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Hâkim says that this narration is consistent to the stringent
regulations laid down by Muslim for the acceptance of a
Hadîth. Hâfiz Zahabî also concedes to this opinion. [Mustadrak
volume 2 page 603]
Death of 'Abdul-Muttalib
Rasûlullah % lived in the loving guardianship of 'Abdul-
Muttalib for a period of two years. When he turned eight,
'Abdul-Muttalib also bid this world farewell. Depending on the
differences of opinion, he passed away at the age of either
eighty-two or eighty-five or ninety-five or one hundred and ten
or one hundred and twenty. And he was buried in Hajûn.
Since Abû Tâlib was 'Abdullah's consanguine (blood) brother,
'Abdul-Muttalib consigned Rasûlullah % to the charge of Abû
Tâlib and he made a bequest urging him to rear him with
unstinting affection and care for him with the greatest of love.
['Uyun Al-Athar volume 1 page 40]
Ummu Ayman says: "When 'Abdul-Muttalib's funeral bier was
being carried along, I saw Rasûlullah % trudging along behind
his bier bitterly weeping in lamentation of his loss." [Tabqât
Ibn S'ad volume 1 page 74-75]
Once Rasûlullah was asked whether he could recall the death
of 'Abdul-Muttalib. Rasûlullah # replied: "I was eight at that
time." [Dalâilu Abî Nu'aim volume 1 page 51]
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In the guardianship of Abû Talib
Following the death of 'Abdul-Muttalib, Rasûlullah
was
taken into the custody of his uncle Abû Talib. Rasûlullah _ was
more beloved to him than his own children. He cared for him
more affectionately than he cared for his own sons. Right up to
his death, Abû Tâlib reared him with such unstinting love and
lavish affection that as a matter of fact he wholly fulfilled the
right of guardianship. Alas! In spite of this doting guardianship
and loving care, he was deprived of the wealth of Islam.
Following a severe drought in Makkah on one occasion, the
people pleaded with Abû Talib to make Du'a for rain.
Accompanied by a substantial number of people, Abû Tâlib
together with Rasûlullah % set out for the Musjidul-Harâm.
Abû Tâlib then positioned Rasûlullah 's back against the
K'abah and out of beseeching submissiveness; he pointed his
index finger to the sky. There was not a smidgen of cloud in the
sky but the moment he pointed to the sky, clouds suddenly
materialized from all over the place. Within a few moments it
started pouring so much so that the rivers and streams started
gushing with water. It was in this context that Abû Tâlib
commented:
"He (Rasûlullah ) is a person whose illuminated face is
exploited to draw rain from Allâh Ta'âlâ,
he is a sanctuary for the orphans and a refuge for the widows."
[Zarqânî volume 1 page 190]
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The first journey to Syria and his encounter with the monk
Bahirâ63
When Rasûlullah ¿ turned twelve, his uncle Abû Talib decided
to travel to Syria with a trade caravan of the Quraysh. Owing to
the arduous challenges of the long journey, Abû Talib didn't
want to take him along but at the actual moment of departure,
noticing signs of heartbreaking gloom and sorrow on his face,
he finally relented and took him along. [Sîrat Ibn Hishâm
volume 1 page 61, 'Uyûn Al-Athar volume 1 page 41]
En route to Syria, they halted at a city called Busrâ where a
Christian monk lived by the name of Jarjis popularly known as
Bahîrâ the monk. He was well acquainted with the signs of the
final Prophet as mentioned in the divine books of yore. The
moment this trade caravan halted before Bahîrâ's cloister and
his gaze fell on Rasûlullah , he at once recognised him as the
Prophet referred to in the previous books. Bahîrâ then grasped
Rasûlullah 's hand in his own. [Zarqânî volume 1 page 194]
63 Bahîrâ is pronounced with a Fathah on the Bâ and with a Kasrah on the
Hâ whilst the Yâ is Sakin followed by a Râ Maqsûrah at the end. Some read
it with a Râ Mamdûdah at the end. See Zarqânî volume 1 page 95. Note:
according to some research scholars, Bahîrâ was a monotheist. He was not
an idol worshipper. As for the narrations that make mention of Bahîrâ being
asked to take an oath on idols like Lât and 'Uzza, this was merely a test of
his faith.
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In Jâm'î Tirmizî (the prophethood of Rasûlullah % volume 2
page 202) it is narrated on the authority of Abû Mûsâ Ash'arî
-that once Abu Talib travelled with some high رضي الله عنه
ranking elders of Quraysh to Syria. A Christian priest was
living in the vicinity of the area they had halted over for the
night. They passed this priest on numerous occasions in the
past but he never cast a glance in their direction whenever they
passed through. This time though, when the trade caravan
broke their journey, the monk unexpectedly emerged from his
quarters, came to the caravan and started scrutinise each one of
the travellers until he came to Rasûlullah . The moment he
laid eyes on Rasûlullah , he grasped Rasûlullah % by the hand
and exclaimed: "This is the leader of the worlds. This is the
messenger of the worlds. Allâh Ta'âlâ will commission him as
the embodiment of mercy for the peoples of the world."
The elders of the Quraysh, quite dazed at this, asked: "How do
you know this? What emboldens you to make such a claim?"
The monk replied: "When you emerged from the valley of the
mountain, every single boulder and tree stooped down in
prostration. And trees and boulders don't bow down to anybody
but a Prophet. Furthermore, I recognise him from his seal of
prophethood that is similar to an apple and appears just below
his shoulder blade.
Saying this, the monk departed. And because of Rasûlullah ,
he prepared a meal for the whole caravan of travellers. When
all of them turned up to eat, Rasûlullah & was conspicuously
absent. When he enquired, the monk established that Rasûlullah
g is out herding the camels. He sent for him. When Rasûlullah
appeared, a cloud was sheltering him from the fierce rays of
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the sun. As he approached his people, he noticed that they had
already taken whatever available shade there was under a tree.
Since there was no shade available, Rasûlullah # sat down to
one side. The moment he sat down, the tree stooped in his
direction to offer him some shade. The monk remarked: "Look
at this tree; how it is bending towards him." The monk then got
to his feet committing the travellers by force of oath not to take
the young boy with them to Rome. If they catch sight of him,
the monk explained, they would identify him from his attributes
and features and they would surely put him to death. Whilst
pleading with them, the monk suddenly noticed a group of
seven Romans coming his way diligently searching for
something. The priest asked them what they searching for.
They replied: "We are hunting for that messenger (whose glad
tidings have been cited in the Torah and Injîl and whom we
have learnt will be travelling some time this month). We have
despatched men in all directions and launched an extensive
manhunt for him." The priest responded: "Okay, tell me, if the
Almighty has already decreed something, is anyone able to
prevent it happening?" They replied in the negative. The seven
Romans thereafter pledged before Bahîrâ that they would
refrain from hounding him. Furthermore, they eventually
resolved to settle down with Bahîrâ because the very reason
they set out for unexpectedly underwent a rapid transformation.
They reckoned it to be unbecoming to return home. Hence, the
decision to settle down with Bahîrâ.
Swearing an oath to the travellers, the monk then enquired who
his guardian was. They pointed towards Abû Tâlib. The monk
pleaded with Abû Tâlib to send him back to Makkha. Abû
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Tâlib sent him back to Makkah with Abû Bakr and Bilâl. The
monk also provided some bread and olive oil as provisions for
the return journey."
Imâm Tirmizî says that this Hadîth is satisfactory. Hâkim says
that this Hadîth falls within the prerequisites of authenticity as
laid down by Bukhârî and Muslim.
According to the narration of Bayhaqî, Bahîrâ rose to inspect
Rasûlullah 's blessed back where he noticed the seal of
prophethood between his shoulder blades. And he discovered it
to be exactly like how he had imagined it to be.
Imam Bayhaqî says that this incident is well known amongst
the historians. Shaikh Jalalud-Dîn Suyûtî says: "This incident is
supported by a number of similar narrations, which lends
credence to its authenticity. And soon, I will present these
narrations." [Al-Khâsâisu AL-Kubrâ volume 1 page 84]
Hâfiz 'Asqalânî writes in Isabah: "All the narrators of this
Hadîth are reliable and each one of them is a narrator of Sahih
Bukhârî. 'Abdur-Rahmân bin Ghazwân is one of the narrators
in Bukhârî. The scholars of Hadîth and the Huffaz of Hadîth
have declared him reliable." Hafiz Sakhâwî says: "I haven't
come across anyone who has condemned 'Abdur-Rahmân as a
narrator. Only a small component of this Hadîth that makes
mention of sending Abu Bakr and Bilal with him has been
erroneously added on by some narrator. Therefore, we would
say that this part of the Hadîth that mentions sending Abu Bakr
and Bilâl is interpolated. And the interpolation of a brief text
does not render the entire narration unreliable especially when
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all its narrators are reliable." ['Uyûn Al-Athar volume 1 page
43]
And this Hadîth is also mentioned in Musnad Bazzâr but it does
not mention the sending of Bilal. Instead of the text 'he sent
Bilal' with him, it merely mentions 'he sent a man with him'.
[Zâd Al-Ma'âd volume 1 page 17]
Imam Jazrî says: "The chain of narrators of this Hadîth is
reliable. All its narrators are Bukharî's narrators. Only the
mention of Abu Bakr and Bilâl being sent with Rasûlullah ¿ is
a delusion of one of the narrators. [Mirqat volume 5 page 472]
Hâfiz 'Asqalânî writes in Fathul-Bârî in Kitâbut-Tafsîr: "The
chain of narrators of Imam Tirmîzî's narration is reliable.
Apparently, the source of this delusion is another Hadîth
narrated by Ibn "Abbas رضى الله عنه, which reveals that
Rasûlullâh % travelled to Syria at the age of twenty. Abu Bakr
also accompanied him on this journey. Abu Bakr رضي الله عنه
was eighteen when he undertook this journey. They also
encountered Bahîrâ the monk on this journey. Hâfiz Ibn
Mandah also cites this narration but the chain of narrators of
this Hadîth is weak."
Hâfiz 'Asqalânî writes in Isâbah: "If this second narration is
accepted as authentic, then this journey to Syria would be
regarded as different from the one he first undertook with his
uncle Abû Tâlib. The narrator seems to have been confused
with this Hadîth. Due to the striking resemblance between both
incidents, the narrator erroneously includes Abu Bakr in the
first incident as well. [Al-Isabah volume 1 page 177]
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In his Sîratun-Nabî, volume 1 page 131, whilst criticising the
validity of this Hadîth writes: "This narration is unreliable. The
finalr narrator, Abu Musa Ash ari رضى الله عنه, was not present
when the incident occurred."
Bear in mind that if a Sahâbî narrates an incident in which he
was not physically present, such a narration, in the jargon of the
Hadîth scholars is referred to as a Mursal Hadîth. And all the
Muhaddithîn unanimously declare such a Hadîth as reliable and
acceptable otherwise the narrations of Hadrat ‘Ayeshah
and other junior Sahabah who were not present رضي الله عنها
when the incidents transpired would have to be declared
unreliable. It is sufficient for a Hadîth to be declared authentic
that all its narrators right up to the Sahabî are reliable.
Whatever the Sahabî in turn narrates will most definitely be
obtained, either directly or indirectly, from Rasûlullah . Hafiz
Suyûtî writes in Tadrîbur-Râwî, page 71, that there are
numerous such narrations in Sahîhain (Bukhârî and Muslim).
What is quite strange is that in the incident of Rasûlullah 's
prophethood, 'Allâmah himself endorses this basic principle.
Accordingly, in the footnote of his book Sîratun-Nabî volume 1
page 148, he writes: "This Hadîth has been narrated by Hadrat
‘Âyeshah
- رضي الله عنها
Whereas
Hadrat
'Ayeshah
wasn't even born when this incident occurred. In the.رضي الله عنها
terminology of the Muhaddithîn, a narration of this nature is
referred to as "Mursal". (In other words, a narrator at the top of
the chain is missing.) However, a Mursal narration, according
to the Muhaddithîn is accredited as an authoritative source of
proof because the ultimate narrator right at the top of the chain
who has been evidently left out would also be a Sahâbî."
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But I wonder why this principle slipped 'Allâmah's mind at this
juncture in question. At this point, 'Allâmah has been left so
enthralled by the criticism of the Christians that in a passionate
frenzy of analytical research he even declared Hâfiz Ibn Hajar a
devotee of narrators. In other words, Allâh Ta'âlâ forbid, like
the devotees of the cross, Hâfiz Ibn Hajar is also implicated in
devoting himself to the narrators. Although this devotion may
be to a lesser degree, it certainly is an accusation of him being
somewhat devoted. The scholars are no doubt permitted to give
preference to the opinion of one Muhaddith over another but no
scholar has the right to make derogatory statements against
another Muhaddith. Respect for others and reverence to seniors
is an enormous bounty of Allâh Ta'âlâ.
Hâfiz 'Irâqî writes in Alfiyatus-Siyar:
"He (Rasûlullâh
) was referred to as Al-Amîn (the
trustworthy),
He travelled to Syria with his uncle until he reached Busrâ,
Where Bahîrâ, the monk caught sight,
Of something that indicated that this is the final messenger,
Muhammad the Prophet of this Ummah.
So he apprehensively returned him at once,
For fear of the Jews discovering whom he is.
His age then was no more than twelve."
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Harbul-Fujjar - the battle of the miscreants or sacrilegious
wars
A relentless succession of wars continued to plague the Arabs
for many years. Following the incident of the elephants, one of
the most well known battles was known as Harbul-Fujjar. This
war erupted between the Quraysh and the Qays tribes. Initially,
the Qays triumphed over the Quraysh but subsequently the
Quraysh prevailed. Ultimately, the war drew to a close when
both warring factions agreed to a truce. There were a few
occasions when Rasûlullah , owing to the relentless
persistence of his uncles, also participated in the battle.
However, he did not actually engage in fighting.
‘Allâmah Suhailî says:
"Rasûlullah did not actually engage in fighting together with
his uncles against the enemy even though he was old enough to
fight by this time. He would merely provide his uncles with
arrows they required for their bows. He did not engage in actual
hostilities because this was the battle of Fujjâr (miscreants). [In
other words, fighting erupted in the sacred months when it was
regarded sacrilegious to engage in any form of hostilities.]
Furthermore, all of them were disbelievers and Allâh Ta'âlâ
does not permit fighting except to raise His revered word.
[Rawdul-Anf volume 1 page 120]
Ibn Hishâm says: "Rasûlullah ¿ was fourteen or fifteen years
old at that time."
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Muhammad bin Ishaq says that Rasûlullah % was twenty at that
time." [Sîrat Ibn Hishâm]
Participation in Half-Al-Fudul
For many years the Arabs were beleaguered by a succession of
relentless battles but for how long could they allow this to
continue? Following the truce agreed upon after the battle of
Harbul-Fujjâr, some people decided that just as bloodshed and
carnage in the past was brought to an end by a pact devised by
Fadl bin Fudalah, Fadl bin Wada'ah and Fudail bin Harith
thereby lending their names to this pact popularly known as
Halful-Fudûl, in the same way, today there is an urgent need
once again to revive this pact.
In some of his poems, Zubair bin 'Abdul-Muttalib revisits this
pact:
"Indeed, the three Fadls (Fadl bin Fudalah, Fadl bin Wada'ah
and Fudail bin Harith) all made a solemn pledge that no
oppressor would be permitted to live within the valley of
Makkah.
All of them also pledged that be it a neighbour or a visitor,
everyone would be safe within its environs." [Sîrat Ibn Hishâm,
Rawdul-Anf page 91]
When Harbul-Fujjar formally drew to a close, a tremulous
revival of Halful-Fudul was launched in the sacrosanct month
of Zul-Q'adah. The first person to initiate a revitalisation of this
pact was Zubair bin 'Abdul-Muttalib. A conference was
convened between the Banû Hashim and Banû Taym in
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'Abdullah bin Jad'ân's house. 'Abdullah also prepared a
sumptuous meal for all the delegates of this conference.
Amongst other things, the members pledged to assist the
oppressed at all costs. Whether the oppressed is a local
inhabitant or a foreign visitor, they undertook to assist him to
the best of their ability. [Tabqat Ibn S'ad volume 1 page 82]
Rasûlullah % says: "During the launch of this accord, I was also
present at 'Abdullah bin Jad'an's house. Even if I were offered
red camels in exchange of this accord, I would never accept.
Now, in Islam, if I were invited to an accord of this nature, I
would definitely accept this invitation."
This 'Abdullah bin Jad'an was a cousin of Hadrat 'Ayeshah
Her father's brother's son.) Once Hadrat 'Ayeshah). رضي الله عنها
asked: "O Prophet of Allah! 'Abdullah bin Jad'an. رضي الله عنها
was an extraordinarily hospitable man. He was incredibly fond
of feeding the people. Will this benefit him in any way on the
day of judgement?" Rasûlullah # replied: "No! Because he fell
short of saying the following Du'â:
Translation: "O my sustainer! Pardon my sins on the day of
reckoning." [Muslim]
In other words, he did not seek forgiveness for his sins nor beg
for Allâh Ta'âlâ's pardon at any time in his life.
Ibn Qutaibah writes in Gharib Al-Hadîth that Rasûlullah
said: "Whilst walking during the hot summers, I would
sometimes take shelter in the shade provided by the trough (or
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cooking pot) of 'Abdullah bin Jad'ân." [Rawdul-Anf volume 1
page 92]
In other words, the trough (or cooking pot) of 'Abdullah bin
Jad'ân was so gigantic that a person could stand in its shade. As
though this trough or pot was a specimen of "basins as large as
reservoirs 64».
Occupation of trade and the title of Amîn
Dâwûd bin Al-Husain 65 says that the people (of Makkah)
maintained that Rasûlullah % grew up as a young man as the
most dignified, the most polite, the most supportive to his
neighbours, the most forbearing, the most truthful and honest
and the most remote from fighting, arguing, evil and
immorality. This is why his people honoured him with the title
of Al-Amîn (the truthful). [Ibn S'ad and Ibn 'Asâkir Khasâisu
Kubrâ volume 1 page 91]
"Abdullah bin Abu Al-Hamsa رضى الله عنه says: "before
prophethood, I once engaged in some trade transaction with
Rasûlullah . I actually owed him a bit of money. I promised
64 A reference to the Jinn constructing bowls as huge as lakes or reservoirs
as mentioned in Sûrah Sabâ verse 13.
65 Yahyâ bin Ma'în and Nasaie have declared Dâwûd bin Al-Husain to be
reliable. He died in 135 A.H. Imam Bukharî also narrates from him.
[Khulâsah volume? page 109]
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him that I would return with it shortly but as fate would have it,
I completely forgot about my promise. Only three days later I
recalled my assurance to return with the money. The moment I
remembered this promise, I rushed out to the previous
rendezvous and found him waiting patiently there. All he said
was, 'you put me into difficulty; I have been waiting here for
you for the last three days."" [Sunan Abû Dawud Kitâbul-
Adab]
،Abdullah bin Saib66 رضى الله عنه says: "In the era of ignorance
(pre-Islamic era), I was Rasûlullâh 's business partner. When
I came to Madînah, he asked: "Do you recognise me?"
"Surely!" I replied, "Why not? You were my business partner
and what an amiable partner you were. You would never
dillydally nor would you squabble over anything."
Qays bin Saib Makhzumi رضي الله عنه- says: "I was Rasulullah
's business partner in the times of ignorance. He was the most
66 'Abdullah bin Sâib was a resident of Makkah. He passed away in Makkah
during the Caliphate of 'Abdullah bin Zubair dicale,. 'Abdullah bin
Abbas رضي الله عنه performed his Janazah Salah. [Isabah]
67 Mujahid was in fact the emancipated slave of this Sahâbî. It is reported
from Mujahid that when Qays bin Saib turned one hundred and sixty years
of age, he was unable to fast. As a result the following verse was revealed:
"And upon those who are unable, is fidyah (monetary redemption) of
feeding the poor." Accordingly, during the month of Ramadân, Sâib bin
Qays would appeal to them to feed a poor person a Sâ' (app. 3.2 kg) of
grain. Abû Hâtim says: "I assume Qays bin Sâib to be the brother of
،Abdullah bin Saib رضي الله عنه." Mujahid relates that Qays bin Saib would
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favourable of partners. He would neither quarrel nor raise a
dispute. [Isâbah Tarjumah Qays bin Sâib]
Grazing goats
Just as Rasûlullah # grazed goats in his childhood with his
foster brothers whilst in the custody of Hadrat Halimah,
similarly, he grazed goats, as he grew older. Jâbir bin
"Abdullah رضى الله عنه narrates: "We were with Rasulullah in a
place called Zahrân. When we started plucking some fruit off a
pîlû tree, Rasûlullah % requested us to pick the black ones, as
they are more succulent and tastier. We then asked him if he
had ever grazed cattle in his life (because how would he have
known this.) Rasûlullah % replied: "There is not a single
messenger who did not graze goats." [Bukhârî Kitâbul-
At'imah]
Hadrat Abû Hurayrah calò, reports that Rasûlullah said:
"There was not a single prophet who did not graze goats." The
Sahabah رضى الله عنهم asked in amazement: "Even you? O)
Prophet of Allâh!" Rasûlullah % replied: "Yes, I used to also
graze the goats of the people of Makkah for a few Qarârît
(plural of Qîrât, a coin weighing approximately 0.2 grams of
silver)." [Bukhârî Kitâbul-Ijârah volume 1 page 301]
often say: "Rasûlullah % would perform Fajr Salah when the sky was bright
and Zuhr Salâh after the sun reaches its zenith." [Isâbah]
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Hâfiz Torbushtî writes in his commentary of Masâbîh: "Some
ceremonial academics, burdened by the belief that for a prophet
to accept remuneration for grazing goats does not behove the
status of prophethood, go to great pains to disprove the
connotation of this Hadîth. They ludicrously claim that the
word Qararît as mentioned in the above Hadîth is not the plural
of Qîrât as explained but it is actually the name of a place
where Rasûlullah % grazed goats. Such a statement of these
pompous academics is downright atypical and inane. Yes, to
accept financial remuneration for religious works performed for
the sake of Allâh Ta'âlâ is no doubt contrary to the status of
prophethood. However, to accept a wage in exchange of some
labour as a source of livelihood can never be contrary to the
eminence of prophethood. In fact, the earning of livelihood is a
Sunnah (tradition) of all the prophets whilst Tawakkul (reliance
on Allâh) was their conviction.
Furthermore, this was before the time of prophethood.
Moreover, the assertion that Qarârît is a place's name is an
extremely outlandish assertion. Nobody has ever made such an
outrageous claim prior to this.
Hâfiz 'Asqalâni says: "The most decisive opinion is that
Qarârît is the plural of Qîrât and not the name of a place (as
alleged). The people of Makkah were certainly not acquainted
with a place's name like Qarârît. Imam Nasaîe narrates on the
authority of Nasr bin Hazn that once the camel-owners and
goat-owners were contending with one another when
Rasûlullah remarked: "Mûsâ Mula de was commissioned as
a prophet and he was a goatherd. Dawud Allade was
commissioned as a prophet and he was also a goatherd. I was
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also commissioned as a prophet and I too grazed my people's
goats at a place called Ajyâd." [Fathul-Bârî volume 4 page 464]
A subtle note: The Ambiyâ Alla de grazing goats is actually
a forerunner to them tending to the flocks of their respective
people. Grazing camels and goats is not as gruelling as grazing
goats. Goats tend to dart off sometimes into this meadow and
sometimes they scurry away into another meadow. Sometimes
dashing here and sometimes running there whilst the goatherd
keeps a vigilant eye on them to ensure that they don't fall prey
to a prowling wolf or rapacious beast. The goatherd is anxious
about keeping the flock together in trepidation of one the goats
wandering away from the flock right into the mouth of a
skulking wolf. All day and night, the shepherd, gripped with
this concern, scurries about after them. The same state of affairs
applies to the Ambiyâ ALlade as well. Day and night, they
are ceaselessly anxious about the betterment and success of
their people. Like goats and sheep, the people of the Ummah
also scamper away in all directions whilst the Ambiyâ
affectionately beckon them to return to them. And the anguish
and heartache the Ambiya aula de suffer due to the Ummah's
spiritual apathy is borne with unshakable tolerance and dogged
determination. This braces them to engage in d'awah and
tablîgh, irshad and t'alîm (conveying the message and teaching)
without any form of aversion or agitation. And just as the goats
are grossly unaware of mortal attacks by the prowling wolves
and predatory beasts, in the same way, the Ummah is utterly
ignorant of the fatal assaults of the Nafs (base desires) and
Shaytân. And the Ambiyâ Allade are always keeping a
vigilant eye on the Ummah to ensure that they are not brutally
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seized by the spiritually perilous onslaughts of the Nafs and
Shaytân. The anxiety the Ambiya Oulade endure for the
betterment and spiritual welfare of this Ummah, the Ummah
does not even bear a tenth of a tenth of this constant anxiety.
The Ummah does not even realise its imminent doom and
catastrophe whilst the Ambiya laude on the other hand,
taking in the view of their spiritually bereft Ummahs, languish
in suppressed anguish.
As Allâh Ta'âlâ remarks:
"Perhaps you (O Muhammad!) Would kill yourself (in grief) if
they do not submit to embracing Îmân." [Sûrah Shu'arâ verse
3]
And this is why Allâh Ta'âlâ declares:
"The prophet is closer to the believers than (they are to) their
own selves." [Sûrah Ahzab verse 6]
According to another Qirât, the words "Wa Huwa Abbun" (and
he is their spiritual father) is also inserted within this verse.
O Allâh! Shower Your immeasurable compassion and your
boundless blessings upon all the Ambiyâ Allade in general
and particularly upon the seal of all the prophets, Muhammad
Rasûlullah , whose celestial words have guided us worthless
souls towards the right path. Âmîn.
Second journey to Syria and his encounter with Nasturâ,
the monk
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Sîratul-Mustafa
Life of the Prophet
Hadrat Khadijah رضي الله عنها was an exceedingly wealthy
woman of one of the most noble clans of the Arabs. Due to her
noble lineage and her chaste demeanour, she was titled as
Tâhirah (pure) during the times of ignorance as well as the era
of Islâm. [Fathul-Bârî volume 7 page 100, Zarqânî volume 1
page 199 under the chapter of Manâqib dealing with Rasûlullâh
's marriage to Khadijah رضي الله عنها and her virtues.]
When the Quraysh despatched their trade caravans, Hadrat
Khadijah Leals, would also despatch her trade goods with
some reliable people as a form of Mudârabah (business
partnership). Just her goods were equal to all the goods of the
Quraysh put together. When Rasûlullah % turned twenty-five
and his trustworthiness became a talk of town and when not a
single person of Makkah failed to refer to him with the title of
Al-Amîn, Hadrat Khadijah Licail gio, sent him a message
requesting him to take her goods to Syria with an offer to
double his share of the profits in relation to her other normal
business partners. Due to the financial constraints of his uncle
Abû Tâlib, Rasûlullâh % gladly accepted the offer and in the
company of Hadrat Khadijah رضي الله عنها's slave, Maysarah, he
set off for Syria.
When Rasûlullah ¿ reached Busra, he took a seat under the
shade of a tree. A monk by the name of Nastura lived in the
vicinity of this tree. On seeing Rasulullah # beneath this tree,
he approached him and said: "From 'Îsâ bin Maryam 68
68 This part of the narrative is not in Ibn S'ad's narration. This has been
related by 'Allâmah Zarqânî. One meaning of the monk's statement is what
159

Sîratul-Mustafa
Life of the Prophet
Allade right up to this present moment, besides you no other
prophet has sat beneath this tree." He then remarked to
Maysarah: "He (Rasûlullah ) has this redness in his eyes."
Maysarah responded by revealing: "Yes, this redness has never
left his eyes."
The monk exclaimed: "Yes, surely this is the prophet. This is
the final messenger."
Rasûlullah thereafter continued engaging in his trading
activities. During this time, a person once started wrangling
with Rasûlullah . The man demanded that Rasûlullah & swear
an oath on the idols of Lat and 'Uzza. Rasûlullah & very calmly
replied: "I have never taken an oath on Lât and 'Uzzâ. In fact,
even if I perchance come across these idols, I try to avoid them
altogether." The man replied: "Indisputably, you are right." In
other words, you are truthful and trustworthy. The man then
commented: "By Allâh! This is a man whose description and
attributes our 'Ulama find inscribed in their religious
manuscripts."
we mentioned above; after 'Îsâ OUlade no other prophet sat beneath this
tree. This meaning is cited by 'Allâmah Suhailî in Rawdlul-Anf. Another
meaning as cited by 'Izz bin Jama'ah is, perhaps after 'Îsâ laude, not a
single person sat beneath this tree, neither as prophet nor a non-prophet. It is
possible that the absence of anyone else sitting beneath the tree was also one
of Rasûlullah 's miracles as evident from some narrations. For further
details, see Zarqânî volume 1 page 198.
160