Indexed OCR Text

Sîratul-Mustafâ
Life of the Prophet
When Abu Bakr رضى الله عنه embraced Islam, he had a princely
sum of forty thousand Dirhams in his possession. He spent
most of this amount in the path of Allah. He would regularly
purchase slaves and set them free. He had just five thousand
from the original forty at the time of Hijrah. He took this
money along as well. Even this was exhausted in purchasing
the land for Musjide-Nabawî and in other religious projects.
رضي الله عنه says:"When Abu Bakr رضى الله عنها Hadrat 'Ayeshah
passed away, he didn't leave behind a single Dînar nor
Dirham." [Isabah volume 2 page 342]
Nonethelss, 'Abdullah bin Arîqat took Rasûlullah % and Hadrat
Abu Bakr رضى الله عنه towards the lower regions of Makkah
along the coastal route. From here they made their way to the
lower regions of 'Asfân travelling a stage at a time until they
ultimately reached Qubâ (on the outskirts of Madinah). [Fathul-
Bârî volume 7 page 186]
Note: Rasûlullah % left home and went straight to Abu Bakr
s house. Taking him with him, both of them went'رضي الله عنه
into hiding in the cave of Thaur. In the meantime, the
disbelievers laid siege to his home but when they failed to
locate him, a comprehensive search was launched. They
frantically dispatched trackers to all areas and some of them
eventually landed at the mouth of the cave but to no avail.
Allâh Ta'âlâ availed the services of a spider that couldn't have
nobody else accompanied these two people. [Fathul-Bârî volume 7 page 186
Bâbul-Hijrah, Zarqânî volume 1 page 34]
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been provided by a hundred coats of mail. He remained
concealed within this cave for three long days whilst the
disbelievers kept up their exhaustive search for this period as
well. When they ultimately became despondent of finding him,
they sat down in frustration. In spite of their substantial offers
of a reward of one hundred camels for the person who locates
Rasulullah s and Abu Bakr رضي الله عنه, all their efforts went in
vain. Exasperated by these turn of unexpected events, the
intensity of their search subsequently subsided. This is when
Rasûlullah and Abu Bakr dicalis, slipped out of the cave
and taking the coastal route, set out for Madinah
Munawwarah. 192
Hafiz Ibn Kathîr says: "They both sought refuge in the cave. They halted
there for three days so that the search for them could calm down. When the
polytheists lost track of them, as explained earlier, they despatched search
parties all over the place and they offered a reward of one hundred camels to
anyone who captures either both of them or even one of them. So they left
no stone unturned in searching for them until they were exasperated with
confusion.And one of those who was zealously tracking them on behalf of
the Quraysh was Surâqah bin Malik bin J'ushum, as explained previously."
[Al-Bidâyah Wan-Nihâyah volume 3 page 182] Sîrat Ibn Hishâm records
this incident thus: "Until three days passed and people calmed down (in
pursuit of them) when their companion (guide) turned up before them. They
hired him with a camel for both of them and a camel for himself." [Sîrat Ibn
Hishâm volume 1 page 172] The narration of Ibn Shihâb contains the
following words: "Until the furore died down, their companion (guide)
came to them with both their camels. Both of them set off with these two
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Abu Bakr رضى الله عنه was well recognized amongst the people
whilst Rasûlullah % was not as well recognized as him. So
whenever they encountered anyone en route who asked Abû
Bakr who this man accompanying him is, he would reply:
"This is the man showing me the way." And in his mind, he
would mean that this is the man showing me the proper road to
goodness and to the hereafter. [Bukhârî volume 1 page 556]
Date of departure
About three months after the pledge of 'Aqabah, on the first of
Rab'î-ul-Awwal, Rasûlullâh
set out from Makkah
Mukarramah. Hâkim says that on the basis of consecutive
narrations, it is established that Rasûlullah % left Makkah on a
Monday and he landed in Madinah Munawwarah on a Monday
as well. However, Muhammad bin Ishaq Khawarizmî says that
Rasûlullâh ¿ left Makkah on a Thursday. Hâfiz 'Asqalânî says:
"The most authentic version is that Rasûlullah _ left Makkah
itself on Thursday. He halted over in the cave for three days.
On Monday he left the cave and set out for Madinah
Munawwarah. [Zarqânî volume 1 page 325]
Asma bint Abi Bakr رضي الله عنها says: "After the departure of
Rasûlullah , some people came to my father's house
camels in the company of 'Âmir bin Fuhayrah who was taken along to serve
and assist them. Abu Bakr made him sit right behind him on the same
camel. With these two personalities, there was no one else besides him."
[Fathul-Bârî volume 7 page 186]
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- رضي الله عنه enquiring about the whereabouts of Abu Bakr
Amongst them was Abû Jahal. When he asked me about the
whereabouts of my father, I responded: 'By Allâh! I have no
idea whatsoever.' Abû Jahal delivered such an awful slap to my
face that my ear-ring fell off." [Sîrat Ibn Hishâm volume 1 page
172]
رضي الله عنها Story of Ummu M abad
As he slipped out of the cave en route to Madinah
Munawwarah, Rasûlullah % passed the tent of Ummu M'abad
She was a remarkably noble and incredibly. رضي الله عنها
hospitable woman. She would often sit on the porch of her tent.
People of Rasûlullah 's caravan approached her to purchase
some dates and meat but she had nothing to offer them.
Rasûlullah 's glance fell onto a young goat in the corner of
رضي الله عنها the tent. When he enquired about it, Ummu M abad
replied: "This goat is dreadfully frail and weak. This is why it
is unable to graze with the rest of the herd out in the fields."
Rasûlullah % asked: "Does she have any milk?" She replied:
"How can she ever have milk in this condition?" Rasûlullah
asked: "Do I have your permission to milk her?" She replied:
"May my parents be sacrificed for you. If there is any milk in
them, you are more than welcome to help yourself." Reciting
Bismillah, Rasûlullah % placed his blessed hand over its
udders, which miraculously started filling up with milk.
Rasûlullah % then set about milking the goat. A huge container,
from which about eight to ten people could satiate themselves,
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filled up with its milk. Rasûlullah % offered the milk to Ummu
M abad رضى الله عنها first. She drank to her fill. He then offered
the container to his companions and then he drank right at the
end. He once again milked the goat until the container was
brimming with milk yet again. He then handed the container
over to her and after making Bay'at with her (pledge of
allegiance), he set out on his journey once more. In the evening,
when Abû M'abad returned home after grazing the goats, he
noticed a huge container of milk lying there. Taken aback by
this startling spectacle, he asked: "Where did this milk come
from, Ummu M'abad? This goat had not a drop of milk." She
replied: "Today an exceptionally blessed man happened to pass
this way. By Allâh! This is due to his Barakah (blessings)."
She then went on to recount what transpired. Abû M'abad
remarked: "Enlighten me a bit more about this man." Ummu
M'abad رضى الله عنها recounted Rasulullah 's countenance, his
divine nobility, his awe-inspiring nature and his indefinable
dignity. Details of this are mentioned in Mustadrak.
Abû M'abad remarked: "Okay, now I know who you are
talking about. This is the same man from the Quraysh tribe. I
will certainly present myself before him as well."
Whilst this was happening here on the outskirts, in Makkah
itself, a voice from the heavens recited the following pieces of
poetry. The poem itself was audible but the reciter was
nowhere to be seen:
"May Allâh, the Lord of the people, grant the best of rewards to
the two companions who were put up in the tent of Ummu
M'abad.
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They descended with divine guidance and she accepted this
guidance. Surely his companion who accompanied him on this
journey was successful. (A reference to Abu Bakr
193 (.رضي الله عنه
Congratulations and glad tidings upon the good fortune
acquired by Abu Bakr due to his companionship with
Rasûlullah . And he who is favoured by Allah Ta'ala is
fortunate indeed.
Congratulations to the Banû K'ab due to the eminence of their
daughter for being readily available to the believers.
Ask your sister about her goat and her container. If you had to
ask the goat, perhaps the goat would also testify.
He asked her for a goat and the goat produced such a copious
amount of milk that it filled the palms.
He then left the goat with her and she would milk it for anyone
and everyone who happened to pass by."
193 According to Ibn Hishâm's narration, this stanza reads as follows: "They
both dropped in (at her house) in the desert and thereafter departed." Sîrat
Ibn Hishâm volume 1 page 172, Al-Bidâyah Wan-Nihâyah volume 3 page
189]
Hafiz Ibn Kathîr says that Abû M'abad and Ummu M'abad both embraced
Islâm. They also undertook the Hijrah and turned up by Rasûlullah % in
Madînah Munawwarah.
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When Hassan bin Thabit رضى الله عنه heard these lines sung by
the voice from heaven, he responded by adding his own bit to it
saying:
"Certainly the nation whose Prophet disappeared from them is
spiritually dispossessed. And purified are those who present
themselves before him morning and evening. (A reference to
the Ansâr.)
This (Prophet) departed from a nation whose intellects are
wrecked and he went to another nation bearing a rejuvenated
spiritual illumination.
Their Lord had guided them after spiritual deviation. He who
pursues the truth would surely be rightly guided.
Can the rightly guided ever compare to those who are deviated?
The caravan of spiritual guidance alighted upon the people of
Yathrib (Madînah) with good fortune and blessings.
He is a Prophet who witnesses that which ordinary people
cannot see and he recites the word of Allâh in every gathering.
If he ever has to predict something about the future, it becomes
perceptible the same day or by the next morning."
رضي الله عنهم This narration is reported by a number of Sahabah
with a host of varying Sanads. Ummu M'abad, Abû M'abad
(Ummu M'abad's husband), Hubaish bin Khâlid (Ummu
M'abad's brother) and Abû Salît Badrî are unanimously
accepted as Sahabah. However, there is some difference of
opinion regarding the Sahabiyyat of Hishâm bin Hubaish bin
Khalid. Ibn Hibbân regards him to be from amongst the
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Sahabah. Imam Bukhari رحمة الله عليه says that Hisham heard
this Hadith from Hadrat Umar رضي الله عنه .[Isabah volume 3
page 603]
(رضي الله عنه) Ummu M'abad's •
narration is cited by
Ibnus-Sakan. [Isâbah Bâbul-Kunâ]
• Abu M'abad's (رضي الله عنه) narration is cited by Imam
Bukhârî dealda, in his Târîkh and Imam Ibnu
Khuzaymah mentions it in his Sahîh. [See Isâbah
Tarjumah Abû M'abad Bâbul-Kunâ, Tabqât Ibn S'ad
volume 1 page 155, Mustadraku Hâkim volume 3 page
11]
• The narration of Hubaish bin Khalid رضي الله عنه is cited
by Baghawî, Ibn Shâhîn, Ibnus-Sakan, Tabrânî, Ibnu
Didihî etc. [Isâbah volume 1 page 310]
The narrtion of Hubaish bin Khalid رضي الله عنه is also cited by
Hâfiz Ibn Sayyidun-Nâs in 'Uyûn Al-Athar with his own
Sanad. It is also mentioned in detail by Hâfiz Muzanî in his
Tahzîbul-Kamâl with his own Sanad.194
• Abu Salit Badri رضي الله عنه's narration is cited in 'Uyun
Al-Athar.
194 Tahzîbul-Kamâl volume 1 page 34. Tahzîbul-Kamâl is one of the
marvels of the (literary) world. Its handwritten manuscript is currently in
Âsifiyyah library Hyderabad, Dakkan. I have benefited from this specific
copy. (Author)
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· Hishâm bin Hubaish's narration is cited in Mustadrak.
In relation to this narration, Hâkim says: "This Hadîth is
based on an authentic (Sahîh) Sanad (chain of
narrators.)" Hâkim thereafter goes on to mention the
various chains of narrators of this Hadîth. [See
Mustadrak volume 3 page 10] Although these chains of
narrators individually do not meet the requirements of
Sahîh but they contribute to it authenticity when viewed
collectively.
Hâfiz Ibn 'Abdil-Barr says in Istî'âb: "A number of Sahâbah
رضي الله عنها relate the incident of Ummu M'abad رضي الله عنهم
with the same details.
Furthermore, a similar account of this incident, in fact the same
narration, is mentioned by Hadrat Abu Bakr رضي الله عنه as cited
by Hâkim in Iklîl and by Bayhaqî in Dalâilun-Nubuwwah.
And Hâfiz Ibn Kathîr relates this narration of Abû Bakr
in his book Al-Bidayah Wan-Nihayah volume 3 page رضي الله عنه
191. He then comments that this Hadîth is transmitted via a
satisfactory chain of narrators. The only difference is that this
narration does not specifically mention Ummu M'abad
It merely mentions the incident of a woman who.رضي الله عنها
experienced exactly the same event as Ummu M'abad
Muhammad bin Ishaq and Imam Bayhaqi are. رضي الله عنها
inclined to the view that this incident refers to none other than
Ummu M'abad dicail gio, whilst Hafiz Mughlataie is of the
opinion that this incident is different to that of the incident of
Ummu M'abad رضى الله عنه .And Allah Ta'ala knows best. [Al-
Bidâyah Wan-Nihâyah volume 3 page 190]
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. This narration is also related briefly by Qays bin
N'umân. Hâfiz Haythamî says: "This Hadîth is narrated
by Bazzar and the chain of narrators is authentic.
[Majma'uz-Zawaid, Zarqânî volume 1 page 349]
Academic observation:
In his Musnad, Imam Abu Hanîfah deali, narrates a
Hadîth dealing with audible laughter in Salâh from the same
Abû M'abad Khuzâ'î. The Hadîth is:
"Abû Hanîfah narrates from Mansûr bin Zâzân Wâsitî from
Hasan from M'abad bin Abi Said Al-Khuzai رضي الله عنه that
whilst Rasûlullah %
was performing Salâh, a blind man who
was also on his way for Salah fell into a ditch. Some of them
found this somewhat amusing and they burst out laughing.
When Rasûlullah # completed his Salah, he declared: "He who
laughed aloud should repeat his Wudû as well as his Salâh."
[Fathul-Qadîr volume 1 page 35 under Kitâbut-Taharah
Nawâqidul-Wudû.]
Incident of Surâqah bin Mâlik
The Quraysh publicly proclaimed a reward of one hundred
camels each for the person who kills or captures either
Muhammad
*) or Abu (رضي الله عنه).[Mustadrak volume 3
page 6]
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Surâqah bin Mâlik bin J'usham narrates: "I was sitting in my
usual place when a man came up to me saying that he caught
sight of a few people sneaking off onto the coastal route. He
also added that he believes that these people were Muhammad
and his companions."
Surâqah continues: "I was positive that these people were really
Muhammad and his friends but out of trepidation of this man
collecting the coveted prize of one hundred camels instead of
myself, I somehow skirted the whole issue and convinced him
that it was someone else and not Muhammad."
Surâqah continues: "A little while later, I got up from my place
and asked my slave girl to take the horse to a certain hillock
and wait for me there. I clutched my spear and crept out of the
back of the house. I reached the horse and with lightning speed
I mounted the horse and shoved him into a full gallop."
As Surâqah reached Rasûlullah , Abu Bakr noticed someone
riding fast in their direction. Abu Bakr رضى الله عنه anxiously
submitted: "O Rasûlullah ! Now we will really be captured.
This man is coming in search of us." Rasûlullah & responded:
"Never! Certainly Allâh is with us."
He then cursed Suraqah.195 He barely uttered the curse when
Surâqah's horse slumped into the rocky ground right up to its
195
According to Bukharî's narration, the words of the curse were: "O Allah!
Fell him to the ground." According to another narration, Rasûlullah
begged Allâh Ta'âlâ thus: "O Allâh! Suffice for us as You wish." [Fathul-
Bârî volume 7 page 187]
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knees. 196
Surâqah submitted: "I am certain that this happened
because of your curse. I beseech both of you to make Du'â for
me. By Allâh! I swear that I will turn back whoever is hunting
for you."
Rasûlullah % prayed for him and Surâqah's horse was forthwith
released by the ground. Surâqah says: "From this I promptly
gathered that Allâh Ta'âlâ is bound to grant Rasûlullâh
dominance. I went on to inform him about the Quraysh's
insidious plot to assassinate him and I also apprised him of the
reward of one hundred camels offered by them. I then offered
him whatever food provisions I had on me but he declined to
accept it. However, he requested me not to disclose his
condition to anyone.
As an added precautionary measure, I asked him to write out a
note of security and pardon in my favour. With Rasûlullah 's
directive, 'Âmir bin Fuhayrah wrote out a note of clemency on
a piece of leather. Issuing the note to me, they set forth.
Clutching the note of clemency, I also headed off towards
Makkah. 197 Whenever I came across anyone searching for
196 According to another narration, the horse was drawn into the ground
right up to its stomach. [Fathul-Bârî volume 7 page 188]
197 According to one Hadîth, Rasûlullah * told Surâqah: "What would be
your condition, Surâqah, when you will be wearing the bracelets of
Khosrau?" During the Caliphate of Hadrat Umar رضي الله عنه, when the
countries of the Persain empire fell to the Muslims, the Persian emperor's
crown, bracelet and other royal jewels were brought into Musjide-Nabawî
and plonked down before 'Umar Licalse. He immediately summoned
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Rasûlullah , I would turn him back saying: "There is no need
for you to go this way. I have already searched this area."
[Bukhârî volume 1 pages 510, 515 and 557]
In the same regard, Surâqah poetically addresses Abû Jahal as
follows:
"By Allâh! Abû Hakam (Abû Jahal), if you were present when
my horse's legs sank into the ground,
You would have been convinced without a shadow of doubt
that Muhammad is a messenger who has come with
indisputable proofs. So, who will be able to oppose him?"
[Fathul-Bârî volume 7 page 189, Rawdul-Anf volume 2 page 6]
Note: This miracle of Rasûlullah # was similar to the miracle
of Hadrat Mûsâ OUlade. Just as Qarun was sunk into the
earth with the curse of Mûsâ alude, similarly, Suraqah's
horse sank into the ground with the Du'â of Rasûlullah .
Nonetheless, without further incident and fear, they proceeded
with the rest of the journey.
Surâqah. When Surâqah appeared before him, he instructed him: Raise your
hand and say Allâhu Akbar, Alhmdulillâh Praise be to the Being Who
usurped these two (royal bracelets) of Khosrau and made an ordinary
peasant and rustic (villager) like Surâqah wear them." Therefater 'Umar
distributed all the royal jewels amongst the Muslims. [Zarqani رضي الله عنه
volume 7 page 189, Isâbah under Tarjumah Surâqah bin Mâlik, Istî'âb of
Ibn 'Abdul-Barr volume 2 page 120]
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As they drew closer to Madinah Munawwarah, Rasûlullah
met Hadrat Zubair رضي الله عنه who was returning with a trade
caravan from Syria. Hadrat Zuabir رضي الله عنه presented
Rasulullah and Hadrat Abu Bakr رضي الله عنه with white
clothing." [Bukhârî]
According to Ibn Abî Shaybah's narration, Hadrat Talhah
.also offered some clothing to these two personalities رضي الله عنه
[Fathul-Bârî volume 7 page 189]
Incident of Buraidah Aslamî
As they pushed ahead, Buriadah Aslami, like Surâqah, was also
hunting for Rasûlullah % with seventy other searchers. He also
fancied the coveted one hundred-camel-reward offered by the
Quraysh. As he drew closer, Rasûlullah % asked him: "Who are
you?" "I am Buraidah," he replied.
Turning towards Abu Bakr dicail , Rasûlullah , taking a
favourable, omen remarked: "O Abû Bakr! Our concerns have
cooled down and they have been resolved." (His name was
Buraidah. It is a diminutive of Bard, which means coolness. So
when he mentioned that his name is Buraidah, Rasûlullah
took this as a good omen that now their anxieties will be cooled
down.)
He then asked: "From which tribe do you hail?"
"From Aslam," he replied.
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Turning towards Abu Bakr رضى الله عنه, Rasulullah , as a good
omen, said: "We will remain safe. 198">
"From which clan of the Aslam tribe do you come?" asked
Rasûlullah .
He replied: "From the Banû Sahm."
To this Rasûlullah % responded: "Your Sahm (share of Islam)
has materialized." In other words, you will get a share of Islam.
Buraidah then asked: "Who are you?"
Rasûlullah % replied: "I am Muhammad, the son of 'Abdullah
and the Prophet of Allâh."
To this Buraidah said: "I bear witness that there is none worthy
of worship besides Allah and certainly Muhammad is His
servant and messenger."
Buraidah, together with the seventy others accompanying him
all embraced Islâm.
Buraidah then voiced his advice to Rasûlullah % saying: "You
should hoist a flag abreast of you as you are entering Madînah."
Rasûlullâh ¿ removed his 'Imâmah (turban) and lashing it onto
a spear, he offered it to Buraidah رضى الله عنه.When Rasulullah
ultimately entered Madînah Munawwarah, Buraidah was
walking ahead of him bearing this flag. [Bayhaqî in Dalâil, Ibn
198
This as a good omen from his tribal name of Aslam which is derived
from the verbal noun of Salâmah meaning peace.
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'Abdul-Barr with his Sanad in Istî'ab under tarjumah Buraidah
Aslamî.]199
The delightful news of Rasûlullah 's departure and his
imminent arrival in Madinah Munawwarah had already reached
the inhabitants of Madinah. Driven by an ardent yearning to lay
eyes on him, every single individual of Madînah would come
and await his arrival at a place called Harrah (on the outskirts
of Madinah). This was their daily ritual. One day, as they were
leaving without catching sight of him, a Jew who was atop one
of the hillocks of Madinah, ecstatically and inadvertently
shouted out: "O children of Qîlah!200 Here comes your source
of good fortune and blessings." [Zarqânî volume 1 page 350,
Fathul-Bârî volume 7 page 189]
Persian Poem: "The beloved is about to make a grand
appearance,
The beloved with cheeks like rose-petals is about to materialize
full of smiles.
Bravo! O you who is wounded by the calamities of Hajar! You
are certainly going to receive medication for your pain.
O nightingale of the garden of love! Boost your enthusiasm
because the provider of the garden is about to arrive.
199 See Zarqânî volume 1 page 349.
200 Qîlah was one of the foremothers of the Ansar - the mother of Aws and
Khazraj.
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He will blow souls into snuffed-out hearts and give life to
lifeless bodies.
O thirsty one of the valley of grief! Freshen yourself because
the elixir of life is about to reach you.
O darkness of the night of separation, be gone with you! The
radiant sunshine of harmony is about to shimmer."
The moment the Ansar heard this delightful news, they were
overcome with euphoric joy and in unreserved exhilaration,
they hastened to welcome him. The entire locality of Banî
'Amr bin Awf reverberated with the cries of Takbîr.
Approximately three miles (South of) Madînah is a locality
called Qubâ. Here, a few families of the Ansâr resided. These
inhabitants were predominantly made up of the family of 'Amr
bin 'Awf and the chieftain of this family was Kulthum bin
Hadam. When Rasûlullah ¿ landed at Quba, he put up at the
house of Kulthum bin Hadam whilst Hadrat Abu Bakr
stayed at the house of Khabib bin Isaf. The Ansar رضي الله عنه
would come to him in droves from all around the vicinity and
with fervent conviction they would present themselves to offer
their enthusiastic and passionate Salâm.
After the departure of Rasûlullah % from Makkah, Hadrat 'Alî
stayed over in Makkah for another three days. Once رضي الله عنه
he surrendered the property of the people entrusted to him by
Rasûlullah % just before he set out for Hijrah, Hadrat 'Alî
also left Makkah. He joined Rasulullah in Quba رضى الله عنه
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and he also put up with Rasûlullah # at the house of Kulthum
bin Hadam. [Sîrat Ibn Hishâm volume 1 page 174]
Foundation of Masjjidu Taqwa
Subsequent to his arrival in Qubâ, the first task Rasûlullah
undertook to do was the laying of the foundation of a Musjid.
He brought a stone with his own blessed hands and placed it in
the direction of the Qiblah. Abu Bakr رضي الله عنه and then
،Umar رضي الله عنه also placed a stone each in the same direction.
After them, the other Sahabah رضي الله عنهم fetched a stone each
and then the actual construction of the Musjid started in
earnest. With the Sahabah رضي الله عنهم, Rasulullah = would also
lug heavy boulders. At times, to clutich it more firmly, he
would hold it close to his blessed stomach. The Sahabah would
urge him to leave it alone but Rasûlullah ¿ wouldn't yield to
their appeals.
In regards to this very Musjid, the following verse was
revealed:
"Surely the Musjid that was erected upon Taqwa (Allâh-
consciousness) from the first day is more befitting that you
stand (for Salâh) within it. In it are men who love (physical and
spiritual) cleanliness. And Allâh loves those who purify
themselves." [Sûrah Tawbah verse 108]
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Life of the Prophet
When this verse was revealed, Rasûlullah * asked 'Amr bin
'Awf: "On what type of Taharat (purity) did you attract the
praise of Allâh?"
The people of Banî 'Amr replied: "O Rasûlullah ! After using
clods of earth, we make Istinjâ (cleansing of the private parts)
with water as well. Perhaps this type of twofold Tahârat
(purity) appeals to Allâh Ta'âlâ. Hence, our commendation in
the Qurân."
Rasûlullâh ¿ remarked: "Yes, this is the practice which has
attracted divine applause. You should stick firmly to this
custom and remain attached to it." [Rawdul-Anf volume 2 page
110]
Bukharî and Muslim narrate that 'Abdullah bin 'Umar
dicalso, relates: "Rasûlullah would visit Musjidu Qubâ
every Saturday. Sometimes he would go on foot and at times he
would go mounted on a conveyance. He would offer two
Rak'ât Salâh in the Musjid."
Sahal bin Hunaif رضى الله عنه narrates: "Rasulullah said: 'He
who performs Wudû at home and performs two Rak'ât Salah in
Musjidu Qubâ will acquire the Thawab of an 'Umrah'." [Ibn
Mâjah]
Date of Hijrah
Muhammad bin Ishâq says: "The day Rasûlullah % made his
regal presence in Qubâ during the journey of Hijrah, was a
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Life of the Prophet
Monday and the date was the twelfth of Rabî-ul-Awwal
thirteen years after prophethood."
According to the scholars of Sîrah, Rasûlullah « left Makkah
on Thursday the twenty-seventh of Safar. Following his sojourn
of three days in the cave of Thaur, he left for Madinah
Munawwarah on Monday, the first of Rabî-ul-Awwal.
Travelling on the coastal route, Rasûlullah % made his grand
appearance in Qubâ on Monday afternoon the eighth of Rabî-
ul-Awwal. 'Allâmah Ibn Hazm and Hâfiz Mughaltâie have also
favoured this view. [Zarqânî volume 1 page 351]
The inception of the Islamic Calendar
Zuhrî says: "As per the directive of Rasûlullah , this day
signals the start of the Islamic calendar. When Rasulullah
appeared in Madinah Munawwarah, he instructed (the
Muslims) to use the month of Rabî-ul-Awwal of that year as
the launch of the Islamic calendar." Hâkim cites this narration
in Iklîl. However, this narration is Mu'addal (confusingly
weak). The more favoured view is that the inception of the
Islamic calendar was launched during the Caliphate of Hadrat
رحمة الله عليه Sh abi and Muhammad bin Sirin . رضي الله عنه Umar،
relate that once Hadrat Abu Musa Ash ari رضي الله عنه wrote to
Hadrat Umar رضي الله عنه saying that although his imperial
correspondence reaches him, his letters are all undated.
Subsequently, in the seventeenth year of Hijrah, Hadrat 'Umar
to discuss the رضى الله عنهم summoned the Sahabah رضي الله عنه
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