Chapter 3
Biography of the Prophet
45841: The last words of the Prophet (peace and
blessings of Allaah be upon him)
Question:
What were the last words of the Prophet (peace
and blessings of Allaah be upon him) before he bade
farewell to this world?
Answer:
Praise be to Allaah.
The last words of the Prophet (peace and blessings
of Allaah be upon him) _ before he bade farewell to
this world _ were: "O Allaah, (with) the higher
companions". This is the title that al-Bukhaari gave to a chapter in
Kitaab al-Maghaazi in his Saheeh: "The last words of the
Prophet (peace and blessings of Allaah be upon him)", where
he quoted the hadeeth of `Aa'ishah (may Allaah be
pleased with her) who said: When the Prophet was healthy,
he used to say, "No soul of a Prophet is taken until he
has been shown his place in Paradise and then he is given
the choice." When death approached him while his head
was on my thigh, he became unconscious and then
recovered consciousness. He then looked at the ceiling of the
house and said, "O Allaah! (with) the highest companions."
I said (to myself), "He is not going to choose (to stay
with) us." Then I understood what he meant when he said
that to us when he was healthy. The last words he spoke
were, "O Allaah! (with) the highest companions."
Narrated by al-Bukhaari, 4463; Muslim, 2444.
There is a report narrated by Ahmad (1691) from
the hadeeth of Abu `Ubaydah, who said that the last
words that the Prophet (peace and blessings of Allaah be
upon him) spoke were, "Expel the Jews of the Hijaaz
and Najraan from the Arabian Peninsula, and know that
the most evil of people are those who took the graves of
their Prophets as places of worship." This was classed as
saheeh by al-Albaani in al-Saheehah, no. 1132. And Abu
Dawood (5156)and Ibn Maajah (2698) narrated that `Ali
(may Allaah be pleased with him) said: The last words that
the Messenger of Allaah (peace and blessings of Allaah
be upon him) spoke were, "The prayer, the prayer! And
fear Allaah with regard to those whom your right
hands possess." This was classed as saheeh by al-Albaani
in Saheeh Abi Dawood. And there are other
similar ahaadeeth. What is meant by these reports is that
these are some of the last things that the Prophet (peace
and blessings of Allaah be upon him) said, or they were
the last pieces of advice that the Prophet (peace and
blessings of Allaah be upon him) gave to his family and
companions, and those who would be in authority after he was
gone. These ahaadeeth are among the last things he said,
but the hadeeth of `Aa'ishah is the last of all.
See Fayd al-Qadeer by al-Manaawi, 5/250 _ 251.
Note: al-Suhayli said: the reason why these _ "O
Allaah, (with) the higher companions" _ were the last words
of the Prophet (peace and blessings of Allaah be upon
him) is because they refer both to Tawheed and to dhikr in
the heart. It offers comfort to those who are unable to
speak (when dying), because some people may not be able
to speak out loud for some reason, but that does not
matter if their hearts are steadfast in remembering Allaah.
Quoted by al-Haafiz in al-Fath, 8/138.
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45696: One of the unique characteristics of the
Prophet (peace and blessings of Allaah be upon him) was that it
was permissible for him to be alone with a non-mahram
woman and look at her
Question:
I have heard that there is consensus among the
ummah that the Messenger of Allaah (peace and blessings
of Allaah be upon him) was considered to be a mahram
for every Muslim woman, when Allaah commanded him
in His Book (interpretation of the meaning):
"It is not lawful for you (to marry other) women
after this, nor to change them for other wives even though
their beauty attracts you" [al-Ahzaab 33:52]
Thus Allaah forbade him to marry any woman (from
point onwards). Did he thereby become a mahram in the
sense that it was permissible for women to uncover in front
of him like any other mahram? And did the Messenger
of Allaah (peace and blessings of Allaah be upon him)
stay overnight in the houses of the Muslims because he was
a mahram to their womenfolk?.
Answer:
Praise be to Allaah.
Many scholars are of the view that one of the
unique characteristics of the Prophet (peace and blessings
of Allaah be upon him) was that he was permitted to be
alone with the women of his ummah and to look at them and
let them ride behind him on his mount.
Al-Hattaab al-Maaliki said: One of his unique characteristics was that he was allowed to be alone
with a non-mahram woman, as was narrated by al-Damaameemi in his commentary on al-Bukhaari, at
the beginning of the Book of Jihad, where it speaks of
his entering upon Umm Haraam bint Milhaan. Shaykh
Jalaal al-Deen says in al-Mubaahaat: It was one of his
unique characteristics that he was permitted to be alone with
them and to let them ride behind him on his mount.
End quote from Mawaahib al-Jaleel, 3/402.
Al-Bujayrami al-Shaafa'i said in his commentary on
al-Khateeb: He (peace and blessings of Allaah be upon
him) had the unique characteristic of being allowed to look
at non-mahram women and to be alone with them and to
let them ride behind him on his mount, because he
was protected by his infallibility. This is the correct
answer concerning the story of Umm Haraam and how he
entered upon her and slept in her house and she cleaned his
head, even though they were not mahrams or spouses.
With regard to the suggestion that she was his mahram
through radaa'ah (breastfeeding), this was refuted by
al-Dimyaati on the grounds that it cannot be proven.
End quote from Haashiyat al-Bujayrami, 3/372.
Commenting on the hadeeth of al-Rubayyi' bint Mu'awwidh ibn `Afra, who said: The Prophet (peace
and blessings of Allaah be upon him) came and entered
when it was my wedding and sat by my bed like you are
sitting next to me now, and some young girls of ours started
to beat the daff and eulogize about those of my
forefathers who were killed on the day of Badr. When one of
them said, "There is among us a Prophet who knows what
will happen tomorrow," he said, "Do not say this, but say
the other things you were saying" (Narrated by
al-Bukhaari, 4750),
Al-Haafiz ibn Hajar said: What is clear to us on the
basis of strong evidence is that one of the unique
characteristics of the Prophet (peace and blessings of Allaah be
upon him) is that it was permissible for him to be alone with
a non-mahram woman and to look at her. This is the
correct answer concerning the story of Umm Haraam and
how he entered upon her and slept in her house and she
cleaned his head, even though they were not mahrams or spouses.
End quote from al-Fath, 9/303
Many of the scholars were of the view that Umm
Haraam was one of the mahrams of the Prophet (peace
and blessings of Allaah be upon him); al-Nawawi
even narrated that there was consensus among the scholars
on this point.
It says in Mataalib Ooli al-Nuha (5/34) _ one of
the Hanbali books: It was permissible for him to let a
non-mahram woman ride behind him on his camel,
because of the story of Asma'. And Abu Dawood narrated from
a woman of Ghifaar that the Prophet (peace and
blessings of Allaah be upon him) let her ride behind him on
the back of his camel saddle. And it was permissible for
him to be alone with them because of the story of
Umm Haraam.
The hadeeth of Asma' referred to above was narrated
by al-Bukhaari (4823) and Muslim (4050) from Asma'
bint Abi Bakr (may Allaah be pleased with them both),
who said: I used to bring the date-stones from the land of
al-Zubayr that the Messenger of Allaah (peace and
blessings of Allaah be upon him) had allocated to him,
(carrying them) on my head, and it was two-thirds of a farsakh
(a farsakh = three miles) away. I came one day with the
date-stones on my head, and I met the Messenger of
Allaah (peace and blessings of Allaah be upon him), and a
group of the Ansaar were with him. He called me then made
his camel kneel down so that I could ride behind him, but
I felt too shy to travel with the men, and I remembered
al-Zubayr and his protective jealousy (gheerah), for he
was the most jealous of people. The Messenger of
Allaah (peace and blessings of Allaah be upon him) realized
that I felt too shy so he went on his way. Then I came to
al-Zubayr and told him that I had met the Messenger
of Allaah (peace and blessings of Allaah be upon
him) carrying the date-stones on my head, and there was a
group of his companions with him, and he had made his
camel kneel so that I could ride behind him, but I had felt
too shy and I remember his (al-Zubayr's) protective
jealousy. He said: "By Allaah, for you to have to carry the
date-stones is harder for me to bear than your riding with
him." She said: Then later on Abu Bakr sent me a servant
to take care of the horse and it was as if I had been set
free from slavery.
The hadeeth of the woman from Ghifaar was narrated
by Abu Dawood (313) from that woman of Banu
Ghifaar who said: The Messenger of Allaah (peace and
blessings of Allaah be upon him) let me ride behind him on
the back of his camel-saddle. This was classed as da'eef
by al-Albaani in Da'eef Abi Dawood.
This is not one of the issues on which the scholars
are unanimously agreed, rather some of them clearly
stated that there was a difference of scholarly opinion on
this point. Al-`Iraaqi said in Tarh
al-Tathreeb (5/167), concerning the Prophet (peace and blessings of Allaah
be upon him) entering upon Dubaa'ah bint al-Zubayr:
He (peace and blessings of Allaah be upon him) entered
upon Dubaa'ah to visit her when she was sick or to visit
her because she was his relative as stated above. This
points to his humility, upholding of kinship ties and concern
for his relatives. It is to be interpreted as meaning that
he was not alone with a woman in this case, because
he (peace and blessings of Allaah be upon him) did not
sit alone with non-mahram women or shake hands with
them. If he did do that then this does not mean that
his infallibility was tarnished thereby, but they did not
regard that as being one of his unique characteristics, thus he
is like others with regard to this issue.
And Allaah knows best.
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44990: The reason why the Prophet (peace and blessings
of Allaah be upon him) married `Aa'ishah despite the
age difference
Question:
A Christian colleague of mine asked me why the
Prophet (peace and blessings of Allaah be upon him)
married `Aa'ishah (may Allaah be pleased with her) when
she was nine years old and he was nearly sixty, and was
he intimate with her at that age or what? In fact I do
not know how to respond to that.
Answer:
Praise be to Allaah.
The Prophet (peace and blessings of Allaah be upon
him) married `Aa'ishah (may Allaah be pleased with her)
after he married Sawdah bint Zam'ah (may Allaah be
pleased with her). She _ `Aa'ishah _ was the only virgin
whom he (peace and blessings of Allaah be upon him)
married. And he consummated the marriage with her when
she was nine years old.
Among her virtues was the fact that the Revelation
did not descend when he under one cover with any of
his wives other than her. She was one of the dearest of
all people to the Prophet (peace and blessings of Allaah
be upon him), and news of her innocence was revealed
from above the seven heavens. She was one of the
most knowledgeable of his wives, and one of the
most knowledgeable women of the ummah as a whole.
The senior companions of the Prophet (peace and
blessings of Allaah be upon him) used to refer to her opinion
and consult her.
With regard to the story of her marriage, the
Prophet (peace and blessings of Allaah be upon him) had
grieved over the death of the Mother of the Believers
Khadeejah, who had supported him and stood by his side, and
he called the year in which she died The Year of
Sorrow. Then he (peace and blessings of Allaah be upon
him) married Sawdah, who was an older woman and was
not very beautiful; rather he married her to console her
after her husband had died and she stayed among
mushrik people. Four years later the Prophet (peace and
blessings of Allaah be upon him) married `Aa'ishah (may
Allaah be pleased with her), and he was over fifty. Perhaps
the reasons for the marriage were as follows:
1 _ He saw a dream about marrying her. It is proven in
al-Bukhaari from the hadeeth of `Aa'ishah (may Allaah
be pleased with her) that the Prophet (peace and
blessings of Allaah be upon him) said to her: "You were shown
to me twice in a dream. I saw that you were wrapped in
a piece of silk, and it was said, `This is your wife.'
I uncovered her and saw that it was you. I said, `If this
is from Allaah then it will come to pass.'" (Narrated by
al-Bukhaari, no. 3682). As to whether this is a
prophetic vision as it appears to be, or a regular dream that may
be subject to interpretation, there was a difference of
opinion among the scholars, as mentioned by al-Haafiz in
Fath al-Baari, 9/181.
2 _ The characteristics of intelligence and smartness
that the Prophet (peace and blessings of Allaah be upon
him) had noticed in `Aa'ishah even as a small child, so
he wanted to marry her so that she would be more able
than others to transmit reports of what he did and said. In
fact, as stated above, she was a reference point for the
Sahaabah (may Allaah be pleased with them) with regard to
their affairs and rulings.
3 _ The love of the Prophet (peace and blessings of
Allaah be upon him) for her father Abu Bakr (may Allaah
be pleased with him), and the persecution that Abu Bakr
(may Allaah be pleased with him) had suffered for the sake
of the call of truth, which he bore with patience. He was
the strongest of people in faith and the most sincere in
certain faith, after the Prophets.
It may be noted that among his wives were those
who were young and old, the daughter of his sworn
enemy, the daughter of his closest friend. One of them
occupied herself with raising orphans, another distinguished
herself from others by fasting and praying qiyaam a great
deal… They represented all kinds of people, through whom
the Messenger of Allaah (peace and blessings of Allaah
be upon him) was able to set out a way for the
Muslims showing how to deal properly with all kinds of
people. [See al-Seerah al-Nabawiyyah fi Daw' al-Masaadir
al-Asliyyah, p. 711].
With regard to the issue of her being young and your
being confused about that, you should note that the
Prophet (peace and blessings of Allaah be upon him) grew up in
a hot country, the Arabian Peninsula. Usually in
hot countries adolescence comes early and people marry
early. This is how the people of Arabia were until
recently. Moreover, women vary greatly in their development
and their physical readiness for marriage.
If you think _ may Allaah guide you _ that the
Prophet (peace and blessings of Allaah be upon him) did not
marry any virgin other than `Aa'ishah (may Allaah be
pleased with her), and that all his other wives had been
previously married, this will refute the notion spread by many
hostile sources, that the basic motive behind the
Prophet's marriages was physical desire and enjoyment of
women, because if that was his intention he would have
chosen only those who were virgins and beautiful etc.
Such slanders against the Prophet of Mercy (peace
and blessings of Allaah be upon him) by kaafirs and others
of their ilk, are indicative of their inability to find fault
with the law and religion that he brought from Allaah, so
they try to find ways to criticize Islam with regard to
issues that are not related to sharee'ah.
And Allaah is the Source of strength. May Allaah
send blessings and peace upon our Prophet Muhammad
and his family and companions.
For more information see Zaad al-Ma'aad, 1/106.
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49679: How many Ramadaans did the Messenger of
Allaah (peace and blessings of Allaah be upon him) fast?
Question:
How many Ramadaans did the Messenger of Allaah (peace and blessings of Allaah be upon him) fast?.
Answer:
Praise be to Allaah.
The scholars are unanimously agreed that fasting
the month of Ramadaan was enjoined in Sha'baan 2 AH,
and that the Prophet (peace and blessings of Allaah be
upon him) fasted nine Ramadaans, because he (peace
and blessings of Allaah be upon him) died in Rabee'
al-Awwal 11 AH.
It says in al-Insaaf:
Fasting Ramadaan was enjoined in 2 AH according
to scholarly consensus. The Messenger of Allaah (peace
and blessings of Allaah be upon him) fasted nine
Ramadaans according to scholarly consensus.
Al-Nawawi said in al-Majmoo':
The Messenger of Allaah (peace and blessings of
Allaah be upon him) fasted Ramadaan for nine years, because
it was enjoined in Sha'baan 2 AH, and the Prophet
(peace and blessings of Allaah be upon him) died in Rabee'
al-Awwal 11 AH.
See also Majmoo' Fataawa by Shaykh al-Islam
Ibn Taymiyah, 2/20. Islam Q&A (www.islam-qa.com)
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20240: Who took care of the Messenger of Allaah
(peace and blessings of Allaah be upon him) after his
mother died?
Question:
Who took care of The Prophet Muhammad after his parents died?.
Answer:
Praise be to Allaah.
The one who took care of him was his grandfather
`Abd al-Muttalib, then after his grandfather died, his
paternal uncle Abu Taalib took care of him. Both of them died
as disbelievers, but `Abd al-Muttalib died before
the Prophet's mission began. Abu Taalib died about ten
years after the Prophet's mission began, after refusing to
enter Islam.
Ibn Katheer said: The Messenger of Allaah (peace
and blessings of Allaah be upon him) was with his
mother Aaminah bint Wahb, then when she died, his
grandfather `Abd al-Muttalib took care of him. He used to sit on
his cushion and `Abd al-Muttaalib would not eat any
food without saying "Bring me my son" and he would
be brought to him. When `Abd al-Muttalib was on
his deathbed, he told Abu Taalib to take care of the
Messenger of Allaah (peace and blessings of Allaah be upon
him). Ibn Ishaaq said: When the Messenger of Allaah
(peace and blessings of Allaah be upon him) reached the age
of eight years, his grandfather `Abd al-Muttalib ibn
Haashim died. After his grandfather, the Messenger of Allaah
(peace and blessings of Allaah be upon him) stayed with
his paternal uncle Abu Taalib, in accordance with the
last wishes of `Abd al-Muttalib, and because he was the
full-brother of (the Prophet's) father `Abd-Allaah _
their mother was Faatimah bint `Amr ibn `Imraan
ibn Makhzoom. So Abu Taalib was the one who looked
after the affairs of the Messenger of Allaah (peace and
blessings of Allaah be upon him). Abu Taalib had no wealth, but
he loved him deeply, more than he loved his own
children; he would not sleep unless he was his side, and when
he went out he would go out with him, and he used to
keep the best food for him.
Al-Bidaayah wa'l-Nihaayah, vol. 2, p. 282.
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45645: A realistic look at marriage to women of the
People of the Book
Question:
Does a Muslim man have the right to marry a
Christian or Jewish woman as the Messenger (peace and
blessings of Allaah be upon him) married Maariyah al-Qibtiyyah?.
Answer:
Praise be to Allaah.
The Prophet (peace and blessings of Allaah be upon
him) did not marry Maariyah al-Qibtiyyah, rather she was
his concubine. The Muqawqis, the ruler of Egypt, gave
her as gift to him after the Treaty of al-Hudaybiyah.
It is permissible to have intercourse with a slave
woman, even if she is not Muslim, because she is part of
"what one's right hand possesses," and Allaah has
permitted "what one's right hand possesses" without stipulating
that the slave woman be a Muslim. Allaah says
(interpretation of the meaning):
"And those who guard their chastity (i.e. private
parts, from illegal sexual acts)
6. Except from their wives or (the slaves) that their
right hands possess,.. for then, they are free from blame"
[al-Mu'minoon 23:5-6]
With regard to marrying a Christian or Jewish
woman, this is permissible according to the text of the
Qur'aan. Allaah says (interpretation of the meaning):
"Made lawful to you this day are AtTayyibaat [all
kinds of Halaal (lawful) foods, which Allaah has made
lawful (meat of slaughtered eatable animals, milk products,
fats, vegetables and fruits)]. The food (slaughtered
cattle, eatable animals) of the people of the Scripture (Jews
and Christians) is lawful to you and yours is lawful to
them. (Lawful to you in marriage) are chaste women from
the believers and chaste women from those who were
given the Scripture (Jews and Christians) before your time
when you have given their due Mahr (bridal-money given
by the husband to his wife at the time of marriage),
desiring chastity (i.e. taking them in legal wedlock) not
committing illegal sexual intercourse, nor taking them as girlfriends"
[al-Maa'idah 5:5]
Ibn al-Qayyim said:
It is permissible to marry a woman from the People
of the Book. Allaah says (interpretation of the meaning):
"(Lawful to you in marriage) are chaste [muhsan]
women from the believers and chaste women from those who
were given the Scripture (Jews and Christians) before
your time"
[al-Maa'idah 5:5]
Muhsan here means chaste; the same word is also used
in Soorat al-Nisa' to describe married women, who
are forbidden in marriage to anyone else. And it was
said that the chaste women to whom marriage is permitted
is free women, so slave women from the People of the
Book are not permissible. However, the first view is the
one which is correct, for several reasons…
The point is that Allaah has permitted us to marry
chaste women from among the People of the Book, and
the companions of the Prophet (peace and blessings of
Allaah be upon him) did that. `Uthmaan married a
Christian woman, as did Talhah ibn `Ubayd-Allaah; and
Hudhayfah married a Jewish woman.
`Abd-Allaah ibn Ahmad said: I asked my father about
a Muslim man who married a Christian or Jewish
woman. He said: I do not like for him to do it, but if he does,
then some of the companions of the Prophet (peace
and blessings of Allaah be upon him) did that too.
Ahkaam Ahl al-Dhimmah, 2/794, 795.
Although we say that it is permissible, and we do
not doubt that there is a clear text concerning that,
nevertheless we do not think that a Muslim should marry a
kitaabi woman (a woman of the people of the Book), for
several reasons:
1 _ One of the conditions of marriage to a kitaabi
woman is that she should be chaste, but there are very few
chaste women to be found in those environments.
2 _ One of the conditions of marriage to a kitaabi
woman is that the Muslim man should be in charge of the
family. But what happens nowadays in that those who
marry women from kaafir countries marry them under their
laws, and there is a great deal of injustice in their systems.
They do not recognize a Muslim's authority over his wife
and children, and if the wife gets angry with her husband
she will destroy his household and take the children
away, with the support of the laws of her land and with the
help of their embassies in most countries. It is no secret
that the Muslim countries have no power to resist the
pressure of those countries and their embassies.
3 _ The Prophet (peace and blessings of Allaah be
upon him) encouraged us to look for Muslim wives who
are religiously committed. If a woman is Muslim but is
not religiously committed and of good character, then
the Muslim is not encouraged to marry her, because
marriage is not simply the matter of physical enjoyment only,
rather it is the matter of Allaah's rights and the spouse's
rights, and preserving his household, his honour and his
wealth, and bringing up his children. How can a man who
marries a kitaabi woman be certain that his sons and
daughters will be raised according to Islam when he is leaving
them in the hands of this mother who does not believe in
Allaah and associates others with Him?
Hence even though we say that it is permissible to
marry a kitaabi woman, it is not encouraged and we do not
advise it, because of the negative consequences that result
from that. The wise Muslim should choose the best woman
to bear his children and think in the long term about
his children and their religious upbringing. He should not
let his desire or worldly interests or transient outward
beauty blind him to reality; true beauty is the beauty of
religious commitment and good morals.
He should realize that if he forsakes these type of
women for the sake of that which is better for his
religious commitment and that of his children, Allaah
will compensate him with something better, because "Whoever gives up something for the sake of
Allaah, Allaah will compensate him with something better
than that, as the Prophet (peace and blessings of Allaah
be upon him) told us, the one who speaks the truth and
does not speak of his own whims and desires. Allaah is
the source of strength and the One Who guides to the
Straight Path.
See also the answer to question no. 2527
And Allaah knows best.
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43045: Did the parents of the Prophet (peace and
blessings of Allaah be upon him) become Muslim?
Question:
Did the Prophet's() Grandfather, Father and Mother
ever believed in Allah? All the Prohets before the
Last Prophet(), were their religion called Islam?.
Answer:
Praise be to Allaah.
Discussion of the grandfather of the Messenger of
Allaah (peace and blessings of Allaah be upon him) comes
under the heading of rulings on the people of the fatrah
which, as Ibn Katheer said, refers to the interval between
two Prophets, such as that between `Eesa (peace be upon
him) and Muhammad (peace and blessings of Allaah be
upon him), when there was a break in the Message.
(Tafseer al-Qur'aan il-`Azeem, 2/35. See also
Jam' al-Jawaami' by al-Subki, 1/63; Rooh
al-Ma'aani by al-Aaloosi, 6/103.
The scholars divided these people into two Islam & Muslims:
1 _ Those whom the call reached and
2 _ Those whom the call did not reach, so they
remained unaware.
The first category may be further divided into two groups:
(i) Those whom the call reached and who believed
in Allaah alone and did not associate anything with
Him, such as Qiss ibn Saa'idah and Zayd ibn `Amr ibn
Nufayl. See al-Bidaayah a'l-Nihaayah, 2/230;
Fath al-Baari, 7/147.
(ii) Those whom the call reached but they changed it
and associated others with Allaah, such as `Amr ibn
Luhayy who changed the religion of Ibraaheem and of whom
the Prophet (peace and blessings of Allaah be upon him)
said: "I saw `Amr ibn `Aamir ibn Luhayy al-Khuzaa'i
dragging his intestines in Hell." Narrated by al-Bukhaari,
3521; Muslim, 2856.
It was narrated from the Prophet (peace and blessings
of Allaah be upon him) that his parents are in Hell.
Muslim (203) narrated that a man said: "O Messenger of
Allaah, where is my father?' He said: "In Hell." When the
man turned away, he called him back and said: "My father
and your father are in Hell."
With regard to his mother he (peace and blessings
of Allaah be upon him) said: "I asked my Lord for
permission to pray for forgiveness for my mother, and He did
not give me permission. I asked him for permission to
visit her grave, and He gave me permission." Narrated
by Muslim, 976.
Al-Nawawi (may Allaah have mercy on him) said, commenting on the first hadeeth:
This indicates that whoever died during the fatrah
(interval between two Prophets) following the way of the Arabs
at that time, namely idol-worship, is among the people
of Hell. We cannot say that the message did not reach
these people, because the message of Ibraaheem and
other Prophets had reached these people.
Sharh Saheeh Muslim, 3/79.
However some scholars have tried to defend the
parents of the Prophet (peace and blessings of Allaah be
upon him) and say that they will be saved from Hell, and
that Allaah brought them back to life after they had died,
and they became Muslim and believed in the Prophet
(peace and blessings of Allaah be upon him), then they died
like that (as Muslims). They quoted as evidence for
this mawdoo' (fabricated) and da'eef jiddan (very
weak) ahaadeeth which cannot be regarded as evidence.
See al-Haawi li'l-Fataawi, 2/202
The scholars refuted this idea.
Al-`Azeemabaadi said:
Everything that has been narrated concerning the
parents of the Prophet (peace and blessings of Allaah be
upon him) being brought back to life and believing and
being saved is mostly fabrications and lies, and some of it
is da'eef jiddan (very weak) and is not saheeh at
all, according to the consensus of the leading hadeeth
scholars who judged it to be mawdoo' (fabricated) and
da'eef (weak), such as al-Daaraqutni, al-Jawzaqaani,
Ibn Shaheen, al-Khateeb, Ibn `Asaakir, Ibn Naasir, Ibn
al-Jawzi, al-Suhayli, al-Qurtubi and others. `Awn
al-Ma'bood, 12/494. See also Majmoo'
al-Fataawa, 4/324
We should understand that blood ties will not save
anyone from the wrath of Allaah. Al-Nawawi (may Allaah
have mercy on him) said:
Whoever dies in kufr will be in Hell and his blood
ties will not benefit him at all. Sharh Saheeh
Muslim, 3/79.
The ruling on the parents and grandfather of the
Prophet (peace and blessings of Allaah be upon him) is
no exception to that. The father of Ibraaheem (peace be
upon him) was a kaafir and remained so until he died,
and Ibraaheem disavowed himself of him, as Allaah
says (interpretation of the meaning):
"And Ibraaheem's (Abraham) invoking (of Allaah)
for his father's forgiveness was only because of a promise
he [Ibraaheem (Abraham)] had made to him (his
father). But when it became clear to him that he (his father) is
an enemy of Allaah, he dissociated himself from him"
[al-Tawbah 9:114]
The Prophet (peace and blessings of Allaah be upon
him) even stated this clearly, when the following verse
was revealed (interpretation of the meaning):
"And warn your tribe (O Muhammad) of near kindred"
[al-Shu'ara' 26:214]
He said: "O people of Quraysh (or said similar
words)! Buy (i.e. save) yourselves (from the Hellfire) as I
cannot save you from Allaah's punishment. O Bani Abd
Manaaf, I cannot save you from Allaah's punishment. O
`Abbaas ibn `Abd al-Muttalib, I cannot save you from
Allaah's punishment. O Safiyyah, aunt of the Messenger of
Allaah, I cannot save you from Allaah's punishment. O
Faatimah daughter of Muhammad, Ask me for whatever you
want of my wealth, but I cannot save you from
Allaah's punishment."
Narrated by al-Bukhaari, 2753; Muslim, 206.
No Muslim should let his feelings for the Messenger
of Allaah (peace and blessings of Allaah be upon him)
and his relatives make him issue judgements without
clear proof and knowledge, lest that lead to loss in this
world and in the Hereafter. And Allaah is the One Whose
help we seek.
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36861: The letters of the Prophet (peace and blessings
of Allaah be upon him) to the kings
Question:
I want to know the names of the famous
persons/Kings who embraced islam after accepting invitation
from Prophet Muhammad?.
Answer:
Praise be to Allaah.
The Prophet (peace and blessings of Allaah be upon
him) was commanded to convey Islam to all of mankind.
Allaah said (interpretation of the meaning):
"And We have not sent you (O Muhammad) except as
a giver of glad tidings and a warner to all mankind"
[Saba' 34:28]
So the Messenger of Allaah (peace and blessings of
Allaah be upon him) did as he was commanded. He called
his people and those who were around him first, and
when Islam became established in Arabia, and the Arabs
entered the religion of Allaah in crowds, he began to call
others, and he sent his messengers and envoys to the kings
and rulers.
Muslim (1774) narrated from Anas that the Prophet
of Allaah (peace and blessings of Allaah be upon him)
wrote to Chosroes, Caesar, the Negus and to every tyrant,
calling them to Allaah. This was not the Negus for whom
the Prophet (peace and blessings of Allaah be upon
him) offered the funeral prayer.
Al-Haafiz said in al-Fath:
The Prophet (peace and blessings of Allaah be upon
him) wrote to the Negus who became Muslim and for
whom he offered the funeral prayer when he died, then he
wrote to the Negus who came to the throne after him and
who was a kaafir.
The Prophet (peace and blessings of Allaah be upon
him) sent `Abd-Allaah ibn Hudhaafah to Chosroes; Dahyah
to Caesar the king of Byzantium; Saleet ibn `Amr
to Hawdhah ibn `Ali in al-Yamaamah; al-`Ala' ibn
al-Hadrami to al-Mundhir ibn Saawa in Hajar; `Amr ibn
al-`Aas to Jayfar and `Abbaad, the two sons of al-Jalandi
in `Ammaan; Shujaa' ibn Wahb to Ibn Abu Shamir al-Ghassaani; and Haatib ibn Abi Balta'ah to
al-Muqawqis. He wrote to the Negus and he became Muslim, and
when he died, he wrote to the Negus who succeeded him
and sent `Amr ibn Umayyah to him.
The Messenger of Allaah (peace and blessings of
Allaah be upon him) called them to Islam and to worship
Allaah alone.
See Zaad al-Ma'aad by Ibn al-Qayyim (3/688-697),
where he quotes the letters of the Prophet (peace and
blessings of Allaah be upon him) and the responses of those kings.
The text of the letter of the Messenger of Allaah
(peace and blessings of Allaah be upon him) to Heraclius
the king of Byzantium was as follows:
"In the Name of Allaah, the Most Gracious, the
Most Merciful. From Muhammad the slave and Messenger
of Allaah to Heraclius the ruler of Byzantium. Peace be
upon those who follow true guidance. I call you with the
call of Islam. Become Muslim and you will be safe, and
Allaah will grant you a two-fold reward, but if you turn
away, upon you will be the sins of the Areesiyyeen
(peasants i.e., his followers and subjects who would follow him
in kufr).
`Say (O Muhammad): "O people of the Scripture
(Jews and Christians): Come to a word that is just between
us and you, that we worship none but Allaah (Alone),
and that we associate no partners with Him, and that none
of us shall take others as lords besides Allaah. Then, if
they turn away, say: "Bear witness that we are Muslims"'
[Aal `Imraan 3:64]."
Narrated by al-Bukhaari, 7; Muslim, 1773.
None of these kings believed except for the first
Negus, the king of Abyssinia (Ethiopia), and the king of
`Ammaan and his brother.
Heraclius would have become Muslim, were it not
that he feared what his people would do to him. He was
afraid that he would lose his kingdom. The same was true of
the others, who preferred the life of this world to the
Hereafter, so ultimately they were the losers.
It is narrated in al-Bukhaari and Muslim, in the
hadeeth referred to above, that when Heraclius asked Abu
Sufyaan about the attributes of the Prophet (peace and
blessings of Allaah be upon him) and the message to which he
was calling people, he acknowledged that he was indeed
the Messenger of Allaah. He said:
"If what you say is true, then he is a Prophet, and he
will soon occupy the place beneath these two feet of mine.
I knew that he would emerge, but I did not think that
he would be from among you. If I knew that I could
reach him definitely, I would have done my utmost to go
to meet him, and if I were with him, I would wash his feet."
This indicates that he knew that he would not be
safe from being killed if he were to migrate to the
Prophet (peace and blessings of Allaah be upon him). It
was narrated that he said: "I know that (i.e., what they
said about the Prophet (peace and blessings of Allaah be
upon him)) is correct, but I cannot do anything. If I do
anything my kingdom will be lost and the Romans
(Byzantines) will kill me." And it was also narrated that he said:
"By Allaah, I know that he is a Prophet who has been
sent, but I fear the Byzantines and what they will do to
me. Were it not for that, I would follow him."
Ibn al-Qayyim mentions in Zaad al-Ma'aad (3/694)
that when Heraclius heard news of the Negus
becoming Muslim, he said: "By Allaah, were it not for the sake
of holding on to my kingdom, I would have done what
he has done."
His fear for himself and his kingdom prevented him
from becoming Muslim and migrating to the Prophet
(peace and blessings of Allaah be upon him).
But if Heraclius had really understood the words of
the Prophet (peace and blessings of Allaah be upon him)
in the letter that he sent to him: "Become Muslim and
you will be safe," and he had understood that in general
terms as applying both to this world and the Hereafter, he
would have been safe from all that he feared if he had
become Muslim. But guidance is in the hand of Allaah. The
Negus, the king of Abyssinia, became Muslim and remained
in power. See Fath al-Baari, commentary on hadeeth no.
7; Sharh Muslim by al-Nawawi, hadeeth no. 1773.
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27224: Overnight stay of the Prophet (peace and
blessings of Allaah be upon him) and Abu Bakr in the cave of Thawr
Question:
I have been trying to find the hadeeth where it says
that when the Prophet was migrating to Madeenah and he
hid in the cave, an angel or angels covered with their
wings the opening of the cave from the view of the
searching party of the kuffaar.
The common version that is well known amongst
Muslims is that a spider spun a web around the opening thus
hiding the Prophet, but I found out that this narration is weak
or fabricated, and that the report of angels covering
the opening is an authentic version, can you tell me who
the narrator was and in which book of hadeeth or seerah
I can find this (with chains) ?.
Answer:
Praise be to Allaah.
The overnight stay of the Prophet (peace and blessings
of Allaah be upon him) and Abu Bakr in the cave of
Thawr is mentioned in the Book of Allaah and in the Sunnah
of the Messenger of Allaah (peace and blessings of
Allaah be upon him). There follow some details:
1 _ In the Book of Allaah:
The story of this overnight stay is mentioned in
the Qur'aan. Allaah says (interpretation of the meaning):
"If you help him (Muhammad) not (it does not
matter), for Allaah did indeed help him when the disbelievers
drove him out, the second of the two; when they
(Muhammad and Abu Bakr) were in the cave, he said to his
companion (Abu Bakr): "Be not sad (or afraid), surely, Allaah is
with us." Then Allaah sent down His Sakeenah
(calmness, tranquillity, peace) upon him, and strengthened him
with forces (angels) which you saw not, and made the word
of those who disbelieved the lowermost, while the Word
of Allaah that became the uppermost; and Allaah is
All-Mighty, All-Wise" [al-Tawbah
9:40]
This verse clearly states that the mushrikeen
were conspiring to kill him, and that they [i.e., the
Prophet (peace and blessings of Allaah be upon him) and
Abu Bakr] stayed overnight in the cave.
2 _ The Sunnah
With regard to the reports in the saheeh Sunnah
which speak of the overnight stay in the cave:
-i-
It was narrated that `Aa'ishah, the wife of the
Prophet (peace and blessings of Allaah be upon him), said:
"… then the Messenger of Allaah (peace and blessings
of Allaah be upon him) and Abu Bakr headed towards a
cave on the mountain of Thawr, and they hid in it for
three nights, during which `Abd-Allaah ibn Abi Bakr _
who was a smart young lad _ stayed with them at night
then left just before dawn (at the end of the night) so that
he would be among Quraysh in Makkah when morning
came, as if he had spent the night among them. He used to
listen out to see what they were planning, then he would
bring news of that [to the Prophet (peace and blessings of
Allaah be upon him) and Abu Bakr] when darkness came…"
This was narrated by al-Bukhaari (3905) in a lengthy
story to which he gave the title "The migration (hijrah) of
the Prophet (peace and blessings of Allaah be upon him)
and his companions to Madeenah."
-ii-
It was narrated that Abu Bakr (may Allaah be
pleased with him) said: I said to the Prophet (peace and
blessings of Allaah be upon him), when I was with him in the
cave: "If one of them looks down at his feet he will see us."
He said, "What do you think, O Abu Bakr, of two the third
of whom is Allaah?" Narrated by al-Bukhaari, 3653.
The story of the spider's web was narrated by
Imam Ahmad (3241) from Ibn `Abbaas (may Allaah be
pleased with him), with regard to the verse (interpretation of
the meaning): "And (remember) when the disbelievers
plotted against you (O Muhammad) to imprison you"
[al-Anfaal 8:30]. He said: Quraysh met together one night
in Makkah. Some of them said: When morning comes, imprison him in chains _ meaning the Prophet (peace
and blessings of Allaah be upon him). Some said, No,
kill him; and others said, No, drive him out. Allaah
informed His Prophet (peace and blessings of Allaah be upon
him) of that, so `Ali slept in the bed of the Prophet (peace
and blessings of Allaah be upon him) that night, and
the Prophet (peace and blessings of Allaah be upon him)
went out and hid in the cave. The mushrikoon spent the
night lying in wait for `Ali, thinking that he was the
Prophet (peace and blessings of Allaah be upon him).
When morning came, they pounced on him, and when they
saw `Ali, Allaah thwarted their plot. They said, Where is
that friend of yours? He said, I do not know. So they set
out after him and when they reached the mountain, they
were confounded. They climbed up the mountain and
passed by the cave, and saw a spider's web over its
entrance. They said, If anyone had entered here, the spider
would not have spun a web over the entrance. And he
stayed there for three nights.
The scholars differed concerning this hadeeth. Its
isnaad was classed as hasan by al-Haafiz ibn Hajar in
Fath al-Baari and by Ibn Katheer in al-Bidaayah
wa'l-Nihaayah (3/222). It was classed as da'eef by al-Albaani in
al-Silsilah al-Da'eefah. Ahmad Shaakir said in
Tahqeeq al-Musnad (3251): there is some dispute concerning
its isnaad. The commentators on al-Musnad said (3251):
its isnaad is da'eef. And Allaah knows best.
With regard to the story of the two doves or pigeons,
this was mentioned by Ibn Katheer in al-Bidaayah
wa'l-Nihaayah (3/223). He said, it was narrated by Ibn
`Asaakir, then he said: This hadeeth is ghareeb jiddan with
this isnaad. It was similarly classed as da'eef by
the commentators on al-Musnad in the same place
referred to above.
Al-Albaani said in al-Silsilah
al-Da'eefah (3/339): Note that there is no saheeh hadeeth concerning the spider
and doves at the cave, despite the fact that this is
widely mentioned in some books and lectures which are
given on the anniversary of the migration of the Prophet
(peace and blessings of Allaah be upon him) to Madeenah.
So this should be borne in mind.
With regard to the angels concealing the Prophet
(peace and blessings of Allaah be upon him) and Abu Bakr,
this was narrated by al-Tabaraani in
al-Kabeer (24/106-108) from the hadeeth of Asma' bint Abi Bakr. It is a
lengthy hadeeth in which it says: "Then Abu Bakr said of a
man whom he could see opposite the cave, `O Messenger
of Allaah, he is looking at us.' He said, `No, the angels
are concealing us with their wings.'…"
The isnaad of this hadeeth includes Ya'qoob ibn
Humayd ibn Kaasib al-Madani, concerning whom the
scholars differed. See Tahdheeb al-Kamaal by al-Mazzi,
32/318-323.
He was regarded as da'eef (weak) by Ibn Ma'een,
Abu Haatim, al-Nasaa'i and Abu Zar'ah al-Raazi.
Abu Dawood al-Sijistaani said: we have seen in
his Musnad ahaadeeth which we regard as munkar. We
asked him for their sources and he refused to tell us, then
he narrated them after that. We found ahaadeeth in
some books that had been recently altered, and these
ahaadeeth are mursal but he added isnaads to them and
added something to the texts.
Ibn `Adiyy said: There is nothing wrong with him and
his reports. He narrated many ahaadeeth and many
ghareeb reports.
Al-Dhahabi said: He was one of the scholars of
hadeeth but he reports munkar and ghareeb reports.
Ibn Hibbaan classed him as thiqah (trustworthy).
Al-Haafiz ibn Hajar said, he is sadooq (truthful) but he
is confused sometimes.
Al-Albaani (may Allaah have mercy on him) classed
his hadeeth as hasan but he did not class this hadeeth as hasan.
He said in al-Silsilah al-Da'eefah (3/263):
What is established concerning this Ya'qoob is that
his hadeeth is hasan… If there is no other fault in the
isnaad then it is hasan… Then he said: Shaykh
al-Tabaraani Ahmad ibn `Amr al-Khallaal al-Makki did not
find anything about his background. He narrated approximately 16 hadeeth from him in
al-Mu'jam al-Awsat, which indicates that he was one of his
well-known shaykhs. If the hadeeth is known or there are
corroborating reports, then the hadeeth is hasan.
And Allaah knows best.
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22725: Description of the Seal of Prophethood
Question:
I have seen a piece of paper on which was drawn
the shape of the Seal of Prophethood; they claimed that
this shape was what was to be found between the
shoulders of the Messenger of Allaah (peace and blessings of
Allaah be upon him). On it were written some words in
Arabic, such as the name of Allaah and the name of our
Prophet Muhammad (peace and blessings of Allaah be upon
him) and some other words. I hope you could explain that
and tell me the true description of the Seal, and alert
the Muslims to that. May Allaah reward you with good.
Answer:
Praise be to Allaah.
One of the features of the Prophet (peace and
blessings of Allaah be upon him) that are mentioned in the
ancient books is that between his shoulders was the Seal
of Prophethood. That was a sign of his truthfulness, and
that he was indeed the promised Prophet (peace and
blessings of Allaah be upon him).
The description of the Seal of Prophethood has
been narrated in the saheeh Sunnah. It was an area of
raised skin the size of a pigeon's egg, between the shoulders
of the Prophet (peace and blessings of Allaah be upon
him). It was surrounded by moles and on it were some hairs.
Al-Qurtubi said:
The proven ahaadeeth are agreed that the Seal
of Prophethood was something raised near his left
shoulder, the size of a pigeon's egg.
There is no proof that the name of Allaah or the
name Muhammad were written on the Seal, or any other words.
Al-Haafiz ibn Hajar said in Fath
al-Baari (6/650):
With regard to what has been narrated about it being
like the mark of a cupping glass, or like a black or green
mole, or that the words "Muhammad Rasool
Allaah (Muhammad the Messenger of Allaah)" or
"Sir fa anta'l-mansoor (Go forth for you have Divine support)" etc
were written on it, none of these reports have been proven.
Do not be deceived by what was narrated in Saheeh
Ibn Hibbaan because he was mistaken when he classed
that as saheeh. And Allaah knows best.
There follow some of the ahaadeeth that have
been narrated concerning the Seal of Prophethood:
1 _ Muslim (2344) narrated that Jaabir ibn Samurah
(may Allaah be pleased with him) said: "I saw the Seal by
his shoulder, like a pigeon's egg, resembling his body"
i.e., its colour was like the rest of his body.
2 _ Muslim (2346) also narrated that `Abd-Allaah
ibn Sarjis said: "I saw the Prophet (peace and blessings
of Allaah be upon him), and I ate bread and meat with
him (or he said, thareed _ a meat dish)… then I went
behind him and I looked at the Seal of Prophethood between
his shoulders, near the top of his left shoulder, the shape of
a hand with the fingers together (but smaller in size,
the size of a pigeon's egg), with moles on it."
See Sharh Muslim by al-Nawawi.
3 _ al-Tirmidhi narrated in al-Shamaa'il that Abu
Zayd `Amr ibn Akhtab al-Ansaari said: "I touched his
back, and my fingers touched the Seal." He was asked,
"What is the Seal?" He said, "A number of hairs
growing together."
Classed as saheeh by al-Albaani in Mukhtasar
al-Shamaa'il, p. 31
And Allaah knows best.
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20127: Umm Haraam and Umm Sulaym were mahrams
of the Prophet (peace and blessings of Allaah be upon him)
Question:
What was the relation of prophet(PBUH) with
umm-e-saleem and umm-e-haraam. prophet normally used to
go to their houses and rest over there. were these
two sihabiyat "MAHRAM" Of him and how.
Answer:
Praise be to Allaah.
Umm Sulaym's full name was Sahlah or Rumaylah
or Mulaykah bint Milhaan ibn Khaalid ibn Zayd ibn
Haraam ibn Jundub al-Ansaariyyah (may Allaah be pleased
with her). She was the mother of Anas ibn Maalik (may
Allaah be pleased with him), and is best known by her
kunyah; there is some difference of opinion as to her given
name. Al-Isaabah, 8/227.
Umm Haraam was the daughter of Milhaan (may
Allaah be pleased with him), and was the sister of Umm
Sulaym. Ibn `Abd al-Barr said: I could not find out her real name.
They were both mahrams of the Prophet (peace
and blessings of Allaah be upon him).
Al-Bukhaari (2789) and Muslim (1912) narrated
from Anas ibn Maalik (may Allaah be pleased with him)
that he heard him say that the Messenger of Allaah
(peace and blessings of Allaah be upon him) used to enter
upon Umm Haraam bint Milhaan and she would give him
food. Umm Haraam was married to `Ubaadah ibn
al-Saamit. One day the Messenger of Allaah (peace and blessings
of Allaah be upon him) entered upon her, and she
provided him with food and started grooming his head. Then
the Messenger of Allaah (peace and blessings of Allaah
be upon him) slept, then he woke up smiling. Umm
Haraam asked, "What makes you smile, O Messenger of
Allaah?" He said, "Some people of my ummah were shown to
me (in my dream) fighting for the sake of Allaah, sailing
in the middle of the seas like kings on the thrones or
like kings sitting on their thrones." (The narrator Ishaq is
not sure as to which expression was correct). Umm
Haraam added, "I said, `O Messenger of Allaah! Pray to Allaah
to make me one of them.' " So the Messenger of
Allaah (peace and blessings of Allaah be upon him) prayed
to Allaah for her and then laid his head down (and
slept). Then he woke up smiling (again). (Umm Haraam
added): I said, "What makes you smile, O Messenger of
Allaah?" He said, "Some people of my ummah were shown to
me (in my dream) fighting for the sake of Allaah." He
said the same as he had said before. I said, "O Messenger
of Allaah! Pray to Allaah to make me one of them." He
said, "You will be among the first ones." Then Umm
Haraam sailed across the sea during the Caliphate of
Mu'aawiya ibn Abi Sufyaan, and she fell down from her riding
animal after coming ashore, and died.
Muslim (2331) narrated that Anas ibn Maalik said:
The Prophet (peace and blessings of Allaah be upon him)
used to enter Umm Sulaym's house and sleep on her
mattress when she was not there. He came one day and slept
on her mattress, then someone went to her and said to
her, "The Prophet (peace and blessings of Allaah be upon
him) is sleeping in your house on your bed." She came
and saw that he had sweated and his sweat had soaked a
piece of cloth that was on the mattress. She opened her box
and started collecting that sweat and squeezing it into
bottles. The Prophet (peace and blessings of Allaah be upon
him) woke with a start and said, "What are you doing, O
Umm Sulaym?" She said, "O Messenger of Allaah, we
hope for the barakah (blessing) of this sweat for our
children." He said, "You are right."
Al-Nawawi (may Allaah have mercy on him) said:
"The scholars are agreed that Umm Haraam was a
mahram of the Prophet (peace and blessings of Allaah be
upon him), but they differed as to how that came about.
Ibn `Abd al-Barr and others said that she was one of
his maternal aunts through radaa'ah (breastfeeding).
Others said that she was the maternal aunt of his father or
his grandfather, because `Abd al-Muttalib's mother was
from Banu al-Najjaar."
He also said:
"Umm Haraam was the sister of Umm Sulaym, and
they were maternal aunts of the Messenger of Allaah
(peace and blessings of Allaah be upon him) and his
mahrams, either through radaa'ah or through blood. So it
was permissible for him to be alone with them and to
enter upon them on his own, but he did not enter upon
any other woman apart from his wives.
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