Nashrut Teeb-4

Third Chapter

In the nobility and purity of his Lineage

First narration

Syeduna Abbaas narrates, quoted in Mishkaat from Tirmidhi, that the Prophet sallallaahu alaihi wasallam said
‘I am Muhammad, son of Abdullah and grandson of Abdul Muttalib. Of all the creation Allah created He made me from the best group, i.e. He made me from the humans. He then divided the human into two, Arab and Ajam and made me from the better group, the Arabs. He then divided the Arabs into many tribes and made me from the best tribe, the Bani Quraysh. He then made many families of the Quraysh and made me from the best family, the Bani Haashim. So I am the best in person and the best in family’

Second narration

Syeduna Ali narrates that the Prophet sallallaahu alaihi wasallam said
‘I was born in wedlock and not born out of sin, from Adam right the way to my parents, i.e. none of the contamination of Jahiliyya touched me (my forefathers and foremothers were pure from the fornication that took place during times of Jahiliyya and there is no contamination in my lineage)’. This is narrated by Tibraani in Awsat; Abu Nuaim and Ibn Asaakir.
Third narration Abu Nuaim narrates from Ibn Abbaas that the Prophet sallallaahu alaihi wasallam said
‘No man or woman from my forefathers ever met outside wedlock. Allah Taa’ala always passed me from pure loins to pure wombs. When two branches split (such as Arab/Ajam or the Quraysh etc) I continued through the best branch’11

11 In his original text Thaanvi sahib points out that this hadith is not a duplication of the preceding one because this hadith dispels any notion of intimacy outside marriage that did not lead to conception. This hadith confirms that no intimacy took place outside wedlock and it reinforces the purity and chastity of all his elders beyond every conceivable doubt.

Fourth narration

It is narrated in Dalaail Abu Nuaim from Syeda Aisha that the Prophet sallallaahu alaihi wasallam quoted Jibra’eel as saying
‘I have travelled all the East and West and have not seen any person better than Muhamnmad and no family better than Bani Haashim’. Tibraani in Awsat has also mentioned something similar.
Fifth narration

Mishkaat quotes the narration of Muslim from Waathila bin Alasqa that he heard the Prophet sallallaahu alaihi wasallam say
‘Allah Ta’aala chose Kinaana from the children of Ismail and chose Quraysh from the children of Kinaana and chose the Bani Haashim from the Quraysh and chose me from the Bani Haashim.’
The narration of Tirmidhi also has the words ‘He chose Ismail from the children of Ibraheem’.


Fourth Chapter

In the appearance of some of the effects of the blessed Nur in his noble father and most noble grandfather
First narration

Haafiz Abu Saeed Neshapuri from Abu Bakr bin Abi Maryam from Saeed bin Umar Ansaari from his father who narrated from Kaab Akhbaar that
‘When the blessed Nur had passed to Abdul Muttalib and he had reached youth, one day he fell asleep in the Hateem of the Kabah. When he awoke he found Kuhl in his eyes, his hair oiled and adorned in extremely beautiful clothes. He was very surprised by this because he did not know who had done this. His parents took him by the hand to a Qurayshi soothsayer12 and relayed the whole episode. The soothsayer explained ‘Understand that the Lord of the Skies has ordered this young man to marry’. Consequently he was first married Qeela and after her death he was married to Fatima who became expectant with Abdullah, the Prophet’s father.
The fragrance of Musk would emanate from the body of Abdul Muttalib; the Prophet’s Nur sparkled from his forehead and whenever the Quraysh faced a drought they would take Abdul Muttalib by the hand, climb Mount Thabeer and seek Allah’s proximity through him and supplicate for rain. In response, due to the barakah of the Muhammadi Nur, Allah would bestow great mercy.’

Second narration

Abu Nuaim, Kharaaiti and Ibn Asaakir through Ataa narrated from Abdullah bin Abbaas
‘When Abdul Muttalib took his son Abdullah for marriage they passed a female priest who had converted to Judaism and had studied the earlier scriptures. She was called Fatima Khatha’miya and when she saw the Prophetic Nur in the face of Abdullah she called him towards her but he refused’.

12 Could refer to a priest, astrologer or soothsayer. A man of letters.


Third narration When Abraha, the king of the As’haab ul Feel13, surrounded Makkah wanting to flatten the Kabah Abdul Muttalib took some men of the Quraysh and climbed Mount Thabeer. At that time the Blessed Nur, as full as the moon, was sparkling in his forehead and it’s rays were falling upon the Kabah. On seeing this Abdul Muttalib said to the Quraysh ‘Come, the way this nur is shining in my forehead is proof that we people shall not be overcome’. Some men from Abraha’s army had taken Abdul Muttalib’s camels and Abdul Muttalib went to Abraha to have them released. On seeing Abdul Muttalib’s appearance and the majesty and awe of the nur in his face, Abraha showed utmost respect and left his throne to sit down next to Abdul Muttalib. This was the greatness of the blessed Nur that even kings would be in awe and would honour and respect it.’ As in Tawaareekh Habeeb e Ilaahi of Molaana Inayat Ahmad.



13 As’haab ul Feel: People of the Elephant. They were known by this name because they had elephants in their convoy, which was a very rare animal for Arabia at that time. They had marched from Yemen under the command of Abraha to demolish the Kabah and turn the Arabs towards their cathedral in Yemen.

Fifth Chapter

in some of his barakah evident during pregnancy in his Mother’s womb
.
First Narration

It is narrated from his mother Syeda Aamina bint Wahab that in a dream she was given the glad tiding of being pregnant with the chief of this Ummah and ordered to seek Allah’s protection for him at the time of his birth from the evil of enviers and to name him Muhammad. This is as in Seerah Ibn Hishaam

Second narration

During the pregnancy his mother saw a nur by which she was able to see the palaces of Basra and Syria. This is as in Seerah Ibn Hishaam
This sighting of the nur is in addition to the sighting at the time of the birth.

Third narration

His honoured mother narrates
‘I did not know any (other woman’s) pregnancy lighter and easier than mine’. This has been narrated in Seerah Ibn Hishaam.
Benefit: This figure of speech negates equality14. Light means there was no burden whilst easy means there was no kind of discomfort such as faintness, tiredness or eating disorder. And it is stated in As Shamaama that in some ahadith it is that there was a certain heaviness about which she complained to other women. Haafiz Abu Nuaim states that this heaviness was at the beginning of the pregnancy and as the pregnancy progressed it became lighter, and (thus) in every aspect this pregnancy was outside the normal pattern.

14 No one had such an easy pregnancy as this.

Sixth Chapter

in some of the events at the time of the birth

First narration

Muhammad bin Saad narrates from a group of people, including At’aa and Ibn Abbaas, that Aamina bint Wahab (His honoured mother) states
‘When the Prophet sallallaahu alaihi wasallam came put of my womb a nur came out with him by which everything between the East and West lit up. The Prophet sallallaahu alaihi wasallam then rested on the floor on both his hands, grabbed a fist of dust and raised his head to look to the sky’. This is as in Al Muwaahib.
Benefit: This same nur is mentioned in another hadith and with it his mother saw the palaces of Syria. About this incident the Prophet sallallaahu alaihi wasallam himself said ‘The mothers of the Prophets see a Nur similar to this’. This is taken from Ahmad, Bazaar, Tibraani and Bayhaqi from Arbaadh bin Saariya. Haafiz Ibn Hajar said that Ibn Habbaan and Haakim proved it’s authenticity.

Second narration

Uthmaan bin Abi Aas narrates from his mother Umm Uthmaan Thaqafiya, whose name was Fatima bint Abd’illah,
‘At the time of the Prophet’s birth I saw the Kabah enlightened with Nur and I noticed the stars were so near the earth that I feared they would fall upon me’. This has been mentioned in Al Muwaahib.

Third narration

Abu Nuaim mentions the narration of Abd ur Rahman bin Oaf from his mother, Shifa,
‘When the Prophet sallallaahu alaihi wasallam was born he came into my hands and (like all babies) made a noise and I heard a voice say ‘Rahima Kallaahu’ (Oh Muhammad, may Allah have mercy upon you)’. Shifa also said
‘Everything between the East and the West lit up such that I was able to see even some of the palaces of Rome. He was then given milk and laid down. A short while had not passed that I was overcome with both darkness and a strange sensation. The Prophet disappeared from my sight and I heard a voice ask ‘Where did you take him?’ Another voice answered ‘Towards the East’. Shifa states ‘These events stayed in my heart until Allah revealed him to be a Prophet and I became one of the first to accept Islam’. This is as in Al Muwaahib.
Benefit: Mentioning only the East does not negate (taking him to) the West. In another narration the West has also been mentioned, as in As Shamaama. Perhaps the reason for specifying only the East could be because of the virtue of the East for it is from where the Sun rises and one of Allah’s attributes begins with ‘Rabb of the East’.

Fourth narration

The other miraculous and strange events that have been narrated to have occurred at the time of the birth include an earthquake in the palace of Caesar and 14 of its pillars collapsing; the drying of the Tarbiya sea and the fire extinguishing in the temple of Persia (that had raged continuously for 1,000 years!) This has been narrated by Bayhaqi, Abu Nuaim, Kharaaiti and Ibn Asaakir.
Benefit: These events symbolise the (beginning of the) decline of the Persian and Syrian empires. Allah knows best.

Fifth Narration

In Fath ul Baari, Seerah t’ul Waaqdi has related that he spoke from birth. As in Muwaahib. Further it is mentioned that from birth the Prophet told of the events of the People of the Book.

Sixth narration

Bayhaqi and Abu Nuaim narrate from Syeduna Hassaan bin Thaabit
‘I was 7 or 8 years old and could understand what I heard and saw. One morning a Jew was screaming ‘Oh Jewish
people!’ and all the Jews were gathering around him and I too listened. He said ‘This night the star of Ahmad, in which he is to be born, has risen.’ This is as in Muwaahib
It is further in Seerah Ibn Hishaam that Muhammad bin Isaac, the author of As Sair, mentions that he asked Saeed bin Abdur Rahman bin Hassaan bin Thaabit15
‘What was the age of Hassaan bin Thaabit when the Prophet sallallaahu alaihi wasallam came to Madeenah?’ He replied ‘it was 60’ and the Prophet sallallaahu alaihi wasallam came when he was 53 (he is 7 years older than the Prophet per this calculation) so he must have been aged 7 when he heard this statement of the Jew.

Seventh narration

It is narrated from Syeda Aisha that a Jew entered Makkah on the night in which the Prophet sallallaahu alaihi wasallam was born and asked
‘Oh people of Quraysh, Has a child been born to any of you tonight?’ They replied they did not know.
He pleaded ‘Find out, tonight the Prophet of this nation has been born and between his two shoulders will be a sign (known as the sign of prophethood)’.
Consequently the Quraysh went to find out and learned that a boy had been born to Abdullah bin Abdul Muttalib. The Jew came to his mother and she placed the Prophet before the people. When the Jew saw the sign he fainted proclaiming ‘Prophethood has left the Bani Israil. Listen O Quraysh, By Allah the news of his dominance will spread to the East and West.’ This is narrated by Yaqub bin Sufyaan with a hasan chain. This is stated in Fath ul Baari. This is as in Al Muwaahib.

15 Hassaan bin Thaabit’s grandson



Eighth chapter

in some of the events of his childhood

First narration

Ibn Shaykh in Khasaais mentions that the Prophet’s sallallaahu alaihi wasallam cradle was rocked by the Angels. This is as in Al Muwaahib

Second narration
Bayhaqi and Ibn Asaakir narrate from Ibn Abbaas that Syeda Haleema said
‘As he was weaned away from milk the first words he said were ‘Allah u Akbar kabeera wa’l Hamdu lillahi Katheera wa Subhaanallahi Bukra Waseelah’. When he was slightly older he would go out of the house and see other boys playing but would stay away from them (i.e. he would not take part in play). As in Al Muwaahib.

Third narration

Ibn Saad, Abu Nuaim and Ibn Asaakir narrate from Ibn Abbaas
‘Syeda Haleema would not let him go too far but one noon he left with his foster sister towards the grazing field. Syeda Haleema went in search of him and found him with his foster sister and protested ‘In this heat! (you have brought him out)’. The sister replied ‘Mother, my brother did not feel any heat, I noticed a cloud casting a shade over him, whenever he stopped it too stopped and whenever he moved it too moved and that is how we reached this place’. As in Al Muwaahib.
Fourth narration

It is narrated from Haleema Saadia
‘I came (from Taaif) towards Makkah with the other women of Bani Saad in search of suckling children. There was a severe drought that year and I had my own child. There was not even enough milk to fulfil him and we could not sleep at night because of his screaming. Our she-camel also did not have any milk. I was riding a very thin animal
that could not keep up with the others and my companions were frustrated by it. We arrived at Makkah and whenever a woman found that the Prophet sallallaahu alaihi wasallam was an orphan she would refuse to accept him (because she did not expect great reward and patronage) and here16 no child could be found because of a lack of milk. I said to my husband ‘This is not good, it appears I shall return empty so I will bring the orphan’. My husband said ‘Alright, maybe Allah will give barakah’. So I went and brought him. When I brought him back to my camp and sat to give him milk so much flowed that he sallallaahu alaihi wasallam and his foster-brother drank to their full and fell asleep in comfort. In addition when my husband went to check on the she-camel he found it full of milk! He milked it and we all drank and the night passed in great comfort. Before this we had never been able to sleep. My husband commented ‘Oh Haleema, you have brought a child of great barakah’. I replied ‘Yes, I too have the same hope’. We then left Makkah and with the Prophet sallallaahu alaihi wasallam I mounted the same animal but now no other animal could keep up with us and my companions exclaimed in amazement ‘Haleema! Slow down, is this the same animal you came on?’ I replied ‘Yes’ They commented ‘Surely something is the matter’ We then reached our home where there was a severe drought but my goats would always return full of milk whilst others could not even extract a drop of milk from their animals. My tribesman began ordering their shepherds ‘Graze the animals in the same place Haleema’s animals graze’ but still they returned empty and my animals were full of milk. We continued witnessing similar goodness and barakah for two years! I weaned him away from milk and his growth was faster than the other children such that by 2 years he sallallaahu alaihi wasallam looked much older. We then took him back to his mother and because of his barakah we wished for him to stay longer and used the plague in Makkah as an excuse to bring him back. A few months
later he sallallaahu alaihi wasallam and his foster-brother were out with the grazing animals when his foster-brother came running home and informed me and his father ‘Two white clothed men grabbed my Qurayshi brother, laid him down and opened his stomach. It was in this state that I left him.’ We both went anxiously and found him standing but his colour had changed (through fear). I asked ‘Son, what was it?’ He sallallaahu alaihi wasallam explained ‘Two white-clothed men came, laid me down, opened my stomach, searched and took out something. I don’t know what it was’. We brought him back to the house and my husband said ‘Haleema, this boy is possessed. Before it becomes more evident take him to his home’. I took him back to his mother who asked ‘You wanted to keep him, why have you brought him back?’ I replied ‘With the grace of Allah he is now mature and I have completed my service, and God knows what happens so I have brought him.’ She said ‘Tell me the real matter’ so I told the whole story. She asked ‘Do you fear the effect of the devil upon him?’ I said ‘Yes’. She said ‘Definitely not, by Allah, there can be no effect of the devil upon him, my son has a special quality’. She then told of some of the events of the pregnancy and birth (which were the second and third narration of the 5chapter and the first and last of the 6th chapter’) and said ‘All right, leave him and go safely’. As in Ibn Hishaam.

16 Here referring to herself (Haleema Saadia)



Benefit:: Miracles are evident in the numerous events in this narration.
Benefit 2: The name of Haleema’s son is Abdullah and he is the brother of Aneesa and Juzaama. Juzaama is better known by the name Sheema and all these children were from Haaris bin Abdul Garaa who was Haleema’s husband. And some of the Ahl ul Ilm17 have made clear all of their bringing Imaan. As in As Shamaama.


17 The people of knowledge, leading scholars


Seventh narration

Ibn Asaakir narrates from Haleema bin Urfata

‘I arrived in Makkah and the people were suffering a severe drought. The Quraysh said ‘Oh Abu Taalib, go! supplicate for water.’ Abu Taalib went with a young boy who was so handsome that it was as if the sun was appearing out from the behind the clouds (this boy was the Prophet sallallaahu alaihi wasallam who at that time was in the care of Abu Taalib). Abu Taalib put the boy’s back against the kabah and the boy pointed his finger to the sky, in which there was not a single sign of cloud, and clouds began gathering from all sides and it rained heavily.’
Ninth narration Whilst the Prophet sallallaahu alaihi wasallam was in the care of Abu Taalib, whenever he would eat with the family they would all feel filled and whenever he would not eat with them they would all feel hungry18. As in As Shamaama.

18 Although they did eat they still felt hungry and unfulfilled.

Twenty Second Chapter
in some of his miracles

No 6 It is narrated in Sahih Muslim from Abu Hurayra
‘My mother was a polytheist and I used to invite her to Islaam. One day I asked her to Islaam but she made disrespectful comments about the Prophet sallallaahu alaihi wasallam which were unbearable to me and I ran crying to the Prophet sallallaahu alaihi wasallam and pleaded ‘Yaa Rasoolallah, Supplicate that Allah Ta’aala guides my mother’ The Prophet sallallaahu alaihi wasallam supplicated ‘Oh Allah, guide Abu Hurayra’s mother’. I was so overjoyed on hearing these words of the Prophet that I ran home but found the door closed. Hearing my footsteps my mother said ‘Abu Hurayra, wait!’. I heard the sound of water and after washing and clothing herself she opened the door and said ‘Oh Abu Hurayra, I bear witness that there is no God but Allah and I bear witness that Muhammad is His servant and Messenger‘. Crying in extreme happiness I went back to the Prophet and told him of my mother’s Islam. He sallallaahu alaihi wasallam praised Allah’

No 8 Bayhaqi,
Tibraani and Ibn Abi Shayba narrate that a speck appeared in the eyes of Habeeb bin Fideek’s father and he lost all his sight. The Prophet sallallaahu alaihi wasallam performed Dham19 over his eyes and they instantly become better. The narrator states that he saw him still passing a thread through the eye of a needle even at this age20.

No 9 Muslim narrates from Salama

‘A man was eating with his left hand in front of the Prophet sallallaahu alaihi wasallam who ordered him to eat with his right hand. He replied ‘I cannot eat with my right hand’, but his right hand was perfect and had said this through boldness. The Prophet sallallaahu alaihi wasallam commented ‘You won’t be able to eat with your right hand’. This became his state; his right hand became useless and he was unable to even raise it up to his mouth.’

19 To recite verses and blow upon something.

20 His eyes were so sharp that even in old age he was able to pass thread through the eye of a needle.