Hadith no. 1806 (below) is a repeat. Read it here.
Volume 3, Book 34, Number 311:
Narrated Ibn ‘Abbas (radiallaahu `anhu):
‘Ukaz, Majanna and Dhul-Majaz were markets in the Pre-lslamic period. When the people embraced Islam they considered it a sin to trade there. So, the following Holy Verse came:- ‘There is no harm for you if you seek of the bounty of your Lord (Allah) in the Hajj season.” (2.198) Ibn ‘Abbas (radiallaahu `anhu) recited it like this.
Volume 3, Book 34, Number 312:
Narrated ‘Amr (radiallaahu `anhu):
Here (i.e. in Mecca) there was a man called Nawwas and he had camels suffering from the disease of excessive and unquenchable thirst. Ibn ‘Umar (radiallaahu `anhu) went to the partner of Nawwas and bought those camels. The man returned to Nawwas and told him that he had sold those camels. Nawwas asked him, “To whom have you sold them?” He replied, “To such and such Sheikh.” Nawwas said, “Woe to you; By Allah, that Sheikh was Ibn ‘Umar (radiallaahu `anhu).” Nawwas then went to Ibn ‘Umar (radiallaahu `anhu) and said to him, “My partner sold you camels suffering from the disease of excessive thirst and he had not informed you.” Ibn ‘Umar told him to take them back. When Nawwas went to take them, Ibn ‘Umar (radiallaahu `anhu) said to him, “Leave them there as I am happy with the decision of Allah’s Apostle (sallallaahu `alayhi wasallam) that there is no oppression.”
The last words of the hadith are لاَ عَدْوَى in Arabic. Due to variety in the meaning of this phrase, we can understand the hadith in two ways:
- Ibn `Umar (radiallaahu `anhu) changed his mind about returning the sick camels to Nawwas because he remembered the words of the Prophet (sallallaahu `alayhi wasallam) where he said: “there’s no contagious disease”. So he settled with what he had and left the matter in Allah’s Hands.
- Ibn `Umar (radiallaahu `anhu) had the right to take the matter to court to settle scores with the seller of camels, but he said he’d rather let it be and not dwell over the matter. And so he kept the camels.
The scholars favor the first opinion, and Allah knows best.
As far as contagious diseases are concerned, what should we believe about them? Does the saying of the Prophet (sallallaahu `alayhi wasallam) contradict with Science? Read this for an abridged answer.
بسم الله الرحمن الرحيم
السلام علیکم ورحمة اللہ وبرکاته
Most of time we use the word that this Hadeeth is al-Hadeeth al-Qudsi…Many of us know about it Alhamdulillah. :)
But sometimes its meaning is not well-understood and most of the sects (like Al-Jahmiyyah Al-Ja’diyyah, Al-Mu’tazilah Az-Zaidiyyah and Al-Karraamiyyah As-Sijistaaniyyah) say concerning al-Hadeeth al-Qudsi that its wording is from the Prophet (sallalaahu alaihi wa sallam) and its meaning is from Allaah The Mighty and Majestic, and this is also their belief with regards to the Qur’aan. Yet no one from amongst the Salaf said this, rather what the Salaf were upon was that al-Hadeeth al-Qudsi is the speech of Allaah The Mighty and Majestic, so the Prophet (Sallaallaahu ‘alyhi wa sallam) would say: ‘Allaah says’ and this is a reality which does not have an aversion for it, therefore it is to be said:
“that al-Hadeeth al-Qudsi is the speech of Allaah the Mighty and Majestic in wording and meaning”.
Al-Hadeeth al-Qudsi are Allaah’s Words that are not created, they are similar to the Qur’an such as Allaah’s Saying (Glorified and Exalted be He) in respect of what the Prophet (Sallaallaahu alayhi wa sallaam) narrated from Him (Glorified be He):
“ALLAAH (Mighty and Sublime be He) said:
“Pride is My cloak and greatness My robe, and he who competes with Me in respect of either of them I shall cast into Hell-fire”
عَنْ أَبِي هُرَيْرَةَ رَضِيَ اللَّهُ عَنْهُ قَالَ: قَالَ رَسُولُ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ:
” قَالَ اللَّهُ عَزَّ وَجَلَّ: الْكِبْرِيَاءُ رِدَائِي، وَالْعَظَمَةُ إِزَارِي، فَمَنْ نَازَعَنِي وَاحِدًا مِنْهُمَا، قَذَفْتُهُ فِي النَّارِ”.
رواه أبو داود(وكذلك ابن ماجه وأحمد) بأسانيد صحيحة
May Allaah (subhanahu wa ta’laa) give us hidayah. Aameen.
the mother of the believers: Allah’s Apostle during his illness prayed at his house while sitting whereas some people prayed behind him standing. The Prophet beckoned them to sit down. On completion of the prayer, he said, ‘The Imam is to be followed: bow when he bows, raise up your heads (stand erect) when he raises his head and when he says, ‘Sami a-l-lahu liman-hamida ‘ (Allah heard those who sent praises to Him) say then ‘Rabbana wa laka-l-hamd’ (O our Lord! All the praises are for You), and if he prays sitting then pray sitting.”
The provision of this Hadith has been abrogated by the last action of the Prophet (SAW). See next Hadith.
According to some other scholars, this Hadith is not abrogated. Some say this action (as in the Hadith above) can still be followed. Others say we can’t do so. And yet another group of scholars say we can follow both.
Narrated Anas bin Malik:
Once Allah’s Apostle rode a horse and fell down and the right side (of his body) was injured. He offered one of the prayers while sitting and we also prayed behind him sitting. When he completed the prayer, he said, “The Imam is to be followed. Pray standing if he prays standing and bow when he bows; rise when he rises; and if he says, ‘Sami a-l-lahu-liman hamida, say then, ‘Rabbana wa Lakal-hamd’ and pray standing if he prays standing, and pray sitting (all of you) if he prays sitting.”
Humaid said: The saying of the Prophet “Pray sitting, if he (Imam) prays sitting” was said in his former illness (during his early life) but the Prophet prayed sitting afterwards (in the last illness) and the people were praying standing behind him and the Prophet did not order them to sit. We should follow the latest actions of the Prophet.
Similar Hadith has been covered before. Read here.
Here’s when we realize how important knowledge of Hadith is. The sciences of Hadith. It’s quite a vast subject, I must say. Just to give you an example from `Ilm-ur-Rijaal: a Hadith has two parts: the chain of narrators (sanad) and the text (matn). Chain of narrators in Imaam Bukhari’s time usually had 3-6 narrators. In order for a Hadith to be claimed Saheeh (authentic), it’s important to check each narrator’s `aqeedah, character, scholars’ opinion about them, memory etc. Imaam Bukhari used to check each narrator for each Hadith, and when he was sure that each narrator was an honest, reliable person having a good memory etc., only then would he include the Hadith in his book. Imagine! He did the same check for more than 7000 Ahadith! O_O
This is just a tiny bit. There’s a LOT more to what we call `Ulum-ul-Hadith.
More on Hadith Sciences here.
Hadith no. 314 is a repeat. Read it here.
Volume 1, Book 6, Number 315:
Narrated Anas bin Malik:
The Prophet said, “At every womb Allah appoints an angel who says, ‘O Lord! A drop of semen, O Lord! A clot. O Lord! A little lump of flesh.” Then if Allah wishes (to complete) its creation, the angel asks, (O Lord!) Will it be a male or female, a wretched or a blessed, and how much will his provision be? And what will his age be?’ So all that is written while the child is still in the mother’s womb.”
How amazing is that? SubhanAllah! All that information in our DNA (and more) is put in when we’re nothing but a lump of flesh. Is that not enough to make us humble before Allah (SWT)? As He says in the Qur’an:
قُتِلَ الْإِنسَانُ مَا أَكْفَرَهُ
مِنْ أَيِّ شَيْءٍ خَلَقَهُ
مِن نُّطْفَةٍ خَلَقَهُ فَقَدَّرَهُ
ثُمَّ السَّبِيلَ يَسَّرَهُ
“Be cursed (the disbelieving) man! How ungrateful he is!
From what thing did He create him?
From Nutfah (male and female semen drops) He created him and then set him in due proportion.
Then He makes the Path easy for him.” [‘Abasa: 17-20]
I wonder if we’d still believe in it with such conviction if science hadn’t discovered the DNA and forensic science as yet. I just wonder..