1-Abdullah ibn Mas’ood (may Allah be pleased with him) said: "When sperm implants in uterus an angel comes to it and holds it in his hand and says: O Lord! Formed or unformed? If he was told: unformed, then it would not be turned into a living soul and the uterus expels it as blood and if he was told: Formed, then he asks:"O my Lord! Male or female? Fortunate or unfortunate? What is the life span? What is the action? On which land will he die? Then the sperm is asked: Who is your Lord? It answers: Allah. Then it is asked: Who is your provider? It answers: Allah. Then he (the angel) is ordered to go to Mother of the Book [Preserved Tablet] wherein you will find the detail of the sperm. He (the narrator) said: then it is formed and lives his limited time and eats his livelihood, and acts his actions and when the fixed time comes he dies and buried in that [place] (2).” Then Sha’abi recited this Verse: “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. the offspring of Adam), then from a clot (a piece of thick coagulated blood) then from a little lump of flesh - some formed and some unformed (as in the case of miscarriage) - that We may make (it) clear to you (i.e. to show you Our Power and Ability to do what We will). And We cause whom We will to remain in the wombs for an appointed term, then We bring you out as infants,(1) then (give you growth) that you may reach your age of full strength. And among you there is he who dies (young), and among you there is he who is brought back to the miserable old age, so that he knows nothing after having known. And you see the earth barren, but when We send down water (rain) on it, it is stirred (to life), and it swells and puts forth every lovely kind (of growth). [Surah al-Hajj: 5]
When it has been made a lump of flesh it is promoted to the fourth creation and then it becomes a living soul and if it remained unformed the wombs expel it out as blood, but if it becomes formed then it is turned into a living soul. (*) [Reported by al-Hakeem at-Tirmidhi according to Sufyan ibn Wakee', according to ibn Al-Fudhayl, according to Dawud ibn Abi Hind, according to Sha'abi, according to Alqamah as Mawquf. (3)
Ibn Al-Fudhayl’s name is Muhammad son of Ghazwan. (A truthful) (4).
Sufyan ibn Wakee' was truthful, but later on he was influenced by his writer who used to add in his narrations what were not within his Hadith. Nevertheless he was advised about this act, but he has not accepted the advice. Therefore his narration was refused. (5) Though above mentioned narration has been supported by another narration which was reported in brief by at-Tabari from Abu Kurayb accordin to Abu Mu’aawiya, according to Dawud ibn Abi Hind. (6)
His all narrators are trustworthy only that Abu Mu’aawiya sometimes forgets his narration except what he narrates from A’amash. (7)
In Al-Fath (1/419) Ibn Hajar concludes: "The chain of its narrators is sound, this narration is Mawquf by word but Marfu’ in strength.” End of quote.
This ruling is related to the chain of at-Tabari as Al-Hafiz has attributed it only to him.
This narration is in the strength of Marfu’ as such information could not be extracted merely by human thought so through both evidences it is good God willing
2-Abdullah ibn 'Amr narrated that the Prophet (may the peace and the blessings of Allah be upon him)(8) said:" When sperm stays in a woman's uterus for forty nights then an angel comes to it and taking it out(9) goes to the Most Merciful Almighty and says: Create, O the Best of creators! Then Allah determines about him whatever he wants, and it is given back to the angel then the angel asks:" O Lord! Miscarriage or complete? Then He explains for him (*)".
It was reported by Ibn Wahab (10), Al-Firyabi (11) and Al-Lalka’i(12). All of them from lines according to ibn Lahi'ah, according to Ka'ab ibn Alqamah, according to Isa ibn Hilal as Mawquf.
The complete text of Hadith is: "Then the angel asks: short term or full term? Then He explains for him. He asks: O Lord! Single or twin? Then He explains. The angel asks: O Lord! Male or female? Then He explains. Afterwards, he asks: Fortunate or unfortunate? Then He explains. The angel asks: O Lord! Assign his sustenance. Then He assigns his sustenance with his creation. After that the angel brings them all down. By He in Whose Hand is my soul, he never gets from the world except what has been assigned for him and when has eaten his sustenance is captured."
This is the wording of al-Lalka’i and the word of other narrators is similar except the phrase "Then He explains for him." Instead of that, narration of Wahab contains the phrase "Then it becomes clear to him" as well as his narration includes the phrase " By He in Whose Hand is Muhammad's soul." Instead of" By He in Whose Hand is my soul." And the word "twin" also has not been mentioned by al-Firyabi.
Al-Lalka’i has included this Hadith among the words of the companions where he mentions the consensus of the companions which has been narrated or done regarding the Verses talked about the issue of Predestination. Though it is more evident that the Hadith is Marfu` as was concluded by our sheikh Dr. Abdul-Aziz Al-Othaim in his commentary on the 'Book of Fate' by ibn Wahab. He says: "The truth is that it is Marfu` because this information could not be obtained by mere opinion. Moreover, the narration contains "By He in Whose Hand is Muhammad's soul". Especially if it is supposed that the word 'Muhammad' has not been added wrongly as it was not mentioned by Al-Firyabi and Al-Lalka’i. However, I conclude that it has not been added by fault.
Anyway the narration is weak as ibn Lahi'ah has narrated it by 'An`anah'(This term applies to transmitting Hadith from a narrator who takes it from another one and so on without direct or plain words that give permission to hearsay, transmission or narration provided that these are carried out via well-known narrators.) As ibn Lahi'ah is a deceitful narrator from the fifth rank. (13). In addition to that he used to mix after his books were burnt. (14) So it will not benefit him that he was referred by ibn Wahab unless he confirms his listening.
But it seems that Al-Hafiz has traced another chain of transmission for this Hadith that goes directly to the Prophet (may the peace and the blessings of Allah be upon him) as he has attributed it in his book 'Al-Fat'h' to the Prophet (may the peace and the blessings of Allah be upon him) directly and has graded its chain as good. (15)
1- The Arabic word 'As-Siqt' may be pronounced as 'As-Saqt' and 'As-Suqt' which means the spontaneous, premature expulsion of a nonviable embryo or fetus from the uterus. 'An-Nihayah' (2/378).
2-Thus was mentioned in 'Nawadir Al-'Usul' ibn Rajab has attributed it to ibn Abi Hatim without mentioning this word. (1/160).
-(*)A Journey of Faith in the Human Body. P. (84).
3- 'Nawadir Al-'Usul' (Manuscript plate no. (70/A).
4- 'Taqreeb At-Tahdheeb' p. (502).
5- 'Taqreeb At-Tahdheeb' p. (245).
6-Commentary of At-Tabari(Jame'Al-Bayan) Vol.(17) P.(117).
7- 'Taqreeb At-Tahdheeb' p. (475).
8- I was unable to trace the contents of the two brackets in my sources of Hadith when I have extracted and authenticated this. As well as it is not in'Jame Al-'Ulum Wal-Hikam' to which the author has referred. Perhaps, it is a mistake by him.
9- The original meaning of 'Khlj and Ikhtilaj' is to snatch or seize some thing hastily and to move and disturb. See 'An-Nihayah' Vol.2 P. 59/60 and Mo'ajam Al-Wasit.Vol.1.P.248.
(*)-The Creation of Man between Medicine and Qur'an. p.(406).
10-Al-Qadr (The predestination) (Manuscript) P.163, 164, H. 45.
11-Al-Qadr (The predestination) (Manuscript) P.29.Q.
12- The Explanation of the Principles of Sunni Faith. Vol.4/ P.674, 675.
13-'Tabaqat Al-Mudallisin' .P. (54).
14-'Taqreeb At-Tahdheeb' .p. (502).
15- See Fathul-Bari Vol.1.P.418 and his commentary to Hadith No: 318 and see commentary to the Concordances of this Hadith No:(3333,6595,(11/478,479. I did not find it in the printed copy of ‘Mo’ajam Al-Kabir so it may be in its missing copy.