bath. When I came back. he was still sitting there. He then said to me, “O AbuHuraira! Where have you been?’ I told him about it The Prophet said, “Subhan Allah! O Abu Huraira! A believer never becomes impure.”
Volume 1, Book 5, Number 284:
Narrated Abu Salama :
I asked ‘Aisha “Did the Prophet use to sleep while he was Junub?” She replied, “Yes, but he used to perform ablution (before going to bed).
Volume 1, Book 5, Number 285:
Narrated ‘Umar bin Al-Khattab:
I asked Allah’s Apostle “Can any one of us sleep while he is Junub?” He replied, “Yes, if he performs ablution, he can sleep while he is Junub.”
Volume 1, Book 5, Number 286:
Whenever the Prophet intended to sleep while he was Junub, he used to wash his private parts and perform ablution like that for the prayer.
Volume 1, Book 5, Number 287:
‘Umar asked the Prophet “Can anyone of us sleep while he is Junub?” He replied, “Yes, if he performs ablution.”
Volume 1, Book 5, Number 288:
Narrated ‘Abdullah bin ‘Umar:
Umar bin Al-Khattab told Allah’s Apostle, “I became Junub at night.” Allah’s Apostle replied, “Perform ablution after washing your private parts and then sleep.”
Volume 1, Book 5, Number 289:
as the following Hadith 290.
Volume 1, Book 5, Number 290:
Narrated Abu Huraira:
The Prophet said, “When a man sits in between the four parts of a woman and did the sexual intercourse with her, bath becomes compulsory.”
Volume 1, Book 5, Number 291:
Narrated Zaid bin Khalid AjJuhani:
I asked ‘Uthman bin ‘Affan about a man who engaged in the sexual intercourse with his wife but did not discharge. ‘Uthman replied, “He should perform ablution like that for the prayer after washing his private parts.” ‘Uthman added, “I heard that from Allah’s Apostle.” I asked ‘Ali bin Abi Talib, Az-Zubair bin Al-‘Awwam, Talha bin ‘Ubaidullah and Ubai bin Ka’b and a gave the same reply. (Abu Aiylub said that he had heard that from Allah’s Apostle ) (This order was cancelled later on so one has to take a bath. See, Hadith No. 180).
Volume 1, Book 5, Number 292:
Narrated Ubai bin Ka’b:
I asked Allah’s Apostle about a man who engages in sexual intercourse with his wife but does not discharge. He replied, “He should wash the parts which comes in contact with the private parts of the woman, perform ablution and then pray.” (Abu ‘Abdullah said, “Taking a bath is safer and is the last order.”)
“Jab Sayyiduna Imam Hasan Alaihisalam Ke Waalid Muazzam Shaheed Ho Gaye To Aap Siyaah Imaama Baandhe Huwe They Aap Ne Logo Ko Jama Kar Ke Irshad Farmaya :
Guzishta Roz Tum Logo ne Us Shakhs Ko Shaheed Kiya Hai Jis Se Pehle Log Sabqat Le Jaa Sakte Hain Aur Na Baad Me Aane Waale Us Ke Maqaam Ko Paa Sakege.
[An-Nasai, Khasa’is-E-Ali Ibn Abi Talib KarramAllahu Ta’ala Waj’hah-ul-Karim,/37, 38, Raqam-22.]
Is Khutbe Ko “Musannad Ahmad Bin Hanbal” Me Aur “Tabqaat Ibn Sa’d” Waghairah Me Bhi Dekha Ja Sakta Hai.
Is Khutbe Se Saaf Zaahir Hota Hai Ki Hazrat imaam Hasan ,Hazrat Ali Ko Sab Se Afzal Maante Thay.
Hazrat ibn Hazam andalusi apni Khitab Al Fasl Fi Al Milal me Likhte hai ki: Hazrat Ammar bin Yasir Raziallahu anhu aur Imam Hasan ibn Ali Alaihisalam ,
Hazrat Ali karam Allahu wajhul Karim ko Hazrat Abu Bakr aur Hazrat Umar se Afzal Samjhte the.
(Mild 4,page 134)
اللَّهُمَّ صَلِّ عَلَى سَيِّدِنَا مُحَمَّدٍ وَعَلَى آلِ سَيِّدِنَا مُحَمَّد
“Hazrat Ayesha Siddiqua RadiyaAllahu Ta’ala anha ne ʻarz kiya Ya RasoolAllah kaun-si chiz hai jis ka manʻn karna Halal nahi?. Farmaya: PANI, NAMAK aur AAG. Farmati haii maine ʻarz kiya: Ya RasoolAllah pani ko to ham samajh gaye magar Namak aur Aag ka yeh Hukm kyun hai?. Farmaya: jis ne kisi ko Aag di us ne goya us Aag se paka huwa sara khana khairat kiya aur jis ne kisi ko Namak diya us ne goya woh sara khana khairat kiya jise Namak ne laziz banaya, aur jis ne kisi Musalman ko ek ghunt Pani wahan pilaya jahan Paani ʻAam milta ho us ne goya Ghulam Azad kiya aur jis ne Musalman ko wahan ek Ghunt Paani pilaya jahan Pani nahi milti ho us ne goya use zindagi bakhshi.”
[Ibn Mājah fī al-Sunan, 02/826, raqam: 2474.]