Indexed OCR Text

Sîratul-Mustafa
Life of the Prophet
authentic Ahadîth but they did not encompass all the authentic
Ahadith. In fact, nobody has the ability to encompass every
single authentic Hadîth. Imam Bukhârî and other scholars of his
rank by no means claimed that any Hadîth not appearing in
Sahîhain or the other authentic books is not an authentic or
reliable Hadîth. In fact, the books of Usûl Al-Hadîth (principles
of Hadîth) cite something entirely different from Imâm Bukhârî
: رحمة الله عليه and Imam Muslim رحمة الله عليه
Imâm Bukhârî says:
"I haven't cited except authentic Ahadith in this book of mine.
And I have left out a great number of authentic Ahadîth."
Imâm Muslim says:
"Each and every Hadîth I have quoted in this book (Sahîh
Mulsim) is authentic. However, I do not claim that whatever I
have omitted is not authentic or weak."
Similarly, the fact that a Hadîth is not cited in the six most
authentic books is not proof of its fabricated nature. Not a
single Muhaddith or scholar makes such a blatant assertion. I
fact, in his book Sîratun-Nabî, 'Allâmah Shibli quotes a
multitude of narrations that are found neither in Bukhârî or
Muslim nor in any of the other six most authentic books of
Hadîth. So it is starkly obvious that this rule (about declaring a
Hadîth not found in the six books to be weak) is neither
acceptable nor conventional even according to 'Allâmah's
criterion. So I wonder why he declared this Hadîth (i.e. the
Hadîth citing the collapse of the fourteen turrets etc.) to be
unacceptable. What, refutation of a Hadîth without cogent
proof is regarded as extensive research and critical analysis?
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5. Tabrânî, Abu Nu'aim and Ibn 'Asâkir narrate on the
basis of several chains of narrators from Hadrat Anas
that Rasulullah رضي الله عنه
said: "Amongst the
miracles and divine bounties of Allâh Ta'âlâ, one of
them is that I was born circumcised. Any nobody had
the opportunity to view my Satr (private parts)." Hâfiz
Diyâud-Dîn Muqaddasî declares this an authentic
Hadîth in Mukhtârah.'Allâmah Zarkashî says that the
verification of a Hadîth by Hâfiz Muqaddasî is far more
superior than that of Hâkim. And Hâfiz Mughlatâie
regards this Hadîth as Hasan (satisfactory) whilst Abû
Nu'aim narrates this Hadîth with an excellent chain of
.رضي الله عنه narrators on the authority of Ibn 'Abbas
[Zarqânî volume 1 page 124 and volume 5 page 244]
6. Hadrat "Abbas رضي الله عنه narrates that Rasulullah
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." And this is exactly what transpired. This
narration is quoted in Tabqât Ibn S'ad volume 1 page 64
section one. The chain of narrators is extremely sound.
7. Ishaq bin 'Abdullah narrates from Hadrat Aminah that
when Rasûlullah % was born, he was exceptionally
clean and dirt-free. He had no muck or any form of dirt
on his blessed body. [Tabqât Ibn S'ad volume 1 page
63]
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'Aqîqah and Naming
On the seventh day of Rasûlullah 's birth42, 'Abdul-Muttalib
performed the 'Aqîqah 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 Abû Al-Harith! (This was the appellation 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 Allâh Ta'âlâ in
the sky and His creation on the earth to praise him." [Fathul-
Bârî volume 7 page 124]
42 This entire incident is related by 'Allâmah Zarqânî in his commentary on
Muatta Malik volume 4 page 271 on the authority of Ibn 'Abbas dicale
with a detailed reference to Hâfiz Ibn Barr. However, the narration of Ibn
'Abbas رضى الله عنه merely makes mention of the 'Aqiqah without any
reference to the seventh day or the invitation extended to the Quraysh.
'Allâmah Suyûtî, with reference to Bayhaqî and Ibn' Asâkir in Kasâisu
Kubrâ volume 1 page 50 mentions these two issues. Hâfiz 'Asqalânî says:
"After partaking of the meal marking the blessed birth of Rasûlullah %, the
people asked 'Abdul-Muttalib what name he proposed for the newborn
child ....
.... "[Narrated by Bayhaqî in Dalail with an indirect chain of
narrators. Fathul-Bârî volume 7 page 124]
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Before the birth of Rasûlullah , '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 luminosity 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
puts paid to their intentions by thrusting them aside.
In interpretation of his dream, the interpreters informed 'Abdul-
Muttalib 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. [Rawd
Al-Anf volume 1 page 105, Zarqânî Sarah Muattâ volume 4
page 27]
Whilst 'Abdul-Muttalib
was reflecting over the name
Muhammad, Rasûlullah 's 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. ['Uyûn Al-Athar volume 1 page 30]
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According to the narration of Buraidah رضى الله عنه and Ibn
'Abbas رضى الله عنه, she was instructed to name him Muhammad
and Ahmad. [Khasâis Kubrâ volume 1 page 42]
In short, a persistent flow of divine inspiration and a ceaseless
succession of pious dreams prompted the mother and
grandfather, relatives and acquaintances and everyone else to
render him the name Muhammad; a name that every prophet
and messenger delivered as a glad tiding from one generation to
the next. Just like how 'Abdul-Muttalib, by divine inspiration,
chose the name 'Abdullah - the most dear name to Allâh Ta'âlâ
- for Rasûlullâh 's father, in the like manner, his preference
for the name Muhammad or Ahmad was also divinely
celestially inspired. In Sharah Muslim, 'Allâmah Nawawî
relates on the authority of Ibn Faris and others that Allâh Ta'âlâ
divinely-inspired Rasûlullah 's family members to keep his
name Muhammad. [Sharah Muslim chapter of the names of
Rasûlullah ]
Allâh Ta'âlâ also mentions the same two names in the Holy
Qurân in the following verses:
"Muhammad is the Prophet of Allâh Ta'âlâ."
"And when 'Îsâ Ibn Maryam said: "O People of Israîl!I am a
messenger of Allâh unto you, confirming the Torâh (that
appeared) before me and (a messenger) of glad tidings of a
prophet to come after me, whose name shall be Ahmad."
[Sûrah Al-Saff verse 6]
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Muhammad
The origin of the name Muhammad is from the root letters of
"Hamd". The word actually refers to devotedly extolling the
virtues of someone with an outstanding personality, pleasant
attributes, indisputable achievements, practical virtues and
unassailable character. And the word "Tahmîd" from which
Muhammad is derived is actually a verbal noun (Masdar) of the
Taf'îl scale, which is predominantly coined for use in
exaggerated or repetitive senses. Therefore, the word
Muhammad that is actually a passive participle (Ism Maf'ûl)
from the Taf'îl scale will mean: "a person of laudable attributes
whose practical virtues, indisputable achievements and
unassailable character is devotedly and repeatedly glorified."
"O Allâh! Shower Thy blessings upon Muhammad and his
family and companions accompanied by blessings and peace."
According to some people, Muhammad means, 'that being in
whom unimpeachable character and commendable attributes
are found on a perfectly flawless level'.
Imâm Bukhârî says in Târîkhe Saghîr on the authority of 'Alî
bin Zaid that Abû Tâlib would often recite the following stanza:
Translation: "Allâh has extracted his (Muhammad's) name
from His own so that he may be exalted,
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So the one on the throne is Mahmud whilst this is
Muhammad." [Fathul-Barî volume 6 page 404]
This poem is also cited in the divan43 of Hassân bin Thâbit
Perhaps the theme in both the poet's poems is .رضي الله عنه
coincidentally the same or perhaps Hassan رضي الله عنه merely
borrows the stanza and includes it in his own poem. And Allâh
Ta'âlâ knows best. [Zarqânî Sharah Muattâ]
Ahmad
This is an Ismut-Tafdîl (elative noun). Some are of the opinion
that it is applied as a passive noun whilst others maintain that is
utilised as an active noun.
If it were taken in the passive sense (Ismul-Maf'ûl), it would
denote that Ahmad means the most laudable person. And
indisputably, he is the most laudable in the entire creation.
Nobody is more laudable and nobody will ever be.
If the name Ahmad were taken in the active sense (Ismu Fâ'îl),
it would mean one who extols and glorifies Allâh Ta'âlâ the
most from His entire creation. And this connotation is also
most appropriate and spot on. From the diverse nations of the
world, nobody has ever praised Allâh Ta'âlâ like Rasûlullah
and his Ummah has done. This is why the previous prophets
extended glad tidings of the imminent advent of Rasûlullah
by applying the name "Ahmad" and by describing his Ummah
as the "Hammadîn" (those who glorify Allâh Ta'âlâ). This is
43 A collection of Persian or Arabic poems (usually by one author)
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absolutely befitting to this Ummah. Allâh Ta'âlâ has bestowed
Rasûlullah % with Sûrah Al-Hamd (the chapter dealing with
glorifying Allâh Ta'âlâ). And Rasûlullah % and his Ummah
have been instructed to recite Du'âs of Hamd (praise) when
eating, drinking, when returning from a journey and virtually
after every Du'a. Furthermore, in the hereafter, whilst
interceding for his Ummah, Rasûlullah will be divinely
inspired to glorify Allâh Ta'âlâ with such phrases of glory and
such expressions of praise that were never divulged to any
prophet or angel prior to this. This is why Rasûlullah % will be
honoured with "Maqâmul-Mahmud" (the rank of praise) and
"Liwaul-Hamd" (the banner of praise) on the day of judgement.
On that solemn occasion, the entire creation, from the
beginning to the end, amassed on the field of judgement will
extol the praises of Rasûlullah . In short, the phrases,
connotations and varieties of Hamd (praise) will be made
exclusive to Rasûlullah .
An analytical study of the divine words of Allâh Ta'âlâ and the
words of Rasûlullah & reveals that glorifying Allâh Ta'âlâ after
the completion of every task is laudable and virtuous. For
instance, Allâh Ta'âlâ Himself says in the Holy Quran:
"And a ruling is made amongst them with the truth and it will
be said, 'all praise is due to Allâh, the Lord of all the worlds'."
[Sûrah Al-Zumar verse 75]
"And the final utterance of their request will be 'all praise is
due to Allâh, the Lord of all the worlds'." [Sûrah Yunus verse
10)
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"So the root of those who committed evil was severed. And all
praise is due to Allâh, the Lord of all the worlds." [Sûrah Al-
An'âm verse 45]
After eating and drinking, we have been instructed to praise
Allâh Ta'âlâ, as He mentions:
"Eat from the sustenance of your Lord and express gratitude
unto Him." [Sûrah Saba verse 15]
And Rasûlullah % referred to the 'expression of gratitude' as
uttering the praise of Allâh Ta'âlâ. In one Hadîth Rasûlullah
is reported to have said: "The best form of gratitude is 'Al-
Hamdulillah'."
Furthermore, saying 'Al-Hamdulillah' after meals is repeatedly
emphasised in a number of Ahadîth.
At the termination of a journey, Rasûlullah # would recite:
Translation: "We return to (Allâh Ta'âlâ), seek His pardon,
worship Him and solely unto our Lord do we express our
praise.)
At the termination of the Salah, he would recite the following
Du'â:
"Glory be unto You, our Lord, the Lord of honour, (You are
free) from whatever they (the polytheists) attribute to You. And
peace and salutations upon the messengers and all praise id due
to Allâh, the Lord of the worlds."
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In short, the Quranic verses and sacred words of Rasûlullah
clearly indicate that words of praise are expressed only at the
termination of something. So, Allâh Ta'âlâ named Rasûlullah
Muhammad and Ahmad as an indication that Wahî (divine
revelation) and prophethood will terminate upon him.
Details and commentary of both names; Muhammad and
Ahmad have been extracted from the works of 'Allâmah
Suhailî and Hâfiz 'Asqalânî.44
Bukhârî and Muslim narrate on the authority of Jubair bin
Mut im رضى الله عنه that Rasulullah * said: "I have five names; I
am Muhammad, I am Ahmad, I am Mahî; the obliterator who
blots out disbelief, I am Hashir; people's Hashr will be at my
feet (I will be the first person to be resurrected from the grave.
In other words, Rasûlullah % will be the Imam of everyone on
that day and everyone will be in need of him.45), I am 'Âqib,
the one who appears at the end after all the prophets."
According to Bukhârî and Muslim, the words of the Hadîth are:
"I am 'Âqib, after me there is no prophet." Imâm Mâlik
says: "Aqib is a person upon whom the chain of رحمة الله عليه
prophethood has ceased."
44 'Allâmah Suhailî mentions these details in his commentary of Sîrah Ibn
Hishâm called Rawdul-Anf volume 1 page 106 and Hâfiz 'Asqalânî
mentions this in Fathul-Barî under the chapter dealing with the names of
Rasûlullâh % volume 6 page 403.
45 Musaffa Sharah Muattâ by Shâh Waliullâh Dehlawî volume 2 page 285
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Sufyân says: "'Âqib refers to the final prophet."46 [Zarqânî
Sharah Muatta volume 4 page 272]
Rasûlullâh ¿ has a number of other names but these five names
have been singled out probably because these five were most
popularly well known in the books of the former Ambiyâ.
Hâfiz Ibn Sayyidun-Nâs says in 'Uyûnul-Athar: "Allâh Ta'âlâ
placed such a seal on the hearts and minds of the Arabs and
non-Arabs alike that none of them ever thought of keeping their
children;s names Muhammad or Ahmad. This is why the
Quraysh were left astounded when 'Abdul-Muttalib proposed
to name him Muhammad. They asked in shocked surprise:
"Why do you wish to keep such an innovative name that was
unheard of in the past?"
"Neither your forefathers nor any member of your family kept
such a name?" they challenged.
Nonetheless, shortly prior to the birth of Rasûlullah , when
some parents heard the 'Ulama of the Banî Israîl predicting the
imminent birth of a prophet whose name will be Muhammad
and Ahmad, some of them kept their children's name
Muhammad in anticipation of this lofty status. With the will of
the Almighty Allah Ta'ala, however, none of them claimed
46 Hafiz 'Asqalânî says that the Ahadith that mention the explanatory phrase
of 'Âqib as "the one who appears at the end of the prophets" could perhaps
be an addition by one of the narrators but this possibility wouldn't apply in
the case where the Hadîth explicitly says 'Aqib, after me there is no prophet.
See Fathul-Bârî volume 6 page 496]
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prophethood so that no shadow of doubt could be cast on the
prophethood of Muhammad Mustafa Ahmad Mujtaba . For
further details see Fathul-Bârî volume 6 pages 404-405.
Persian Couplet:
"Your status is Mahmud (commendable) and your name is
Muhammad (commended). Nobody in this vast world holds
your status or your name."
Appellation (Kuniyyat)
His most well known appellation was Abul-Qasim, designated
after his eldest son Qâsim.
His second appellation was Abu Ibrahim. Hadrat Anas
relates that when Ibrahim was born of Mariyah رضي الله عنه
Qibtiyyah
Hadrat Jibrail appeared before ,رضي الله عنها
Rasûlullah addressing him thus: "O Abû Ibrâhîm! O Abû
Ibrâhîm!” [Mustadrak Hâkim volume 2 page 604]
Circumcision
Regarding his Khatnah (circumcision), there are three opinions.
The first view is that Rasûlullah # was born circumcised.
Hâkim states that the Ahadîth confirming this view are
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Mutawatir (successively narrated without any likelihood of
falsehood attached to them).
The second opinion is that Rasûlullah 's grandfather 'Abdul-
Muttalib got him circumcised on the seventh day of the birth.
As was the custom of the Arabs, in accordance with the
tradition of Hadrat Ibrahim Aula de and Hadrat Isma'îl
Aulade, they would carry out this custom of circumcision on
the seventh day of the birth of the child.
The third opinion is that Rasûlullah % was circumcised whilst
he was in the care of Halimah S'adiyyah. However, this
opinion is unreliably weak. The first two opinions are better
known and conventionally accepted. In fact, the first two
opinions could also be reinterpreted to conform to each other. It
could be interpreted to mean that Rasulullah was born
partially circumcised but the circumcision was completed by
his grandfather 'Abdul-Muttalib.
Upbringing and Suckling
For about three or four days after he was born, Rasûlullah
was breastfed by his mother. Thereafter his uncle Abû Lahab's
slave woman Thuwaybah suckled him.
When Thuwaybah gave glad tidings of Rasûlullah 's birth to
his uncle Abû Lahab, out of sheer joy, he set her free. Prior to
Rasûlullah , Thuwaybah also suckled his uncle Hadrat
Hamzah رضى الله عنه.In this manner, apart from being his uncle
(father's brother), Hadrat Hamzah رضي الله عنه is also Rasulullah
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g's milk brother. After him Thuwaybah also breastfed Hadrat
Abu Salmah رضى الله عنه .[Zarqani volume 1 page 137]
Sahîh Bukhârî quotes a Hadîth on the authority of Ummul-
Muminin Ummu Habibah رضى الله عنها .She relates: "I once
asked Rasûlullah : "I heard that you wish to send a marriage
proposal to Abû Salmah's daughter, Durrah." In utter surprise,
he said: "Ummu Salmah's daughter, Durrah, who is in my
guardianship, even if she was not my Rabîbah47, then too she
wouldn't be Halâl for me because she is my milk niece. Her
father, Abû Salmah48 and I were breastfed by the same woman,
Thuwaybah."
Ibn 'Abbas رضي الله عنه narrates that Rasulullah
was requested
to marry Hadrat Hamzah's daughter. However, he declined
saying: "She is my milk niece." [Bukhârî Abwâbun-Nikâh
volume 2 page 264]
The "'Ulama hold conflicting views over the Islam of
Thuwaybah. Hâfiz Ibn Mandah reckons her to be from amongst
the Sahâbiyât. (In other, words, he views her as a Mulsim.) And
Allâh Ta'âlâ knows best. [Fathul-Bârî volume 9 page 124
Kitâbun-Nikâh]
Rasûlullah was exceptionally respectful towards Thuwaybah.
After his marriage to Hadrat Khadijah رضي الله عنها, Thuwaybah
47 Rabîbah refers to the wife's daughter from a previous marriage.
48 Abû Salmah was the first husband of Ummu Salmah Lical ,. After his
death, she married Rasûlullah .
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would frequently visit Rasûlullah %. Even after his Hijrah to
Madînah Munawwarah, Rasûlullah % would send gifts to her in
Makkah. Upon the conquest of Makkah, Rasûlullah % made
enquiries as to the whereabouts of Thuwaybah and her son
Masrûh. 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 is alive.
After his death, someone49 saw Abû Lahab in a dream in an
awfully dreadful condition. He asked him how he was faring.
Abû Lahab replied: "After I had left you, I haven't been
comfortable in the least. However, owing to my emancipation
of Thuwaybah, I am provided with a fingertip of water."
[Bukhârî) In other words, in hell, he is provided with water
equivalent to the finger he used in indicating to her that she is
free.
"Allamah Suhaili says that once Hadrat 'Abbas رضي الله عنه saw
Abû Lahab in a dream undergoing extreme hardship. Abû
Lahab was saying: "I haven't seen a moments comfort after I
left you but my punishment is slightly reduced every Monday."
(Probably because he freed Thuwaybah on a Monday.) [Fathul-
Bârî volume 9 page 124]
After Thuwaybah, Rasûlullah
was breastfed by Halimah
S'adiyyah. It was customary of the noble Arabs of those days to
49 This someone was Hadrat 'Abbas رضي الله عنه.He saw this dream a year
after the death of Abû Lahab.
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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.
Hadrat Umar رضى الله عنه says: "Adopt the appearance of
M'adan bin 'Adnân. [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.150
Hadrat Abu Bakr رضى الله عنه once remarked to Rasulullah that
he is a man of eloquence and purity in language. Rasûlullah
admitted: "I am after all firstly from the Quraysh tribe.
Moreover, I was suckled amongst the Banû S'ad tribe."
[Rawdul-Anf volume 1 page 109]
According to this established custom of the Arabs, the women
of Banû S'ad would make an annual journey to Makkah in
search of suckling infants. Halîmah recalls: "A few women
from the Banû S'ad and I set out for Makkah in search of
suckling infants. Accompanying me on this journey was my
husband and my infant son (Masruh) who was still
50 Hâfiz Ibn Athîr presents a similar meaning of this saying of Hadrat
،Umar رضى الله عنه as we have cited in the aforementioned translation. Hafiz
further adds that this saying of Hadrat 'Umar Licalma, is quoted in
M'ujam Tabrânî on the authority of Abû Hadrad Aslamî as a Marf'û Hadîth.
In other words, this is a saying of Rasûlullah . [Nihayah]
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breastfeeding. As our conveyance, we had an emaciated 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,
whimpered and 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 Rasûlullah
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 Yatîm (orphan) but he is a
Durre-Yatîm (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 Allâh Ta'âlâ 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 was left empty-handed. As the hour of departure
drew closer, Halimah 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: "By Allâh! I will go to this orphan and I
will by all odds take him with me."
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Her husband responded: "This wouldn't be a problem. Perhaps
Allâh Ta'âlâ will render this child a source of immense blessing
(Barakah) for us."
Barakah actually refers to good provided by Allâh Ta'âlâ. In
other words, Barakah refers to divine beneficence and goodness
that appears directly from Allâh Ta'âlâ without any apparent
exterior cause. [As explained in the Mufradât of Imâm Râghib.]
It appears in a Hadîth-e-Qudsî that Allâh Ta'âlâ says: "I will
deal with my servant in the manner he expects Me to deal with
him."
In fervent anticipation of this Barakah, Halîmah went to fetch
Rasûlullah . And in conformity to this expectation, Allah
Ta'âlâ threw open the doors of Barakah for them; Halimah and
her family. The other women of Banû S'ad pinned their hopes
on the creation whilst Halimah pinned her hopes on Allâh
Ta'âlâ alone. Halîmah 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 sated ourselves with its milk. We passed the night in
splendid comfort."
The next morning, her husband commented: "Remember, O
Halimah! By Allâh! You have taken an exceptionally blessed
child." To this she replied: "By Allâh! With all true faith, I
anticipate nothing but Barakah from Allâh Ta'âlâ."
Now it was time to depart. All the travellers of the caravan
mounted their conveyances and set out. Halimah also mounted
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her camel with this blessed infant grasped to her bosom. Her
emaciated camel, which previously would be repeatedly
whipped to spur it forward, is now darting ahead in speed
without a moments pause. It was, at that moment in time, the
conveyance of the blessed Nabî of Allâh Ta'âlâ. The other
women of the caravan remarked: "Halimah! Is this the same
camel you came with? By Allâh! It now has a wholly different
deportment." This is how we arrived in Banû S'ad.
At that time, no other region was affected by drought as
severely as Banû 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 graze. They complied
with this request but all the same, their goats returned hungry
whilst Halimahs goats returned at the end of the day with their
udders bursting with milk. Halîmah says 51 : "Allâh Ta'âlâ
51 This entire incident of Halimah is related in detail in Sîrat Ibn Hisham.
Only the words highlighted above make up the translation of another
narration cited by 'Allâmas Suyûtî in Khasâisu-Kubrâ volume 1 page 54, on
the authority of Muhammad bin Ishaq, Tabrânî and Bayhaqî. The actual
words are: "Allâh Ta'âlâ continued showing us Barakah, with us
acquainting ourselves with it." And the words of Ibn Hishâm are as follows:
"And we continued acquainting ourselves with excess and good from
Allâh." We merged both the narrations in our aforementioned translation.
Hafiz Ibn Kathîr says that this Hadîth is narrated on the basis of several
chains of narrators. And this Hadîth is one of those Ahadîth, which are
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continued exhibiting His Khair and Barakât (divine blessings
and celestial 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 returned to Makkah to
surrender this charge back to his mother, Aminah. However,
due to the profuse divine blessings she had observed due to the
presence of Rasûlullah % in her home, Hadrat Halimah
requested Hadrat Aminah to allow this orphan to stay on a few
more days with her. On the one hand, an outbreak of pestilence
in Makkah in those days and on the other hand, Halimah's
persistent entreaties made the mother relent and she permitted
the child to be taken away for a few more days. Halîmah then
returned home with this blessed infant. After a few months, he
also started accompanying his milk-brothers to the grasslands
to graze the family goats.
The splaying of the chest
Once Rasûlullah % 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 Qurayshî brother onto the ground and ripped open
generally accepted and acknowledged by Muslim historians. [Al-Bidâyah
Wa-Alnihâyah volume 2 page 275, Sîrat Ibn Hishâm volume 1 page 56. See
also Majm'a Al-Zawaid volume 8 page 221]
120