Month: July 2021

al-Qur’ān

(4) اِنَّمَا جَزٰٓؤُا الَّذِيْنَ یُحَارِبُوْنَ اللهَ وَرَسُوْلَهٗ وَیَسْعَوْنَ فِی الْاَرْضِ فَسَادًا اَنْ یُّقَتَّلُوْٓا اَوْ یُصَلَّبُوْٓا اَوْ تُقَطَّعَ اَيْدِيْھِمْ وَاَرْجُلُھُمْ مِّنْ خِلَافٍ اَوْ یُنْفَوْا مِنَ الاَرْضِ ط ذٰلِکَ لَھُمْ خِزْیٌ فِی الدُّنْیَا وَلَھُمْ فِی الْاٰخِرَةِ عَذَابٌ عَظِيْمٌo
(المائدۃ، 5/ 33)

بے شک جو لوگ اللہ اور اس کے رسول سے جنگ کرتے ہیں اور زمین میں فساد انگیزی کرتے پھرتے ہیں (یعنی مسلمانوں میں خونریز رہزنی اور ڈاکہ زنی وغیرہ کے مرتکب ہوتے ہیں) ان کی سزا یہی ہے کہ وہ قتل کیے جائیں یا پھانسی دیے جائیں یا ان کے ہاتھ اور ان کے پاؤں مخالف سمتوں سے کاٹے جائیں یا (وطن کی) زمین (میں چلنے پھرنے) سے دور (یعنی ملک بدر یا قید) کر دیے جائیں۔ یہ (تو) ان کے لیے دنیا میں رسوائی ہے اور ان کے لیے آخرت میں (بھی) بڑا عذاب ہےo

(4) Be-shak jo log Allāh aur us ke Rasūl se jaṅg karte haiṅ aur zamīn meṅ fasād aṅgezī karte phirte haiṅ (yaʻnī Musalmānoṅ meṅ ḳhūn-rez răh-zanī aur d̥ākah-zanī waġhairah ke murtakib hote haiṅ) un kī sazā yahī hai keh woh qatl kiye jā’eṅ yā phāṅsī diye jā’eṅ yā un ke hāth aur un ke pā’oṅ muḳhālif samtoṅ meṅ kāt̥e jā’eṅ yā (waṭan kī) zamīn (meṅ chalne phirne) se dūr (yaʻnī mulk badar yā qaid) kar diye jā’eṅ. Yeh (to) un ke liye dunyā meṅ ruswā’ī hai aur un ke liye āḳhirat meṅ (bhī) bar̥ā ʻaz̲āb hai.
–
[al-Mā’idah, 05/33.]

al-Ḥadīt̲h̲

27۔ عَنْ ثَوْبَانَ رضي الله عنه قَالَ: قَالَ رَسُوْلُ اللهِ ﷺ : إِنَّمَا أَخَافُ عَلٰی أُمَّتِي الْأَئِمَّةَ الْمُضِلِّيْنَ، وَإِذَا وُضِعَ فِي أُمَّتِي السَّيْفُ لَمْ یُرْفَعْ عَنْهُمْ إِلٰی یَوْمِ الْقِیَامَةِ۔

رَوَاهُ أَحْمَدُ وَأَبُوْ دَاوُدَ وَالتِّرْمِذِيُّ وَالدَّارِمِيُّ وَابْنُ حِبَّانَ۔ وَقَالَ التِّرْمِذِيُّ: وَهٰذَا حَدِيْثٌ حَسَنٌ صَحِيْحٌ۔

27: أخرجہ أحمد بن حنبل في المسند، 5/ 278، 284، الرقم/ 22447-22448، 22505، وأبو داود في السنن، کتاب الفتن والملاحم، باب ذکر الفتن ودلائلہا، 4/ 109، الرقم/ 4343، والترمذي في السنن، کتاب القتن، باب ما جاء في الأئمۃ المضلّین، 4/ 504، الرقم/ 2229، والدارمي في السنن، 1/ 80، الرقم/ 209، وأیضًا، 2/ 401، الرقم/ 2752، وابن حبان في الصحیح، 15/ 109-110، الرقم/ 6714۔

وَفِي رِوَایَةٍ أَنَّ النَّبِيَّ ﷺ قَالَ: لَيْسَ أَشَدُّ مَا أَتَخَوَّفُ عَلٰی أُمَّتِي الشَّيْطَانَ وَلاَ الدَّجَّالَ، وَلٰـکِنَّ أَشَدُّ مَا أَتَّقِي عَلَيْهِمُ الأَئِمَّةَ الْمُضِلِّيْنَ۔ (1)

رَوَاهُ أَحْمَدُ وَالْمُقْرِئ وَاللَّفْظُ لَهٗ۔

(1) أخرجہ أحمد بن حنبل في المسند، 5/ 145، الرقم/ 21335، والمقرئ في السنن الواردۃ في الفتن، 1/ 273، الرقم/ 58۔

حضرت ثوبان رضی اللہ عنہ سے مروی ہے کہ رسول اللہ ﷺ نے فرمایا: بیشک مجھے اپنی امت پر گمراہ کرنے والے نام نہاد لیڈروں کا ڈر ہے، جب میری امت میں ایک بار تلوار چل گئی تو قیامت تک نہیں رک سکے گی۔

اس حدیث کو امام اَحمد، ابو داود، ترمذی، دارمی اور ابن حبان نے روایت کیا ہے۔ امام ترمذی نے فرمایا: یہ حدیث حسن صحیح ہے۔

ایک روایت کے الفاظ ہیں: حضور نبی اکرم ﷺ نے فرمایا: مجھے اپنی امت پر شیطان یا دجال (کے غلبہ) کا اتنا خوف نہیں ہے۔ جتنا مجھے گمراہ کرنے والے (نام نہاد) لیڈروں کا خدشہ ہے۔

اس حدیث کو امام اَحمد اور مقرئ نے مذکورہ الفاظ میں نے روایت کیا ہے۔

• Ḥaz̤rat T̲h̲awbān raḍiya Allāhu ‘anhu se marwī hai keh Rasūl Allāh ṣallá Allāhu ‘alayhi wa-Ālihī wa-sallam ne farmāyā: Be-shak mujhe apnī ummat par gumrāh karne wāle nām nihād līd̥aroṅ kā d̥ar hai, jab merī ummat meṅ ek bār talwār chal ga’ī to qiyāmat tak nahīṅ ruk sakegī. Is ḥadīs̲ ko Imām Aḥmad, Abū Dāwūd, Tirmid̲h̲ī, Dārimī aur Ibn Ḥibbān ne riwāyat kiyā hai. Imām Tirmid̲h̲ī ne farmāyā: yeh ḥadīs̲ ḥasan ṣaḥīḥ hai. Ek riwāyat keh alfāẓ haiṅ: Ḥuz̤ūr Nabīye Akram ṣallá Allāhu ‘alayhi wa-Ālihī wa-sallam ne farmāyā: mujhe apnī ummat par shayṭān yā dajjāl (ke ġhalabah) kā itnā ḳhauf nahīṅ hai. Jitnā mujhe gumrāh karne wāle (nām nihād līd̥aroṅ kā ḳhadshah hai. Is ḥadīs̲ ko Imām Aḥmad aur Muqrī ne maz̲kūrah alfāẓ meṅ riwāyat kiyā hai.
  –
  [Ṭāhir al-Qādrī fī al-Qawlu al-Ḥasani fī ʻalāmatī al-sāʻaṫi wa-ẓuhūri al-fitan,/65_67, raqam: 27.]

THE DEATH OF KHADIJA (AlahisSalam)
Three long years of starvation, sufferings and sickness made Khadija and Abu Talib (A.S.) so weak that
both died within three days of their return to Mecca. These two deaths were a great blow to the Prophet
(S.A.W) and his mission. Everything looked dark and dismal. The Prophet (S.A.W) was now without a
guardian and Ali (A.S.) without a father. The loss of Khadija was also a big loss to both of them. She
had given twenty eight years of her life and all that she possessed to Mohammad (S.A.W) to spend on
the cause of Islam, and Ali (A.S.) had lost a mother in whose laps he had grown.
The Prophet (S.A.W) always remembered Khadija and moaned, “Never did Allah give me a better wife
than Khadija. She hailed my mission at a time when everybody shouted against it. She lent me the
support of her conviction when there was hardly a believer. She enlivened my heart when I felt lonely
and deserted. Khadija’s love was given to me by Allah. How could I forget her.” Khadija died at the age
of sixty five. She belonged to the most respectable clan of Quraish and was called Tahera (pure) the
Arabs gave her the title of “The leader of the ladies.” She was so bold and courageous that she
managed the entire business of her father herself as he was very old. From Khadija the Prophet (S.A.W)
got one son Qasim and one daughter Fatema (S.A.). Qasim was born before the advent of Islam and
died in his infancy. But the Arabs always addressed the Prophet (S.A.W) as Abul Qasim.
The Prophet (S.A.W) was left alone with Ali (A.S.) and his daughter Fatema (S.A.) who was just eight
years old. But she took care of her father and managed the affairs of his house hold. She served him
taking minutest details of needs and requirements. Whenever he returned home with his head covered
with dust and dirt thrown by the infidels, or wounded by the stones pelted at him, Fatema (S.A.) would
wash his head and dress his wounds. The Prophet (S.A.W) speaking about Fatema (S.A.) said, “Fatema
is a part of my body. Whoever angers her, angers me.” [Sahih Muslim]. He respected her so much that
whenever she came to meet him he stood up in respect to receive her and said Marhaba (Sahih
Bukhari]. He called her the leader of the women of the universe and the leader of the ladies of heaven
[Musnad Imam Hanbal]. Aisha (one of the wives of the Prophet (S.A.W)) speaking about Fatema (S.A.)
said,”I have never seen a more truthful person than Fatema and her father.” [Abu Noaim Isfahani]

THE DEATH OF ABU TALIB (AlahisSalam)
Abu Talib (A.S.) before his death summoned his people near his bed and said, “I will to you all to treat
Mohammad well. Because he is trustworthy and truthful. He possesses all good qualities and I can see
that the poor and the down-trodden have gathered around him and have accepted his mission. The big
ones from the Quraish are being humbled by him and the oppressed are rising. O people of Quraish
help him, respect him and follow him. If I would have lived, I would have removed the sorrows of his
life.”
Abu Talib (A.S.) looked after Mohammad (S.A.W) for forty two years. The Prophet (S.A.W) often
remembering Abu Talib (A.S.) said nobody dared to harm me as long as my uncle Abu Talib (A.S.) lived.
The love and affection what Mohammad (S.A.W) received from Abu Talib (A.S.) was given by him to Ali
(A.S.). Mohammad (S.A.W) was shaping Ali (A.S.) to present him to the world as an ideal Muslim. Ali
(A.S.) when first opened his eyes he saw Mohammad (S.A.W). When he breathed, he breathed in the
company of Mohammad (S.A.W). When he first spoke he spoke to Mohammad (S.A.W).
The death of Abu Talib (A.S.) gave more courage to the enemies of Islam to harass the Prophet (S.A.W)
and his followers. The embracing of Islam of some of the people of Yasrib (Madina) and the growing
friendship between the Prophet (S.A.W) and the people of Yasrib had enhanced Islam. But then the
Prophet (S.A.W) deputed Musayyab Ibne Aamir to teach them Quran and the percepts of Islam their
number increased and more and more people began to visit Mecca to meet the Prophet (S.A.W). This
alarmed the infidels so much that they decided to condition the activities of the Prophet (S.A.W) by
making his life miserable. When the Muslims of Yasrib saw that the life of their Prophet (S.A.W) was in
danger they sent some seventy eight men and women to persuade him to immigrate to Madina with his
followers. They promised him that not only would they pledge their allegiance to him but would also
look after him and his followers as they take care of their own families. Encouraged by these
assurances, of all those Muslims who could easily dispose off their belongings migrated to Madina and
got themselves settled. This enraged the Meccan so much that they decided to kill the Prophet (S.A.W)
lest he too migrates to Yasrib and makes their lives miserable from there. A close watch was kept on
his movements, and under the leadership of Abu Jehal all the clans of Mecca met at Nadva to decide
his fate. Some wanted to banish him, some wanted to put him in a cell having a small hole through
which he could be given very little food so that he may die gradually. But these suggestions did not
find much favour because they feared that if Mohammad (S.A.W) survived, he would certainly take
revenge. It was then decided to kill him in his own house. But who would do that? No individual was
prepared to risk the Banu Hashim’s wrath. Therefore it was decided that each clan should provide one
man from them to form a group of killers who would go and kill the Prophet (S.A.W). This collective
action by the representatives of all the clans would also discourage the Hashmis from taking revenge
and they then be persuaded to accept some monetary consideration for Mohammad (S.A.W)’s blood.
Accordingly one member of each clan surrounded the house of the Prophet (S.A.W) one night and
waited for the dawn to enter the house and assassinate Mohammad (S.A.W). But Allah had revealed the
conspiracy to His Apostle and ordered him to leave Mecca the same night.

The Quran speaks of two lives: the one in this “world” (dunya), which
is finite, and the other in the “Hereafter” (ahiret), which is infinite.
The relation between these words in the Quran is very clear. These
two words, which are used sometimes together in a verse and sometimes separately, are mentioned 115 times each. There are two examples below:
185- …The life of this world is no more than goods and
chattels of deception.
3-The Family of Imran, 185

103- This should be a sign for those who fear the torment
of the Hereafter…
11-Hud, 103

 

The word Number== of occurrences
World== 115
Hereafter ==115

The author mentioned six ahaadith in this chapter, wherein the use of cupping – cautering on different occasions have been mentioned. The object is to show that Sayyidina Rasulullah Sallallahu ‘Alayhi Wasallam used medicines for body treatments, and that this is not against tawakkul (complete reliance of Allah), because who can have more trust and reliance in Allah than Sayyidina Rasulullah Sallallahu ‘Alayhi Wasallam. Considering all this, we find in many ahaadith that Sayyidina Rasulullah Sallallahu ‘Alayhi Wasallam used the treatment of cupping, and the fact is, that it is not against reliance on Allah. Shah Waliyullah Dehlawi has in one of his books, compiled many of his mubash-sha-raat (glad tidings), mukaa-sha-faat (divine inspirations) and questions put forward to Sayyidina Rasulullah Sallallahu ‘Alayhi Wasallam in his dreams that: ‘I once asked Sayyidina Rasulullah Sallallahu ‘Alayhi Wasallam a spiritual question that, what is better, to adopt material means, or to discard it’. Upon this I received a spiritual blessing from Rasulullah Sallalhu ‘Alayhi Wasallam. As a result I began feeling apathetic towards material means, children and all other things. After that I was inspired, the effect of which was that my nature would turn towards material means, and the soul towards the acceptance and entrusting oneself to Allah. The fact is that this is the true tawwakul (complete trust in Allah, passive living), one feels that material things in themselves have no effect at all, and their effects are only from Allah. Without the wish of Allah, nothing can be done.

‘No one has the strength to change the will of Allah. Bile increases by the use of vinegar, and dryness results by the using of almond oil’.
In another book of Shah Waliyullah Dehlawi it is stated, the question regarding causes is included among the three counsels left by Sayyidina Rasulullah Sallallahu ‘Aiayhi Wasallam to him. Sayyidina Rasulullah Sallallahu ‘Alayhi Wasallam made it compulsory, thereby making it go against Shah Saahib’s natural inclinations.
The second detail is regarding the Shaykhayn and ‘Ali Radiyallahu ‘Anhum. The third is the question of discarding taqleed. Shah Waliyullah was of the opinion of discarding taqleed, but he was compelled to follow any one Imaam. There is no room for details here. Shah Waliyullah has described them in his books Fadl Mubeen and Fuyudul Haramayn.
back
(343) Hadith Number 1.
Anas Radiyallahu’Anhu was asked regarding the payment to a hajjaam (cupper). (Is it permissible or not?) Anas Radiyallahu ‘Anhu replied: “Rasulullah Sallallahu ‘Alayhi Wasallam took the treatment of cupping which was administered by Abu Taybah Radiyallahu ‘Anhu, he was given two saa’ food (in a narration it is mentioned that dates were given), and Sayyidina Rasulullah Sallallahu’Alayhi Wasallam interceded on his behalf to his master that the stipulated amount he was responsible for be made less. He also said this, that cupping is the best of medicine”.

Commentary
When Sayyidina Rasulullah Sallallahu ‘Alayhi Wasallam himself paid the price, then the answer to the question is apparent. It is possible that the aim of the question was this, that in a few ahaadith this occupation has been scorned. The reason being, that blood has to be sucked out which is an unclean thing, therefore, it is essential that one be careful, and care be taken that the mouth be kept paak at all times. In the same manner, the same has been said in the ahaadith regarding some other occupa- tions. As a result it created doubt and perplexities in the minds of some people, whereas, the meaning of the narations is simple and clear. Whatever Sayyidina Rasulullah Sallallahu ‘Alayhi Wasallam said regarding an occupation there was something in it that one had to be careful about, and which needed to be remedied. In the above hadith, by ‘income’ is meant, that a slave is given the opportunity, that if he agrees to pay daily a certain amount, he is given a limited freedom. The extra that he earns belongs to him. This type of slave is called ‘Abd Ma’dhu,. It was originally stipulated that this slave pay three saa’ daily. By the intercession of Sayyidina Rasulullah Sallallahu ‘Alayhi Wasallam one was made less after which there remained only two 2 saa’ to be paid daily. There is a difference of opinion among the ‘ulama regarding the weight of the saa’. According to the Hanafi jurists a saa’ equals approximately four seers (approx. 3,8kg). The saying of Sayyidina Rasulullah Sallallahu ‘Alayhi Wasallam that cupping is the best medicine is very true. By this he was addressing the youth of the Haramayn, and also the inhabitants of the countries where the climate is hot, because their blood becomes thin, it remains more on the surface of the body and the climate of the country brings it even more closer to the surface.
Therefore the ‘ulama say it is not advisable for those above the age of forty to take the treatment of cupping.
back

(344) Hadith Number 2.
‘Ali Radiyallahu ‘Anhu reports: “Rasulullah Sallallahu ‘Alayhi Wasallam once took the treatment of cupping and asked me to pay its fees. I paid the hajjaam (cupper) his fees”.

Commentary
Two things are also apparent from this hadith. Using the treatment of cupping and paying its fees.
back

(345) Hadith Number 3.
Ibn ‘Abbaas Radiyallahu ‘Anhu said that Rasulullah Sallallahu ‘Alayhi Wasallam took the treatment of cupping on both sides of his neck and between his shoulders, and paid the cupper his fees. If it had been haraam, he wold not have paid it.

Commentary
As the blood has to be sucked out by the mouth, for this reason in some ahaadith this occupation and its income have been scorned, as has been mentioned previously. In some ahaadith its income has been declared undesirable and wicked. Due to this, some ‘ulama say its fees are not permissible Imam Ahmad ibn Hambal has reconciled the two in this manner, that the prohibition is for free people and not for slaves. Since Abu Taybah Radiyallahu’Anhu was a slave, there remains no perplexity in paying a fee. Ibnul Jauzi says, it has been declared (a remuneration) wicked because, it is among the necessities of a Muslim, and to help another Muslim is waajib, therefore no remuneration should be taken, and this service should be rendered without a charge. The ‘ulama have many views on this. Ibn ‘Abbaas Radiyallahu ‘Anhu has through this hadith proved its permissibility, and says if it was not permissible, Sayyidina Rasulullah Sallallahu’Alayhi Wasallam would not have paid a fee.
back

(346) Hadith Number 4.
Ibn ‘Umar Radiyallahu ‘Anhu reports: “Rasulullah Sallallahu ‘Alayhi Wasallam called a hajjaam, who treated Rasulullah Sallallahu ‘Alayhi Wasallam. Rasulullah Sallallahu ‘Alayhi Wasallam inquired from him what tax or duty did he have to pay daily? He replied, three saa’. Rasulullah Sallallahu ‘Alayhi Wasallam had it reduced to two saa’, and gave him his remuneration”.

Commentary
Apparently this is the same hadith about Abu Taybah Radiyallahu ‘Anhu mentioned in the first hadith of this chapter. In the beginning he had to pay his master three saa’, then Sayyidina Rasulullah Sallallahu ‘Alayhi Wasallam had it reduced to two saa’.
back

(347) Hadith Number 5.
Anas bin Maalik Radiyallahu ‘Anhu said: “Rasulullah Sallallahu ‘Alayhi Wasallam used the treatment of cupping on both sides of his mubaarak neck and between both shoulders, and generally took this treatment on the seventeenth, nineteenth or the twenty first of the (lunar) month”.

Commentary
In some ahaadith, the benefit of these dates are also mentioned. The unaani hakims also agree with this. It is reported that Ibn Sina said it is not beneficial to take treatment of cupping in the beginning and end of the month, this treatment should be taken in the middle of the (lunar) month. From this hadith we find that Sayyidina Rasulullah Sallallahu ‘Alayhi Wasallam took this treatment many times, and on different days, and from the ahaadith that follow, we also find that it was taken at different places. The Jews gave Sayyidina Rasulullah Sallallahu ‘Alayhi Wasallam strong poison in his food. They intended to kill him, so that the question of their opposition may be eliminated. Although
Sayyidina Rasulullah Sallallahu’Alayhi Wasallam did not eat the whole portion of the poisoned meat, but the effect of the portion eaten was, that it used to trouble him at different times, especially in the summer the effects used to occur frequently. The place where it used to pain the treatment of cupping was applied. As poison mixes into the blood stream, its effects and pains are felt on different parts of the body.
back

(348) Hadith Number 6
Anas bin Maalik Radiyallahu ‘Anhu reports: “Sayyidina Rasulullah Sallallahu ‘Alayhi Wasallam took treatment of cupping on the back of his leg at Milal (a place about seventeen miles-27 km-from Madinah Munawwarah in the direction of Makkah) while he was in the state of ihraam”.

Commentary
According to some a-immah, it is makruh to take the treatment of cupping in the state of ihraam. According to the Hanafis it is permissible, provided that hair does not break off. In these narrations the use of cupping (cautering) is mentioned numerous times. In the kitaabs of hadith too the sayings and deeds of Sayyidina Rasulullah Sallallahu ‘Alayhi Wasallam are mentioned regarding the treatment of cupping, but the treatment of fasd (phlebotomy-blood-letting as a medical operation) is not mentioned, whereas, according to the tibbi hakims, the treatment of phlebotomy is more beneficial than cupping, and is a cure for many illnesses. The reason for this is that both are not unconditionally beneficial, both have their peculiarities. The land of Hijaaz is hot, as stated before, cupping is more beneficial for this country. Hot and cold temperatures have altogether different effects on temperaments. In hot countries, and other countries in summer the heat of the body comes out to the outer part of the body, and the effect of coolness remains in the inner parts of the body. For this reason one perspires a great deal in summer, and because of the inner coolness foods take longer to digest, and many illnesses occur. In cold countries, and in winter the heat of a person’s body goes to the inner portion of the body due to the cold. As a result the food digesting organs are strengthened. Vapour emits from the urine, and diseases decrease. According to the saying of Baqraat, in cold temperatures the inner parts of the body become warmer, more sleep is experienced, and food is digested easily. For this reason rich foods digest easily in winter, and take more time in summer. This is also the reason honey, dates and other heat creating foods do not affect the people of Hijaaz. In cupping, the blood on the outer part of the body is removed, and in Hijaaz the heat is more on the outer parts of the body, therefore, cupping is more beneficial there. In phlebotomy blood is let from the veins and inner part of the body, there for it will not be beneficial there. For this reason, it is not mentioned that Sayyidina Rasulullah Sallallahu ‘Alayhi Wasallam used the treatment of phlebotomy.