Indexed OCR Text

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Chapter 1
His position and conditions were immensely different from the conditions of
the other Arabs at large. He would strongly prevent his children from any form of
injustice and immorality. He would encourage them to adopt good character and
shun evil behaviour.
'Abdul Muttalib would insist on fulfilling all vows. He forbade marriage
between the Mahaarim (like marrying one's sister, aunt, etc.). He would restrain
people from intoxicants, adultery, burying the daughters alive, and from making
Tawaaf naked around the Baitullah. He would encourage amputating the hand of
the thief. These are issues strongly endorsed by the Qur-aan and Hadith as well.
On closer examination of the aforementioned incidents and conditions it
clearly appears that the closer the term of Nubuwwat (prophethood) approached,
the more evident became the improvement in good character, etiquette, blessings,
spiritual light and miraculous feats. This was remarkably evident in the life of
'Abdul Muttalib where on numerous occasions he saw truthful dreams and true
dreams make up the very inception of prophethood. Whenever he was confronted
with any serious issue, 'Abdul Muttalib would be appropriately guided by true
dreams and divine insight.
Hadhrat Waasilah bin Asqa ◌ُرَضِيَ اللَّهُ عَنْه reports that Rasulullah ◌َصَلَ اللَّهُ عَلَيْهِ وَسَلَّم said:
"Allah Ta'ala preferred Banu Kinaanah from the children of Ismaa'eel and from
Banu Kinaanah He chose the Quraysh and from the Quraysh He favoured Banu
Haashim and from the Banu Haashim, He preferred me."
Jibraa'eel "Ligt traversed the earth in search of uncontaminated souls but
since it was an era of spiritual ignorance, he did not search for outward actions but
he focused on character and capability. In this aspect, Jibraa'eel Liche did not find
anyone better than the Arabs in general and Banu Haashim in particular.
At that time, in certain spheres, the Arabs enjoyed such supremacy over the
other nations that none dared to challenge. For instance:
1.
Family Lineage: The Arabs were so particular about family lineage that let
alone humans they would even keep in memory a record of the lineage of their
horses. They would even retain such (seemingly mundane) information as to
who was born out of a free woman and who was mothered by a slave woman,
who drank the milk of a noble woman and who was suckled by a despicable
woman. This is evident from Hadhrat Salamah bin Akw'a's deals fiery
statement he made on the battlefield when he declared: "I am the son of Akw'a
and today's battle will attest who was nourished by a free woman and who
was nursed by a slave woman." A poet of pre-Islamic times says:
بنو اللقيطة من ذهل بن شيبانا
لو کنت من مازن لم تستبح ابلی
"If I was of the Maazin tribe, the children of a foster woman attributed to Zuhal bin
Shaybaan would not have outsmarted my camel."

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صَلَ اللَّهُ عَلَيْهِ وَسَلَّمَ Seeratul Mustafa
As a form of ridicule, the poet refers to them as the children of an orphan. In
other words, they are not the children of a noble woman but the children of an
orphan who was abandoned on the roadside.
2. Valour and heroism: The influence of their valour was such that whilst the
Romans or Persians reduced the rest of the world to subjugation or bondage,
the Arabs in spite of their modest material possessions were not intimidated
into imperial subjugation. Their spirit of determination was such that the most
pitiable destitute would not be left awestruck whilst conversing with the
greatest of emperors.
3. Generosity and selflessness: They were so big-hearted that they would not
hesitate to slaughter a healthy camel in honour of an unexpected guest. They
were eagerly prepared to remain hungry but it was just about impossible for
the guest to go hungry.
4.
Memory and intellect: The exceptional memory and outstanding intellectual
talents of the Arabs was celebrated in every corner of the globe. They could
commit to memory a hundred stanzas of a poem merely by listening to it once.
5. Personal honour and prejudiced self-esteem: They entertained such savage
levels of chauvinism and patriotism that they were prepared to sacrifice their
lives and wealth on the slightest hint of a provocative insult either against
themselves or the tribe. In fact, most hostilities and unsympathetic behaviour
amongst them were triggered by this sense of self-esteem and personal honour.
6. Eloquence of Language and Expression: No other language can rival the
Arabic language in eloquence and expression. In fact, no other language can
justifiably claim to possess books especially compiled on 'Ilm Al-Balaaghah
(the science of eloquence and expression) and even if some may be found, they
are taken from the Arabic books. Allah Ta'ala had entrusted these outstanding
morals, exceptional abilities and excellent skills within their very nature and
disposition but due to their ignorance and foolishness they were more inclined
to focus these Allah-given talents in the wrong direction. However, when these
same skills and talents were adorned with divine knowledge and heavenly
direction, the same people who were in practice once worse than wild beasts
turned out to become far superior than the celestial angels. The same folks
who were blatantly steeped in vicious hostilities and ferocious conflicts, when
they adopted to surrender their lives in the path of Allah Ta'ala, the celestial
angels also turned up in white, yellow or black turbans fighting side by side
with them and assisting them against their mutual enemy.
Nonetheless, although the Arabs were immorally corrupt in behaviour and deed,
they were nonetheless relatively decent as far as their morals, disposition and
talents were concerned.
It is relatively easier to rectify one's actions but to amend his character and
innate disposition is almost impossible. For this reason Allah Ta'ala selected such a

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family for His prophethood so that the Prophet who hails from this family would
also be a man of upright morals, untarnished nature and immaculate disposition. It
is absolutely crucial for a Prophet to be a man of flawless character as this will
enable him to rectify others.
صَلَّاللَّهُ عَلَيْهِ وَسَلَّمَ says that this was Rasulullah's رَحِمَهُ اللّهُ Abdullah: Hafiz 'Asqalaani'
honourable father's name and nobody disputes this fact.
This is the name most adored by Allah Ta'ala as a Hadith states that two
names are most dear to Allah Ta'ala; 'Abdullah and 'Abdur-Rahmaan. This is so
because the word "Allah" is the Ismul-A'azam (the supreme name of "Allah"). It
would not be farfetched to believe that when 'Abdullah was born, his father 'Abdul
Muttalib was divinely inspired by Allah Ta'ala to name this blessed son with a
name most beloved to Allah Ta'ala.
Hadhrat 'Abdullah's Marriage to Hadhrat Aaminah
When 'Abdul Muttalib finally fulfilled the payment of the ransom in redemption of
Hadhrat 'Abdullah's life, his next concern was to get him married. He sent a
marriage proposal on behalf of 'Abdullah for the hand of Aaminah, the daughter of
Wahab bin 'Abdu Manaaf of the eminently noble Banu Zuhrah tribe. She was then
under the guardianship of her uncle, Wuhaib bin 'Abdu Manaaf. 'Abdul Muttalib
also sent a marriage proposal himself for the hand of Haalah the daughter of
Wuhaib bin 'Abdu Manaaf, Aaminah's uncle. Both proposals were accepted and
both father and son were married in the same session. Hadhrat Hamzah decks, the
son of 'Abdul Muttalib, was born from her (Haalah). Hadhrat Hamzah deals, was
Rasulullah's togatta paternal uncle as well as his milk-brother.
Ibn 'Abbaas deals says: "As 'Abdul Muttalib set out with his son 'Abdullah
for the imminent marriage ceremony, they came across a Jewish woman by the
name of Faatimah bintu Murr. She was well-versed with the Tawraat and Injeel.
When her gaze fell on the light of Nubuwwat radiating from 'Abdullah's face, she
imploringly beckoned him to come up to her and pleaded: "I will compensate you
with a hundred camels (for being illicitly intimate with me)."
Hadhrat 'Abdullah responded with the following couplet:
والخل فاستبينه
اما الحرام فالممات دُونه
یحمی الکریم عرضه ودینه
فکیف بالا مر الذی تبغینه
"Death is far easier than perpetrating a Haraam act. And such an action, which I
cannot even envisage ever occurring, cannot be permitted.
So how is it possible to perpetrate the immoral deed you are longing for? An
honourable man safeguards his honour and Deen."

14
صَلَ اللَّهُ عَلَيْهِ وَسَلَّمَ Seeratul Mustafa
As father and son were returning home, they came across the same woman once
again. She enquired: "Where did you go after you left me?" 'Abdullah replied: "In
the intervening period, I got married to Aaminah, the daughter of Wahab bin
'Abdu Manaaf. After the Nikah, I stayed with her for three days." The woman
finally revealed: "By Allah! I am not a woman of loose morals. When my gaze fell
on the light of prophethood emanating from your face, I was unable to curb my
wistful longing to transmit that Noor (glow) from your body into mine."
Hadhrat 'Abdullah once set out on a trade journey with a caravan bound for
Syria. Due to ill health, on the return journey, he was forced to break his journey in
Madinah Munawwarah. The moment the caravan arrived in Makkah, 'Abdul
Muttalib enquired as to the whereabouts of 'Abdullah. The travellers informed him
that due to ill health, 'Abdullah decided to stop over at his maternal ancestor's
family, the Banu Najjaar in Madinah Munawwarah. Without delay, 'Abdul
Muttalib despatched his elder son Haaris, to Madinah Munawwarah. On reaching
Madinah, he discovered that 'Abdullah had already departed from this world. He
was ill for almost a month and he was buried in Naabighah's house in Madinah
Munawwarah.
Haaris returned to Makkah informing 'Abdul Muttalib and other relatives of
this unexpected tragedy. This cast all of them into a state of utter dejection and
indescribable sorrow.
Qays Ibn Makhramah narrates that Rasulullah Uckaf was still in his
mother's womb when his father 'Abdullah passed away. At the time of his death,
'Abdullah was - according to conflicting reports - either thirty, twenty five,
twenty eight or eighteen years old. Hafiz 'Alaaie and Hafiz 'Asqalaani say that the
view in favour of eighteen is most authentic.
On his demise, 'Abdullah's estate consisted of five camels, a few goats and a
slave by the name of Barakah with the title of Umme Ayman.
Incident of the People of the Elephants
Fifty or fifty five days before the birth of Rasulullah La the incident
involving the people of the elephants occurred as is prominently recorded in the
books of history and Seerat. The holy Qur-aan also devotes a whole Surah to this
particular incident. A comprehensive account of this incident is recorded in books
of Tafseer. In short, Abrahah was the governor of Yemen appointed by Najaashi
(Negus) the emperor of Abyssinia. When he noticed all the Arabs travelling to
Makkah Mukarramah to perform Tawaaf of the Baitullah, he also decided to erect
an imposing and magnificent structure in the name of Christianity so that the
Arabs may renounce the simple K'abah and make Tawaaf of his fictitious K'abah
instead. He therefore erected a beautiful church in the capital city of San'aa.
When the Arabs heard of this, a member of the Kinaanah tribe defaced the
building by passing stool within its precincts and fled. Some are of the opinion that

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Chapter 1
a few Arab youngsters lit a fire in the vicinity of the church. A gust of wind hoisted
a smouldering ember, lobbed it onto the wooden structure of the church setting it
ablaze and reducing it to ashes. This incited Abrahah into a fit of hysterical rage
and he vowed that he would not rest until he had reduced the K'abah to ruins.
With this wicked intention, he set out to attack Makkah. En route to Makkah, the
tribes who put up resistance were subdued with the might of the sword. Together
with his terrifying army of men, he was also accompanied by a herd of elephants.
The livestock of the Makkans were grazing on the outskirts of Makkah. Abrahah's
army seized all the grazing animals, which also comprised of two hundred camels
belonging to Rasulullah's Leaf grandfather 'Abdul Muttalib. At that time,
'Abdul Muttalib was the appointed leader of the Quraysh and a trustee of the
K'abah. When he obtained intelligence of Abrahah's wicked intention, he gathered
the Quraysh asking them to remain calm. "Do not worry," he advised, "Evacuate
Makkah, nobody will be able to demolish the K'abah. This is the sacred house of
Allah Ta'ala and He will protect it."
Accompanied by a few leaders of Quraysh, 'Abdul Muttalib set out to meet
Abrahah. Before he set out, 'Abdul Muttalib conveyed a message of his imminent
arrival to Abrahah. Abrahah welcomed 'Abdul Muttalib politely and graciously.
Allah Ta'ala had blessed 'Abdul Muttalib with unparalleled handsomeness,
remarkable eminence, imposing awe, refined dignity and arresting majesty that left
all who came into contact with him utterly spellbound. Abrahah was also left
awestruck with the imposing personality of 'Abdul Muttalib leaving him no choice
but to welcome his guest with absolute respect and reverence. He found it
inappropriate to seat anyone on or in line with his throne. So instead, he descended
from the throne out of respect for 'Abdul Muttalib. During the course of their
conversation, 'Abdul Muttalib requested Abrahah to release all his camels detained
by Abrahah's army. Astounded by this request, Abrahah exclaimed: "It is quite
startling to hear you requesting for your camels but I see that you have not
mentioned a word about the K'abah, which is a focal point of the Deen of your
forefathers." 'Abdul Muttalib calmly responded: "I am the owner of the camels
whilst the owner of the house (K'abah) is someone else who will take care of it." In
other words, I am the owner of the camels. This is why I have asked for their
release whilst the custodian of the K'abah is Allah Ta'ala and He will defend it.
Following a few moments of silence, Abrahah ordered the release of all the camels.
Taking delivery of his camels, 'Abdul Muttalib returned to his people and asked
them to evacuate Makkah. He then pledged all two hundred camels as an offering
to the K'abah. Next, accompanied by a few people who would imploringly weep
before Allah Ta'ala, he presented himself before the door of the K'abah. These were
his humble words of poetic dua:

16
صَّ اللَّهُ عَلَيْهِ وَسَلَّمَ Seeratul Mustafa
رَحْلَهُ فَامْنَعْ رِحَالَكُ
اللهُمَّ انِّ المرءِ يَمْنَعُ
"O Allah! A man takes care of his house, You take care of Your house.
وَعَابِدِيهِ اليوم أُلكُ
وَانْصُرْ عَلى أل الصليب
And assist Your people against the people of the cross and its worshippers.
وَمِحَالُهم ◌َبَدًا مِحَالَكُ
لَا يَغْلِبَنَّ صلیبُهم
Their cross and their schemes will never dominate Your schemes.
وَالفيل كَىْ يَسْبُوا عيالَكُ
جَرُّوا جمیع بلادهم
They dragged along all their forces and their elephants to capture Your dependants.
جَهْلًا وَمَا رَقَبُوْا جَلالَكُ
مَدوا حِمَاك بِكَيْدِ هِمْ
Out of ignorance they have turned up to ruin Your house with their evil plots, But
they failed to consider Your unrivalled greatness."
On completing his earnest dua, 'Abdul Muttalib, together with his companions,
climbed the mountain leaving Makkah vacant for Abrahah and his army. As he
pressed ahead to demolish the K'abah, miraculously and suddenly, huge flocks of
small birds appeared. Each one of them had pebbles in its beak and claws. Without
forewarning, with the divine power of Allah Ta'ala, these pebbles swiftly rained
down upon this army like volleys of lethal bullets. A pebble would strike the head
and fatally emerge from the bottom. Whoever was wretched enough to be struck
by these pebbles would be no more. This is how Abrahah's army was completely
wiped out. Abrahah's whole body erupted with pox-like wounds, which left his
body horribly decaying with pus and blood. One after the other, his limbs were
severed and they fell to the ground. At long last, his chest split open and his heart
popped out leaving him dead. When all of them perished, Allah Ta'ala sent a flood
that washed all of them into the sea.
فَقُطِعَ دَابِرُ الْقَوْمِ الَّذِينَ ظَلَمُوْ وَالْحَمْدُ لِلَّهِ رَبِّ الْعَلَمِينَ
٤٥
The roots of the oppressors have been cut off and all praise be to Allah Ta'ala
The Rabb of the worlds

Chapter 2
The Auspicious Birth
The greatest of humans, the leader of the children of Aadam Life, Muhammad
Mustafaa Ahmad Mujtabaa clean made his blessed appearance into this world
fifty or fifty five days after the incident of the elephants at dawn on Monday the
8th of Rabi'ul-Awwal corresponding to April 570 A.D. in Makkah Mukarramah in
Abu Taalib's house.
Regarding the date of the blessed birth, the opinion favouring the 12th of
Rabi'ul-Awwal is the most famous (amongst the common people). However,
according to most Muhadditheen and historians, the most preferred view is that
Rasulullah ◌َصَلَّ اللَّهُ عَلَيْهِ وَسَلَّم was born on the 8th of Rabi'ul-Awwal.
The mother of 'Usmaan bin Abul-Aas dealse, Faatimah bintu 'Abdullah says:
"During the blessed birth of Rasulullah Uckauf , I was with his mother Aaminah.
I clearly noticed the whole house radiating with Noor (brilliance) and I also saw the
stars stooping so low down that I thought they would come crashing down onto
me."
'Irbaad bin Saariyah Meals relates that during the blessed birth, Rasulullah's
Tiaclaus mother observed a Noor (radiance) that illuminated the palaces of Syria.
According to another report, the palaces of Busra (not Basra) were illuminated.
It is reported on the authority of K'ab Ahbaar deaths that the old scriptures
portray the destiny of Rasulullah ◌َصَلَّاللَّهُ عَلَيْهِ وَسَلَّم thus:
محمد رسول الله مولده بمكة ومهاجره بيثرب وملكه بالشام
"Muhammad, the Prophet of Allah; his birthplace will be Makkah and his migration
will be towards Yasrib (Madinah) and his rule will be over Shaam."
Hadhrat 'Aa'ishah Goals relates: "For purposes of business, a Jew was residing in
Makkah. On the night Rasulullah cka was born, he asked the Quraysh if a
baby boy was born that night. The Quraysh dismissed him by indicating their
17

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صَلَ اللَّهُ عَلَيْهِ وَسَلَّمَ Seeratul Mustafa
ignorance but he was adamant and insisted: 'At least make some enquiries because
the Prophet of this Ummah was born tonight. This child has a symbol (seal) of
prophethood between his shoulder blades. He would not be able to drink any milk
for two days because a jinni has placed a finger over his mouth.' Without further
delay the people got to their feet to investigate this matter. They discovered that a
boy was born to 'Abdullah bin 'Abdul-Muttalib. The Jew begged to be taken along
with them. When he caught sight of the symbol (seal) of prophethood between the
shoulder blades, he fell down unconscious. As he regained consciousness he
asserted: 'Prophethood has vanished from the Bani Israa'eel. O people of Quraysh!
By Allah! This infant will launch such an attack upon you that news of this attack
will rapidly spread from east to west.'
The Collapse of Chosroes' Palace and the Sinking of Lake Sawah
On the same night an earth-tremor struck the palace of Chosroes causing all
fourteen towers of the palace to crumble. Furthermore, the fire that was perpetually
blazing for over a thousand years in the Persian fire-temple abruptly extinguished
itself. Lake Sawah also unexpectedly dried up. The morning found Chosroes
awfully distressed. His royal dignity prevented him from revealing his utter
despair. He eventually convened court by assembling his ministers and other pillars
of state. During the course of this assembly, he was informed that the "holy fire"
has mysteriously extinguished. This fuelled his anguish even further. What further
intensified his agony was when one of the Zoroastrian priests stood up before him
in court and said: "I saw a dream last night in which powerfully built camels are
dragging some Arabian horses. I then witnessed them crossing over the Tigris River
and fanning out to each and every country in the world."
"So what is the interpretation of this dream, then?" asked the emperor. The
priest replied: "Perhaps a momentous incident is about to occur from the direction
of Arabia." In order to investigate further and to put his mind to rest, the emperor
dispatched a royal edict to N'umaan bin Munzir instructing him to send him an
eminent scholar who would be able to answer all his questions adequately.
N'umaan bin Munzir promptly despatched a celebrated scholar by the name of
'Abdul-Maseeh Gassaani to the emperor. When 'Abdul-Maseeh Gassaani appeared
in court, the emperor asked: "Do you have any knowledge of whatever I wish to
ask of you?" 'Abdul-Maseeh respectfully replied: "You may disclose to me whatever
is distressing you. If I have any knowledge I will gladly assist you otherwise I will
direct you to someone more enlightened than I am." The emperor then brought him
up to date by describing in detail what was bothering him. 'Abdul-Maseeh advised
him: "Perhaps my uncle, my mother's brother, Satih, who presently resides in
Shaam would be able to assist you. Perhaps he has some information on this
matter."
"You go ahead to your uncle and investigate this matter fully," commanded
the emperor.

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'Abdul-Maseeh set out for Shaam but reached his uncle Satih whilst he was
in the agony of death. He was still in his senses though. 'Abdul-Maseeh greeted
him with Salaam and recited a few couplets to him. When Satih heard him reciting
these couplets, he turned towards him and said: "Abdul-Maseeh comes dashing to
Satih when he is about to breathe his last. Have you been sent by the Sassanidae
emperor because of the tremor that struck his palace, because the fire of the
Zoroastrians mysteriously went out and because the priest saw a dream wherein
powerfully built camels are dragging Arabian horses over the Tigris River and then
fanning out across all cities? Is this why you have come? O 'Abdul-Maseeh! Bear in
mind that when the word of Allah is recited in abundance, when the personality
carrying an 'Asa (staff) becomes apparent, when the valley of Samawah is gushing
forth, the lake of Sawah dries up and the Persian fire is extinguished, then Syria
will not remain Syria for Satih any more. A few men and women from the
Sassanidae dynasty will rule for a few years. The events that were ordained to
happen, regard them as already coming to pass." Saying this, Satih breathed his
last.
'Abdul-Maseeh returned to the emperor and fully informed him of what
transpired. Upon hearing this, the emperor exclaimed: "The elapse of fourteen
kingdoms takes a period of time but how long does it take for the passage of time?
Time glides by rather rapidly."
Ten out of the fourteen kingdoms ceased to exist in just four years and the
remaining four were reduced to oblivion by the time Hadhrat 'Usmaan deals
ascended the office of Caliphate.
Hadhrat Abbaas ◌ُرَضِيَ اللَّهُ عَنْه narrates that Rasulullah ◌َصَلَّاللَّهُ عَلَيْهِ وَسَلَّم was born
circumcised and furthermore, his navel was neatly cut. When his grandfather
'Abdul-Muttalib caught sight of this, he was amazed and remarked: "Verily, this
son is bound to become a man of lofty status." This is exactly what transpired.
Ishaaq bin 'Abdullah & narrates from Hadhrat Aaminah that when
Rasulullah Liga kauf was born, he was exceptionally clean and dirt-free. He did
not have the normal effects of after-birth or any form of dirt on his blessed body.
'Aqeeqah and Naming
On the seventh day after Rasulullah's Leaf birth, 'Abdul Muttalib performed
the 'Aqeeqah and invited all the Quraysh to this function. He then proposed to
keep the child's name Muhammad. The Quraysh, startled by such an innovative
name enquired: "O Abul Haaris! (This was the title of 'Abdul Muttalib) Why do
you propose to keep a name that was certainly not kept by your forefathers or any
of your family members?" 'Abdul Muttalib replied: "I propose to name him
Muhammad (the praised one) because I want Allah Ta'ala in the sky and His
creation on the earth to praise him."

20
صَلَ اللَّهُ عَلَيْهِ وَسَلَّمَ Seeratul Mustafa
Before the birth of Rasulullah Leaf, 'Abdul Muttalib actually saw a
dream that inspired him to keep the newborn child's name Muhammad. He dreamt
that an iron chain is being extracted from his back. One end of the chain is towards
the sky and the other end is towards the earth. One end is towards the west and the
other towards the east. A little while later, the chain transforms itself into a huge
tree. Every leaf of the tree was glittering with brightness seventy times more
intense than the brilliance of the sun. People from the east as well as the west are
clinging onto its branches. Some of the Quraysh are also clinging onto this tree
whilst a few others from the Quraysh are determined to chop it down. Whenever
this group decides to approach the tree with this intention, a handsome young man
comes and pushes them aside.
In interpretation of his dream, 'Abdul Muttalib was informed that amongst his
descendants, a boy will be born. People from the east to the west will follow him
devotedly. The beings of the sky as well as the earth will sing his praises. This is
why 'Abdul-Muttalib kept his name Muhammad.
Whilst 'Abdul Muttalib was reflecting over the name Muhammad, Rasulullah's
Acta mother, on the other hand, saw a pious dream in which she was
informed that she is carrying the most saintly creation and the most supreme
leader of the nations. She was directed to keep his name Muhammad or according
to another narration, she was instructed to name him Ahmad.
Allah Ta'ala also mentions the same two names in the Holy Qur-aan in the
following verses:
مُحَمَّدُ رَّسُولُ اللهِ
"Muhammad is the Prophet of Allah Ta'ala."
وَ إِذْقَالَ عِيْسَى ابْنُ مَرْيَمَ يُبَنِىَّ إِسْرَآءِيْلَ إِنَّيْ رَسُوْلُ اللهِ إِلَيْكُمْ مُصَدِّقًا لِّمَا بَيْنَ يَدَىَّ مِنَ
التَّوْرِيةِ وَ مُبَشِّرًا بِرَسُوْلٍ يَّأْتِيْ مِنْ بَعْدِى اسْمُوَ اَحْمَلُ﴾
"And when 'Isa Ibn Maryam said: "O People of Israa'eel! I am a messenger of Allah
unto you, confirming the Tourah (that appeared) before me and (a messenger) of
glad tidings of a prophet to come after me, whose name shall be Ahmad."
[Surah Saff verse 6]
Muhammad: The origin of the name Muhammad is from the root letters of
"Hamd". The word actually refers to a person of praiseworthy attributes whose
practical virtues, indisputable achievements and outstanding character is repeatedly
glorified.
اللُّهُمَّ صل على محمد وعلى اله وصحبه و بارك وسلم

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Chapter 2
"O Allah! Shower Your blessings upon Muhammad and his family and companions
accompanied by blessings and peace."
According to some people, Muhammad means, 'that being in whom faultless
character and commendable attributes are found on a perfectly flawless level'.
Abu Taalib would often recite the following stanza:
فَذُو الْعَرْشِ مَحْمُوْدُ وَهُذَا مُحَمَّدٌ
وَشَقَّ لَهُ مِنْ اِسْمِه لِيُجِلَّهُ
"Allah has extracted his (Muhammad's) name from His own so that he may be
exalted, So the one on the throne is Mahmood whilst this is Muhammad."
Ahmad: This means the most praiseworthy person. And indisputably, he is the
most praiseworthy in the entire creation. Nobody is more praiseworthy and
nobody will ever be.
It can also mean one who praises and glorifies Allah Ta'ala the most.
Title (Kuniyyat)
His most well known title was Abul-Qaasim, designated after his eldest son
Qaasim.
His second title was Abu Ibraaheem. Hadhrat Anas Meals relates that when
Ibraheem deus was born to Mariyah Qibtiyyah (saulė, Hadhrat Jibraa'eel
addressing him thus: "O Abu صَلَّ اللَّهُ عَلَيْهِ وَسَلَّمَ appeared before Rasulullah عَلَيْهِ السَّلامُ
Ibraaheem! O Abu Ibraaheem!"
Upbringing and Suckling
For about three or four days after he was born, Rasulullah ckauf was breastfed
by his mother. Thereafter his uncle Abu Lahab's slave woman Suwaybah Geals
suckled him.
When Suwaybah رَضِ اللَّهُ عَنْهَا gave glad tidings of Rasulullah's ◌َصَلَّاللَّهُ عَلَيْهِ وَسَلَّم birth to
his uncle Abu Lahab, out of sheer joy, he set her free. Prior to Rasulullah
In this. رَضِ اللَّهُ عَنْهُ also suckled his uncle Hadhrat Hamzah رَضِّ اللَّهُ عَنْهَا Suwaybah, صَلَّ اللَّهُ عَلَيْهِ وَسَلَّمَ
manner, apart from being his uncle (father's brother), Hadhrat Hamzah deals is
also Rasulullah's ◌َصَلَّاللَّهُ عَلَيْهِ وَسَلَّم milk brother. After him Suwaybah رَضِ اللَّهُ عَنْهَا also
breastfed Hadhrat Abu Salmah &eaké.
Umme Habibah رَضِّ اللَّهُ عَنْهَا relates: "I once asked Rasulullah ◌َصَلَّاللَّهُ عَلَيْهِ وَسَلَّم :'I heard
that you wish to send a marriage proposal to Abu Salmah's daughter, Durrah.' In
utter surprise, he said: 'Umme Salmah's daughter, Durrah, who is in my
guardianship, even if she was not my Rabibah (foster daughter), then too she

22
صَلَ اللَّهُ عَلَيْهِ وَسَلَّمَ Seeratul Mustafa
wouldn't be Halaal for me because she is my milk niece. Her father, Abu Salmah
"calle, and I were breastfed by the same woman, Suwaybah (saules."
Ibn 'Abbaas ◌ُرَضِ اللَّهُ عَنْه narrates that Rasulullah ◌َصَلَ اللَّهُ عَلَيْهِ وَسَلَّم was requested to marry
Hadhrat Hamzah's daughter. However, he declined saying: "She is my milk niece."
. رَضِ اللَّهُ عَنْهَا was exceptionally respectful towards Suwaybah صَلَّ اللَّهُ عَلَيْهِ وَسَلَّمَ Rasulullah
After his marriage to Hadhrat Khadijah Goals, Suwaybah Gears would frequently
visit Resulullah stugaileauf. Even after his Hijrah to Madinah Munawwarah,
Rasulullah Uckaf. would send gifts to her in Makkah. Upon the conquest of
Makkah, Rasulullah cleaf made enquiries as to the whereabouts of Suwaybah
Goals and her son Masrooh. When informed that both of them had passed on, he
made further enquiries to locate any of her living relatives so that he may bestow
them with his kindness. However, he was informed that none of her relatives or
kinsfolk were alive.
After his death, someone saw Abu Lahab in a dream in an awfully dreadful
condition. He asked him how he was faring. Abu Lahab replied: "After I had left
you, I haven't been comfortable in the least. However, because I freed Suwaybah
Goals, I am provided with a fingertip of water." In other words, in hell, he is
provided with water equivalent to the finger he used in indicating to her that she is
free.
After Suwaybah رضي اللَّهُ عَنْهَا,Rasulullah ◌َصَلَّ اللَّهُ عَلَيْهِ وَسَلَّم was breastfed by Halimah
S'adiyyah Geals. It was customary of the noble Arabs of those days to send their
suckling infants out to the rural villages to grow up healthy and strong in the
uncontaminated air of the countryside. The aim was also to expose the child to the
eloquence and purity of the Arabic language and to pick up authentic Arab culture
and unique Arab traditions.
Hadhrat Umar ◌ُرَضِ اللَّهُ عَنْه says:
تمعددوا و تمعزروا واخشو شنوا
"Adopt the appearance of M'adan bin 'Adnaan. (In other words, do not adopt the
clothing and appearance of the non-Arabs.) Exercise patience upon all adversities,
and wear coarse clothing. (In other words, adopt simplicity and do not fall into
luxurious comforts.)"
Hadhrat Abu Bakr ◌ُرَضِ اللَّهُ عَنْه once remarked to Rasulullah ◌َصَلَ اللَّهُ عَلَيْهِ وَسَلَّم that he is a man
of eloquence and purity in language. Rasulullah Laf admitted: "I am after all
firstly from the Quraysh tribe. Moreover, I was suckled amongst the Banu S'ad
tribe."
According to this established custom of the Arabs, the women of Banu S'ad
would make an annual journey to Makkah in search of suckling infants. Halimah
Geals recalls: "A few women from the Banu S'ad and I set out for Makkah in

23
Chapter 2
search of suckling infants. Accompanying me on this journey was my husband and
my infant son who was still breastfeeding. As our conveyance, we had an
extremely thin donkey and a camel that wouldn't provide a single drop of milk. We
were unable to fall asleep all night due to acute hunger. To add to our distress, the
child, also suffering from pangs of hunger, cried in anguish all night long. I didn't
even have sufficient breast milk to satiate the child.
Every single one of us women was offered to take Rasulullah deal with
her but the moment she discovered that the infant is an orphan she would bluntly
refuse. After all, what remuneration can one expect from a child who does not have
a father? But who knew that this child is not a Yateem (orphan) but he is a Durre-
Yateem (a rare pearl). Who knew that the keys to the treasures of Chosroes and
Caesar would be awarded to this child? Who knew that although the child has no
apparent guardian and mentor who will award a meaningful remuneration but
Allah Ta'ala in whose hands lies the incalculable treasures of the earth and skies is
the guardian of this child. He would bestow upon those who nurture and nurse this
child far more than the remuneration they had ever imagined possible."
All the women obtained at least one infant to return home with. Only Halimah
Cecause was left empty-handed. As the hour of departure drew closer, Halimah
Goals found it somewhat punishing to return home empty-handed. All of a
sudden, an impulsive but passionate urge to go and pick this poor orphan up
divinely developed within her anxious heart. She leaped to her feet saying to her
husband:
والله لاذهبن الی ذلك الیتیم فلأخذنه قال لا علیك عسى الله ان
يجعل لنا فيه بركة
"By Allah! I will go to this orphan and I will by all odds take him with me."
Her husband responded: "This wouldn't be a problem. Who knows, perhaps Allah
Ta'ala may bless us with Barakah because of him."
Barakah actually refers to goodness provided by Allah Ta'ala. In other words,
Barakah refers to divine goodness that appears directly from Allah Ta'ala without
any apparent exterior cause.
It appears in a Hadith-e-Qudsi that Allah Ta'ala says:
أنا عند ظن عبدی بی
"I will deal with my servant in the manner he expects Me to deal with him."
In fervent anticipation of this Barakah, Halimah Geaks went to fetch Rasulullah
Lucia .. In conformity to this expectation, Allah Ta'ala threw open the doors of
Barakah for Halimah (saules and her family. The other women of Banu S'ad pinned
their hopes on the creation whilst Halimah (saules pinned her hopes on Allah

24
صَلَ اللَّهُ عَلَيْهِ وَسَلَّمَ Seeratul Mustafa
Ta'ala alone. Halimah (saules recounts: "I just grasped this blessed child to my
dried-out bosom when they started filling up with milk. I produced so much of
milk that both he and his milk-brother were able to drink to their fill. As we
chanced to milk the scraggy camel, we saw its udders full of milk. My husband and
I both satiated ourselves with its milk. We passed the night in splendid comfort."
The next morning, her husband commented:
تعلمى والله يا حليمة لقد اخذت نسمة مباركة
"Remember, O Halimah! By Allah! You have taken an exceptionally blessed child."
To this she replied:
والله انى لا رجو ذلك
"By Allah! With all true faith, I anticipate nothing but Barakah from Allah Ta'ala."
Now it was time to depart. All the travellers of the caravan mounted their
conveyances and set out. Halimah ("saules also mounted her camel with this blessed
infant grasped to her bosom. Her thin camel, which previously would be repeatedly
whipped to spur it forward, was now darting ahead in speed without a moments
pause. It was, at that moment in time, the conveyance of the blessed Nabi of Allah
Ta'ala. The other women of the caravan remarked: "Halimah! Is this the same
camel you came with? By Allah! It now has a wholly different behaviour." In these
circumstances we arrived in Banu S'ad.
At that time, no other region was affected by drought as severely as Banu S'ad.
However, my goats would return home in the evening with udders swollen with
milk whilst the other goats would return hungry without a drop of milk in their
udders. On witnessing this, the people urged their shepherds to graze their goats
where Halimah's goats grazed. They complied with this request but all the same,
their goats returned empty whilst Halimahs goats returned at the end of the day
with their udders bursting with milk. Halimah (saules says: "Allah Ta'ala continued
exhibiting His Khair and Barakat (divine blessings and heavenly favours) in this
manner whilst we continued witnessing this Khair and Barakat before our eyes. It
continued like this until I weaned him at the end of two years."
At the end of two years, Halimah Gewiss returned to Makkah to hand over this
trust back to his mother, Aaminah. However, due to the profuse divine blessings
she had observed due to the presence of Rasulullah Leaf in her home,
Halimah Csaule requested Hadhrat Aaminah to allow this orphan to stay on a few
more days with her. On the one hand, an outbreak of plague in Makkah in those
days and on the other hand, Halimah's (saules persistent entreaties made the
mother give in and she permitted the child to be taken away for a few more days.
Halimah "call", then returned home with this blessed infant. After a few months,

25
Chapter 2
he also started accompanying his milk-brothers to the grasslands to graze the
family goats.
The Splitting of the Chest
Once Rasulullah cheauf. was out grazing goats with his milk-brothers when one
of his milk-brothers came dashing home. Shocked into terror, he told his parents:
"Two white-clothed men laid our Qurayshi brother onto the ground and slit open
his chest. Now they are busy stitching him up." On hearing this, Halimah Gewiss
and her husband were left perplexed. In a state of total shock, both of them darted
across to the grazing field where they saw the young boy standing on one side and
his face looking pale. Halimah Geakg, says, "I clutched him to my bosom to comfort
him and his foster-father also held him onto his chest and asked him what
happened. He then gave an account of what transpired." Halimah Cecale, then
returned home with him.
The splitting open of his chest occurred four times in Resulullah's tableauif
life:
The first time was when he was merely a boy of four in the care of Halimah
S'adiyah because. He was on the grazing-field when two angels, Jibraa'eel palace
and Mikaa'eel Lige, appeared as men in white garments bearing a golden tray
laden with ice. They cut open his chest and removed his heart. They then split open
his heart and fished out a few pieces of congealed blood and said: "This is
shaytaan's portion." They then washed his heart with ice water in the tray and
returned it to its original location after which they stitched him up.
This event of the splitting of the chest left Halimah (calle exceptionally
alarmed. She was anxious over Rasulullah's caf well being. For fear of him
coming to any harm, she returned to Makkah and described to his mother what
transpired. Upon hearing what happened to the child, Hadhrat Aaminah was in no
way left panic-stricken. She then recalled the divine Barakaat (blessings), Noor and
good she experienced during pregnancy right up to birth. She then affirmed: "This
son of mine is destined to be a great person. Shaytaan will be unable to approach
him. Calm down. There's nothing to worry about. Nothing will harm him."
Halimah رَضِيَ اللَّهُ عَنْهَا then returned home and Rasulullah ◌َصَلَ اللَّهُ عَلَيْهِ وَسَلَّم started living
with his mother once again. When Rasulullah Uckaf was six, his mother
decided to journey to Madinah. She took him along with her. Umme Ayman Goals
also accompanied them on this trip. She stayed at her ancestral home for a month
and on her return to Makkah, she passed away at a place called Abwaa and she was
buried there as well.
إِنَّا لِلّهِ وَ إِنَّا إِلَيْهِ رُجِعُوْنَ

26
صَلَ اللَّهُ عَلَيْهِ وَسَلَّمَ Seeratul Mustafa
In the Guardianship of 'Abdul Muttalib
Umme Ayman رَضِيَ اللَّهُ عَنْهَا returned to Makkah with Rasulullah ◌َصَلَّاللَّهُ عَلَيْهِ وَسَلَّم and
consigned him to the care of 'Abdul Muttalib. 'Abdul Muttalib always kept
Rasulullah Uckaf with him. Whenever 'Abdul Muttalib appeared in Masjidul-
Haraam, a special mat would be placed in the shadow of the Baitullah for his
exclusive use. Not a soul would dare to even place a foot on this mat. Even 'Abdul
Muttalib's own children would sit on the fringes of this mat but Rasulullah
strigata would seat himself comfortably right on the centre of the mat. His
uncles would try to steer him away from this seat but 'Abdul Muttalib, with
unreserved affection would say: "Leave this son of mine alone. By Allah! This child
is destined to an altogether unprecedented rank of eminence." He would then call
him to sit nearby. Whenever 'Abdul Muttalib laid eyes upon Resulullah atgaiTE auf,
he was unable to contain his utter joy.
The father of Kindir bin Sa'eed says: "During the era of ignorance, before the
advent of Islam, I once came to Makkah to perform Hajj. I saw a person busy
making Tawaaf of the K'abah whilst uttering the following couplet:
رُدَّ إِلَى رَاكبي مُحَمَّدًا
يا ربّ رُدَّه وَاصْطَنِعْ عِنْدِى يَدًا
"O Allah! Return Muhammad, my conveyance to me, O Lord! Return him to me and
do me a great favour."
I asked the people who this is and they replied that this is 'Abdul-Muttalib. He had
just sent his grandson in search of some lost camels. Whenever he sends his
grandson on an errand, the child returns successful. On this latest errand, the
young boy was taking longer than usual. This is why 'Abdul Muttalib, frantically
restless was repeatedly reciting the above poem. A little while later, Rasulullah
Latif returned with the lost camels. The moment 'Abdul-Muttalib caught
sight of him, he embraced him saying: "Son! I was dreadfully worried over your
well-being. Now I will never allow you to part from me."
Death of 'Abdul Muttalib
Rasulullah Uclai 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, eighty-five, ninety-five, one hundred and ten or one hundred
and twenty. He was buried in Hajun.
Since Abu Taalib was 'Abdullah's blood brother, 'Abdul Muttalib consigned
Rasulullah Ucleafs to the charge of Abu Taalib and he made a bequest urging
him to bring him up with great affection and care and with the greatest of love.

27
Chapter 2
Umme Ayman Goals says: "When 'Abdul Muttalib's funeral bier was being
carried along, I saw Rasulullah Leaf trudging along behind his bier bitterly
weeping in lamentation over his loss."
Once Rasulullah Lclaf was asked whether he could recall the death of
'Abdul Muttalib. Rasulullah című replied: "I was eight at that time."
In the Guardianship of Abu Taalib
Following the death of 'Abdul-Muttalib, Rasulullah Laf was taken into the
custody of his uncle Abu Taalib. Rasulullah Udaf 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, Abu Taalib reared him with such love and
affection that as a matter of fact he wholly fulfilled the right of guardianship. Alas!
In spite of this devoted guardianship and loving care of Resulullah togetauf, he
was deprived of the wealth of Islam.
Following a severe drought in Makkah on one occasion, the people pleaded
with Abu Taalib to make dua for rain. Accompanied by a substantial number of
people, Abu Taalib together with Rasulullah Leaf set out for the Masjidul-
Haraam. Abu Taalib then positioned Rasulullah's ka back against the
K'abah. He then 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 appeared
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 Abu
Taalib commented:
وَأَبْيَضُ يُسْتَسْقَى الغمامُ بِوَجْهِهِ ثِمَالُ اليتامى عِصْمَةُ لِلارَامِل
"He (Rasulullah skaff.) is a person whose illuminated face is exploited to draw
rain from Allah Ta'ala, he is a sanctuary for the orphans and a refuge for the
widows."
The First Journey to Syria and his encounter with the Monk
Bahira
When Rasulullah togattai turned twelve, his uncle Abu Taalib decided to travel
to Syria with a trade caravan of the Quraysh. Owing to the difficult and long
journey, Abu Taalib did not 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.
En route to Syria, they halted at a city called Busra where a Christian monk by
the name of Jarjis, popularly known as Bahirah the monk, lived. He was well

28
صَلَّاللَّهُ عَلَيْهِ وَسَلَّمَ Seeratul Mustafa
acquainted with the signs of the final Prophet as mentioned in the divine books.
The moment this trade caravan halted before Bahirah's monastery and his gaze fell
on Rasulullah Uckaf, he at once recognised him as the Prophet referred to in
the previous books. Bahirah then grasped Resulullah's gateauf hand in his own.
Abu Musa Ash'ari deals narrates that once Abu Taalib travelled with some
high-ranking elders of Quraysh to Syria. A Christian priest was living in the
vicinity of the area where 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. This time though, when the trade caravan broke their journey, the monk
unexpectedly emerged from his quarters, came to the caravan and started to
scrutinise each one of the travellers until he came to Rasulullah cais. The
moment he laid eyes on Rasulullah Lackauf, he grasped him by the hand and
exclaimed:
هذا سيّد العالمين هذا رسول رب العالمين يبعثه الله رحمة للعُلمين
"This is the leader of the worlds. This is the messenger of the worlds. Allah Ta'ala
will commission him as the embodiment of mercy for the people of the world."
The elders of the Quraysh, quite dazed at this, asked: "How do you know this?
What prompts 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. Because of Rasulullah Leaf, he prepared
a meal for the whole caravan of travellers. When all of them turned up to eat,
Rasulullah Ucieaf was conspicuously absent. When he enquired, the monk
established that Rasulullah stateauf was out herding the camels. He sent for him.
When Rasulullah Leaf. appeared, a cloud was sheltering him from the fierce
rays of 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, Resulullah gateau sat down on 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 on 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 were
searching for. They replied: "We are hunting for that messenger (whose glad
tidings have been cited in the Towrah and Injeel and whom we have learnt will be

29
Chapter 2
travelling some time this month). We have despatched men in all directions and
launched an extensive search 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 Bahirah
that they would refrain from hounding him. Furthermore, they eventually resolved
to settle down with Bahirah 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 Bahirah.
Swearing an oath to the travellers, the monk then enquired who his guardian
was. They pointed towards Abu Taalib. The monk pleaded with Abu Taalib to send
him back to Makkah. Abu Taalib sent him back to Makkah with Abu Bakr and
Bilal. The monk also provided some bread and olive oil as provisions for the return
journey.
According to the narration of Baihaqi, Bahirah rose to inspect Rasulullah's
Achauf blessed back where he noticed the seal of prophethood between his
shoulder blades. He discovered it to be exactly like how he had expected it to be.
Participation in Hilful-Fudool
For many years the Arabs were struggling with a succession of relentless battles
but for how long could they allow this to continue? Following the truce agreed
upon after Harbul-Fujjaar, some people decided that just as bloodshed and carnage
in the past was brought to an end by a pact devised by Fadl bin Fudaalah, Fadl bin
Wada'ah and Fudail bin Haaris thereby lending their names to this pact popularly
known as Hilful-Fudool, 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:
أَلَّا يُقِيْمَ بِبَطْنِ مَكة ظَالِم
إِنَّ الْفُضُوْلِ تَحَالَفُوْا وَتَعَاقَدُوْا
"Indeed, the three Fadls (Fadl bin Fudaalah, Fadl bin Wada'ah and Fudail bin
Haaris) all made a solemn pledge that no oppressor would be permitted to live
within the valley of Makkah.
فالجار والمعترّ فِيْهِمْ سالِم
أَمْر عَلَيْهِ تَعَاهَدُوْا وَتَوَاثَقُوْا
All of them also pledged that be it a neighbour or a visitor, everyone would be safe
within its environs."
When Harbul-Fujjaar formally drew to a close, an unsteady revival of Hilful-
Fudool was launched in the sacred month of Zul-Q'adah. The first person to initiate
a revitalisation of this pact was Zubair bin 'Abdul-Muttalib. A conference was

30
صَّ اللَّهُ عَلَيْهِ وَسَلَّمَ Seeratul Mustafa
convened between the Banu Haashim and Banu Taym in 'Abdullah bin Jad'aan'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 was a local inhabitant or a foreign visitor, they
undertook to assist him to the best of their ability.
Rasulullah Ligakau says: "During the launch of this pledge, I was also
present at 'Abdullah bin Jad'aan's house. Even if I were offered red camels in
exchange of this pledge, I would never accept. Now, in Islam, if I were invited to a
pledge of this nature, I would definitely accept this invitation."
'Abdullah bin Jad'aan was a cousin of Hadhrat 'Aa'ishah Geals, (her father's
brother's son). Once Hadhrat 'Aa'ishah Goals asked: "O Prophet of Allah!
'Abdullah bin Jad'aan was an extraordinarily hospitable man. He was incredibly
fond of feeding the people. Will this benefit him in any way on the day of
Qiyaamah?" Rasulullah clef replied: "No! This is because he fell short of
saying the following dua:
رَبِّ اغفِرْلِ خَطِيْئَتِى يَوْمَ الِّيْنِ
"O my sustainer! Pardon my sins on the day of reckoning."
In other words, he did not seek forgiveness for his sins nor beg for Allah Ta'ala's
pardon at any time in his life.
Rasulullah Uckauf. said: "Whilst walking during the hot summers, I would
sometimes take shelter in the shade provided by the trough (or cooking pot) of
'Abdullah bin Jad'aan."
In other words, the trough (or cooking pot) of 'Abdullah bin Jad'aan was so
gigantic that a person could stand in its shade. It was as though this trough or pot
was a specimen of "basins as large as reservoirs".
Occupation of Trade and the Title of Al-Ameen
The people (of Makkah) maintained that Rasulullah caf grew up 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, as a young man, his people honoured
him with the title of Al-Ameen (the truthful).
'Abdullah bin Abi Hamsaa Medle says: "Before prophethood, I once engaged
in a trade transaction with Rasulullah caf . I actually owed him some money.
I promised 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 promise to
return with the money. The moment I remembered this promise, I rushed out to the
previous meeting place and found him waiting there patiently. All he said was,