2021 – Page 362 – Aal-e-Qutub Aal-e-Syed Abdullah Shah Ghazi

8- Then made his offspring from the quintessence of the
nature of a despised fluid.
32-The Prostration, 8
In the 46th chapter, our attention was drawn to the fact that man was
created from a quintessence of clay. The Arabic meaning of the word,
“quintessence” is “sulala.” Just as man is created from a “quintessence” of the earth, he is also created from a “quintessence” of semen.
While the word “drop” signifies just a small amount of semen, the
word “quintessence” draws attention to the essence of semen.
Sperm constitute only a part of the semen, in fact they are the basic
element of it. The particular sperm that fertilizes the egg is but a tiny
member of hundreds of millions of sperm in semen; it is also the
swimmer that reaches the finish, having overtaken all the others.
Each of us is the winner sperm’s product. Every human being coming to the world has behind him hundreds of millions in this swimming race. We, who are reading these lines, have come out victorious,
since we are far ahead of those we have left behind. Each of us has carried the day. And we are the quintessence!
57- It is We who created you, so why do you not affirm the
truth?
58- Do you then see the semen that you emit?
59- Is it you who create it or are We the creator?
56-The Inevitable, 57-59

DETERMINATION OF THE CHILD’S SEX
45- That He did create in pairs, male and female;
46- From a drop of semen which emitted.
53-The Star, 45-46
Even today there are still people and families on the husband’s side
who blame mothers for giving birth to girls rather than to boys. That
it is the mother who decides on the sex of her child is a lingering prejudice among the ignorant. Although well-informed scientific circles
were exempt from such misconceptions, even they had until quite
recently the impression that the child’s sex was the joint product of
equal contribution by the mother’s egg and the father’s sperm. The
fact that it is the sperm that determines the child’s sex has only recently been established. In a fabricated hadith falsely attributed to the
Prophet, we read: “Male’s water is white. Woman’s water is yellow. If
the two come together and the man’s water overcomes the woman’s, a
male child is born, if, on the other hand, it is the woman’s water that
dominates, the child is a girl.” One can see that during and centuries
after the time of the Prophet the factor that determined the sex of the
child was not known.
The implication in the Quran of the formation of sex is astounding, as it indicates that it is a drop of semen that determines it. The
46 chromosomes that human cells contain form the genetic code of a
human being. Two of these determine the child’s sex. Male chromosomes are defined as XY and the female ones as XX. The chromosomes
are split during ovulation into two each, containing an X chromosome. Some sperms contain X and some Y chromosome. If an X chromosome unites with an X chromosome in the woman’s egg, the sex of
the child to be born will be female, while a Y chromosome in man
uniting with an X chromosome in woman means the offspring will be
of the male sex. We see that whether the future child will be a boy or
a girl is entirely dependent on the arrival of an X or Y chromosome
from the sperm. Biological research continues. The discovery in
the1990s of the SRY protein in the Y chromosome, and the conclusions derived from it, have enriched the available data on the issue.
This information that the Quran implied more than 1400 years ago
was not known until quite recently. We can mention, for example, the
story of Henry the VIII, who divorced Catherine his queen for having given him a girl child. This fact, alluded to in the Quran, had also an
ironical touch. Women have been blamed for centuries for having
been responsible in the determination of the sex of the child they were
going to give birth to. The discoveries of science have explained this
miraculous event, while ruling out the grounds which put the blame
on the woman.
SECURE PLACE
20- Have We not created you from an unassuming fluid?
21- The which We placed in a secure place.
77-The Emissaries, 20-21
The uterus is described as a secure place. Being placed in the center of
the pelvic cavity, it is well protected. Man’s organ is not favoured with
such an endowment. The uterus is a cavity whose walls are made of
muscles and have the shape of a pear. In an adult woman the length
of it is 8cm, the width measures 5cm and the height 2.5cm. The
uterus, relatively small in size, dilates considerably during the last
phase of pregnancy. The weight of it is 50gr while it attains about
1000 gr at the end of pregnancy. The child it holds within it can even
exceed 5000 grams. This means that the child is 100 times heavier
than the uterus itself.
It is the only organ that can grow so rapidly and is given to rapid
development. With its tightly wedged thick muscles, it protects the
fetus, rapidly growing in size, against all kinds of external impacts and
adverse conditions. The fetus, exposed to all sorts of dangers, owes its
survival to the solid structure of the uterus, its ideal place. The
Quran’s drawing our attention to the solidity and durability of the
womb calls for our studying it more deeply is a proof of the God
whose grace protects the fetus against all ill intentions.
1- In the name of God, Gracious, Merciful.
1-The Prolog ue, 1

Chapter12 stating that Rasulullah (Sallallahu Alayhi Wasallam) wore the ring on his right hand

May 29, 2021 aal-e-qutub

(90) Hadith Number 1
‘Ali bin Abi Taalib Radiyallahu ‘Anhu says: “Rasulullah Sallallahu Alayhi Wasallam wore his ring in the right hand”.

Commentary
Various narrations have been quoted regarding whether Sayyidina Rasulullah Sallallahu’Alayhi Wasallam wore the ring on his right or the left hand. A group of muhadditheen have preferred the view that he wore the ring on his right hand. This is also the view of Imaam Bukhaari, Imaam Tirmidhi, and other muhadditheen.’ A few of the ‘ulama have concluded that he wore it on the right hand, but sometimes wore it on the left. The ‘ulama differ as to which hand it is best to wear a ring. Among the Hanafi ‘ulama there are different opinions. A few say it is best to wear it on the left hand and others say both hands are equal. Shaami has quoted both views. Mulla ‘Ali Qaari has quoted a saying of the Hanafis, that it is best to wear it on the right hand. According to the madhhab, the view stated by Shaami is more reliable (acceptable). Imaani Nawawi has stated that it is permissible according to the majority of the ‘ulama, to wear it on either hand without karaahah. The Maalikis state it is better to wear it on the left hand. In short both are proven from the hadith. The ‘ulama have also given preference to both. It is mentioned in Durri Mukhtaar from Qahistani that it has become a symbol of the Rawaafid (Shi’as) to wear a ring on the right hand, therefore it is waajib to abstain from wearing it on the right hand. The author of Durri Mukhtaar says that it is possible that it was the symbol of the Rawaafid at that time and now it is not. Maulana Cangohi writes in his kitaab ‘Kaukabi Durri’ that because the wearing of the ring on the left hand is the symbol of the Rawaafid, it is makruh to do so. Maulana (Khalil Ahmad) Saharanpuri has given- the same view in his ‘Badh-lul Majhud’ and has also written that although there is a difference of opinion whether the Rawaafid are Muslims or non-Muslims, there is no difference of opinion in that they are faasiqs. It is very important to save one’s self from imitating the fussaaq (plural of faasiq). (Now after the Iranian revolution the belief of the Rawaafid (Shi’ah) has been openly propagated and made known. They reject the fundamental beliefs of Islaam and hence are apostates and out of the fold of Islaam).
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(91) Hadith Number 2
Hazrat Hammaad bin Salamah says that he saw Hazrat Abdur Rahman bin Abi Rafe’ wearing a ring on his right hand. He asked him the reason and he replied, “I had seen Hazrat Abdullah bin Ja’far radiyallahu anhu wearing a ring on his right hand, and he said that he had seen the Prophet of Allah sallallahu alaihe wasallam wear a ring on the right hand.”

(92) Hadith Number 3
It is related from Hazrat Abdullah bin Ja’far radiyallahu anhu from another source (another chain of narrators) that the Prophet of Allah sallallahu alaihe wasallam wore a ring on the right hand.

Commentary
In a hadith it has also been stated that beauty and elegance is more appropriate to the right hand. Therefore Ibn Hajar, who is an Imam of the science of hadith says, “After studying that hadith, I have found that if it is worn for elegance and beauty, it should be worn on the right hand, and if it is worn for use as a seal or stamp it should be worn on the left hand, as it is easier to remove from the left hand when using it.”
It is mentioned in the ahaadith that the ring was worn on both hands (right and left).
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(93) Hadith Number 4
Hazrat Jabir bin Abdullah radiyallahu anhu says, “The Prophet of Allah sallallahu alaihe wasallam wore the ring on the right hand.”

(94) Hadith Number 5
Salt bin Abdullah says that Hazrat Ibn Abbas radiyallahu anhu wore a ring on the right hand, and as far as I can remember he used to say that the Prophet of Allah sallallahu alaihe wasallam also wore it on the right hand.

Commentary
Imam Tirmizi has written this hadith briefly. It is mentioned with more detail in the Abu Daud. Ibn Ishaq says, “I have seen Salt wear a ring on the smallest finger of his right hand (this is known as the chungla finger in Urdu). I enquired the reason from him.
He replied, “I have seen Hazrat Ibn Abbas radiyallahu anhu wearing it in this manner. The top part of the ring was facing outwards, as far as I can recall he was talking about the Prophet of Allah sallallahu alaihe wasallam and said that the Prophet of Allah sallallahu alaihe wasallam wore it in the same manner.”
Two things are mentioned in this hadith. One is that the top part was kept on the outer side of the finger. It is stated in the ‘Badh-lul-Majhud’ and ‘Mirqaatus-Su’ud’ that it is more correct to wear the top part of the ring facing the inside (towards the palms). This has also been stated in many narrations. This is also mentioned in the hadith appearing hereafter. Allamah Munaawi says that this is best because it protects the stone and saves one from pride and high mindedness. The second matter referred to is the wearing of the ring on the smallest finger. Imam Nawawi says that it is sunnah to do so according to the Ijmaa’. Allamah Shaami states that the ring should be on this finger, and the stone should face towards the palm for men, and towards the outside for women, as they wear it for beauty and elegance.
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(95) Hadith Number 6
Hazrat Ibn Umar radiyallahu anhu reports, “The Prophet of Allah sallallahu alaihe wasallam had a ring made of silver. The top portion remained towards the inside. On it was engraved ‘Muhammad the Rasoolullah’. The people were prohibited from making this inscription on their rings. This is the same ring which fell from the hands of Hazrat Mu’ayqib radiyallahu anhu into the well of Arees during the reign of Hazrat Uthman radiyallahu anhu.”

Commentary
The reason for the Prophet of Allah sallallahu alaihe wasallam prohibiting the Sahabah radiyallahu anhum to make the same inscription on their rings is because the Sahabah radiyallahu anhum followed and imitated the Prophet of Allah sallallahu alaihe wasallam in every sphere of life, and by doing so it was feared that there would be a confusion with the original seal. Hazrat Mu’ayqib radiyallahu anhu was a Sahabi and the guardian (keeper) of the ring of the Prophet of Allah sallallahu alaihe wasallam. When the Prophet of Allah sallallahu alaihe wasallam did not wear the ring it was kept by Hazrat Mu’ayqib radiyallahu anhu. In the same manner it was kept by him during the reign of Hazrat Abubakr, Hazrat Umar and Hazrat Uthman radiyallah anhum. During the reign of Hazrat Uthman radiyallahu anhu, while sitting at the well of Arees, Hazrat Mu’ayqib radiyallahu anhu was giving the ring to Hazrat Uthman radiyallah anhu or was taking it from him and it accidentally fell into the well. This incident is mentioned in many ahaadith. As to whether it fell from the hands of Hazrat Uthman radiyallahu anhu or from the hands of Mu’ayqib radiyallahu anhu, the Ulama have adopted the view that it was the latter. Both ahaadith agree that it happened between them.
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(96) Hadith Number 7
Imam Muhammad Baaqir relates that Hazrat Hasan radiyallhu anhu and Hazrat Husain radiyallahu anhu, both wore their rings on their left hands.

Commentary
This hadith is contrary to the ones mentioned at the beginning of the chapter by Imam Tirmizi. It is stated there that the ring was worn on the right hand. An explanation can be given that the intention here is to indicate that after mentioning all the ahaadith, this narration that is contrary to the others may be of a weak chain. According to this humble servant, the mentioning of the right hand shows that this is the preferred method. This narration (under discussion) indicates that this too is permissible. Some of the learned have explained that in translations, according to the practice of the Muhadditheen, the word, ‘am fee yasaarihi’ has been removed i.e. thProphet of Allah sallallahu alaihe wasallam used to wear the ring on the right hand or the left. According to this explanation no narration will be different from a translation.
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(97) Hadith Number 8
It is related from Hazrat Anas radiyallahu anhu that the Prophet of Allah sallallahu alaihe wasallam wore a ring on the right hand, and some people have also related from Hazrat Anas radiyallahu anhu that the Prophet of Allah sallallahu alaihe wasallam wore a ring on the left hand.

Commentary
The findings of Imam Tirmizi are that both these hadith are incorrect, which would mean that Hazrat Anas radiyallahu anhu could not ascertain the correct hand. The Muhadditheen take great precautions and study each part of a hadith in detail to derermine which portion is correct, and which is incorrect in that hadith, although in other ahaadith this has been ascertained to be correct consequently, today, the subject of hadith has been carefully preserved and has spread in the world with ‘noor’. Many ahaadith prove that the Prophet of Allah sallallahu alaihe wasallam wore the ring on both the right or the left hand. The ahaadith where he wore it on the right hand have been mentioned in this chapter. The ahaadith regarding his wearing it on the left hand are stated in the Abu Daud and Muslim etc. Imam Nawawi informs that both type of ahaadith are correct. It is a practice of the Muhadditheen, that although if three ahaadith are correct (on a subject) and due to some special rule it does not comply with the standard, they will mention their views on this special rule. Therefore, Imam Tirmizi has made a comment here.
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(98) Hadith Number 9
Hazrat Ibn Umar radiyallahu anhu relates that the Prophet of Allah sallallahu alaihe wasallam had a ring made of gold which he wore on his right hand. The Sahabah radiyallahu anhum in imitating the Prophet of Allah sallallahu alaihe wasallam also had gold rings made for themselves. Thereafter, the Prophet of Allah sallallah alaihe wasallam threw away the gold ring and said, “I will never wear it again.”

Commentary
It was permissible to wear gold in the early periods of Islam. Subsequently, this was ordained haraam for men. All the Ulama are unanimous in that it is haraam for men to wear gold. Imam Nawawi has also stated the unanimous verdict of the Ulama in this respect. This subject is discussed at length in the books of fiqh. It will not be appropriate to discuss it here.