The Stages Of Man's Creation
Taken from: "eeqadhul-Himam Al-Muntaqa min Jami'il Uloomi Wal Hikami Lil Hafiz Ibn Rajab AlHanbali"
By: Sheikh Saleem Al-Hilaali hafidhahullaah
Translated by: www.asaala.net
From Abu 'Abdur-Rahmaan, 'Abdullaah Ibn Mas'ood—may Allah be pleased with him—that he said:
Allah's Apostle, the true and truly inspired, narrated to us, 'The creation of every one of you starts with the process of collecting the material for his body (Nutfah ) within forty days in the womb of his mother. Then he becomes a clot of thick blood (i.e.'Alaqah) for a similar period (40 days) and then he becomes like a piece of flesh (i.e. Mudhghah or a piece of meat that can be chewed) for a similar period. Then Allah sends an angel to him, and the angel breathes the soul into him/her and is ordered to write four things; his/her livelihood, his/her (date of) death, his/her deeds, and whether he/she will be a wretched one or a blessed one (in the Hereafter). So, by Allah who is the only God, one of you may do (good) deeds characteristic of the people of Paradise so much that there is nothing except a cubit between him and Paradise but then what has been written for him decides his behavior and he starts doing (evil) deeds characteristic of the people of Hell (Fire) and (ultimately) enters Hell (Fire); and one of you may do (evil) deeds characteristic of the people of Hell (Fire) so much so that there is nothing except a cubit between him and Hell (Fire), then what has been written for him decides his behavior and he starts doing (good) deeds characteristic of the people of Paradise and (ultimately) enters Paradise.' Bukhaaree and Muslim.
· This Hadeeth is agreed upon its authenticity and is unquestionably accepted by all the scholars.
Al-A'mash narrated it from Zaid Ibn Wahb from Ibn Mas'ood, and via the latter's route the two Sheikhs narrated it in their Saheehs. It was also narrated from Ibn Mas'ood from different routes.
· As for the interpretation of the "collecting", it was reported marfoo'an (ascribed to the Prophet—peace be upon him--). Thus, at-Tabaraanee and Ibn Mandah narrated from the hadeeth of Maalik Ibn al-Huwairith that the Prophet—peace be upon him—said: "When Allah, the Exalted, wants to create his slave (i.e. the embryo) after the man has slept with the woman, He lets the man's sperms spread out in all the parts of the woman's body; and thus, when the seventh day comes, Allah collects the sperms and get them pass thru all the man's races up to Adam (and puts them in whatever form He wills), 'In whatever form He willed, He put you together' (al-Infitaar: 8)".
Ibn Mandah said that its chain is connected and is well-known according to the criteria of at-Tirmidhee, an-Nasaa'ee, and others.
And this meaning is also asserted by the Prophet's saying for the man who said: "my wife gave birth to a black boy", when he—peace be upon him—said: "La'allahu Naza'ahu 'Irq" (i.e. the sperms may have been caught by a black race while they got thru all his races (which came after Adam)).
· His saying: " Then he becomes a clot of thick blood (i.e.'Alaqah) for a similar period"; this means for similar forty days, and the 'Alaqah is a clot of thick blood.
· "and then he becomes like a piece of flesh (i.e. Mudhghah or a chewed substance) for a similar period"; this means for a similar forty days, and the Mudhghah is a piece of flesh.
· "Then Allah sends an angel to him, and the angel breathes the soul into him/her and is ordered to write four things; his/her livelihood, his/her (date of) death, his/her deeds, and whether he/she will be a wretched one or a blessed one (in the Hereafter)."
· Thus, this hadeeth shows that the human being passes thru three stages in one hundred and twenty days, forty days for each; so he will be a Nutfah (i.e. a drop of the male and female sexual discharge) for the first forty days, then a 'Alaqah (i.e. a clot of thick blood) for the second forty, and a Mudhghah (i.e. a piece of meat that can be chewed) in the third forty. Then, and after one hundred and twenty days, the angel breaths the soul into him/her and writes the four matters.
Allah, the Exalted, mentioned the stages of the embryonic development in different positions in the Holy Qur'an like:
"O mankind! If you are in doubt about the Resurrection, then verily! We have created you (i.e. Adam) from dust, then from a Nutfah (mixed drops of male and female sexual discharge i.e. offspring of Adam)…" (al-Hajj: 5).
And in other positions, He mentioned some extra information on it; thus, He, the Exalted, said in Suratul-Mu'minoon, verses no. 12-14:
"And indeed We created man (Adam) out of an extract of clay (water and earth); thereafter, We made him (the offspring of Adam) as a Nutfah (mixed drops of the male and female sexual discharge) (and lodged it) in a safe lodging (womb of the woman); then We made the Nutfah into a clot (a piece of thick coagulated blood), then We made the clot into a little lump of flesh, then We made out of that little lump of flesh bones, then We clothed the bones with flesh, and then We brought it forth as another creation. So blessed be Allah, the Best of creators."
Thus, those were seven stages which Allah mentioned for the creation of Adam before breathing the soul into him.
Ibn 'Abaas—may Allah be pleased with him and his father—would say: "The son of Adam has been created in seven stages", and he then would recite the previous verses.
And when he was asked about the coitus interruptus, he recited the same verses (i.e. al-Mu'minoon: 12-14), and then he said: "will any body be created until he/she passes thru these (seven) stages?" And in another narration from him, he said: "will any body die until he/she goes thru these stages of creation?"
· Some jurists have made it permissible for the pregnant woman to abort her baby before the time of breathing the soul into him/her; and they made this like coitus interruptus; but it is a weak opinion, because the embryo would have been formed by then (i.e. before even the soul is breathed into him), whereas in the case of coitus interruptus, then the embryo would have not been formed at all upon doing this, but it prevented the embryo from forming although it may not be prevented in case Allah willed it to be. In this respect, the Prophet—peace be upon him—said when he was asked about the coitus interruptus:
"There is no blame on you in doing that; however, there is no soul who had been willed by Allah to be created except that it will be created"
And our companions (i. e. the scholars of the Hanbalee madhhab) stated that when the embryo becomes an 'Alaqah, then it is not permissible for the woman to abort it, because it is regarded a formed creature by then contrary to the Nutfah which has not been formed yet and may not be formed (into a human) at all.
· And the bones creation stage has been reported in some narrations via the route of 'Ali Ibn Zaid in the Hadeeth of Ibn Mas'ood and that it (the embryo) becomes bony for forty days; however, this is totally wrong, because the soul is breathed into it after one hundred and twenty days as will be mentioned later on. Besides, the narration of 'Ali Ibn Zaid, who is Ibn Jad'aan, is unreliable.
· The reference to the creation of the bones and the flesh at the beginning of the second forty-day period has been mentioned in the hadeeth of Hudhaifah Ibn Usaid. Thus, it has been reported in Saheeh Muslim from Hudhaifah Ibn Usaid that the Prophet—peace be upon him—said: "After forty-two nights pass along the existed Nutfah, Allah sends an angel who will give it (i.e. the embryo) its shape, hearing, seeing, skin, flesh, and bones; then he (i.e. the angel) will say: 'O my Lord! Is it a male or a female?' There, Allah decides what He wills and then the angel writes that; then the Angel says: 'O Lord! Its lifetime?' There, Allah says what He wills and the angel writes that; then the angel says: 'O Lord! Its possessions?' Allah decides what He wills and the angel writes. Finally, the angel leaves with the record in his hand without any additions or omissions (on what Allah has said and decided)". (Narrated by Muslim,)
Thus, the face value of this hadeeth shows that giving the shape of the embryo as well as creating his hearing, seeing, skin, flesh, and bones, occurs at the beginning of the second forty-day period, and thus this entails that it be a flesh and bones during the second forty-day period.
Some interpret that hadeeth from the point that the angel divides the Nutfah when it becomes an 'Alaqah into parts, some of which for the skin, others for the flesh, and the rest for bones. Thus, he decides all of that before it really exists.
Well, that interpretation contradicts the face value of the hadeeth, because it obviously denotes the forming as well as the creation of all these parts. Besides, the creation may be thru shaping and dividing it before creating the flesh and bones, and this might be the case with some embryos without the others.
And the aforementioned hadeeth of Maalik Ibn al-Huwairith shows that the shaping of the embryo also happens in the seventh day.
Furthermore, Allah, Exalted be He, said:
"Verily, We have created man from Nutfatin-Amshaaj; drops of mixed semen (discharge of man and woman), in order to try him…" (Al-Insan 76:2)
a group of the Salaf interpreted the term Amshaaj with the veins in the Nutfah.
· The scientists of the medical field asserted this and said that:
When the semen gets inside the womb, it produces a foamy material for six or seven days; and during this time, the Nutfah gets its shape without being fed by the womb, and then it starts feeding thru it. After three days from that, the lines and dots (which appear during this embryonic stage) start to appear. This may be one day early or late. After six days from that (i.e. in the fifteenth day) blood flows thru the whole thing until it becomes an 'Alaqah; then the organs become distinctively marked, start to separate from one another, and they extend to connect with the spinal cord; then after nine days from that the head break away from the shoulders and the limbs from the fingers in a clear way which appears in some cases and disappears in the others.
They also said: "The shortest period where a male may be formed is thirty days, and the approximate period here is thirty-five days, yet it may be formed in forty-five days." Thru the abortion cases that have happened, they said: "there was not any male who was formed before thirty days, nor was there any female before forty days."
Thus, this agrees with the hadeeth of Hudhaifah ibn Usaid on the formation as well as the creation of the flesh of the embryo during the second forty-day period. They also interpreted the hadeeth of Ibn Mas'ood in that the embryo is more like semen than any other thing during the first forty-day period; it looks similar to the 'alaqah in the second one and similar to the mudhghah in the third one although its formation and creation is complete therein. Besides, the hadeeth of Ibn Mas'ood did not contain anything about the time of the embryonic formation.
What the physicians mentioned shows that the embryo during the 'Alaqah stage gets its form. Likewise, the midwives mention this. However, the hadeeth of Malik Ibn al-Huwairith mentions that the embryo gets its form during the Nutfah stage, and Allah knows best!
· What is left in the hadeeth of Ibn Mas'ood is that after the embryo becomes a Mudhghah, the angel is sent to write the four things and breathe the soul into him; and all of this happens after one hundred and twenty days.
The narrations of this hadeeth were different regarding the ordering of writing and breathing the soul; in the narration of al-Bukhaaree in his Saheeh, it is: "and the angel is sent to him and is ordered with four things, then he breathes the soul into him". Thus, in this narration, breathing the soul comes after the writing. However, in a narration which al-Bayhaqee narrated along with its chain in his book; al-Qadar, the hadeeth reads: "then the angel is sent, he breathes the soul into him, and then he writes the four things". Thus, in this narration the breathing of the soul comes before the writing. Consequently, this may be done on the part of the narrators as they understood the hadeeth, or it is a mere mentioning of the information with no reference to ordering. Any way, the hadeeth of Ibn Mas'ood denotes that the breathing of the soul comes after the writing, and all of this happens after the end of the third forty-day period.
As for breathing the soul into the embryo, it was obviously narrated by the Companions—may Allah be pleased with all of them—that it occurs after four months as what the hadeeth of Ibn Mas'ood obviously denoted.
The famous Imaam; Ahmad Ibn Hanbal, based his well-known opinion on the face value of the hadeeth of Ibn Mas'ood. Thus, he is with the say that the soul is breathed into the embryo after four months, and that if he was (accidentally or legally) aborted after four months, then the Janazah prayer is to be performed for him, because the soul was breathed into him and then got dead after that. The same say was reported from Sa'eed Ibn al-Musaiyab; and it is also one of the says of ash-Shaafi'ee and Is-haaq.
And some people reported from Ahmad that he said: if he (i.e. the embryo) was 130 days old, then this is when the soul is breathed into him, hence the Janazah prayer is to be performed for him (in case he died).
And in a narration by Abu al-Haarith from him (i.e. Ahmad), he said: the to-be embryo remain a Nutfah for forty days, an 'Alaqah for another forty, and a Mudhghah for a third forty; then it becomes bones and flesh; and after it finishes 130 days, the soul will be breathed into it.
And the face value of this narration is that the soul is not to be breathed except after the end of 130 days as was reported from Ibn 'Abbaas, while the previous narrations from Ahmad show that the soul is breathed into him during the last ten days, and this is the famous say from him.
And thus, when asked about the ten extra days of the prescribed period where the woman could not marry within after her husband's death which is four months plus ten days (i.e. 130 days), Ibn al-Musaiyab said: the soul is breathed then.
As for the people of the medical field, they mentioned that if the embryo is formed in thirty five days, then he starts moving in seventy days, and he will be born in two hundred and ten days (i.e. seven months); and these things may come earlier or belated for some days. Whereas, if the formation was in forty five days, the embryo will start moving in ninety days, and he will be born in two hundred and seventy days (i.e. nine months); and Allah knows best!
· As for the writing of the angel, then the hadeeth of Ibn Mas'ood shows that it occurs after four months as have been mentioned earlier.
In the two Saheehs from Anas, from the Prophet—peace be upon him—that he said:
"Allah puts an angel in charge of the uterus and the angel says, 'O Lord, (it is) semen! O Lord, (it is now) a clot! O Lord, (it is now) a piece of flesh.' And then, if Allah wishes to complete its creation, the angel asks, 'O Lord, (will it be) a male or a female? A wretched (an evil doer) or a blessed (doer of good)? How much will his possessions be? What will his age be?' So all that is written while the creature is still in the mother's womb."
Apparently, this hadeeth agrees with that of Ibn Mas'ood; however, it does not mention the time interval.
As for the aforementioned hadeeth of Hudhaifah Ibn Usaid, it shows that the writing is during the second forty-day period.
Muslim also narrated it in a different wording from Hudhaifah Ibn Usaid, where the Prophet—peace be upon him—said:
"The angel comes to the Nutfah after it is fixed in the uterus for forty or forty five nights, and he says: 'O Lord! (Will it be) wretched or blessed?' So, one of them is written. Then, he says: 'O Lord! (Will it be) a male or female?' Thus, one of them is written; and he also writes his deeds, lifetime, time of death, and possessions. Finally, the records get closed without the least addition or omission".
And in another narration, also, for Muslim:
"The Nutfah remains in the uterus for forty nights, then the angel comes down to it and says: 'O Lord! (Will it be) a male or female... (And he mentioned the hadeeth)"
In another narration for Muslim, the hadeeth reads: "for forty and some nights…"
Some narrators reconciled these hadeeths and the hadeeth of Ibn Mas'ood and recorded the writing twice. And thus, it can be said that it (i.e. writing) occurs once in the uterus and once again in the Heavens. However, the preponderate say—and Allah knows best—is that it is done for once, but it may be different from one embryo to the other; some of them gets this after the first forty-day period, while others gets that after the third forty-day period.
It also can be said that the term "Thumma" (i.e. after that) may only refer to the ordering of the information but not the ordering of the thing narrated time of occurrence; and Allah knows best!
Some of the later scholars gave preference to the say that the writing occurs during the second forty-day period as mentioned in the hadeeth of Hudhaifah Ibn Usaid, and they said that Ibn Mas'ood delayed it after mentioning the Mudhghah—although he used the term Thumma—so as not to separate between the three stages where the embryo passes thru; the Nutfah, the 'Alaqah, and the Mudhghah. Thus, putting these three stages in continuous succession is better, so he delayed the coupled one although it was precedent to some of them in order. He asserted this by the verse which reads:
"and He started the creation of man from clay" (as-Sajdah: 7), the man referred to herein is Adam—peace be upon him--, and it is well-known that creating him and breathing the soul into him was before making his posterity from semen (of worthless water). But when the intended meaning was mentioning the ability of Allah, Exalted be He, in creating Adam as well as his offspring, then He coupled one of them with the other and delayed mentioning the formation as well as the soul breathing although this was in between the creation of Adam from clay and the creation of his offspring, and Allah knows best!
· And it was reported that this writing is done between the embryo's eyes.
The aforementioned hadeeth of Hudhaifah Ibn Usaid obviously states that the angel writes this in his record, but it may be that he does it in his record as well as between the embryo's eyes.
And it was also reported that this writing is accompanied by creating the written merits (that the record included).
· Any way, this writing which is done for the embryo inside his mother's womb is different than the pre-destination which was mentioned in the Ayah which reads:
"No calamity befalls on the earth or in yourselves but is inscribed in the Book of Decrees…" (Al-Hadeed: 22).
And in Saheeh of Muslim, from 'Abdullaah Ibn 'Amr, from the Prophet—peace be upon him—that he said:
"Allah ordained the measures (of quality) of the creation fifty thousand years before He created the heavens and the earth"
And in the hadeeth of 'Ubadah Ibn as-Saamit, from the Prophet—peace be upon him—that he said: "Verily, it is the pen that Allah has created first. Then right after that, He commanded it saying: 'write', and thus it wrote everything that will occur up to the Day of Judgment"
And it was mentioned previously that Ibn Mas'ood—may Allah be pleased with him—said that when the angel asks about the conditions of the Nutfah, he will be commanded to refer to the Book of Decrees, and he will be told: "you will find the story of this Nutfah therein".
And there are many narrations which mention the Book of Decrees and that it contains the state of being blessed versus the state of being wretched:
Thus, in the two Saheehs from 'Ali Ibn Abee Taalib—may Allah be pleased with him—from the Prophet—peace be upon him—that he said:
Every soul's place either in the Paradise or the Hell-fire as well as its being blessed or wretched had been written by Allah. There, a man said: 'O Messenger of Allah! Why do not we just rely on this writing and give up our work?' He (i.e. the Prophet) said: carry on doing your good deeds, for each person will do what he was predestined to do; and so, as for the people of happiness (i.e. who will abide in Paradise), they will act upon the deeds of people of happiness; but as for those of wretchedness (who will abide in the Hell-fire), they will act upon the deeds of the people of wretchedness, then he recited: 'As for him who gives (in charity) and keeps his duty to Allâh and fears Him, And believes in Al-Husnaa' (al-Lail: 5-6)
In this hadeeth, it is clear that being blessed or wretched is pre-destined and it is related to the nature of everyone's deeds so that every one is pre-destined to act upon the deeds of one of these two parties; i.e. the blessed versus the wretched.[everybody will find it easy to do what will lead him to his destine place; paradise or hell fire]
Likewise, in the two Saheehs from 'Imraan Ibn Hussain that he said that a man said: O Messenger of Allah! Are not the dwellers of Paradise as well as the Hell-fire already known (i.e. written in the Book of Decrees)? The Prophet said: "yes"; there, the man said: then why do we do good deeds? The Prophet answered: "every one will act upon the way he was pre-destined to act upon".
And this meaning has been reported from the Prophet—peace be upon him—from different routes; and the hadeeth of Ibn Mas'ood (i.e. the first hadeeth) states that the blessing versus wretchedness is determined by the seal of one's deeds.
It was said that his saying around the end of the hadeeth: " So, by Allah who is the only God, one of you may do (good) deeds characteristic of the people of Paradise so much that there is nothing except a cubit between him and Paradise…" is the addition of Ibn Mas'ood, and this is how Salamah Ibn Kuhail narrated it from Zaid Ibn Wahb from the wording of Ibn Mas'ood. This meaning has also been reported from the Prophet—peace be upon him—from different routes:
In the Saheeh of al-Bukhaaree, from Sahl Ibn Sa'd, from the Prophet—peace be upon him—that he said: "Verily, (the rewards of) the deeds are decided by the last actions (deeds)"
And in Saheeh of Muslim, from Abu Hurairah, from the Prophet—peace be upon him—that he said:
"Indeed, a man may act for a long time upon the acts of the people of Paradise, but his actions get sealed by acting upon the acts of the people of the Hell-fire; and a man may act for a long time upon the acts of the people of the Hell-fire, but his actions get sealed by acting upon the acts of the people of Paradise"
And in the two Saheehs from Sahl Ibn Sa'd that Allah's Apostle and the pagans faced each other and started fighting. When Allah's Apostle returned to his camp and when the pagans returned to their camp, somebody talked about a man amongst the Companions of Allah's Apostle who would follow and kill with his sword any pagan going alone. They said, "Nobody did his job (i.e. fighting) so properly today as that man." Allah's Apostle said, "Indeed, he is amongst the people of the (Hell) Fire." A man amongst the people said, "I shall accompany him (to watch what he will do)" Thus he accompanied him, and wherever he stood, he would stand with him, and wherever he ran, he would run with him.
Then the (brave) man got wounded seriously and he decided to bring about his death quickly. He planted the blade of the sword in the ground directing its sharp end towards his chest between his two breasts. Then he leaned on the sword and killed himself. The other man came to Allah's Apostle and said, "I testify that you are Allah's Apostle." The Prophet asked, "What has happened?" He replied, "(It is about) the man whom you had described as one of the people of the (Hell) Fire. The people were greatly surprised at what you said, and I said, 'I will find out his reality for you.' So, I came out seeking him. He got severely wounded and hastened to die by planting the blade of his sword in the ground directing its sharp end towards his chest between his two breasts. Then he eased on his sword and killed himself." Then Allah's Apostle said, "A man may seem to the people as if he were practicing the deeds of the people of Paradise, while in fact he is from the people of the (Hell) Fire; another may seem to the people as if he were practicing the deeds of the people of Hell (Fire), while in fact he is from the people of Paradise." Al-Bukhaaree added: "Verily, the rewards of the deeds are decided by the last actions".
And his saying: "as if he were" denotes that the hidden matter is contrary to that which is apparent, and that the evil end is caused by a hidden evil which the people cannot see, be it an evil act or else. Thus, this hidden evil leads to the wretched end at one's death. Likewise, a man may seem to the people as if he were practicing the deeds of the denizens of the Hell-fire, while he has a hidden good merit which prevails over his bad deeds at his death and hence lead to his blessed end.
In a nutshell, one's end is pre-decided in the Book of Decrees. Thus, the Salaf would be afraid of the wretched ends, and some of them would be afraid to talk about the pre-decrees.
It was said that the hearts of the righteous people are always concerned about the ends as if they say: "how would our end be?"; whereas the hearts of the people who are very close from their Lord are always concerned about the pre-decrees as if they say: "what is written for us (in the Book of Decrees)?".
Accordingly, the Companions as well as those who followed them among the rightly-guided Salaf would be severely afraid from being hypocrites, because a believer should be afraid from the lesser hypocrisy (i.e. the love of reputation upon doing good deeds) and that it may prevail over him at the end until it moves him to the greater one. Thus, the hidden evil acts lead to the wretched end; and the Prophet—peace be upon him—would repeatedly say the invocation of the steadiness (of good deeds).
Muslim narrated along with its chain from 'Abdullah Ibn 'Amr that the latter heard the Prophet—peace be upon him—saying:
"Verily, the hearts of all the sons of Adam are between two fingers out of the fingers of the Compassionate Lord as one heart. He turns that to any (direction) He likes. Then Allah's Messenger (May peace be upon him) said: 0 Allah, the Turner of the hearts, turn our hearts to Thine obedience".
And there are many hadeeths on this meaning.
 I.e. mixed drops of male and female sexual discharge.
 Narrated along with its chain by: at-Tabaraanee in al-Kabeer (19/251-252), al-Awsat (1636), and as-Sagheer (1/40); al-Bayhaqee in al-Asmaa' was-Sifaat, p. 491; and Ibn Mandah in at-Tawheed, p.230, from the route of Anees Ibn Siwaar al-Jurmee who said: "my father reported it to me from Maalik Ibn al-Huwairith. I said: and this is a hasan chain of narrators if it is God's Will.
 Narrated along with its chain of narrators by al-Bukhaaree (9/422-al-Fat-h) and Muslim (1500) from the route of Abu Hurairah.
 Translators' Note: Ibn Rajab annotated in his original that this is the wording of al-Bukhaaree and Muslim, whereas the wording is different therein.
 The people of the medical field at the times of Ibn Rajab.
 Narrated by al-Bukhaaree (11/477-al-Fat-h) and Muslim (2646).
 Narrated along with its chain by Muslim (2653)
 Narrated along with its chain by Abu Dawood (4700), at-Tirmidhee (2155), and others. I say that it is Saheeh.
 Narrated along with its chain by al-Bukhaaree (3/225-Fat-h) and Muslim (2647)
 Narrated along with its chain by al-Bukhaaree (11/491-Fat-h) and Muslim (2649)
 Narrated along with its chain by Ahmad (1/414) and an-Nasaa'ee in al-Kubraa (10/29-Tuhfatul-Ashraaf) from the route of Qatar Ibn Khaleefah.
Al-Haafidh Ibn Hajar—may Allah have mercy on him—has a nice remark in Fat-hul-Baaree (11/486-487) where he preferred the Marfoo' (connected to the Prophet by the Companion) version of the hadeeth, and he showed that there is no contradiction between the Mawqoof (the say of the Sahaabee without connecting it to the Prophet) and the Marfoo'; and he also specified the added say.
 Narrated along with its chain by al-Bukhaaree (11/330-Fat-h)
 Narrated along with its chain by Muslim (2651)
 Narrated along with its chain by al-Bukhaaree (11/330-Fat-h) and Muslim (112)
 Narrated along with its chain by Muslim (2654)