COMPANIONS SPECIAL – II
(1) Sahaba
knowledge; narrating Hadis explainingscientific realities in Quran 65:12 some1400 years ago
065.012MAUDUDI: Allah is He Who created seven heavens and of the earth also of their like. 23 His Command descends among them. (This you are being told) so that you may know that Allah has power over everything and that Allah's knowledge encompasses all.
Note: 23 "Also
their like” does not mean that He created the same number of earths as the heavens, but it
means that He has also created several other earths as He has created several
heavens. "Of the earth- mean that just as this earth which is inhabited by
man is serving as bed and cradle for the creatures living on it, so has Allah
made and set other earths also in the universe, which serve as beds and cradles
for the creatures living on them. Moreover, there are clear pointers in the
Qur'an to the effect that living creatures are not found only on the earth but
also in the heavens. (For instance, see. Ash-Shura: 29 and E.N. SO on it). In
other words! The countless stars and planets seen in the sky are not all lying
desolate, but like the earth, there are many among them which are inhabited.
Among the earliest commentators Ibn
'Abbas is the one, who expressed this truth in the period when man was
not even prepared to imagine that in the universe there are other habitats
also, apart from the earth, where rational creatures live. Even the scientists of today are yet in doubt about this
being a reality, nothing to say of the people living 1500 years ago,
That is why Ibn 'Abbas felt hesitant about whether he
should say such a thing before the common people are not because he feared it
might affect their 'faith. Mujahid says that when
he was asked the meaning of this Ayah, he said: "If I give you the
commentary of this verse, you will turn disbelievers, and your disbelief will
be that you will deny it." Almost the same thing has been related
by Sa'id bin Jubair, saying; 'Ibn 'Abbas said: what can be the guarantee that
if I tell you its meaning, you would not turn disbelievers?" (lbn Jarir,
'Abd bin Humaid). However, Ibn Jarir, Ibn Abi Hatim,
Hakim, and Baihaqi in Shu'ab al-Iman and Kitab al Asmaa was Sifat have cited, on
the authority of Abud-Doha, this 'commentary from Ibn 'Abbas in different
words: "In each of those earths there is a Prophet like your Prophet, an Adam like your Adam, a Noah like your
Noah, an Abraham like your Abraham, and a Jesus like your Jesus."
This tradition has been related by Ibn Hajar in Fath al-Bari and by Ibn Kathir
in his Commentary, and Imam Dhahbi says: "It has been reported
authentically, but in my knowledge, none apart from Abud-Doha has related it;
therefore, it is an uncommon and rare tradition." Some other
scholars regard it as a falsehood and Mulla 'Ali; Qari, in his Maudu at Kabir
(p. 19), has described it as a fabrication, and written: `Even if it is a
tradition from Ibn 'Abbas, it is based on Israelite traditions." But the truth is that the actual reason why
the people have rejected it is that they regard it as remote from reason and
beyond understanding; otherwise there is nothing in it which may by itself be
opposed to reason. Thus, 'Allama Alusi in his discussion of it in his
commentary writes: "There is neither any intellectual barrier to taking it
as correct nor religious. It only means that on every earth there is a creation
which turns to its origin just as mankind on our earth turns to Adam (peace be
upon him) and on every earth there are individuals, who are distinguished among
others just as the Prophets Noah and Abraham (peace be upon them) are
distinguished among us. “A little below the 'Allama writes: "The piles of the earth may be more than seven, and likewise the heavens also may not be only seven. To
rest content with the number seven, which is an indivisible integer, does not
necessarily negate the higher numbers." Then, about the distances between
one heaven and another, which have been stated as five hundred years or so in
some Hadith. The 'Allama says: "This is not meant to give the exact
measurement of the distances, but to express the truth in a manner easily
comprehensible to the people."
065.012
MUHAMMAD ASAD: GOD
is He who has created seven heavens, (Note 18) and, like them, [the many
aspects] of the earth. Through all of them flows down from on high,
unceasingly, His [creative] will, (Note19)
so that you
might come to know that God has the power to will anything and that God
encompasses all things with His knowledge.
Note 18: See surah 1, note 2.
Note 19: Lit., "the command". The verbal form yatanazzalu implies recurrence and continuity its combination with the noun al-amr reflects the concept of God's unceasing creative activity.
The
Study Quran: A New Translation and Commentary
God, it is Who created the seven
heavens, and from the earth the like thereof. The Command descends among them
that you may know that God is Powerful over all things and that God has
encompassed all things in knowledge. (65.12)
Explanation: The creation of seven heavens is referred to elsewhere
(e.g., 2:29; 17:44; 23:86; 41:12; 67:3; 71:15; 78:12), but this is the only
verse to allude to seven earths or lands, which is supported by a ḥadīth: “Whosoever usurps
a span of land unjustly, it will encircle his neck on the Day of Resurrection
from the seven earths” (Qurṭubī). When viewed in light of this ḥadīth, this verse is
understood to mean seven lands “one upon another” (Māwardī, Qurṭubī), just as the seven
heavens are described in 67:3 and 71:15. But the seven earths or lands can also
be understood as a reference not to seven levels, but to seven lands spread
across the earth (Qurṭubī), hence to the seven
continents or climes. In this vein, Ibn ʿ Abbas reportedly said
regarding this verse, “Were I to tell you of the interpretation of it, you would
disbelieve, and your disbelief would be your denial of it” (Ṭabarī). He is also reported
to have said, “Seven lands: in each land, there is a
prophet like your prophet, and an Adam like Adam, and a Noah like Noah, and an
Abraham like Abraham, and a Jesus like Jesus” (Ibn Kathīr, Ṭabarī ). In this sense, the
Command descends among them can be seen as an allusion to the universality of
revelation, as in 16:36: We indeed sent a messenger unto every community.
(2) Example of Prophet’s reverence turning to
superstitious innovations Bida’a
after his death
Bukhari
Volume 8, Book 79, Number 6281:
Narrated Thumama:
Anas said, "Um Sulaim used to
spread a leather sheet for the Prophet and he used to take a midday nap on that
leather sheet at her home." Anas added, "When the Prophet (s) had slept,
she would take some of his sweat and hair and collect it (the sweat) in a
bottle and then mix it with Suk (a kind of perfume) while he was still
sleeping. ”When the death of Anas bin Malik approached, he advised that some of
that Suk be mixed with his Hanut (perfume for embalming the dead body), and it
was mixed with his Hanut.
Note: This Hadis needs research because Prophet (s) was always
against any such superstitious practices which could develop through such an
approach as is visible in above Hadis 6281. See for clarification detailed
analysis on “Hair of Prophet (s) and Shirk” given below.
Superstitions are not allowed in Islam
(45) CHAPTER. No Hama (Note)
Bukhari Volume 7, Book 76, Number
5757:
Narrated Abu Huraira:
The Prophet (s) said, "There is
no 'Adha, nor Tiyara, nor Hama, nor Safar."
Translator’s
Note;
(a) The word Hama' may refer to a
number of old traditions which Islam has abolished. In the pre-Islamic period,
Arabs used to say: "If a man is killed and not avenged, a worm comes out
of his head and starts revolving around his grave and says, 'Water me! Water
me!' And when the murdered man is avenged, it goes; otherwise, it stays
there." Such a worm was called Hama.
(b) Some say 'Hama' means an owl.
People used to draw an evil omen if it perched on the house of one of them. He
would say: "This portends my death or the death of one of my relatives
(c) Some say people used to claim that the bones of a dead person turned into a bird that could fly: and that was the Hama. But the Prophet (s) denies all this and invites people to abandon all such superstitions.
Hair of Prophet (s) and Shirk
Note: There seems some misquotation here as clear Ahadis are against such practices besides the following points are worth considering before reading such Ahadis:
1. 1. Narrator is unusual,
2. Hairs if at all were there should have been
in the custody of Aisha in whose small room prophet (s) died and is buried.
3. There are Ahadis at the time of the death of the Prophet's son and it was clearly stated that all superstitions are
false.
4. Ahadis regarding “Ruqiya” blowing with Quranic Ayahs are also worth considering here, numbers 6472, 5705, and 6541, and the note thereof. Towards the latter part of his prophethood, when the Muslims became stronger in their faith Prophet (s) started discouraging all such practices, that were continued in the beginning only because Arabs were deeply attached to such practices.
5. There is another example of Ahadis about
Prophet (s) having lice in his head from the same kind of sources which are also doubtful as Prophet (s) took
bath regularly even twice a day, noted as such, Hadis No: 7001,7002, 2788, 2894.
6. Companions like Umar got the tree cut down,
under which “Bait e Rizwan” was made during the incident of Hudybia when
noticed that people are taking the tree as if having some kind of sacred value.
The tree under which the pledge was carried out remained at its site until the
second Umar, cut it down
during his reign on the grounds that people had started attaching religious
significance to it to the point of reverence. Please go through the following
link just to confirm that the tree in question was cut down, leaving all the
controversies aside, not our concern.
https://salafiaqeedah.blogspot.com/2010/12/tree-at-hudayibiyyah-and-refutation-to.html
7. Remarks of Umar when kissing the Black stone confirm the practice and attitude of the Sahaba, the Companion’s towards matter making one get close to SHIRK, i.e. associating anything in belief and practice which has even an iota of questioning the absolute authority of Allah.
Bukhari
Volume 2, Book 25, Number 1597:
(50) CHAFFER. What is said regarding the Black
Stone?
Narrated 'Abis bin Rabia:
'Umar came near the Black Stone and kissed it
and said "No doubt, I know that you are a stone and can neither benefit
anyone nor harm anyone. Had I not seen Allah's Apostle (s) kissing you I would
not have kissed you."
8. Another important Hadis clearly shows how Companions took the death of Prophet (s) like a normal human being.
(a) Abu Bakar’s famous speech on the occasion of death of the Prophet (s) Death of the
Prophet (s) and Abu Bakar gave a sermon reminding Ayah 3:144.
Bukhari Volume 2, Book 23, Number 1241-1242:
(3) CHAPTER. Visiting
the deceased person after he has been put in his shroud
Abu Bakar said, "Amma ba'du, whoever amongst you
worshipped Muhammad, then Muhammad is dead, but whoever worshipped Allah, Allah
is alive and will never die. Allah said: 'Muhammad is no more than an Apostle
and indeed (many) Apostles have passed away before him…. Up to the words, grateful…"
(3.144) [The narrator added, "By Allah, it was as if the people never
knew that Allah had revealed this verse before till Abu Bakr recited it and
then whoever heard it, started reciting it,"]
003:144
Maududi: Muhammad is no more than a Messenger: other Messengers have already
passed before him: if, then, he also
dies or is slain, will you then turn about on your heels? 103 Remember, he, who turns about on his heels, will do no harm at all
to Allah; of course, Allah will duly reward those who live as His grateful
servants.
(b) Umar asked Abbas, uncle of Prophet (s) for invocation after the death of Prophet (s) Hadith number: 3710. Such eminent companions, who were the 1st and the 2nd caliphs, would not allow any such superstitious practice as mentioned in this Hadis.
9. If this practice was allowed, there would
have been some more Ahadis mentioning such practices adopted by Companions in the lifetime of the Prophet (s) that were very conscious about any Bida’a, innovation
taking roots in Islamic practices, strictly disallowed by Prophet (s).
10. As such all practices and narrations of this
nature were declared false and noted into the category of Bida’a, innovation
strictly prohibited.
11. Hadis regarding superstitions, Bida’a, and
other matters related to such practices are also appended below.
Bukhari Volume 7, Book 77, Number 5896
Narrated Isra'il: 'Uthman bin 'Abdullah bin Mauhab said, "My people sent me with a bowl of water to Umm Salama." Isra'il approximated three fingers (indicating the small size of the container in which there was some hair of the Prophet 'Uthman added, "If any person suffered from evil eye or some other disease, he would send a vessel (containing water) to Umm Salama. I looked into the container (in which there was the hair of the Prophet) and saw a few red hairs in it."
Translator’s Note: Umm Salama would dip that hair into the vessel and return it to the patient to drink that blessed water or wash with it, seeking to be healed. (See Fath Al-Bari)
Bukhari Volume 1, Book 4, Number 170:
Narrated Ibn Sirin: I said to 'Abida, "I have some of the hair of the Prophet (s) which I got from Anas or from his family." 'Abida replied. "No doubt, if I had a single hair of that it would have been dearer to me than the whole world and whatever is in it."
Bukhari Volume 1, Book 4, Number 171:
Narrated Anas:
When Allah's Messenger got his head shaved, Abu Talha was the first to take some of his hair.
Note: In the above Ahadis 170 & 171 talking about hairs of Prophet (s)
has no mention of any such practice as to the use of his hairs for any superstitious practice, a reason Prophet (s)
clearly forbade Innovation Bida’a; the definition is any
practice not in harmony with principles of religion. Prophet (s) gradually stopped the practice of Ruqiya, blowing with Quranic Ayahs, and
stopped people putting in necks of animals such as a shoe, given at the end.
Innovation Bida’a – Definition; practice not in harmony
with principles of religion
Bukhari
Volume 3, Book 53, Number 2697:
Narrated Aisha:
Allah's Apostle said, "If somebody innovates something which is not in harmony with
the principles of our religion, that thing is rejected."
Innovation – Heresy Bid’a – Prayers like Duha
(3) CHAPTER. How many times did the Prophet perform 'Umra?
Bukhari
Volume 3, Book 26, Number 1775-1776:
Narrated Mujahid:
Urwa bin Az-Zubair and I entered the
Mosque (of the Prophet) and saw 'Abdullah bin Umar sitting near the dwelling
place of Aisha and some people were offering the “Duha”
prayer. We asked him about their prayer and he replied that it was a heresy
(Bid’a). He (Urwa) then asked him how many times the Prophet (s) had
performed 'Umra. He replied, 'Four times; one of them was in the month of Rajab."
We disliked contradicting him.
Then we heard 'Aisha, the Mother of
faithful believers cleaning her teeth with Siwak in the dwelling place. 'Ursa
said, "O Mother! O Mother of the believers! Don't you hear what Abu 'Abdur
Rahman is saying”? She said, "What does he say?" 'Urwa said, "He
says that Allah's Apostle (s) performed four 'Umra and one of them was in the
month of Rajab." 'Aisha said, "May Allah be merciful to Abu 'Abdur
Rahman! The Prophet (s) did not perform any 'Umra except that he was with him,
and he never performed any 'Umra in Rajab."
Innovations Bid'a in matters – denied blessings
Bukhari
Volume 8, Book 81, Number 6576-6577:
Narrated 'Abdullah:
The Prophet said, "I am your
predecessor at the Lake-Fount." 'Abdullah added: The Prophet said, "I am your predecessor at the Lake-Fount, and some of you will
be brought in front of me till I will see them, and then they will be taken away
from me and I will say, 'O Lord, my companions!' It will be said, 'you do not know what they did after you had left.'
(Meaning innovating new things, Bida’a)
Eclipse – Signs of Allah – No
superstitions
Volume 2, Book 16, Number 1043-1044:
Narrated Al-Mughira bin Shu'ba; The sun eclipsed in the lifetime of Allah s Messenger on the
day when (his son) Ibrahim died. So, the people said that the sun had eclipsed
because of the death of Ibrahim. Allah's
Messenger said, "The sun and the moon do not eclipse because of the death
or life (i.e. birth) of someone. When you see the eclipse, offer Salat (prayer)
and invoke Allah." (Putting an end
of the roots of superstitions)
Dead even Prophet (s) NOT ask to
invoke Allah.
(11) Chapter. The mention of Al-'Abbas bin
'Abdul-Muttalib
Bukhari Volume 5, Book 57, Number
3710:
Narrated Anas:
Whenever there was drought, 'Umar
bin Al-Khattab used to ask Allah for rain through Al-Abbas bin 'Abdul Muttalib,
saying, "O Allah! We used to request our Prophet (s) to ask You for rain,
and You would give us. Now we request the uncle of our Prophet (s) to ask You
for rain, so give us rain." And they would be given rain."
Translator’s
Note; This Hadith indicates that
you can only ask a living person to
invoke Allah for you and not the dead, even if the dead person may be a
Prophet.
Reciting Ayah of Quran &
blowing Ruqya
plural Ruqa
Note 1: Hadis 5736, 5737, clearly shows that blowing on sick was an old practice in Arabs which continued in the early part of Islam like blowing with Quranic Ayahs. However, Prophet (s) seems to have discouraged this practice fearing that people might misuse falling to superstitions with the weakening of faith as warned in the Quran in relation to two angels who descended in the time of Prophet Solomon 2:102. There are some other examples of such gradual progression in the laws, the code of conduct, and allowed parameters of correct behavior, a creed of Islam, keeping it ever dynamic and practical for all times to come.
Note 2: Contradictory Ahadis about Ruqiya confirm the view in the above comment as Prophet (s) was fully conscious of the fact that such practices, with the passage of time, do give way to false additions as warned in the Quran, besides Prophet (s) was fully aware of another fact that the field of medicine soon would advance into finding remedies to all such ailments.
Note
3:
There seems some misunderstanding
regarding Ruqiya which need
further research to find a plausible reason as to why in Hadis 5705,
6472, and 6541,
it is counted as something disliked by Allah, although allowed otherwise in
light of Hadis 5735, 5736, 5737 and 5742. The only rational explanation is the misuse of Ruqiya
by people taking it as a profession, although this trend looks to be a practice
of the recent past one must not forget the story of 2 angels Haroot and Maroot in the times of
Solomon and they warned about the negative aspect of such practices to people.
(2:102)
Reciting Ayah of Quran & blowing Ruqiya plural Ruqa
Wages
for Ruqiya blowing Quranic Ayah
(33)
CHAPTER. To do Ruqiya by reciting
Surat AI-Fatiha (the Opening of the Book)
And this has been narrated by Ibn 'Abbas under the authority of the Prophet (s)
Bukhari
Volume 7, Book 76, Number 5736:
Narrated
Abu Sa'id Al-Khudri:
Some of the companions of the Prophet (s) came across a tribe amongst the tribes of the Arabs, and that tribe did not entertain them. While they were in that state, the chief of that tribe was bitten by a snake (or stung by a scorpion). They said, (to the Companions of the Prophet (s) "Have you got any medicine with you or anybody who can treat with Ruqiya?" The Prophet's Companions said, "You refuse to entertain us, so we will not treat (your chief) unless you pay us for it." So they agreed to pay them for a flock of sheep. One of them (the Prophet's Companions) started reciting Surat A1-Fatiha and gathering his saliva and spitting it (at the snakebite). The patient got cured and his people presented the sheep to them, but they said, "We will not take it unless we ask the Prophet (whether it is lawful)." When they asked him, he smiled and said, “How do you know that Surah Al-Fatiha is a Ruqya? Take it (flock of sheep) and assign a share for me." (See H. 2276)
(34) CHAPTER. The conditions required for doing a Ruqya with Surat Al-Fatiha.
Bukhari
Volume 7, Book 76, Number 5737:
Narrated
Ibn 'Abbas:
Some
of the companions of the Prophet (s) passed by some people staying at a place
where there was water and one of those people had been stung by a scorpion. A man from those staying near the water came and said to the
companions of the Prophet (s), "Is
there anyone among you who can do Ruqiya as near the water there is a
person who has been stung by a scorpion." So one of the Prophet's
companions went to him and recited Surat-al-Fatiha for a sheep as his fees. The
patient got cured and the man brought the sheep to his companions who disliked
that and said, "You have taken wages for reciting Allah's Book”. When they
arrived at Medina, they said, ' O Allah's Apostle! (This person) has taken
wages for reciting Allah's Book" On that Allah's Apostle said, "You
are most entitled to take wages for doing a Ruqiya with Allah's Book."
Bukhari Volume 7, Book 76, Number 5705:
Narrated Ibn 'Abbas:
Allah's Apostle (s) said, 'Nations
were displayed before me; one or two prophets would pass by along with a few
followers. A prophet would pass by accompanied by nobody. Then a big crowd of
people passed in front of me and I asked, who are they are they, my
followers?" It was said, 'No. It is Moses and his followers It was said to
me, 'Look at the horizon.'' Behold! There was a multitude of people filling the
horizon. Then it was said to me, 'Look there and there about the stretching
sky! Behold! There was a multitude filling the horizon,' it was said to me,
'This is your nation out of who seventy thousand shall enter Paradise without
reckoning.' "Then the Prophet (s) entered his house without telling his
companions who they (the 70,000) were. So the people started talking about the
issue and said, "It is we who have believed in Allah and followed His
Apostle; therefore those people are either ourselves or our children who are
born in the Islamic era, for we were born in the Pre-Islamic Period of
Ignorance.'' When the Prophet (s) heard of that, he came out and said. "Those people are
those who do not treat themselves with Ruqiya, nor do they believe in bad or
good omen; (from birds, etc.) nor do they get themselves branded (Cauterized)
but they put their trust (only) in their Lord " On that 'Ukasha bin Mihsan said. "Am I one of them, O
Allah's Apostle?' The Prophet (s) said, "Yes." Then another person
got up and said, "Am I one of them?" The Prophet (s) said, 'Ukasha
has anticipated you."
Trust Allah avoid Ruqiya & evil omen
(21) CHAPTER. "...And whosoever puts
his trust in Allah, then He (Allah) will suffice him..." (V.65:3)
And Ar-Rabi' bin Khuthaim said, "...of all sorts of difficulties that might befall the people (note)
Bukhari Volume 8, Book 81, Number 6472:
Narrated
Ibn Abbas:
Allah's
Apostle (s) said, "Seventy thousand people of my followers will enter
Paradise without accounts, and they are those who do
not practice Ar-Ruqya (spell, charm, incantation) and do not see an evil
omen in things and put their trust in
their Lord.
Translator's Note: Ar-Rabi'
said this commenting on the Quranic Ayah: "...And whosoever fears Allah
and keeps his duty to Him, He will make a way for him to get out (from every
difficulty)." (65:2-3)
Ruqiya treatment by even recitation of some Quranic Verses NOT allowed
(50) CHAPTER. Seventy thousand (persons) will enter Paradise without accounts.
Bukhari
Volume 8, Book 81, Number 6541:
Narrated
Ibn 'Abbas:
The
Prophet (s) said, "The people were displayed in front of me and I saw one
prophet passing by with a large group of his followers, and another prophet
passing by with only a small group of people, and another prophet passing by
with only ten (persons), and another prophet passing by with only five
(persons), and another prophet passed by alone. And then I looked and saw a
large multitude of people, so I asked Gabriel, "are these people, my
followers?' He said, 'No, but look towards the horizon.' I looked and saw a
very large multitude of people. Gabriel said. 'Those
are your followers, and those are seventy thousand (persons) in front of them
who will neither have any reckoning of their accounts nor will receive any
punishment.' I asked, 'Why?' He said, 'For they used not to treat themselves with branding (cauterization) nor with Ruqya
(get oneself treated by the recitation of some Ayah of the Qur'an) and not to see evil omen in things, and they used to put their trust (only) in
their Lord." On hearing that, 'Ukasha bin Mihsan got up and
said (to the Prophet), "Invoke Allah to make me one of them." The
Prophet (s) said, "O Allah, make him one of them." Then another man
got up and said (to the Prophet), "Invoke Allah to make me one of
them." The Prophet (s) said, 'Ukasha has preceded you."
Dua Ruqya for blowing on
sick
(38) CHAPTER. The Ruqiya of the Prophet (i.e. what he used to recite while doing a Ruqya).
Bukhari
Volume 7, Book 76, Number 5742:
Narrated
'Abdul 'Aziz:
Thabit
and I went to Anas bin Malik. Thabit said, "O Abu Hamza! I am sick."
On that Anas said, "Shall I treat you with the Ruqya of Allah's
Apostle?" Thabit said, "Yes," Anas recited, "O Allah! The
Lord of the people, the Remover of trouble! (Please) cure (Heal) (this
patient), for You are the Healer. None brings about healing but You; a healing
that will leave behind no ailment." (Allahumma
Rabba nassey Muzhiba al Ba’asey Ashfey A’a Antash Shafiye, La Shafiya illa
A’anta, Shifa’a la Yughadiro Saqama )
(32) CHAPTER. Ar-Ruqa" with Qur'an
and the Mu'awwidhat (the last two Sarah of the Qur'an)
Bukhari
Volume 7, Book 76, Number 5735:
Narrated 'Aisha:
During the Prophet's fatal illness,
he used to recite the Mu'auwidhat (Surat An-Nass and Surat Al-Falaq) and then
blow his breath over his body. When his illness was aggravated, I used to
recite those two Surahs and blow my breath over him and make him rub his body
with his own hand for its blessings."
Ma'mar asked Az-Zuhri: How did the
Prophet (s) use to blow? Az-Zuhri said: He used to blow on his hands and then
passed them over his face.
Note by
translator: Ruqa (sing. Ruqiya) is
the recitation of Quranic verses as a treatment for a disease.
Shoe in the neck of Hady animal devoted for sacrifice
NOTE: It must be noted here that all practices of the days of ignorance were gradually brought to an end even the serious matters such as the use of Alcohol and the institution of slavery; highlighting the judicious and highly magnanimous policies of Islam best example is Hadis 1706 and 3005, given below.
(112) CHAPTER: Garlanding (the Hady) with a shoe;
Bukhari
Volume 2, Book 25, Number 1706:
Narrated
'Ikrima:
Abu
Huraira said, "The Prophet (s) saw
a man driving a Badana (sacrificial camel). The Prophet (s) said (to him),
'Ride on it.' He replied, 'It is a Badana.' The Prophet (s)
again said, 'Ride on it!' Abu Huraira added, 'Then I saw
that man riding it, showing obedience to the Prophet (s), and a shoe was (hanging) from its neck.'
"
Necklaces or
such like things are no more around the necks of animal
(139) CHAPTER: What is said regarding the hanging of bells and the like, round the necks of camels?
Bukhari
Volume 4, Book 56, Number 3005:
Narrated Abu Bashir Al-Ansari:
That he was in the company of
Allah's Apostle (s) on some of his journeys. (The sub-narrator 'Abdullah adds,
"I think that Abu Bashir also said, 'and the people were at their sleeping
places.") Allah's Apostle sent a messenger ordering: "There shall not
remain any necklace of string or any other kind of necklace round the necks of
camels except it is cut off."
(111) CHAPTER: The garlands are made from
colored wool.
Bukhari
Volume 2, Book 25, Number 1705:
Narrated the Mother of the believers
('Aishah); I twisted the garlands of the Hady from the colored wool
which was with me.
(3) Companionsconsidered Miracles as
Allah's special Blessings some
considered a warning
Bukhari Volume 4, Book 61, Number
3579:
Narrated 'Abdullah:
We used to consider
miracles as Allah's Blessings, but you people consider them to be a warning. Once
we were with Allah's Apostle (s) on a journey, and we ran short of water. He
(s) said, "Bring the water remaining with you." The people brought a
utensil containing a little water. He (s) placed his hand in it and said,
"Come to the blessed water, and the Blessing is from Allah”. I saw the
water flowing from among the fingers of Allah's Apostle (s), and no doubt, we heard the meal
glorifying Allah when it was being eaten (by him).
(4) Prophet (s) loved Hassan and Usama alike
Bukhari
Volume 5, Book 62, Number 3735:
Narrated Usama bin Zaid:
That the Prophet (s) used to take
him (i.e. Usama) and Al-Hassan (in his lap) and say: "O Allah! Love them,
as I love them."
(5) Companions
obeyed leader Abu Dhar Ghifari
surrendering to the caliph’s wish
Bukhari Volume 2, Book 24, Number
1406:
Narrated Zaid bin Wahab:
I passed by a place called
Ar-Rabadha and by chance I met Abu Dhar and asked him, "What has brought
you to this place?" He said, "I was in Sham and differed with Muawiya
on the meaning of (the following Ayah of the Quran): 'They who hoard up gold
and silver and spend them not in the way of Allah.' (9.34). Muawiya said, 'This Ayah is revealed regarding the people of
the scriptures." I said, it was revealed regarding us and also the people of the scriptures." So we had
a quarrel and Muawiya sent a complaint against me to 'Uthman. 'Uthman
wrote to me to come to Medina, and I came to Medina. Many people came to me as
if they had not seen me before. So I told this to 'Uthman who said to me,
"You may depart and live nearby if you wish." That was the reason for my being here for even
if an Ethiopian had been nominated as my ruler, I would have obeyed him.
Note: A devoted
senior companion like Abu Dhar Al-Ghifari surrendered to the leader without
any complaint.
(6) Companions very rich by 2nd
generation
after the death of Prophet (s)
Bukhari
Volume 7, Book 75, Number 5672:
Narrated Qais bin Abi Hazim:
We went to pay a visit to Khabbab (who
was sick) and he had been branded (cauterized) at seven places in his body. He
said, "Our companions who died (during the lifetime of the Prophet) left
(this world) without having their rewards reduced through enjoying the
pleasures of this life, but we have got (so much) wealth that we find no way to
spend It except on the construction of buildings Had the Prophet (s) not
forbidden us to wish for death, I would have wished for it.' We visited him for
the second time while he was building a wall. He said A Muslim is rewarded (in
the Hereafter) for whatever he spends except for something that he spends on
building." (Note)
Translator’s Note: If he spends too much needlessly.
Bukhari Volume 9, Book 96, Number
7324:
Narrated Muhammad:
We were with Abu Huraira while he
was wearing two linen garments dyed with red clay. He cleaned his nose with his
garment, saying, "Bravo! Bravo! Abu Huraira is cleaning his nose with
linen! There came a time when I would fall senseless between the pulpit of
Allah's Apostle (s) and 'Aisha's dwelling whereupon a passerby would come and
put his foot on my neck, considering me a mad man, but in fact, I had no
madness, I suffered nothing but hunger."
(13) CHAPTER. Blessed is the wealth of a
living or a dead Ghazi (i.e., Muslim fighter) - who fought along with the
Prophet or - along with the ruler.
Bukhari Volume 4, Book 57, Number
3129:
Narrated 'Abdullah bin Az-Zubair:
When Az-Zubair got up during the
battle of Al-Jamal, he called me and I stood up beside him, and he said to me,
"O my son! Today one will be killed either as an oppressor or as an
oppressed one. I see that I will be killed as an oppressed one. My biggest
worry is my debts. Do you think, if we pay the debts, there will be something
left for us from our money?" Az-Zubair added, "O my son! Sell our
property and pay my debts." Az-Zubair then willed one-third of his
property and willed one-third of that portion to his sons; namely, 'Abdullah's
sons. He said, "One-third of the one-third. If any property is left after
the payment of the debts, one-third (of the one-third of what is left) is to be
given to your sons." (Hisham, a sub-narrator added, "Some of the sons
of 'Abdullah were equal in age to the sons of Az-Zubair e.g. Khubaib and
'Abbas.’Abdullah had nine sons and nine daughters at that time." (The
narrator 'Abdullah added) My father (Az-Zubair) went on drawing my attention to
his debts saying, "If you should fail to pay part of the debts, appeal to
my Master to help you." By Allah! I could not understand what he meant
till I asked, "O father! Who is your Master?" He replied, "Allah
(is my Master)." By Allah, whenever I had any difficulty regarding his
debts, I would say, "Master of Az-Zubair! Pay his debts on his
behalf." and Allah would (help me to) pay it. Az-Zubair was martyred
leaving no Dinar or Dirham but two pieces of land, one of which was (called)
Al-Ghaba, and eleven houses in Medina, two in Basra, one in Kufa, and one in
Egypt. In fact, the source of the debt which he owed was, that if somebody
brought some money to deposit with him. Az Zubair would say, "No, (i won't
keep it as a trust), but I take it as a debt, for I am afraid it might be
lost." Az-Zubair was never appointed governor or collector of the tax of
Kharaj or any other similar thing, but he collected his wealth (from the war
booty he gained) during the holy battles he took part in, in the company of the
Prophet (s), Abu Bakr, 'Umar, and 'Uthman. ('Abdullah bin Az-Zubair added) When
I counted his debt, it turned out to be two million and two hundred thousand. (The
sub-narrator added) Hakim bin Hizam met Abdullah bin Zubair and asked, "O
my nephew! How much is the debt of my brother?" 'Abdullah kept it as a
secret and said, "One hundred thousand," Hakim said, "By Allah!
I don't think your property will cover it." On that 'Abdullah said to him,
"What if it is two million and two hundred thousand?" Hakim said,
"I don't think you can pay it; so if you are unable to pay all of it, I
will help you." Az-Zubair had already bought Al-Ghaba for one hundred and
seventy thousand. 'Abdullah sold it for one million and six hundred thousand.
Then he called the people saying, "Any person who has any money claim on
Az-Zubair should come to us in Al-Ghaba." There came to him 'Abdullah bin Jaffar whom Az-Zubair owed four hundred thousand. He said to 'Abdullah bin
Az-Zubair, "If you wish I will forgive you the debt." 'Abdullah (bin
Az-Zubair) said, "No." Then Ibn Jaffar said, "If you wish you
can defer the payment if you should defer the payment of any debt." Ibn
Az-Zubair said, "No." 'Abdullah bin Jaffar said, "Give me a
piece of the land." 'Abdullah bin Az-Zubair said (to him), "Yours is
the land extending from this place to this place." So, 'Abdullah bin
Az-Zubair sold some of the property (including the houses) and paid his debt
perfectly, retaining four and a half shares from the land (i.e. Al-Ghaba). He
then went to Muawiya while 'Amr bin 'Uthman, Al-Mundhir bin Az-Zubair and Ibn
Zam'a were sitting with him. Muawiya asked, "At
what price have you appraised Al-Ghaba?" He said, "One hundred
thousand for each share," Muawiya asked, "How many shares have been
left?" 'Abdullah replied, "Four and a half shares." Al-Mundhir
bin Az-Zubair said, "I would like to buy one share for one hundred thousand."
'Amr bin 'Uthman said, "I would like to buy one share for one hundred
thousand." Ibn Zam'a said, "I would like to buy one share for one
hundred thousand." Muawiya said, "How much is left now?"
'Abdullah replied, "One share and a half." Muawiya said, "I
would like to buy it for one hundred and fifty thousand." 'Abdullah also
sold his part to Muawiya six hundred thousand. When Ibn Az-Zubair had paid all
the debts, Az-Zubair's sons said to him, "Distribute our inheritance among
us." He said, "No, by Allah, I will not distribute it among you till
I announce in four successive Hajj seasons, 'Would those who have money claims
on Az-Zubair come so that we may pay them their debt." So, he started to
announce that in public during every Hajj season, and when four years had elapsed,
he distributed the inheritance among the inheritors. Az-Zubair had four wives,
and after one-third of his property was excluded (according to the will),
each of his wives received one million and two hundred thousand. So the total
amount of his property was fifty million and two hundred thousand.
(7) Worldly riches due to
blessings & invocation
of poor never feel superior
Bukhari
Volume 4, Book 56, Number 2896:
Narrated Mus'ab bin Sad:
Once Sad (bin Abi Waqqas) thought
that he was superior to those who were below him in rank. On that, the Prophet
(s) said, "You gain no victory or
livelihood except through (the blessings and invocations of) the poor amongst
you."
(8) Zaid Bin Sabit learned Hebrew
Bukhari Volume 9, Book 93, Number 7195:
Kharija bin Zaid bin Thabit said:
That Zaid bin Thabit said, "The Prophet (s) ordered me to learn the writing of the Jews. I even wrote letters for the Prophet (to the Jews) and also read their letters when they wrote to him."
(9) Zeal for knowing Sunnah Umar relayed with Ansar brother to remain informed about Prophet’s activity in his absence
Bukhari
Volume 9, Book 95, Number 7256:
Narrated 'Umar:
There was a man from the Ansar (who
was a friend of mine). If he was not present in the company of Allah's Apostle
(s) I used to be present with Allah's Apostle (s), I would tell him what I used
to hear from Allah's Apostle (s), and when I was absent from Allah's Apostle
(s) he used to be present with him, and he would tell me what he used to hear
from Allah's Apostle (s).
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