Indexed OCR Text

Sîratul-Mustafa
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This is the incident that sparked off a succession of the
relentless hostilities between the Banû Hashim and the Banû
Umayyah clans.23
On one occasion, Hâshim accompanied a trade caravan that
halted at Madînah (probably en route to Syria). His gaze fell on
a woman in the market place of Madinah. Apart from her
exceptional beauty, her exquisite facial features betrayed a
woman of noble reputation and keen intelligence. Hâshim made
some enquiries to establish whether she is married or single. He
learnt that she was married to Asihah bin Jallâh from whom she
mothered two sons; 'Amr and M'abad. Asîhah later divorced
her.
Hâshim sent her a proposal of marriage, which, due to his
nobility of lineage and gracious character, she enthusiastically
accepted. Subsequent to this, the Nikâh was performed. The
lady's name was Salma bintu 'Amr who was from the Banû
Najjar tribe. After the Nikâh, Hâshim gave a ceremonial feast
from which all his co-travellers partook and a few people from
the Khazraj24 tribe were also invited.
Hâshim stayed on in Madinah for a few days after the Nikah.
Salmâ fell pregnant subsequent to which 'Abdul Muttalib was
born. He was born with a single strand of white hair. This is
why he was referred to as Shaybah (which means to turn white
23 This analysis makes a subtle reference to the point that this hostility was
ignited by the Banû Umayyah and not by the Banû Hâshim.
24 Salmâ belonged to the Banû Khazraj tribe.
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in old age). In the meantime, Hashim departed for Gaza with
the trade caravan. He passed away in Gaza and he is also buried
there. [Al-Tabqat Al-Kubrâ Li Ibn S'ad volume 1 page 45-46]
'Abdul Muttalib
His name was Shaybatul-Hamd. He was incredibly handsome.
A poet describes his beauty thus:
"Like the luminance of the fourteenth moon, Shaybatul-Hamd's
face brightens the darkness of the night." [Zarqânî volume 1
page 71]
'Abdul Muttalib literally means 'the slave of 'Abdul Muttalib'.
On the death of Hashim, 'Abdul Muttalib's mother lived with
her people the Banû Khazraj for some time in Madînah
Munawwarah. As he grew older, his uncle Muttalib from
Makkah came to Madînah to fetch him. As they entered
Makkah, 'Abdul Muttalib was seated on the camel behind his
uncle. Shaybah's (i.e. 'Abdul Muttalib's) clothes were
disgustingly filthy and soiled and his features attested to his
orphaned status. When asked who this boy is, out of fear of
embarrassment, Muttalib replied: "He is my slave." He did not
want to declare that this is his nephew because people would
question why his nephew is in such filthy attire. This is how he
stuck with the name 'Abdul Muttalib (the slave of Muttalib).
When he reached Makkah itself, Muttalib dressed him up in
fine clothing and only after this he revealed that this boy is his
nephew. [Fathul-Bârî volume 7 page 124]
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Ibn S'ad narrates in his Tabqat that amongst the Quraysh,
'Abdul Muttalib was the most handsome, the most strong and
robust, the most tolerant and composed, the most charitable and
noble and the most shunning of evil and immorality. He was
admittedly the greatest leader of the Quraysh. [Al-Tabqât Al-
Kubrâ Li Ibn S'ad volume 1 page 51]
'Abdul Muttalib's generosity significantly outshined that of his
father Hâshim. 'Abdul Muttalib's hospitality went beyond
humankind to embrace even the beasts and birds. This is why
the Arabs fondly remembered him as Fayyad (unstintingly
generous) and Mut'imu Tayr Al-Sama (the sustainer of the
birds of the sky). He made alcohol forbidden upon himself. He
paid particular attention to feeding the destitute in the holy
month of Ramadan. He initiated the tradition of seclusion and
isolation in the cave of Hirâ. [Zarqânî volume 1 page 71]
'Abdul Muttalib's dream and the well of Zam Zam
The birthplace of the Jurhum tribe was actually Yemen. Due to
divine intervention, a severe drought struck Yemen and this
forced the Banû Jurhum to leave Yemen in search of more
promising livelihood. During the course of their travels, they
coincidentally met Hadrat Ismail عليه السلام and his honourable
mother Hadrat Hajrah in the vicinity of the Zam Zam well.
Banû Jurhum grew fond of this area and decided to settle down
here. After some time, Hadrat Ismail عليه السلام married a lady
from the same tribe. Once he was privileged with the title of
prophethood, he was commissioned to the 'Amâliqah, Jurhum
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and the people of Yemen. He passed away at the age of one
hundred and thirty. He was buried in the Hatîm area close to
the grave of his honourable mother. After his demise, as per his
parting advice, his son Qaydâr assumed the role of trustee of
the K'abah. In this manner, the Banû Isma'îl remained as
trustees of the K'abah for quite some time. With the passage of
time, hostilities and aggression erupted between the Banû
Ismâ'îl and the Banû Jurhum. In due course the latter prevailed
and subsequently established their rule over Makkah. Before
long, the Jurhum rulers unleashed an aggressive bout of tyranny
and cruelty over the people of Makkah. This ruthless brutality
drove the Banû Jurhum out of Makkah and forced them to
settle on the outskirts of Makkah. When their brutal tyranny,
ghastly immorality and their sacrilege of the Baitullâh went
beyond tolerable boundaries, all the Arab tribes joined hands to
challenge their transgressions. As a consequence, the Banû
Jurhum were compelled to flee from Makkah. However, as they
were departing from Makkah, they secreted a number of relics
of the K'abah into the well of Zam Zam, filled sand into it and
brought it level to the ground in such a manner that no
discernible sign of the well could be detected. After the exodus
of the Banû Jurhum, the Banû Isma'îl returned to Makkah and
settled down but not a soul paid any attention to the well of
Zam Zam. With the passage of time, not a single trace of the
well was left and it fell into total oblivion. When the rule of
Makkah fell onto the shoulders of 'Abdul Muttalib and the
divine will of Allâh Ta'âlâ decreed that the well which had
fallen into utter oblivion should now be disclosed, by means of
pious dreams 'Abdul Muttalib was directed to dig up the area
of the well. Distinguishing markings and distinctive clues
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pointing out the whereabouts of the well were also revealed to
him in the dream. 'Abdul Muttalib himself says: "I was once
asleep in the Hatîm area when a person came up to me in a
dream and instructed: "Dig up Barrah." As I enquired, "What is
Barrah?" he departed. On the second day I was sleeping on the
same spot when the same man again directed me in my dream:
"Go and dig up Al-Madnûnah"." When I asked him "What is
AlMadnûnah?" he went away. On the third day I was sleeping
at the same spot when he again appeared in my dream and
commanded: "Go and dig up Tayyibah." As I enquired what
Tayyibah is, he once again headed off. On the fourth day, he
ordered me: "Go and dig up Zan Zam." Again I asked: "What
is Zam Zam25?" Upon this he replied: "It is a well whose water
never runs dry nor decreases in volume and it provides
countless number of pilgrims with drinking water." He then
went on to point out a few distinctive clues precisely indicating
where I should dig."
The recurring nature of the dream coupled with a detailed
location of the area convinced 'Abdul Muttalib that this is a
25
Tayyibah, Madnûnah and Barrah are actually features of Zam Zam.
Tayyibah means uncontaminated, Barrah means extensive and plentiful
whilst Madnûnah means something in which a person is sparing. And a
person is sparing principally in a precious item. So the water of Zam Zam is
uncontaminated, plentiful and extremely valuable. In providing this water to
the hypocrites or disbeliveers, one should be exceptionally sparing. This
water is most appropriate for a believer and not for a hypocrite or
disbeliever.
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true dream. 'Abdul Muttalib apprised the Quraysh of his dream
and informed them of his decision to dig up a certain point of
the Haram. The Quraysh opposed him but he couldn't be
bothered with their resistance. Hoisting his pick and shovel, he
set out with his son Harith and commenced digging at the
designated spot. 'Abdul Muttalib would go on burrowing whilst
Harith would scoop up and dispose of the sand. On the third
day, he came across a chasm. Driven by a rapture of
overwhelming delight, he burst out chanting "Allahu Akbar,
Allâhû Akbar!" He then ecstatically remarked:
"This is evidently the well of Ismâ'îl."
'Abdul Muttalib thereafter constructed a few ponds close to the
well of Zam Zam. He would fill these with Zam Zam water and
readily provide the pilgrims with this water. However, during
the hours of darkness, some distressingly jealous people would
maliciously cause damage to these ponds. 'Abdul Muttalib
would then repair the damage early the next morning.
Downright distraught with such recurrent nasty acts, 'Abdul
Muttalib implored Allâh Ta'âlâ in Du'â. He was divinely
instructed in a dream to recite the following Du'â:
"O Allâh! I do not render the water of Zam Zam Halal for
bathing but it is permitted only for drinking purposes."
The very next morning, 'Abdul Muttalib publicly announced
this verdict. Thereafter, whoever attempted to defile any of the
ponds, would indeed fall prey to some ailment or the other.
When such woeful incidents of misfortune multiplied, the
jealous people renounced messing about with the ponds. For
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further details on this incident see Tabqât Ibn S'ad pages 49-50,
Al-Khasâisu Al-Kubrâ volume 1 pages 43-44, Zarqânî volume
1 page 94, Al-Bidâyah wa Al-Nihâyah of Ibn Kathîr volume 2
page 244]
'Abdul Muttalib's vow
Whilst in the process of ploughing through the earth to get to
the well of Zam Zam, besides his only son Harith, 'Abdul
Muttalib had no other assistant to lend a hand. This is why he
took an oath to the effect that if Allâh Ta'âlâ blesses him with
ten sons who would grow up to be his helping hands, he would
slaughter one of them in the name of Allâh.
When Allâh Ta'ala fulfilled this cherished aspiration by
granting him ten sons, he was fast asleep one night in front of
the K'abah when he saw a vision of a person instructing him:
"O 'Abdul Muttalib! Fulfil your vow that you had pledged for
the Lord of this sacred house."
On awakening from this dream, 'Abdul Muttalib summoned all
his sons and revealed his vow and subsequent dream to them.
With one voice they all submitted: "Fulfil your vow and do as
you please."
'Abdul Muttalib drew lots for all his sons and perchance
'Abdullah, his most beloved son's name came up in the draw.
He grasped 'Abdullah's hand and proceeded with a knife
towards the sacrificial quarters. When 'Abdullah's sisters
witnessed this distressing sight, they were moved to weeping in
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anguish. One of them pleaded with the father to draw another
lot with ten camels against 'Abdullah's name. If the lot is
drawn in favour of the ten camels, slaughter the camels but we
implore you to leave 'Abdullah alone. At that time, ten camels
was the blood money paid to the murdered victim's family.
When he drew lots a second time round, 'Abdullah's name
came up again. 'Abdul Muttalib added on ten camels and drew
lots again. Once more 'Abdullah's name came up. 'Abdul
Muttalib continued adding ten camels each time he drew lots
but on every occasion, 'Abdullah's name came up. When he
eventually reached a hundred camels, he was spared when
finally the camels' name came up. At that instant, 'Abdul
Muttalib and the bystanders cried out in delight: "Allâhu
Akbar." 'Abdullah's sisters carried him away from there and
'Abdul Muttalib slaughtered his hundred camels between
mounts Safa and Marwah. [Al-Bidâyah wa Al-Nihâyah volume
2 page 244]
Ibn 'Abbas رضى الله عنه says that initially, ten camels made up
the blood money paid to a murdered victim's family. Amongst
the Quraysh and other Arabs, 'Abdul Muttalib initiated the
tradition of paying one hundred camels instead of the
customary ten camels as blood money. Rasûlullâh * also
maintained this Sunnah in Islam. Following this incident,
'Abdullah was described with the title of Zabih (the sacrificed
or slaughtered one). This is the reason Rasûlullah * was
referred to as Ibnû Al-Alzabîhain (the son of two Zabîh's).
Hadrat Mu awiyyah رضي الله عنه says that he was once in the
blessed company of Rasûlullah & when a Bedouin addressed
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Rasûlullah ¿ as "O son of the two Zabîhs!" Rasûlullah
merely smiled at him.
After narrating this incident, one of the attendees asked whom
the two Zabihs were. In response, Hadrat Mu'âwiyyah
went on to recount this incident of 'Abdullah and رضي الله عنه
said: "One was 'Abdullah whilst the other was Isma'îl
26[ Narrated by Hakim and Ibn Jarir] ". عليه السلام
'Allâmah Zarqanî dealda, says that whenever the Quraysh
were afflicted by severe drought, they would take 'Abdul
Muttalib to Mount Thabîr. With his blessed presence they
would then beseech Allâh Ta'âlâ for rain. Time and again the
Quraysh solved their problems with the Barakah (sanctified
presence or blessings) of 'Abdul Muttalib.
His position and conditions were immensely different from the
conditions of the other Arabs at large. He would vehemently
prevent his children from any form of injustice and immorality.
He would encourage them to adopt good character and shun
aside abominable and vile behaviour.
'Abdul Muttalib would insist on fulfilling all vows. He forbade
marriage between the Mahârim (like marrying one's sister, aunt
etc.). He would restrain people from intoxicants, adultery,
burying the daughters alive, and from making Tawaf naked
around the Baitullah. He would encourage amputating the hand
of the thief. [Zarqânî volume 1 page 82] These are issues
strongly endorsed by the Quran and Hadîth as well. As narrated
26 Al-Khasâisu Al-Kubrâ volume 1 page 45
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in Strate Hulbiyyah that Ibn Jawzi رحمة الله عليه says: "The
rulings made by 'Abdul Muttalib are, for the most part,
mentioned in the Quran and Hadîth. For instance, the fulfilment
of vows, the prohibition of marrying one's Maharim, the
amputation of a thief's hand, the prohibition of infant girls alive
and the prohibition of adultery, intoxicants and naked Tawaf
around the K'abah."
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 luminosity and miraculous feats. This was
remarkably evident in the life of 'Abdul Muttalib where on
numerous occasions he saw truthful dreams and truthful dreams
make up the very inception of prophethood. Whenever he was
confronted with an issue of great magnitude, 'Abdul Muttalib
would be appropriately guided by truthful dreams and divine
intuition.
It is mentioned in Sahih Muslims that Hadrat Wâthilah bin Al-
Asq a رضي الله عنه reports that Rasulullah said: "Allah Ta'ala
عليه السلام preferred Banu Kinanah from the children of Ismail
and from Banû Kinanah he chose the Quraysh and from the
Quraysh He favoured Banû Hashim and from the Banû
Hâshim, He preferred me." According to an indirect narration
by Ibn S'ad, there is additional element to this narration that
reads: "And from the Banû Hashim Allâh Ta'âlâ chose 'Abdul
Muttalib."
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By Allâh, on mentioning this divine favour, Rasûlullah % had
no intention of pride or self-conceit whatsoever. His primary
objective was to portray the truth of the matter so that people
may become more conscious of his distinguished status. He
also wished to proclaim the grace of Allâh Ta'âlâ by expressing
incalculable gratitude to the Lord of the worlds for assigning
him to such a dignified family.
Inordinate self-esteem and looking down upon others is
regarded as pride. Bragging about oneself whilst conveying
disdain for others is regarded as pride. Expression of the truth is
not regarded as pride. Moreover, the distinction between the
Ambiyâ (prophets) and Awliyâ (saints) is that the Awliyâ are
not obliged to divulge any of their flawless achievements. In
fact, a wali (saint) is not even required to disclose his status of
Wilâyat (sainthood) except when circumstances demand
otherwise. On the contrary, like in the case of his prophethood,
a Nabî is divinely commanded by Allâh Ta'âlâ to broadcast his
Allâh-given capabilities so that the Ummah may recognise his
lofty status, benefit from his divine capabilities and avoid any
form of reservation and uncertainty in the Prophet's being and
attributes which, Allâh Ta'âlâ forbid, may trigger Îmânî
impairment in an ill-fated person. Also, just as this public
proclamation enables the Ummah to believe in his
prophethood, it also enables them to believe that these are
divinely chosen, distinctly eminent and heavenly elected souls.
This is why the Hadîth declares:
"I am the leader of the children of Adam and (I do not make
this declaration) out of vanity (but out of need of propagation)
as Allâh Ta'âlâ Himself commands:
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"O Prophet! Propagate that which has been revealed upon you
from your Lord and (hypothetically speaking) if you fail to
discharge this duty, you have not propagated His message."
[Al-Mâidah verse 67]
In other words, my aim is, just as in the case of prophethood, to
proclaim my leadership and definitely not to blow my own
trumpet.
It appears in another Hadîth that Rasûlullah & is reported to
have mentioned that Jibrail عليه السلام said: "I have pored over
every region of the earth from east to west but I haven't come
across a family more noble and gracious than that of Banû
Hashim." [Narrated by Imam Tabrânî and Imam Ahmad
says that a number of رحمة الله عليه Hafiz 'Asqalani . [رحمة الله عليه
factors point to the authenticity of this Hadîth. [Zarqânî volume
1 page 68]
Hakîm Tirmizî says that Jibraîl Amîn 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 disposition and aptitude. In this aspect, Jibraîl didn't
find anyone better than the Arabs in general and Banû Hashim
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 fastidious about family lineage that let alone
humans; they would even keep in memory a record of the
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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 Hadrat Salimah bin Akw'a
s fiery revelation he made on the battlefield when he'رضي الله عنه
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:
"If I was of the Mazin tribe, the children of a foundling woman
attributed to Zuhal bin Shaybân would not have outsmarted my
camel." As a form of ridicule, the poet refers to them as the
children of a foundling. In other words, they are not the
children of a noble woman but the children of a foundling 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 cowed into imperial subjugation. Their
spirit of fortitude 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.
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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. Chauvinism and prejudiced self-esteem
They entertain such savage levels of chauvinism and patriotism
that they were prepared to sacrifice their lives and wealth on
the slightest hint of a provocative affront either against
themselves or the tribe. In fact, most hostilities and antagonistic
behaviour amongst them were triggered by this sense of self-
esteem and personal honour.
6. Eloquence of Language and Rhetoric
No other language can rival the Arabic language in eloquence
and rhetoric. In fact, no other language can justifiably claim to
possess books especially compiled on 'Ilm Al-Balâghah (the
science of eloquence and rhetoric) and even if there are, they
are purloined from the Arabic books. Allâh Ta'âlâ had
entrusted these outstanding morals, exceptional abilities and
consummate skills within their very nature and disposition but
due to their ignorance and foolishness they were more inclined
to focus these Allâh-given talents in the wrong direction.
However, when these same skills and talents were embellished
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
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of Allâh Ta'âlâ, 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 but they were nonetheless relatively decent
as far as their morals, disposition and innate talents were
concerned.27
It is relatively easier to rectify one's actions but to amend his
character and innate disposition is almost impossible. For this
reason Allâh Ta'âlâ selected such a 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.
‘Abdullah
27 Hâfiz Ibn Taymiyyah dealda, says: "The virtues of the Arabs, the
Quraysh and Banû Hashim was not exclusively due to Rasûlullah % being
from amongst them. Although for him to belong to them was undoubtedly a
virtue for them but they were also virtuous in their own right. In other
words, as far as their moral fibre, excellent character and mastery of the
Arabic language is concerned. This further establishes the fact that
Rasûlullâh % was the most admirable in personage and in lineage otherwise
it would just lead to an unending cycle." [Zarqânî volume 1 page 29]
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Hâfiz 'Asqalânî says that this was Rasûlullah 's honourable
father's name and nobody disputes this fact. [Fathul Bârî
volume 7 page 124]
This is the name most adored by Allâh Ta'âlâ as a Hadîth states
that two names are most dear to Allâh Ta'âlâ; 'Abdullah and
'Abdur-Rahmân. [Muslim] This is so because the word "Allâh"
is the Ismu Al-A'azam (the supreme name of "Allâh"). This is
reported from Imam Abu Hanifah رحمة الله عليه as narrated by
Imam Tahawi رحمة الله عليه in his book Mushkil Al-Athar
volume 1 page 63.
All the other divine names of Allâh Ta'âlâ are dependant upon
or subject to the Ismu Al-A'azam (the supreme name of
"Allâh"). After the name "Allâh", the name "Rahmân" appears
to be the most favoured. As Allah Ta'ala states in the Holy
Qurân:
"Say (O Muhammad!) Call unto Allâh or unto Rahmân."
This is why these two names are most dear to Allâh Ta'âlâ. The
first is 'Abdullah which is attributed to the Ismu Al-A'azam (the
supreme name of Allâh) whilst the second is 'Abdur-Rahmân,
which is ascribed to the name Rahmân - the second highest-
ranking name after Allâh. It wouldn't be farfetched to believe
that when 'Abdullah was born, his father 'Abdul Muttalib was
divinely inspired by Allâh Ta'âlâ to name this blessed son with
a name most beloved unto Allâh Ta'âlâ.
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Hadrat 'Abdullah's marriage to Hadrat Aminah
When 'Abdul Muttalib finally executed the payment of the
ransom in redemption of Hadrat 'Abdullah's life, his next
concern was to get him married. He sent a marriage proposal on
behalf of 'Abdullah for the hand of Aminah, the daughter of
Wahab bin 'Abdu Manaf of the eminently noble Banû Zuhrah
tribe. She was then under the guardianship of her uncle,
Wuhaib bin 'Abdu Manâf. 'Abdul Muttalib also sent a marriage
proposal himself for the hand of Hâlah the daughter of Wuhaib
bin 'Abdu Manaf, Aminha's uncle. Both proposals were
accepted and both father and son were married in the same
session. Hadrat Hamzah ورضى الله عنه the son of 'Abdul Muttalib,
was born from her (Halah). Hadrat Hamzah رضي الله عنه was
Rasûlullah 's paternal uncle as well as his milk-brother. [Al-
Tabqât Al-Kubrâ volume 1 page 58]
Ibn 'Abbas رضى الله عنه 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 Fatimah bintu
Murr. She was well-versed with the Tawrat and Injîl. When her
gaze fell on the luminescence 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)."
Hadrat 'Abdullah responded with the following couplet:
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"Death is far easier than perpetrating a Harâm act. And such an
action, which I cannot even envision 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
Dîn."
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 Âminah, the daughter of Wahab bin
'Abdu Manaf. After the Nikah, I stayed with her for three
days." The woman finally revealed: "By Allâh! I am not a
woman of loose morals. When my gaze fell on the
luminescence of prophethood emanating from your face, I was
unable to curb my wistful longing to transmit that Nûr (glow)
from your body into mine."
This narration is recorded in Dalâilu Abî Nu'aim volume 1
page 38 in four varied chains of narrators whilst the same
narration is recorded in Tabqât Ibn S'ad volume 1 page 59 in
three chains of narrators. Some of the narrators of this narration
are declared weak. However, even if, hypothetically speaking,
each and every one of these narrators is weak, the Muhaddithîn
would still regard such a narration as acceptable.
A Hadîth narrated on the basis of various chains of narrators
(even though all the narrators are somewhat weak) reaches the
stage of Hasan Lî Ghairihî (a narration rendered sound by
external factors) let alone a narration that has only a few weak
narrators and it is moreover narrated in varied chains of
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Life of the Prophet
narrators. Would there be any reservation in the reliability of
such a narration? Obviously not. This narration is also narrated
by Tabrî volume 2 page 175 with a complete chain of narrators,
most of whom are the narrators found in Bukharî.
Hadrat '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 Banû Najjar in
Madînah Munawwarah. Without delay, 'Abdul Muttalib
despatched his elder son Harith, to Madinah Munawwarah. On
reaching Madinah, he discovered that 'Abdullah has already
departed from this world. He was ill for almost a month and he
was buried in Nâbighah's house in Madinah Munawwarah.
A forlorn Hârith 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. [Zarqânî volume 1 page 109]
Qays Ibn Makhramah narrates that Rasûlullah % was still in his
mother's womb when his father 'Abdullah passed away. Hâkim
says that this narration is acceptable even according to the
.رحمة الله عليه stringent conditions laid down by Imam Muslim
Zahabî also endorses this view. [Mustadrak Hâkim volume 2
page 605]
At the time of his death, 'Abdullah was - according to
conflicting reports - either thirty, twenty five, twenty eight or
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Life of the Prophet
eighteen years old. Hâfiz 'Alâie and Hâfiz 'Asqalânî say that
the view in favour of eighteen is most authentic. 'Allâmah
Suyûtî dealda, also prefers this view. [Zarqânî volume 1
page 109]
On his demise, 'Abdullah's estate consisted of five camels, a
few goats and a slave by the name of Barakah and the
appellation of Ummu Ayman.
Incident of the people of the elephants
Fifty or fifty five days before the birth of Rasûlullah % the
incident involving the people of the elephants occurred as
prominently recorded in the books of history and Sîrat. The
holy Quran also devotes a whole Sûrah to this particular
incident. A comprehensive account of this incident is recorded
in books of Tafsir. In short, Abrahah was the governor of
Yemen appointed by Najâshi (Negus) the emperor of
Abyssinia. When he noticed all the Arabs travelling to Makkah
Mukarramah to perform Tawâf 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 unpretentious
simple K'abah and make Tawaf of his fictitious K'abah instead.
He therefore erected a beautiful church in the capital city of
San'â. When the Arabs heard of this, a member of the Kinanah
tribe defaced the building by passing stool within its precincts
-رضي الله عنه and fled. This version is narrated from Ibn 'Abbas
Some are of the opinion that a few Arab youngsters lit a fire in
the vicinity of the church. A gust of wind hoisted a smouldering
80