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incidents) come to you the truth, an exhortation and a reminder
for the believers." [Sûrah Hûd verse 120]
In other words, their conditions may bring about tranquillity
and comfort to your hearts. Your hearts may be resolutely
consolidated upon Îmân, the truth explicitly exposed to you and
through which you may take advice and moral lessons. In fact
there are a number of Surahs of the Holy Quran named after the
very prophets whose conditions are chronicled therein. For
instance, Sûrah Yûnus, Sûrah Hûd, Sûrah Yûsuf, Sûrah Ibrâhîm
etc. Similarly, Sûrah Luqmân and Kahf are named after Hadrat
Luqmân and the people of the Kahf (cave) respectively. This is
a distinct indication of the importance of chronicling the history
and biography of the prophets and other pious souls. Owing to
the knowledge of Sîrat (a study of the biography of Rasûlullah
g), we will be able to comprehend the virtues and merits of
Rasûlullah ¿ whilst simultaneously establishing the virtues and
merits of the Sahabah رضي الله عنهم.This will increase and fortify
one's Îmân. It would also enable him to understand the
connotations of a number of verses of the Holy Quran. As for
the disbelievers, the study of the Sîrat of Rasûlullah # will be a
form of invitation towards Îmân and towards the truth. A
number of nations compiled biographies and historical accounts
of their prophets and other leaders but their compilations are
woefully incomplete. A nation that is such that it couldn't even
preserve the scripture it regards as a celestial book. They are
not even aware of when, how, upon whom and why certain
verses were revealed. They don't even have an inkling of the
whereabouts of their leaders graves. How can such a nation
ever present a comprehensive biography and life history of
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their leaders? Let alone their life history, their disciples are
unable to furnish a single statement attributed to their leader
with an unbroken chain of narrators.
Alhamdulillah, only the Ummah of Rasûlullah # can lay claim
to this honour. This is the only Ummah who is able to present
the words and actions of their prophet # with an uninterrupted
chain of narrators. This is the only Ummah so familiarly
attached to their prophet . From the time of Rasûlullah & right
up to this present day, there has never been a single moment
when this Ummah was detached from its Nabî .
The entire collection of Hadîth makes up the Sîrat of Rasûlullah
. However, in the terminology of our earlier predecessors,
Sîrat referred to a combination of military expeditions and swift
forays during the lifetime of Rasûlullah . The science of
Hadîth is an amalgamation of eight sciences and Sîrat is a
branch of it. A poet sums them up in the following stanza:
سيراداب و تفسير وعقاد فتن اشراط واحكام ومناقب-
"Siyar, Âdâb, Tafsîr, 'Aqâid,
Fitan1, Ashrât2, Ahkâm3, Manâqib4."
1 Trials to afflict the Ummah.
2 Signs of Qiyâmah
3 Divine decrees
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However, in our times, the word Sîrat refers to a biography of
Rasûlullah .
The policy of Jarh wa T'adîl (critical analysis of the narrators)
adopted by the Muhaddithîn (Scholars of Hadîth) and the
benchmark established by them to determine the authenticity or
fabrication of Hadîth has been unreservedly considered in all
the Ahadîth whether they deal with Shar'î rulings, military
expeditions or glorious feats of the Sahâbah. However, the
Muhaddithîn were far more relentlessly rigorous in the Ahadîth
dealing with the basic fundamentals of Dîn like 'Aqaid
(beliefs), matters of Harâm and Halal etc. As for the Ahadîth
pertaining to the non-fundamentals of Dîn like Fadail (virtues),
Manâqib (glorious exploits) etc., the Muhaddithîn tended to be
a bit more lenient and tolerant because the objective here is not
action but mere information. Leniency on such occasions is
most appropriate.
Imam Ahmad bin Hambal cali , is reported to have said:
"When we narrate Ahadith pertaining to Halal and Harâm
(lawful and prohibited), we are incredibly stringent and when
we narrate Ahadîth dealing with Fadâil (virtues), we are more
accommodating."
In short, the policy applied in determining the authenticity or
weakness of the Ahadith dealing with Shar'î laws is not the
same as the policy applied in dealing with Ahadith pertaining to
4 Glorious deeds.
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military expeditions. All Ahadith are analysed with this policy
in mind and accordingly, a ruling of 'authentic' or 'weak' is
made.
The Muhaddithîn who have committed themselves to
authenticity when compiling their Hadîth books, have
accumulated all categories of authentic Ahadith whether they
deal with Shar'î laws, military expeditions or glorious exploits.
For example, Sahîh Bukhârî, Sahîh Muslim, Sahîh Ibnu
Khuzaimah, Muntaqâ Ibnu Jârûd, Sahîh Ibnu Hibbân etc. These
compilations contain a great treasure of Ahâdith on Sîrat and
Manâqib and each one of these Ahadith is authentic.
Some Muhaddithîn on the other hand did not commit
themselves to authenticity. Their objective was purely to
accumulate the treasure of Hadîth. Their policy was to preserve
everything that was attributed to Rasûlullah & with intent to
evaluate the Ahadith later on. They reckoned that since the
Sanad of the Ahadith is available, it wouldn't be difficult to
establish the authenticity of the Ahadith by employing the
benchmark of Jarh wa T'adîl (critical analysis of the narrators).
In short, these scholars went all out to accumulate all types of
Ahâdith and they left no stone unturned in ensuring that not a
single Hadîth is excluded from this treasure.
On one hand, some Muhaddithîn founded a set of rules to
establish the authenticity of the Ahadith to ensure that
falsehood is not attributed to Rasûlullah % even though this
falsehood is not intentional there is a constant fear of false or
incorrect attribution. On the other hand, some Muhaddithîn
opted for caution and unconditionally included in their
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compilations every Hadîth they came across with its respective
chain of narrators. This, they felt, would ensure that any
fragment of knowledge related to Rasûlullah ¿ would not be
left concealed and whatever he uttered with his blessed tongue
would not be lost. They felt that even though a certain chain of
narrators is unreliable, the Hadîth may be corroborated by
another more reliable chain of narrators and perhaps the future
'Ulamâ, on the basis of the Hadîth's numerous chains of
narrators, would determine the degree of the reliability of the
Hadîth. Owing to the vast number of the chains of narrators of
some Ahadith, many Sahîh (authentic) Ahadith have reached a
status of Tawâtur and Shuhrat (a degree of authenticity which
cannot be doubted).
Therefore, the Muhaddithîn who accumulated all types of
authentic and seemingly unauthentic Ahadith are not really
guilty of indiscretion. In fact, due to the Hadîth: "disseminate
from me even though it may be a single verse", they can be
commended for their extraordinary levels of caution.
Furthermore, every so often, a single word in a relatively
weaker Hadîth may shed some light on the meaning of an
authentic Hadîth. The authentic Hadîth may have a host of
possible connotations and a single word of a relatively weaker
Hadîth may eliminate all the other possible meanings. As a
result, from a host of possible connotations, we are able to
determine exactly what Rasûlullah % meant.
Moreover, the respected Muhaddithîn did not base their Hadîth
compilations on their intellectual capabilities. If they came
across conflicting narrations, they would insert both the
conflicting narrations as they are. This is why, time and again,
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two verses or narrations may be seemingly contradictory but
they are not contradictory in the eyes of the person whom Allâh
Ta'âlâ has blessed with the understanding of Dîn. Owing to his
divinely inspired perception, he is able to look at both Ahadith
in a different light. In fact, the person who for some time
regarded both Ahâdith as contradicting one another, when his
heart is celestially illuminated, his eyes rapidly open up to
witness the true differences between the narrations and he
realises that the contradiction was not in the words of the
Ahâdith but in his own understanding.
Hadrat Maulana Muhammad Qasim رحمة الله عليه writes in Al-
Ajwibatul-Kamilah: "There are three categories of Hadîth
compilations; the first category consists of Hadîth compilations
wherein the author commits himself to compile only Sahîh
(conclusively authentic) Ahadith like Sahîh Bukhârî Sahîh
Muslim etc. This can be compared to a collection of medical
prescriptions all of which are beneficial. The second category
consists of Hadîth compilations wherein the author accumulates
all types of Ahadith; authentic as well as weak Ahadith. He
then sets out identifying which of them are authentic and which
are weak. For example, Tirmizî Sharif. The author points out
either the authenticity or the weakness of every single Hadîth.
This can be likened to most collections of medical
prescriptions, which consist of all types of formulae;
compounded, simple, beneficial or harmful. The compiler then
points out which prescription is beneficial and which one is
detrimental. Even a foolish person doesn't take medicine just
by studying a few medical prescriptions. In the same manner, to
corroborate a point just by studying a few weak Ahadith from
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various books of Hadîth is not the work of an intelligent man.
The third category consists of compilations wherein the author
accumulates all types of weak and fabricated narrations. The
motive behind this is that the simple pious people are alerted to
the unreliability of such Ahadith and warned to refrain from
practicing upon any of them. This can be likened to a list issued
by the doctor in which he advises the patient to abstain from the
things mentioned therein so that he is not misled in future. The
Mawdû'ât of Ibnu Jawzî falls into this category." [Al-
Ajwibatul-Kâmilah]
When they came across any narration regarding the underlying
principles of any one of the diverse military expeditions, they
included it in their compilations but their intellectual abilities or
personal opinions were not included, as they did not want their
personal opinions to intrude onto the purity of the Hadîth
(narration). If, Allâh Ta'âlâ forbid, these Muhaddithîn also
meddled with the underlying principles or motivational factors
like the European historians, their narrations would not remain
narrations anymore but their compilations would turn out to be
a collection of logical analysis and academic research. The
latter scholars made further research into the compilations of
the Muhaddithîn and isolated the authentic Ahadith from the
fabricated. A person well-acquainted with books like 'Uyûnul-
Athar, Zâdul-Ma'âd, Zarqânî Sharah Mawâhib etc., will duly
recognize that the Muhaddithîn employed their strategy of
revision consistently in every category of Hadîth. Their policy
of revision was not exclusive to the Ahadith dealing with Shar'î
laws only. Today we are threatened with a new Bid'ah
(innovation) of philosophical reasoning. This subsequently
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massacres the actual narration. The author sometimes
establishes his personal opinion on the basis of his supposed
philosophical reasoning and then presents it as a narration
whereas it has no semblance of a narration but it is merely his
personal opinion or fanciful imagination.
In addition to citing the actual events and episodes, 'Allâmah
Suhail, Hâfiz Ibnu Qayyim and 'Allâmah Zarqânî also make
selective mention of underlying reasons, astounding intricacies
and analytical deductions. This further adds lustre to the
spiritually radiant compilations of Sîrat.
This humble servant, who is a mere interpreter or lowly servant
of these illustrious souls, has, on the one hand, committed
himself to authentic references and reliable narrations whilst on
the other hand, has somewhat strived to discuss a few
underlying reasons and cognitive content as well. This will,
Inshâ Allâh, prove to be largely beneficial.
The treasure of knowledge you come across in this Sîrat
compilation originates from the Muhaddithîn and they are the
indisputable patrons of this treasure. This humble being (the
author) is only their obliging servant. The only chore of this
servant is to systematically arrange all their precious pearls and
present it to the potential customers or enthusiasts of
knowledge whilst also revealing the mines these pearls were
extracted from. (In other words, the references.) A jeweller's
assignment is only to bring forth the chest of jewels and
precious stones. Now the task of sorting and arranging the
jewels in a systematic manner is the task of the servants. This is
one of the reasons there was no systematic order in the
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compilations of our past Imams and pious predecessors. They
were unsystematic as scattered pearls whilst the compilations of
the latter 'Ulama were more efficiently organised and
systematically arranged. Since these esteemed Muhaddithîn are
our teachers in this field and the sole link between Rasûlullah
and us, it was deemed essential to adhere to the rules and
fundamentals laid down by the Muhaddithîn. As Allâh Ta'âlâ
says in the Holy Quran: "Mûsa said (to Khidar), 'May I follow
you so that you may teach me something of that knowledge and
guidance which you have been taught (by Allâh Ta'âlâ)?"
[Sûrah Al-Kahf verse 66]
This is why you will find that in this book, Insha Allah, there is
no sidetracking from the rules laid down by the Muhaddithîn.
One may argue that such following is a corroboration of the
verse "(They follow their forefathers but their forefathers)
neither understood anything nor were they well-guided." [Sûrah
Baqarah verse 170] Obviously such blind following is
deplorable but if one's spiritual forefathers are intelligent and
well guided (as in the case of the Muhaddithîn), such following
is commendable. In fact, what objection can there be to the
indispensability of such compliance?
Although a multitude of voluminous books and smaller
booklets have already been written and are in the process of
being written on the subject of Sîrat but most of their authors
are so awestruck by contemporary philosophy or so terrified of
the Western philosophers that they endeavour to somehow twist
and distort the connotations of the verses and Ahadith so that
they conform to current philosophical ideologies and
mainstream science. These authors aspire to convince the
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younger generation of secular students that, Allâh Ta'âlâ
forbid, every word and action of Rasûlullah % conforms to
western culture, contemporary philosophy and mainstream
science.
This is why when the occasion warrants the explanation of
miraculous feats performed by Rasûlullah , the authors tend
to trivialise these miracles and present them as insignificantly
as possible. Wherever possible, they would, on the basis of
Jarh wa T'adîl (critical analysis of the narrators), endeavour to
discredit the Ahadith in the manner adopted by the
Muhaddithîn. To further their aims of discrediting such
narrators they would extract pages of criticism of the narrators
in question from the books dealing with Asmâur-Rijâl (analysis
of the narrators of Ahadith). However, they generally fail to
mention the words of admiration also mentioned about the
same narrators. This is downright dishonesty and deceitfulness.
This attitude is an absolute authentication of the verse "books
wherein you expose (a bit) and conceal a great deal". And
wherever they are unable to damage the reputation of any of the
narrators, they tend to gloss over the Hadîth with academic or
mystical interpretations. This utterly transforms the meaning of
the verse or the Hadîth.
When the occasion warrants a detailed discussion on waging
war against the disbelievers who rebel against Allâh Ta'âlâ,
these authors are squirming in shock. They regard this (Jihad)
as a repulsive scar on the face of Islam and make a dogged
attempt to eliminate it. Obviously it was not possible for them
to blatantly reject these verses or Ahadith dealing with Jihad
against the enemies of Allâh Ta'âlâ. So they tend to settle on
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reinterpretation as an alternative and they claim that these
military campaigns were not launched to hoist the word of
Allâh or to establish divine kingship on this earth or to openly
implement the divine law of Allâh Ta'âlâ but, these authors
tend to argue, that these military expeditions were launched by
the Muslims solely with the intention of defending themselves
from the onslaught of the enemy. It is mentioned in the Holy
Quran that the Muslims used to tell the hypocrites: "Come,
fight in the path of Allâh or defend yourselves (from the
onslaught of the enemy). [Sûrah Âl 'Imran verse 167]
This verse clearly indicates that fighting in the path of Allâh
Ta'âlâ is distinctly different from fighting the enemy in self-
defence. A believer and hypocrite are alike in this regard. A
believer engages in Jihâd for the pleasure of Allâh Ta'âlâ whilst
a hypocrite fights to protect his personal interests or to defend
himself from the enemy. If the essence of Jihad was confined to
self-defence, there wouldn't be a need for recurrent incitement
towards Jihad in the Quran and Hadîth. Self-defence against an
onslaught of the enemy is only natural and rational. No sensible
person will disagree with this. Were all the military expeditions
of the Khulafae-Rashidîn launched in self-defence? Weren't
any of their Jihadî expeditions launched pre-emptively?
This is why this humble servant has committed himself to
compile a book on Sîrat which, one the one hand, refrains from
citing unreliable or unauthentic Ahadith whilst on the other
hand, this book does not aim to conceal any Hadîth out of
undue trepidation of some doctor or philosopher. This book
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neither misrepresents any Hadîth merely to appease them nor
does it aim to establish the unreliability of the Ahadith by
discrediting any of the narrators. This is the stance of this
humble servant as presented before you.
As a poet says:
"I have no reservations about saying it, and my heart is
delighted to say it,
I am a slave of 'Ishq (love for Allâh Ta'âlâ) and
I am independent of the rest of the world."
The furore raised by those who rebel against Allâh Ta'âlâ on
the issues of Jihad, slavery and Jizyah3 etc. and the uproar by
the hedonists on issues like Hijab (pardah), is an obvious
testimony to the rightness of the same.
As a poet declares:
"When you are confronted with my condemnation by a person
of deficient intellect,
Remember, this is an attestation of my perfection."
Just as the objections raised by the foolish is a confirmation of
its rationality, similarly the objections raised by the deviates is
a proof of its authenticity.
5 Tax levied on non-Muslims in an Islamic state.
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When you believe this unlettered prophet - may my life and the
life of my parents be sacrificed for him - to be a prophet sent
by Allâh Ta'âlâ and when you regard all his words and actions
as sinless and when you believe him to be a person supported
by Allâh Ta'âlâ, then why do you steal a glance at some doctor
or philosopher after listening to his Hadîth? Why do you feel
the need to look at them to reinterpret the verses of the Quran
and Ahâdith?
"Woe on that day to the deniers. Then in what statement after
this will they believe? [Sûrah al-Mursalât verses 49-50]
"So after the truth, what else can there be besides straying
(from the right path)? How then are you being turned away?"
[Sûrah Yûnus verse 32]
Yes, before you apply the Hadîth you do have the right to
analyse the Hadîth exhaustively to determine its authenticity or
fabricated nature. However, this critical analysis is subject to
one condition; the objective of the analysis should be the
pursuit of the truth and not the evasion thereof. "And Allâh
knows the mischief-maker from the reformist."
Now I wish to conclude my preface and get going with my
actual objective of this book. I also make Du'a: "O Allâh!
Accept the services of this humble servant and render this
compilation a source of perpetual reward and provision for the
hereafter." Âmîn.
Poem: "Although my gift may be unacceptable,
There is nothing far-fetched from Your mercy."
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"O Allâh! Accept from us. You are all-hearing, all-knowing.
And forgive us, You are all-forgiving, merciful." Âmîn
O Allâh! Shower your mercy upon him who says Âmîn upon
this Du'a whether he says it audibly or inaudibly. Also forgive
the person who raises his hands to make Du'a of forgiveness
for this humble servant and recites Sûrah Fatihah and at least a
few verses or whatever possible and conveys the reward to me.
Subhâna Rabbika Rabbil 'Izzatî.
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-3
13
Bismillâhir-Rahmânir- Rahîm
Untainted family lineage
Allâh Ta'âlâ says: "Verily a prophet has come to you from the
best amongst yourselves .... "
Hadrat Anas رضى الله عنه reports that Rasulullah recited the
verse "Laqad Jâ akum .... " With a Fathah on the word Anfas.
In other words, verily a prophet of Allâh has come to you from
amongst your most superior, noble and virtuous families."
After the recitation of this verse, Rasûlullah % said: "In terms
of family lineage, I am the most noble and superior of you.
From the time of Adam undlade right up to me, there was no
adultery. All of us (our ancestors) were born in wedlock.
[Zarqânî Sarah Mawâhib Laduniyyah volume 1 page 67]
Ibn 'Abbâs and Zuhrî also recited the aforementioned verse as
"Min Anfasikum" with a Fathah and they would then explain it
as "The most virtuous and noble". We have also indicated
towards this meaning in our translation of the verse. All the
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عليه السلام forebears of Rasulullah @ right from Hadrat Adam
right up to his parents, each and every one of them was a chaste
person. None of them were contaminated with the sin of
adultery.6
The family lineage of the sincere servants whom Allâh Ta'âlâ
has preferred for His prophethood will always be pure and
untarnished. Allâh Ta'âlâ always ensures their transmission
from uncontaminated loins to chaste wombs. Before selecting a
person for a preferred task, Allâh Ta'âlâ will most definitely
ensure that his family lineage is also preferred, untainted and
cultured. These are the Mustafinal-Akhyâr (the selected elite).
The degree of intimacy the saintly and favoured servants have
with something, correspondingly, the degree of saintliness and
righteousness is instilled within them.
When the hypocrites falsely accused Hadrat 'Âyishah
of infidelity, Allah Ta'ala revealed ten verses of رضي الله عنها
Sûrah Nur clearing her name of any wrongdoing. He declared
the innocence of Siddîqah (truthful) the daughter of Siddique
(truthful). One of these verses is:
6 This is the gist of a Hadîth narrated by Tabranî on the authority of Hadrat
،Ali رضي الله عنه.Hafiz Haythami says that all the narrators of this Hadith
are reliable except one narrator who is somewhat denounced as a reliable
narrator. However, Hâkim has declared the said narrator as reliable.
[Zarqânî volume 1 page 67]
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"The moment you heard (this allegation), why didn't you say
Subhânallâh, this is a serious accusation. It is inappropriate for
us to say such things." [Sûrah Nûr verse 16]
In other words, O Muslims! The moment you heard of this
slander, you should have instantly submitted: "Subhânallah!
This is a mighty serious allegation. Allâh forbid! How can a
prophet's wife be guilty of infidelity? A prophet's wife is
always pure and chaste."
رضي الله عنه Ibn Munzir narrates on the authority of Ibn 'Abbas
that a prophet's wife has never indulged in an adulterous liaison
with anyone.
Ibn Juraij dealin, says that the perpetration of infidelity by
the wife of a prophet does not behove the illustrious status of
prophethood.
Ibn 'Asakir رحمة الله عليه narrates on the authority of Ashras
Khurasani رضى الله عنه that Rasulullah # said: "None of the
spouses of the prophets ever indulged in an adulterous
relationship."7
In his commentary, Hafiz Ibn Kathîr dealan, narrates the
aforementioned Hadîth on the authority of Ibn 'Abbâs
Ibn Kathir thereafter adds that a similar narration is. رضى الله عنه
reported by 'Ikramah, Sa'îd bin Jubair and Dahak etc.8
7 Durre Manthûr volume 6 page 145
8 Tafsîr Ibn Kathîr volume 8 page 419
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When the infidelity of the spouses of the prophets is in
contradiction to the eminent status of prophethood, the
infidelity of their mothers and grandmothers will naturally be
more in contradiction of this status of prophethood. This is so
because the maternal relationship is stronger than a matrimonial
relationship. It is preposterous to presume that the creation,
conception and birth of a prophet was spawned by sin and
infidelity. Allâh forbid! This is one of the reasons the Hadîth
refers to an illegitimate child as the "worst of the three"
because his very presence in this world was engendered by
evildoing and transgression. It is downright outrageous to
imagine that the chosen emissary of Allâh Ta'âlâ would be the
descendant of an illegitimate union.
From Hadrat Adam عليه السلام right up to Rasulullah , not
even the most prejudiced critic ever picked at any of the
prophets' untainted ancestral lines. Only the Jews - may the
curse of Allâh Ta'âlâ descend upon them in this world as well
as the next - maliciously slandered the chaste mother of Hadrat
،isa عليه السلام , Hadrat Maryam عليه السلام .Allah Ta'ala
unequivocally explains the innocence of Hadrat Maryam
in the عليه السلام and the blessed birth of Hadrat isa عليه السلام
Holy Quran and He also cursed the Jews repeatedly in the Holy
Quran. This is a clear indication that this unreservedly
possessive being (Allâh Ta'âlâ) would never, even for a
moment, tolerate even a wicked person raising doubts about the
unblemished lineage of any of His delegated messengers.
When the Roman emperor asked Abu Sufyan about the family
lineage of Rasûlullah % in the following words:
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"What is his family like amongst you?"
According to the narration of Sahîh Bukhârî, Abû Sufyân
replied:
"He is amongst us a man of prominent lineage."
Hafiz 'Asqalânî dealdas, says that the narration of Bazzar is
worded thus:
"(Abu Sufyân replied) He is of a such noble lineage that
nobody else can surpass him." The emperor remarked: "This is
also a symbol (of his prophethood)." [Fathul-Bârî9 Kitâbut-
Tafsîr10]
In other words, the nobility of his family lineage is also a
symbol of his prophethood.
According to the narrations of Sahîh Bukhârî, when the Roman
emperor heard the response of Abu Sufyan, he remarked:
"Similarly, all prophets are sent forth from the most
distinguished families of their nations." [Sahîh Bukhârî volume
1]
The lineage of our holy Prophet Muhammad Rasûlullah _ is
the most noble and dignified lineage of all the diverse family
9 Fathul Bârî Egyptian edition 1301 A.H. volume 8 page 163
10 A reference is made to Kitâbut-Tafsîr because Hâfiz 'Asqalânî mentions
this narration of Bazzar only on this occasion and he makes no mention of it
in Badul-Wahi, Kitâbul-Jihâd, Magâzî etc.
40